LUX MATUTINA: OR, SOME Beams and Dawnings OF EARLY LIGHT Breaking forth of Ancient HISTORY Discovering The Judgement and practise of the Primitive Times, in reference to CEREMONIES AND Church-Discipline.  
Printed in the Year 1662   

THE EPISTLE TO THE READER.  
Courteous Reader,  
YOu have here some Gleanings of an industrious and inquisitive Pen; who not content to pix his Faith on St. Peters Chair, or his Parsons steeve, did for the better satisfaction of his own judgement make these researches into Antiquity, and unbowell'd the very entrails of time to retrieve and deliver Truth from those depths and rubbish in and under which the corrupt interest and policy of later Ages hath endeavoured to oppress and stifle her.  
In performance whereof our Author hath onely undertaken the province of a faithful Collector or Historian, which is to deliver over a bare narrative of matters of fact, as he receives them from and on the faith and credit of such ancient and anthentick Authors, whose evidence and testimony hath been received in all Ages, and their reputation stood fair and unblemished for many Centuries, as Socrates and Eusebius; there not being scarce one word throughout this whole Collection of the Authors own, which was not taken out of the most received Church-Historians.  
For his greatest care was to deliver the bare naked truth without gloss or varnish, sophistication or disguise, as esteeming truth never more beautiful then when she appears naked, or more modest, than without attire.  
His greatest unhappiness was, his being necessitated for want of skill in Languages to trust the English Translation; which if in any place it have deceived him, be it on the Translators credit. Now if any corrupt a good Text with a bad Comment, or wrest pernicious inferences out of harmless premises, and so put a sinister interpretation on these Collections, let the guilt lie at the Commentators door, Et hony soit qui maly pense; for nothing can be wrote or spoken so innocently, out of which some unhappy wit may not wrack and extort an ill sense. But the Author of these Collections expects a better fate from all candid sober and dispassionate Readers, to whom he be queaths this travail of his Pen. The design whereof is not to back or promote any faction, but the sole interest of Truth: therefore he gives in his evidence impartially, and is not at all careful or solicitous to whose advantage it will most redound, as having listed himself of no party, nor sworn obedience to any Faction contrary to the interest and sovereignty of Truth, to which all mens reasons owe allegiance.  
It had been happy for the Church of England if all her late unhappy Controversies had been onely canvased with such arguments as these, that are drawn from the Authority of Antiquity and elder times, and not disputed with the points of swords, and in purple fields of blood; for he is sure a bad disputant, or hath an ill cause, that needs take up a club in its defence. But I hope through the influence of heaven, and the Royal example of his Majesties tenderness and moderation, so lately published to the world in his late Declaration in favour of Liberty of Conscience, the minds of men will be softened to a more moderate and milder temper, and no longer endeavour to take Heaven by so rude a violence, as of late hath been practised; but laying aside all brutish force and compulsion towards each other, begin to take their reasons into their ●ands, and with dis-interessed and dis-passionate minds set themselves to serious quest and disquisition of the Truth; to the discovering whereof if our Authors Candle lend thee any light, he hath obtained his end, and bids adieu.   


Whether the Churches( who had Bishops or Elders, and Deacons for Officers) were particular Churches and Congregations of Christians, for the first four hundred years after Christs Nativity, as Ecclesiastical History seems to demonstrate by the six following particulars?  
First, ALL Writers agree that there was a Bishop in every City, wherein were Christians.  
Secondly, It's most probable by the History, That the Converts in each City at that time, ( viz.) the first one hundred years, were not more than might well join in one Congregation.  
Thirdly, In some great Cities where might be more, were also more than one Bishop.  
Fourthly, Where the Christians in the same City did so differ in judgement, that they could not communicate together in the same Congregations as one body, each party choose themselves Bishops; so that after a while, in most Cities were several Bishops, and all owned as Legal Bishops, both at Councils and elsewhere, and their Succession mentioned.  
Fifthly, There were Churches and Bishops in the Countreys and Villages, though their Succession appears not in Record, as others.  
Sixthly, It's express, that many of these Churches were but single Congregations, and met in one place, and had but one Place or Church for that end.  
1. The first is out of controversy, being granted by all.  
2. That the Converts in every City were so few, that they might well join in one Congregation, is proved thus.  

1. In most Cities, yea the greatest, where were many Bishops for some hundreds of years, there were at the same time multitudes of Heathens and Jews who had also their Temples and Synagogues, of which you may take these following instances.  
Anno 169. When Polycarpus, Bishop in Smyrna, was martyred, the multitude both of Jews and Gentiles inhabiting in Smyrna, shouting with a great voice, said, This is the Doctor of Asia, the Father of the Christians, the overthrower of our Gods, who hath taught many that our Gods are not to be adored, Euseb. Lib. 4. Chap. 15. p. 65.  
Anno 170. In each of the Cities of Vienna and lions in France, was a Church, and the Christians so few, that it's said, they had many Heathen Servants, and the multitudes and great ones cruelly persecuted and destroyed the Christians: See the Letter, Euseb. lib. 5. cap. 1. p. 74, 75, 76, 77, 78, 79.  
Anno 310. At Antioch, Maximinius the Emperor stirred up the Citizens there to beg of him, That he would permit no Christians at all to dwell in his Dominion; and procured them to be sought out of their Dens, and out of that City, as Traytors, Euseb. lib. 3. cap. 2, & 3. P. 174.  
Anno 361. In Alexandria were such a multitude of Heathens, that it is said, The Pagans stomacking the Christians, killed them and their Bishop, and made them leave the Work of building a Church, Euseb. lib. 3. cap. 2. p. 296, 297.  
Cir. 390. The Emperor commanded, That the Idol Groves of the ethnics in Alexandria, should be put down, and Serapis Temple also; whereupon the Heathens fell upon the Christians, and killed many of them. The Temples went down by the assistance of the Governor; and the Emperor gave the Images of the gods throughout all the Idolatrical Temples of Alexandria, to the poor. Socrat. lib. 5. cap. 16. p. 347.  
Cir 400. At Constantinople, by reason of the infinite number of Barbarians which were there, it's said, it became in a manner a Barbarian City: Socrat. lib. 16. cap. 6 p. 362.  
Cir. 420. When the Jews had murdered many of the Christians in Alexandria, and for that were banished the City, the Lievt. complains in these words, He was sorry that so noble a City should be deprived of so great a multitude of mcn. Socrat. lib. 7. cap. 13. p. 380, 381.  
Cir. 440. Theodosius the Emperor had made a Law, that the Jews inhabiting Antioch, should enjoy again such synagogues as the christians had taken from them, Evag. lib. 1. Cap. 13. p. 419.   

2. Some Cities wherein were Bishops, were very small.  
Cir. 368. Gregorius was a Bishop of a small and mean City, bordering upon Caesarea, Socrat. lib. 4. cap. 10. p. 320.  
The City is called in another place. Hazianzum, Chap. 21. p. 332   

3. Several Cities, wherein many Christians may be supposed to have been, had in them several Churches, and several Bishops.  
Cir. 225. Narcissus and Alexander fellow-Bishops at the same time in Jerusalem; and Alexander saith, That Narcissus governed before him, and now prayed with him, and that very carefully, for the Church, Euseb. lib. 6. cap. 9, 10. p. 101.102.  
364. In Alexandria were Athanasius and Lucius, Bishops at the same time; and at Antioch was Euxoius, Paulus, and Meletius, three Bishops at the same time; and these are said to be Churches, and had their Bishops in them, Socrat. lib. 4. cap. 1, 2 p. 316. lib. 5, cap. 9. p. 340.  
Cir. 369. At Antioch the Emperor persecuted them that embraced the Faith of one substance; he molested not Paulus, but banished Meletius, both Bishops there; but other of the Churches of Antioch that would not communicate with Euxoius, were persecuted by him Socrat. lib. 4. cap. 2. p. 317.  
Cir. 385. Paulinus and Flavianus, both Bishops at once in Antioch, Socrat. lib. 5. c. 9 p. 343.  
Cir. 387. Necterius and Agelius, both Bishops of Constantinople, and Demophilus the Arian Bishop at the same time, Socrat. lib. 5 cap. 10. p. 343, 344.  
406. In Constantinople, John and Sissivias were Bishops at the same time, Socrat. lib. 6. cap. 20. l. 374.   

4. That the Christians in these Cities which could not communicate together, did choose to themselves Bishops severally; so that in most Cities after some time, there were several congregations or churches, and had several Bishops, and all equally owned as Bishops at Councils, and elsewhere.  
385. When Meletius one of the bishops of Antioch, dyed, those that were of his Church would not be under Paulinus, another bishop there,( though both of the Faith of one substance) but choose Flavienus to their bishop; and at the same time there was Euxoius the Arian bishop, besides Novatians, Soc. lib. 5. ch. 9. p. 343.  
Cir. 368. At Alexandria was over the Congregations, which addicted themselves to the faith of one substance; but over the Arians, Lucius was chosen bishop, immediately after the death of Georgius. At Antioch, the Arians had Euxoius to their bishop; and such as maintained the faith of one substance, were divided into two parts; over the one was Paulinus, over the other Meletius. The sect of the Macedonians which varied from the Aracians in Seleucia, enjoyed their Churches throughout every city, Socrat. lib. 4. cap 1. p 316.  
369. The Macedonian bishops requested the Emperor to summon a Synod; he vexed such as embraced the f●ith of one substance. And at Antioch, though he molested not Paulinus the bishop, yet he banished Meletius; but other of the churches of Antioch that would not communicate with Euxoius the Arian bishop, were vexed by him, Soc. lib. 4. ch. 17. p. 317.  
371. At Cizecum, when by the Emperors command their bishop Eleusius was put out, and one Euvonius sent to them in his stead, such as favoured Eleusius, built them a church without the Walls of the city, and there had their private conventicles, Soc. lib. 4. c. 7. P. 318.  
Cir. 370. There were Nevatian bishops in most cities, a council of them met; they of Constantinople, Nice, Nicomedea, and Tornatum, made canons, Soc. lib. 4. ch. 23. P. 334.  
382. And after there met one hundred and fifty bishops at Constantinople, and thirty six of them were Macedonians, Soc. lib. 5. ch. 8. p. 342.   

There were churches, with their bishops, in the countreys and villages.  
Anno 50. Philo writing of the Worshippers in egypt, saith thus: In many places this kind of people live; but in egypt in every Province they abound, and especially in Alexandria, from all parts. The best withdraw themselves into the soil of these Worshippers, in a low Vale very fit for their purpose. And afterwards writes thus of the churches of that Region: In every Village here is a Religious House, wherein they inhabit, and carry the Laws and Oracles of the Prophets, and spend morning and evening in godly exercises, reading, &c. Euseb. lib. 2. cap. 17. p. 28.  
Cir. 97. John the Apostle went from Ephesus into this country hereabouts, to consecrate bishops, set in order whole churches.  
252. Novatus choose two men, whom he might sand to a certain corner, or lesser part, &c. & thence to seduce three bishops, plain, simplo, and country men, &c. to make him bishop, &c. Eus. lib. 6 ch. 42. p. 117.  
256. Dionysius the bishop, and Maximus his fellow-Minister, with Faustus and Eusebius, Chairmen, Deacons of his church of Alexandria, were with his people, banished by the Emperor into these Villages, where were a great congregation of the brethren that came out of the city, and others that came out of egypt: There Dionysius preached, and at last many were converted, and their congregation increased, Eus. lib. 7. ch 10. p. 128, 129.  
350. Mariotes is a country in Alexandria, and in it there are many villages, and the same well peopled; within the same there were also many churches of great famed. Soc. lib. 1. ch. 20. p 245.  
378. In the Village of Pazum there was a Synod summoned of a few, and the same very obscure, Novatian bishops, &c. Ursinus persuades certain base and obscure bishops to consecrate him, Soc. lib. 4. ch. 23, 24. p. 334.  
It was agreed at a Council, That countrey-bishops should abstain from making Elders and Deacons, or to usurp dominion over the Preaching-Elders of the Cities, Symp. de Conc. lib. 4. p. 484.   

6. Many churches over which were bishops, were but particular congregations that met in one place, and many cities had but one place,( wherein they might meet) called a church.  
100. When Ignatius Bishop of Antioch, was carried to Rome to suffer, he wrote to Polycarp, bishop of the church of Smyrna, commending( as a sincere and right Pastor ought to do) the congregatoin of Anttioch to him, praying him to be careful about the election of a Bishop in his room, Euseb. lib. 3. c. 512. p. 54.  
100. John the Apostle came to a certain City, and there having refreshed the Brethren, delivered a young man to the chief of all the Bishops then, and the Elder took, &c. Afterwards he required the young man again, which he had delivered to him,( the Church whereof he was head bearing witness) and the Church of that City or place of meeting, is said to be over-against the Mountain where this young man went to play the Thief; and 'tis said, John brought the young man back again to the Church, Euseb. l. 3. c. 20. p. 47, 48.  
122. At the Town of Beththera( or Jerusalem) being overthrown by Adrian, and possessed by the Gentiles, it's said, that tha first Church gathered thither of the Gentiles, Mark was the first Bishop after hey of the Circumcision. Euseb. lib. 4. cap. 6. pag. 59.  
180. The Lord and the Apostles, and many of the Brethren many times, and of the whole Church of some certain place, by reason of some urgent cause, with Fasting and chased prayer hath brought to pass, that the spirit of the dead returned to the body, Euseb. l. 5. c. 7. p 82.  
179. An Epistle written by the servants of Christ at Vienna and Lions in France, about persecution, to the Brethren throughout Asia, saith, That out of both these Churches, as many as ruled and bare greatest sway, were taken and executed; and certain ethnics our servants also were taken, &c. And they set against Sanctus Deacon of the Church of Vienna; and of the Church of lions, Pothuus was Bishop, Euseb. l. 5. cap. 1. p. 74, 75, 77.  
Cir. 175. Of Alexander a Bishop in Rome, it's said, That the Congregation whereof he was Pastor would not admit him, having turned a thief, E●seb. lib. 5. cap. 16. pag. 82. cap. 16. p. 88, 89.  
Cir. 235. After the death of Arterus one of the Bishops of Rome, when all the Brethren had gathered themselves together for the Election of a Bishop, and the whole multitude with one spirit and accord, cried, he is worthy, Euseb. lib. 6. cap. 28 pag. 110.  
Cir. 240. Berillus bishop of Bosea in Arabia, had disputes in his own Congregation, Euseb. lib. 6. cap. 32. p. 111.  
Cir. 256. When Dionysius Bishop of Alexandria was banished out of Alexandria by the President, and also the rest of the Christians there, with his fellow-Minister and Deacons of his Church, he saith, Truly we are not absent, no not from the corporal Congregation of the Lord; for I gather such as are in the City as if I were present, &c. And there continued with us in Cephro, a great Congregation, partly of the Brethren which followed us out of the City, and partly of them which came from Egypt, and there God opened to me a door to his word, Euseb. lib. 7. cap. 20. p. 138.  
Cir. 270. Malchion being Moderator of the School at Antioch, was made Minister there of the same Congregation, Euseb. l. 7. c. 28. p. 138.  
275. At Pyruchium the Bishop persuaded the Captain( the Town being besieged) to let out the Women and Old men, &c. So that he delivered from death many, especially those that were of the Church, Euseb. l. 7. c. 31. p. 142.  
Cir. 340. At Alexandria, when the Emperor sent a Bishop with Souldiers to put out Athanasius( the Bishop of the Church of them of the Faith of one substance there) It's said, When the Bishop and people was in the Church, the Souldiers beset the Church; Athanasius commands his Deacon to red, &c. The people went out, Athanasius also got away: then Gregory( who came with the souldiers) took possession of the Church, Socrat. l. 2. c. 8. p. 256.  
Circa 358. In like manner the Emperor sent to put out Paulus one of the Bishops there, them that were of the Faith of one substance, by the instigation of the Arian and Macedonian bishops and churches there, which is said to be done thus: The Deputy got him to the church, all ran to the church, and when the Governor came nigh the church, they killed many; and then Macedonius was stabled in the bishop's seat. About that time the Emperor built another church, and joined it to that, Soc. lib. 2. c. 12 p. 258, 259.  
Cir. 360. The council of Seleucia being divided, the one part, the next day after meeting together at the church of Seleucia, barred the doors, and ratified with their subscriptions, &c. Soc. lib. 2. c. 31. p. 286.  
363. At Antioch, Palunus the bishop is said to have but one little Parish within the city; Meletius being bishop of his company, and Euxoius of the Arians, Soc. lib. 3. c. 7. p. 302.  
368 In Constantinople there was an Arian church, &c. And the Defenders of the Creed containing the clanse of one substance, were fain to meet in a little chapel within the city, and there to celebrate their wonted solemnities, &c. The Sect of Macedonius enjoyed their churches throughout every city, Soc. lib. 4. c. 1. p. 316.  
380. Gregory bishop of Nazianzum, which was a famous man, being translated thence, governed a certain little church within the Walls of Constantinople; and after when he went thence, they choose another bishop in his room; and 'tis said, to this church the Emperor annexed a goodly Temple. And when the Arian bishop there, was by the Emperor commanded out of his church, he  told his people in the church, they must meet him the next day out of the city, where they raised private conveniticles, See ch. 8. Socrat. lib. 5. chap. 7. p. 341, 342.  
390 It s said of Agelius a Novatian bishop in Constantinople,( when the Novatiau bishop was disliked by the Novatians, for the appointing Sysivius, and not Marcianus a godly man, &c.) He( though weak) went into the church, and said unto the people, Immediately after my decease you shall have Marcianus to be your bishop; and then took his leave of them, and shortly after dyed, Soc. lib. 5. cap. 26. p. 350.  
Cir. 414. Whiles Theodosius one of the bishops of Syrada, persecuted the Macedonians, and their bishop Agapetus, Agapetus changed his mind, and he and all his company( Theodosius being absent) with a great multitude, nay with the whole city, went into the church, where after prayers, &c. he got him into the seat of Theodosius, Soc. lib. 7. cap. 3. p. 376.  
Cir. 400. At Constantinople, John was a Bishop of a church, of whom 'tis said, he preached a notable Sermon in the church, and the Emperor came not as he was wont to do, but sent John word, They would not communicate with him, till he had cleared himself of the crimes charged upon him: And when that would not do, the Emperor sent him word, He had nothing to do to go into the church, being deposed twice. Whereupon he refrained going into the church, and such as favoured him, departed the church, and kept Easter in the common baths with other bishops and church-persons; and the same day such as were called Johannites, set the church on fire. Soc. lib. 7. ch. 16. p. 372.  
425. At Constantinople when they wanted a bishop of one of the churches, the people desired Sysivius, who was a Priest, not of any of the churches within the Walls, but of Etace, a church in the suburbs over-against the city, where all the people of Constantinople were wont to celebrate the Feast of our Saviour's ascention, Soc. lib. 7. chap. 26. p. 390.  
437. At Constantinople the Novatian bishop is said( when the city was almost consumed with fire) to run to the Novatian church, and there prayed for its preservation. Socr. lib. 7. ch. 38. p. 398.  
460. Timothy being formerly removed from his church in Al●xandria, came again, and intruded himself into the holy church of God, which had both a Pastor and a Teacher, to wit, our most holy Father and Arch-bishop Proterius; as they celebrated the wonted Mysteries, &c. Timotheus took possession of the Arch-bishops charge; but verily it was nothing else but whoredom against the Spouse of Christ, &c. which had an Husband of their own, that celebrated therein the holy Mysteries, and governed the same, Evag. lib. 2. c. 5. p. 434.  
494. The council was not openly preached in the holy churches, nor generally rejected; for every governor of the several congregations, did therein as it seemed good to himself, Evag. lib. 3. ch, 30. p. 401.  
540. At Apamia, Thomas the bishop, with the across compassed the Sanctuary, as the use was upon solemn Feasts; & there was a picture in the roof the sanctuary; after the Persians invaded the country, burned both church and city, Evag. lib. 4. ch. 25. p. 462.    

2. Whether Bishops, Elders, Governors, Pastors, Teachers, Priests and Ministers, were not a long time the same persons, and not differing in degree or office, and those Names indifferently given to the same persons, and said to execute the Office sometime of a Bishop, of a Teacher, of a Pastor, a Governor, a Minister, or Elder?  
270. When they sent, all bishops wrote to all the churches under Heaven, about an heretic, & directed the Epistle thus: Helenus, &c. with all the bishops who with us inhabit the bordering cities, together with the Elders and Deacons throughout the world, and to the whole universal and catholic church under heaven, to the beloved brethren in the Lord, &c. Euseb. lib. 7. ch. 29. p. 139.  
96. It's said, When John came to a certain city, beholding a certain young man in the church, there took him, and turned his face to him that was chief over all the bishops, and said, I commend this young man to thy custody, &c. He promiseth to take care: The Elders took the young man, and bread him up at home: the young man turned thief. The bishop sent for John, who when he came, said, O bishop, restore, &c. the church whereof thou art head, bearing witness. Then the Elder looking down, said, He is a thief, and keepeth this Mountain over-against the church, Euseb. lib. 3. ch. 20. p. 47, 48:  
Cir. 100. Of the first Epistle of John, what the Elders have thought of the same, shall hereafter be declared, Euseb. lib. 3. ch. 21. p. 49.  
101. Clement bishop of Rome committed the Ministry to Evarestus, & finished his mortal race after he governed the church, and preached the Word of God nine years. Euseb. lib. 3. chap. 31. p. 53.  
Cir. 107. It is said, Ignatius who was bishop of Antioch, and now carried away by persecutors, wrote to the church of Ephesus, making mention of Onesimus their Pastor; another to the church of Magnesius, making mention of Damather bishop: Another to the church of Tralles, whose Overseer was Polybius; And afterwards it is said he wrote to Polycarpus bishop of Smyrna, commending( as a sincere Pastor ought to do) the congregation of Antioch, praying him to be careful of the business there, about the election of a bishop in his room, Euseb. lib. 3. ch. 32. p. 53, 54.  
Cir. 100. The Evangelists having preached and planted the Faith in sundry new and strange places, ordained there other Pastors, and committed unto them the tillage of the new ground, and the oversight of such as were lately converted unto the Faith, passing themselves into other countreys, insomuch that 'tis impossible to rehearse all by name, when, and who were Pastors and Evangelists in the first succession after the Apostles, in the church, Euseb. lib. 3. ch. 33. p. 54, 55.  
156. pus took the public Ministry of the church of Rome. At Alexaudria Mark is chosen shepherd, when— had continued bishop there thirteen years, after Mark had been bishop ten years, &c. And at Rome after the death of pus the bishop, Aricetus was placed Minister Euseb. lib. 4. ch. 11. p. 67.  
Cir. 166. Santus was Deacon of the church of Vienna in France, and Pothuus bishop of lions. In both which churches were so few members, that they were forced to take Heathen servants, Euseb. l. 5. ch. 1. p. 75. 77.  
170. Irenaeus was Minister of the church of lions in France, Euseb. lib. 5. ch 4. p 82.  
Cir. 175. When Alexander who was a bishop in Rome,( as appears) had turned a thief, itis said of him after he was pardonned and set at liberty by the Magistrate, the congregation whereof he was Pastor, would not admit him, Euseb. lib. 5. c. 6. p. 82. ch. 16. p. 88, 89.  
Cir. 166. Polycarpus  told Anicetus, that he ought to observe the ancient customs of the Elders whom he succeeded, &c. Euseb. lib. 5. ch. 23. p. 92.  
Cir. 220. At Alexandria Origen was Teacher, who, was said, could not search out the profound Mysteries of holy Scripture for want of time, by reason so many flocked to his preaching, therefore appointed another to help him, a man expert in holy Scriptures, Eus. lib. 6. ch. 14. p. 104.  
254. At Rome was a Synod of 60. Bishops, besides many Ministers and Deacons; and again there met severally, many Pastors of other Provinces, determining what was to be done in this case: After he saith, these Pastors were bishops; for there came to our hands an Epistle, showing what the bishops of other Provinces had decreed: Euseb. lib. 6. ch. 42. p. 116.  
Cir. 257. Dionysius one of the bishops of Alexandria, aid, I came not alone, for there accompanied me my fellow-Minister Maximus, and the Deacons Caustus, Eusebius, and Chairmen, also one of the Brethren of Rome, Euseb. lib. 7. ch. 10. p. 128.  
Cir. 262. Dionysius saith, When I was at Assivorta, where this Doctrine first sprung, and falling away happened in those congregations, I called together the Elders and Teachers inhabiting those Villages, in presence of as many of the brethren as willingly came, Euseb. lib. 7. h. 23. p. 135.  
Cir. 290. How the bishops were ill used, &c. the Oratories thrown to the ground, the foundations themseives digged up, the Scriptures burned, and the Pastors of the churches, some hide themselves, and some were taken, Euseb. lib. 8. chap. 2. p. 145.  
Cir. 290. Dioclesian the Emperor made a Law, that churches should be destroyed, &c. To which it was added, that the Pastors throughout every congregation should first be imprisoned, &c. And further it's said, that afterwards many suffered in that city, with the chief Governors of Ecclesiastical Affairs; it being in Caesarea in Palestina: Euseb. lib. 8. chap. 20. p. 158.  
Cir. 310 Sylvanus a bishop, executed the Function of Ecclesiastical Ministry, &c. Again, Lucianus a notable man for his continency of life, and skill in holy Scripture, highly commended, being an Elder of the church of Antioch, who in defence of the Doctrine which he taught, and according to which he governed, wrote an Apology, Eug. ch. 6. p. 175.  
Cir. 330. Constantine writes to the churches thus: Unto the bishops, Pastors and People, Soc. l. 1. c. 6. p. 227.  
325. The bishops thought good to bring in a new Law into the churches, That they which were of the clergy, that is, Bishops, Priests and Deacons, should not henceforth accompany with their Wives, Socrat. lib. 1. c. 8. p. 231.  
363. At Selucia the bishops went into the church, and ratified the Faith with their subscription; and instead of such who were not there present, their Readers and Deacons subscribed, Soc. lib. 2. ch. 31. p. 286.  
363. When the bishops at Antioch came to confirm the Nicene Creed, some did it by their substitutes; the bishop of Adava by Lamodria the Elder, Athanasius by Orphilus and Atalina the Elders; Patricius by Lamirio the Elder, Soc. lib. 3. ch. 21. p. 345.  
383. Agelius the Novatian bishop at Constantinople, appointed Sysivius a Reader of his church, who was an eloquent man, & a skilful interpreter of holy Scripture, to dispute( himself not being any body in disputation and controversies of Religion) Thus Readers were Teachers or Interpreters; Sysivius afterward appointed bishop of that church, Soc. lib. 5. ch. 10. p. 343. ch. 20. p. 350.  
When the bishops maintained the Feast of Easter for the time to be an indifferent thing, i'ts said that the Elders which succeeded the Apostles, immediately varied among themselves, Soc. lib. 5. ch. 20. p. 351.  
385. It's said, that the Readers or Interpreters of holy Scripture at Alexandria, be they Catechumenists or Baptized, it forceth not, when as the custom in other Countreys and Churches, is to admit none in that Function unless baptized. Soc. lib. 5. ch. 21. p. 353.  
Cir. 390. Sisivius a Novatian bishop at Constantinople, being asked why he went in that attire, not comely for a bishop, and where he did find it written that a Priest ought to wear white: Soc. lib. 6. ch. 20. p. 373, 374.  
Cir. 462. At Alexandria the people choose Timotheus to be their bishop, and brought him into their church, though Proterius yet lived and executed the Priestly Function. And it is said that Timotheus intruded himself into the holy church of God, which had both a Pastor and a Teacher, to wit, Arch-bishop Proterius, &c. the holy church who had a Husband of her own, who celebrated the holy Mysteries, and governed therein, Evag. lib. 2. ch. 8. p. 433.  
Cir. The council of Calcedon was not openly preached in the most holy churches, nor generally rejected; for every Governor of the several congregations, did therein as it seemed them good, Evag. lib. 3. ch. 30. p 461.  
Cir. 200. That in our assemblies there are bishops that preside and have authority over all the faithful committed to their charge; and these are approved by the suffrages of them whom they ought to conduct, tart. Apol. in English, ch. 39 p. 137.  
Mr. Sympson in his Collections saith, that there was a council at Ancira a Town in Galatia, where they decree amongst other things, that the countrey-Bishops should abstain from making Elders and Deacons, or usurping dominion over the Preaching-Elders of every city, Sympson de Conc. lib. 4 p. 484.   

3. Whether these Bishops, Pastors or Elders, were usually chosen by the brethren of the churches or congregations whereof they were bishops, &c. And whether they choose bishops out of the members of their own congregations, or others, as they liked; and that they did choose or reject by by vote of Elders and brethren? and whether by this vote they rejected such as had been then bishops, upon cause; and such as were sent to them either by bishops or Emperors, if they did not approve them?  
Anno 70. After the Martyrdom of James, &c. the Apostles and Disciples of our Lord, which then were alive,( whereof many are yet alive) gathered themselves together, with the Kinsmen of our Lord according to the flesh, to consult whom they should think worthy to succeed James; so that all with one voice judged Simeon worthy, Euseb. lib. 3 chap. 11. p. 44.  
Cir. 97. John the Apostle went from Ephesus into the countreys the reabout, to consecrate bishops, to set in order whole churches, and to choose by lot into the Ecclesiastical function, of them whom the holy Ghost had assigned, Eus. lib. 3. ch. 20. p. 47.  
Cir. 175. When Alexander a bishop turned thief, was taken, and afterwards pardonned by the Magistrates, and set at liberty, and would have come to his congregation, itis said, But the congregation whereof he was Pastor, would not admit him, Euseb. l. 5. ch. 16. p. 89.  
220. When Narcissus bishop of Jerusalem was gone thence, the bishops appointed another. And afterwards Gordius being bishop there, Narcissus shewed himself again, and was entreated of the brethren to enjoy his bishop rick again; and being not able to perform it alone for his age, they had Alexander to be fellow-helper with him. Euseb. l. 6. c. 9. p 101.  
236. Fabianus came to Rome to live; and when all the brethren had gathered themselves together for the election of a Bishop( their Bishop being dead) and many thought upon many notable and famous men, Fabianus being there present, upon whose head a Dove came suddenly and restend; & though the people thought not of him, yet the whole multitude moved thereat, cried out with one accord, and the same Spirit of God, that he was worthy, &c. and( as they say) he was taken and installed bishop immediately, Euseb. lib. 6. ch. 28. p. 110.  
Cir. 330. Constantine the Emperor writes to the people at Antioch, calleth them brethren, and saith, I understand your approbation of Eusebius bishop of Caesarea, that you do much affect him, and would elect him to be bishop of your City, &c. then he persuades them with one consent to choose another, and not Eusebius, seeing all did not agree, and Eusebius not willing himself, therefore not a lawful election; because he that is elected to a bishopric by the general suffrage of wise men assembled to deliberate thereof, ought by God's Law to enjoy it, Euseb. of the life of Constant. lib. 3. ch. 58. p. 52.  
325 In the Epistle of the Council of Nice, they say of some Clergy-men, that if one of them dyed then one of them lately ad●i●ted into the church( so that he be found worthy, and the people choose him, &c) may succeed in the place of the deceased, Soc. lib. 1. ch. 6. p. 228.  
Cir. 330. Athanasius was charged, that he was no fit man for the room of a Bishop; and that he was elected by unlawful persons, Soc. lib. 1. ch. 18. p. 241.  
338 Constantine Caesar writes to the people of the church of Alexandria when he sent their Bishop Athanasius to them( who had been before banished) and they received him willingly: And he concludes his Epistle, Well beloved brethren. Soc. lib. 2. c. 2. p. 253.  
341. Alexander a Bishop in Constantinople, being near dying, charged the Electors to choose one of two whom he would nominate to them; and  told them, if they would choose a man fit to instruct the people, of an upright conscience, of good life and conversation, they should choose Paulus, though young, &c. or Macedonius, &c. Wherefore about the election of a Bishop was great stir; the people divided, the one for Paulus, the other for Macedonius, &c. and such as favoured the Nicene Creed, choose Paulus to their Bishop in the great church; the other endeadoured for Macedonius. Socrat. lib. 2. chap. 4. p. 253.  
Cir. 340. Eusebius( first called Emisenus) is said, when Athanasius was charged with crimes( he being Bishop at Alexandria) to be called by Eusebius Bishop of Constantinople, to be Bishop at Alexandria. But saith Georgius, because Athanasius was greatly beloved of the people of Alexandria, Emisenus went not thither, but was sent to the city Emisa; where, when there was much ado amongst the citizens of Emisa about the election( for he was charged with the study of the mathematics) he fled away, and came to Laodicea. Socrat. lib. 2. chap. 6. p. 254.  
Cir. 345. When Eusebius a bishop in Constantinople, dyed, the people bring Paulus again to be their bishop, and the Arians assembled, and choose Macedonius for them. Socrat. lib. 2. ch. 9. p. 256.  
362. The Arians at Alexandria, meeting in private houses, appointed Lucius to succeed Georgius in the bishopric, Soc. lib. 3. ch. 4. p. 298.  
Cir. 362. At Antioch they put in Paulus a bishop, to whom those of Meletius did not agree, but they had private conventicles; Eusebius was wonderfully sorry because they did not all agree to the election of Paulinus; for in his secret opinion he condemned the act; but because of the reverence he owed to Lucifer,( who had assigned Paulinus their bishop to them) he concealed his sentence. Soc. lib. 3. ch. 7. p. 302.  
345. Constautius the Emperor writes to the people of the church of Alexandria, and sends them their bishop Athanasius, of whom they had been formerly bereaved, and bids them receive him, and join him with them as an helper in their prayers to God, Soc. lib. 2. ch. 18. p. 268, 269.  
360. Ursalius deposed and exiled Lyberius bishop of Rome, for not subscribing his faith,( and this by the Emperors leave) and placed Felix, who was Deacon of that church, in his room. Lyberius not long after was called home, and restored, because the people of Rome were in an uproar, and thrust Felix out of the Church, so that the Emperor was constrained against his will to agree thereto. Soc. lib. 2. c. 29. p. 282.  
367. When the Macedonian Bishop of Cizicum, Elousius, was forced against his Conscience by the Emperor, to subscribe to the Faith of the Arians, he came to his Church, and in the face of the Congregation complained of the Emperors usage, and requested them that they would get them another bishop, because he was constrained against his opinion: But they for the great love they bore him, neither would aclowledge another Bishop over them, nor yield up the Government of their Church; wherefore they took him for their Superior, and kept their former Opinion. And when Eleusius was deposed, and Eunomius sent thither bishop, his people built them a church without the Walls. Soc. lib. 4. ch. 6, 7. p. 318.  
370. When eudoxus the Arian bishop of Constantinople died, the Arians placed Demophilus in his room; but such as embraced the Faith of one Substance, choose Evagrius a man of their own opinion, Soc. lib 4. c. 13. p. 324.  
Cir. 363 When Eunomius was chosen bishop of Cizicum, by the bishop of Constantinople, and the Emperor commanded him to be placed there, and that Eleusius their bishop there, should be removed, the favourites of Eleusius built them a church without the Walls of this City, and there met. Eunomius being a very ill man, the people of Cizicum could not away with him; for his insolency in preaching, they banished him their City: He went to Constantinople, and lived with the bishop that made him, & played the bishop no more. Soc. l. 4. c. 7. p. 318, 319.  
Cir. 380. When Auxentius the Arian bishop of milan died, there was an uproar about the Election of a bishop, and a great strife there was, while some would prefer this man, some other that man unto the bishopric: Ambrose the Lievt. came into the church to appease them, and after he had given the people many exhortations, &c. on a sudden they with one voice and one mouth, nominate Ambrose to be their bishop. The bishops then present, thought verily that the uniform voice of the people, was the voice of God; wherefore they took Ambrose, and baptized him( he was a Catechumanist) and stall'd him bishop: But Ambrose denied to be made bishop, till the Emperor signified his mind that he supposed it to be the Work and the Will of God, and so commanded it that it should be done. Afterwards the City was at unity, Soc. lib. 4. ch. 25. p. 335.  
378. The people at Alexandria thrust Lucius their bishop out of their Church, and placed Peter in his room. Lucius being deposed, got him to Constantinople. Peter not living long, left his brother Timothy, &c. Soc. l. 4. c. 30. p. 338.  
381. When Gregory who governed a little church in Constantinople, went thence back unto Nazianzum, and the bishops consulted of choosing a Bishop there at Constantinople in his room; at that time there was one Nestorius of noble lineage, whose Ancestors had been Senators; a man( he was) of a good life, and godly conversation, who though he were by office a Praetor, yet the people choose him their bishop, and by the consent of an hundred and fifty bishops there present at the Council, he was there installed, Soc. lib. 5. ch. 8. p. 342.  
383. When Meletius one of the bishops of Antioch, dyed, the favourers of Meletius would not be under Paulinus, but choose Flavianus to be their bishop in the room of Meletius, Soc. lib. 5. ch. 9. p. 343.  
386. When Demophilus the Arian bishop, dyed at Alexandria, the Arian church there sent for Marinus, a man of their own crew, and appointed him their bishop; and he dying also, they called Dorotheus out of Antioch, in Assyria, and assigned him their bishop, Soc. lib. 5. ch. 12. p. 345.  
391. Sebatius raised private Conventicles, was chosen bishop of such as applied themselves to his kind of Discipline, Soc. l. 5. ch. 20 p. 351.  
397. When Nectarius a bishop in Constantinople, dyed, immediately there was much ado about the election of a bishop; and when some thought on this man, and some on that man, after long advisement and deliberation, in the end it seemed good to them to sand for John at Antioch, who was a profound interpreter. Afterwards the Emperor, with the general consent of Priest and People, sent for him, and he was made bishop. Soc. lib. 6. ch 2. p. 359.  
Cir. 400. When John Chrysostome a bish. in Constantinople, had been deposed by a Council, banished, and returned back again, the people met him, they bring him to the Church with great reverence, they request him to continue their bishop; when he said his cause must be heard first, they were desirous the more, for they longed to see him stalled again in the Bishops see, & preach again to the people afresh: To be short, the people compelled him so to do. Socrat. lib. 6. chap. 14. p. 371.  
418. When Theophilus bishop of Alexandria, died, there arose a great stir and contention about the election of a bishop, some would have Timotheus, some other would have Berillus; whiles the people were thus at variance, and though the Capt. of the Garrison laboured for Timothy, yet they choose Cirillus for their bishop. Soc. lib. 7. ch. 7. p. 377, 378.  
Cir. 415. Theodosius a bishop in Syneda, went for Orders to vex Agapetes the Macedonian bishop there; in the mean time Agapetes & his church became of the same mind, and he became bishop of the whole, being met together, and they shut the church against Theodosius; he complains to the bishop of Constantinople, who commends them, and bids him be quiet. Soc. lib. 7. ch. 3. p. 376.  
Cir. 420. Chrysanthus was in a manner compelled to be bishop of the Novattan church in Constantinople; for when their bishop was dying, he made mention of him as a fit man; therefore the Novatian people compelled him to be their bishop; but he got him away, that he might not execute it, and Sabatus gets himself ordained and installed by some bishops; but the people rejected him; they sought out Chrysanthus, found him, they forced him, and stall'd him bishop. He was an excellent man, &c. Soc. lib. 7. ch. 12. p. 380.  
426. Again itis said, When they choose Sysivins a bishop in Constantinople, all the Layetie laboured for him to be their bishop, because he was godly, and good to the poor; the people with uniform consent were for him: To be short, the Layetie got the upper hand, and he was Bishop. Philip envied against him, and the Consecrators, and especially against the levy, who were Electors. Soc. lib. 7. ch. 26. p. 390.  
425. After the death of the bishop of Cizicum, Sysivius a bishop of Constantinople, appoints Proclus to be their bishop. The Citizens understanding it, prevented, and choose Dalmatius, a religious man, to govern the bishopric, &c. Wherefore Proclus not being admitted to execute the Function of a bishop in the church where he was ordained, continued at Coustantinople, and preached. Soc. l. 7. ch. 28. p 391.  
432. At Constantinople there arose a Schism about the electon of a bishop, some would have Philip, some others would have Proclus; some said it was against the Canon to trauslate a bishop from one City to another; which satisfied the people. And after the Deposition of Nestorius, Maximinian was chosen bishop, a man who was altogether unlearned, Soc. lib, 7. ch, 34. p. 395  
430. When the bishop of Troas dyed, immediately the people of Troas came to Constantinople to seek a bishop, where they met with Silvanus. Soc. lib. 7. ch. p. 396.  
Cir. 460. Timothy, whom the people of Alexandria, the worthiest persons, the Citizens and the Ship-Masters, requested to be their bishop. Evag. lib. 2. ch. 9. p. 435.  
Eod. an. After this Timothy was banished from his church, the people of Alexaudria choose to succeed him one Proterius for their bishop. Evag. lib. 2. ch. 11. p. 436.  
Cir. 520. Euphraemius Lievt. so the Country, taking care of the City of Antioch, the people reverenced him highly, and choose him to be their bishop. Evagr. lib. 4. ch. 6. p. 473.  
Cir. 200. Tertullian saith, In our Assemblies there are bishops that preside and have Authority over the faithful committed to their charge; they are approved by the suffrages of them whom they ought to conduct. And 'tis not bribes that acquires them this, but Testimonies given of their good life; for in the Church of God nothing is done by the allurement of gifts. Tertul. Apol. the English Translation, chap: 39. p. 137.   

What were, or ought to be the qualifications and work of Bishops in those dayes.  
100. Clemens bishop of Rome, finished his mortal race when he had governed the church, and preached the Word of God nine years, &c. Ignatius the bishop confirmed the congregations in his Journey where he came, with preaching the Word of God, and wholesome exhortations, giving charge to avoid heresies, and cleave steadfastly to the traditions of the Apostles; and writes to several congregations and churches, to exhort them to stick to truth, and not to be afraid of suffering; writes to the people, and makes mention of their bishop in it, Euseb. lib. 3. ch. 31, 32. p. 53.  
170. Polycarpus was instructed by the Apostles, and made bishop of Smyrna by them: He finished his life, &c. when he had continually taught that which he had heard of the Apostles, and he being at Rome in conference, converted many, preached the one and onely truth received of the Apostles, Euseb. lib. 4. ch. 14. p. 62, 63.  
Eod. The heretics then infected the true Seed of the Apostles Doctrine, &c. whom the Pastors of the Churches repelled from the Flock of Christ,( as if they had been some certain sa vage beasts) partly by admonition and exhortation to the brethren, and partly by encountering with themselves, sometimes disputing and questioning with them face to face, and sometimes by writing, whereby they overthrew their fantafies, &c. Euseb. lib. 4. ch. 23. p. 71.  
Cir. 220. Alexander was made fellow-helper to Narcissus, in the church of Jerusalem, where( saith Alexander) Narcissus who governed the church before him, and now of the age of 116. years, prayeth with me, and that very carefully, for the sta●e of the Church, &c. Euseb. lib. 6. ch. 9. and 10. p. 101, 102.  
Cir. 240. It is said of many that came to the teaching of Origen at Caesarea, that they became his Disciples and left their soil; and two of them being persuaded by Origen to leave their former studies, unto the exercise and study of the holy Scriptures; and after they had continued with him for five years, they profited so much in holy Scriptures, that both being as yet young men, they were ordained bishops of certain churches in Pontus. Origen rebuked a bishop, and turned him from his errors, and restored him to the true faith, by Reasons and manifest Truths. Euseb. lib. 6. chap. 29. p. 110. ch. 32. p. 111.  
Cir. 252. Novatus procured three bishops, plain, simplo and country men, &c. Euseb. lib. 6. ch. 42. p. 117.  
272. Certain bishops in an Epistle say, We know beloved Brethren, That a Bishop, and the whole Order of Priesthood, ought to be a pattern of good works unto the common people; nor are we ignorant that many are fallen, and how can he admonish and reprehend another? Eus. lib. 7. ch. 29. p. 140.  
320. At a Sermon preached and directed to Paulinus bishop of Tyrus, it's said of him thus: Him whom the chief and great High-Priest himself hath ordained a Shepherd of this your holy flock, enjoying the second honor of those holy things, taking in charge your people by lot and appointment of the Father, as his servant and interpreter, like a new Aaron, &c. by the prayers in common of you all; unto this man onely it's lawful, next afeer the chiefest High-Priest, to see and behold the second Closet of your souls, when he hath exactly fitted every one of you by experience and prolixity of time, and when as with his own industry and care he hath instructed you all in honesty, and the Doctrine which is according to godliness, and hath laboured by works agreeable to his calling, and that Doctrine which by Divine Power he hath gotten. Euseb. lib. 10 ch. 4. p. 187.  
325. At the great Council at Nice, when many were furnished to argue logically at the Council, a Lay man of simplo and sincere mind, set himself against the Logicians, and  told them them thus, That neither Christ nor his Apostles had delivered to us the Art of logic, neither vain fallacies, but an open and plain mind. Upon which all present had him in admiration, and held with him; and the Logicians gave off, and all the stir raised by logic, was appeased, &c. Soc. lib. 1. ch. 5. p. 221.  
325. Spiridion the bishop of Trimithous, a city of Cyprus, was so holy and virtuous a Shepherd of Cattle, that he seemed worthy to be appointed a shepherd of men; when as he there executed the Function of a bishop, yet for his singular modesty he also kept a Flock of sheep. It is said, At the dawning of the day he came to his sheepcote, &c. Soc. lib. 1. ch. 8. p. 232.  
342. The bishop of Constantinople when he was near dying, advised the people to elect for their bishop one who was fit to instruct the people, of an upright conversation, of a good life, Soc. lib. 2 ch. 4. p. 253.  
339. The Emperor sent Athanasius to his church in Alexandria, and writes thus, Receive him, and join him with you, as an helper with you in your prayers unto God, &c. And, I beseech you well-beloved people, that in your prayers, where you crave( after your wonted custom) the aid and assistance of the Spirit of God, you take Athanasius for chief, or( as I said before) an helper, &c. Socr. lib. 2. ch. 18. p. 268, 269.  
358. A whole Assembly of bishops writes to the Emperor, to entreat him that he would not suffer bishops to be banished their churches, but that bishops may be present with their Flock, and that they may enjoy peace and tranquillity for prayers and devout service of God, that they may pray continually. Soc. lih. 2. ch. 29. p. 281.  
361. Eusebius bishop of Antioch, passing through the Countreys, confirming such as were weaklings in the Faith, instructed them in the Doctrine of the church, and diligently preached the Word of God, Soc. lib. 3. ch. 7. p. 302:  
Cir. 350. Agelius bishop of the Novatians in Constantinople, was a man that lead a precise life, all his life time went barefooted, and according to the command of the Gospel, had but one coat. Soc. lib. 4. ch. 9. p. 320.  
Cir. 355. The bishop of Rome received Letters from other bishops, wherein they declare their agreement to the faith; he saith, It confirms in us our joy, &c. because it agrees with mine, who am the meanest of you all, &c. And he wrote to the Macedonian bishops, and acknowledged them to be bishops. Soc. lib. 4. ch. 11. p. 322.  
Cir. 370. Ammonius being urged with a bishopric, fled away secretly, out off his right ear that he should not be chosen bishop; and Evagrius being chosen bishop by another bishop, ran away that he might not be bishop. And when Evagrius met with Ammonius, and  told him of cutting off his ear, Ammonius  told him he could not escape neither; for that thou( saith he) of self-love hast shut up thy mouth, and not used the gift and grace that God hath given thee. Soc. lib. 4. ch. 18. p. 330.  
Eod. Moses refused to be ordained by Lucius bishop of Alexandria; for( saith he) thy hand is embrued with slaughter and bloodshed; and thy horrible practices against the brethren prove thee to be altogether voided of the true principles of Christian Religion; for the true Christian striketh no man, revileth no man, &c. but thy deeds in exiling of some, burning of others, &c. cry out. Socrat. lib. 4. chap. 29. p. 337.  
John Chrysostom bishop of Constantinople, is said to give himself wholly to teach and preach to the people. Soc. lib. 6. chap. 15. p. 371.  
Cir. 410. Assicus a bishop in Constantinople, was mean in learning, godly, and of great Wisdom; He reconciled such as were of his faith, would in no wise molest the heretics, but chide them, and then shewed himself loving and amiable; a great student, red most part of the night, gentle and courteous to such as conferred with him: He became all things to all men, &c. and in time by exercise and diligence, preached ex tempore, his Sermons very plain: And by reason of this, the Churches flourished exceedingly. Socrat. lib. 7. chap. 2. p. 375.  
Cir. 420. Atticus is said also to govern with wisdom, and exhorted the people diligently with heavenly Doctrine, to virtuous and godly living; he provided not onely for the poverty of his own church, but also sent money to the next churches, to supply the wants of the needy. Soc. lib. 7. ch. 25. p. 389.  
430. Moximinianus a bishop in Constantinople, when he was chosen, it's said he lead a Monastical trade of life, by degree a Priest, one that of late had purchased to himself a good Name, and was thought to be a godly man, &c. A man altogether unlearned. Soc. lib. 7. ch. 34. p. 395.  
415. It is said Silvanus bishop of Troas, was far from pride and haughtiness; that oft-times in great Assemblies and solemn meetings of the Citizens, he wore Sandals and bufkins of Hey twisted, &c. Soc. lib. 7. ch. 36. p. 396.  
200. In our Assemblies are bishops that preside and have authority over all the faithful committed to their charge; they are approved by the suffrage of those whom they ought to conduct. And 'tis not bribes that get them this honor, but a testimony of a good life. Tertul. Apol. the English translation, ch. 29. p. 137.   

Of what spirit such Bishops were thought to be of, who usurped high Titles, secular Power and Jurisdictiou over other Bishops and Churches, and how this was esteemed of in those times.  
Cir. 260. Many Doctors set at nought by the Law & Prophets, take scorn to be tried by the Evangelists, contemn the Workof the Apostles, 
The words of Dionysius Alexandri.  they suffer not the simpler sort of the brethren to know any high or magnifical thing, neither of the glorious beavenly coming of our Lord, nor of the resurrection. Euseb. lib. 7. ch. 23. p. 135.  
267. Samosatenus was poor, he attained wealth by lewd acts, sacrilege, and tyrannical oppression of the brethren, whom he made to tremble for fear, with his guileful gains; he procured the givers to be liberal, to the end they might be delivered from their adversaries; and so turned godliness into gain. And being puffed up with pride, usurped secular dignities, more like a Warlike Captain, than a bishop of the church, walking stately through the streets, maintaining a great Troop to guard his person, so that Religion by reason thereof, grew in great disdain. He made himself a high Throne, a lofty seat, not like the Disciples of Christ, but severed in show and title, after the manner of Princes in this World. If any behaved himself honestly and decently, them the caused to be checked and reviled. Euseb. lib. 7. ch. 29. p. 139, 140.  
3●1. And they which seemed our shepherds, laying aside the rule of Piety, practised contention and schism among themselves, and while they aggravated these things, contentious threatenings, mutua I hatred, and every one proceeding in ambition, like Tyranny itself, then the Lord made the Daughter of Sion obscure. Euseb. lib. 8. c. 1. p. 144, 145.  
384. At a Council at Constantinople they decree, That the bishop of Constantinople should have the next Prerogative after the bishop of Rome, because this city was called New Rome. They divide Provinces, and ordain patriarches, and ordain, That no bishop should leave his own diocese, and intermeddle with foreign churches. Nestorius bishop in Constantinople, had that great city, together with all Thracia, allotted to his jurisdiction; and so to other bishops they assigned Jurisdictions, as patriarches, at that time, over their fellow-bishops. And after that other things agreed on of this nature in other Councils. Soc. l. 5. c. 8. p. 342. Evag. l. 2. c. 18. p. 448.  
Cir. 192. When the churches differed about the Feast of Easter, all the churches communicated together, and were as one in other things, till Victor bishop of Rome through boiling heat and choler, had excommunicated all Asia, such as observed the Feast different from him; for which act Iraeneus bishop of lions in France, enveighed bitterly in his Letter against Victor, rebuking him for his peevish dealing, and rage; telling him also, that the Elders and ancient Fathers differed amongst themselves about this Feast, yet communicated together notwithstanding. Soc. l. 5. c. 21. p. 352.  
Cir. 390. Marinus and Agapius bishop of Ephesus, contended not about Religion, but primaey; they striven whether of them should be the chief, &c. Wherefore many Clergy-men under these bishops, perceiving their ambition, rancour and malice, forsook them. Soc. lib. 5. ch. 22. p. 356.  
Cir. 440. The Favourers of Prelates, and Patrons of Clergy-men will blame us for not entitulating the Bishops Most Godly, 
Soc. his own words.  Most Holy, and such like Epithets, &c. but seeing I am able to prove and justify out of ancient Writers, that the servant hath in this Bork called his Master no otherwise than after his Christian Name, I will lay aside those lafty titles, &c. Socr. l. 6 c. 1. p. 358.  
Cir. 405. Sisivius a Novatian bishop, arrayed himself in white, and one asking him why he used such attire as was uncomely for a bishop, and where he found written that a P●iest should wear white? he answers, Tell me where it s written that a bishop should wear black. Soc. lib. 6. ch 20. p. 373, 374.  
418. When Cirillus was made bishop of Alexandria, he challenged more authority to himself, then ever the bishops before him had; and from that time forth the bishop of Alexandria( besides the oversight and jurisdiction of his Clergy and Ecclesiastical matters) took also the Government of temporal affairs: Wherefore Cirillus immediately after he had shut up the Novatian churches within Alexandria, also bereaved Theopemius their bishop of all his substance. Soc. lib. 7. ch. 7 p. 378.  
425. One of the bishops of Rome, Celestinus, banished the Novatians, constrained Rusticula their bishop to raise private conventicles, &c. and though the Novatians flourished there before, yet then they began to be hated out of measure; when as the bishop of Rome( no other than the bishop of Alexandria) passed the bounds of his Priestly Order, presuming now to challenge to himself secular power and authority: Wherefore those bishops permitted not them who held with them the faith of one substance, freely to frequent their wonted Assemblies; and though they commended them for their uniform Faith, yet they deprived them of their substance. Socr. l. 7. c. 11. p. 379, 380.  
431. The bishops began to be called Reverend, most holy, religious, the grave censure of the most holy Father, and our colleague, Celestinus bishop of Rome. Evagr. lib. 1. chap. 4. P 413.  
Cir. 432. When the Lord Paulus our Brother, and most godly fellow-Bishop, most virtuous Lord Paulus the Bishop came, he brought Letters, which he avoucheth to have been written of your Holiness, and of the most godly Bishops which were of your Province. Evag. l. 1. c. 6. p. 414.  
452. Most reverend Bishop Eusebius, &c. the Legates of lo bishop of Old Rome, stood up in the Council, and charged D●oscorus for receiving one excommunicated by the most holy Father our Bishop Flavianus; but the apostolic See pardonned the Bishops, because they were constrained against their wills to do what they did, &c. who yielded themselves at this this time to lo the most holy Bishop, and to the whole sacred and general Assembly of Bishops, &c. Also they complain, that Dioscorus forbid the reading of holy Pope lo his Epistle. Nay, he sticked not to excommunicate lo the most holy and most religious Arch-Bishop of Rome, &c. Therefore seeing these are his practices, lo the most holy Arch-Bishop of great and old Rome, by us and this sacred Assembly, together with the most blessed Apostle St. Peter, who is the Rock, &c. bereaved him of his dignity. Evag. lib. 2. ch. 4 p. 429, 430.  
At a Council at Ancyra( as Mr. Sympson saith) they decree, That the country Bishops should abstain from making Elders or Deacons, or usurping Dominion over the praying Elders of every City: Symps. de Conc. l. 4. p. 484.   

What were the practices of these churches when they met and came together, and of their coming together.  
Cir. 200. We make a body, or by certain knowledge all conspire in the service of the true God, where we live united under one Discipline, one Faith, &c. We assemble together by troops; in our prayers to God we pray for the Emperor, &c. we assemble together to red the holy scriptures, we red them according to the condition of the times what serves to admonish or confirm the faithful; we cease not to confirm our discipline by the strength of Precept; we continually repeat. In these Assemblies we make exhortations and threatenings. Think it not strange if we call one another Brethren, &c. And at their meeting to feast, they pray before they sit down, eat moderately; after they are invited to praise God, and to sing Psalms taken out of holy Scripture, or Hymns, every one composeth according to the capacity of his mind; and as it began with prayer, so ends; and so they go away with care, as they came with staidness and sobriety. Tertul. Apol. in English, ch. 9. p. 137.139, 141, 142.  
Cir. 50. Religiously they worship the Celestial God-head with pure and sincere worship; they renounced their substance; 
The words of Philo Judaeus, who lived Anno 50.  and forsaking the cities, they lived solitarily in Fields and Gardens; they accounted the company of them which followed the contrary trade of life, as unprofitable and hurtful to them, &c. as they in the Apostles dayes, &c. In many places this kind of people liveth in every Province; and in egypt they abound, especially about Alexandria. From every where the best withdrew themselves into the soil of these Worshippers, &c. After he writet, thus of the churches. In every Village there is a Religious House, which they called a Monastery, wherein they inhabiting, do celebrate the mystery of honest and holy life, carrying thither nothing, neither meat nor drink, neither any thing necessary for the sustentation of the body, but the Laws and the Oracles of the Prophets, Hymns, and such like, whereby knowledge and Piety increased; and all the time between morning and evening, is of them spent in godly exercise, for reading the holy Scriptures, they meditate thereupon, handling allegorically the Divine. Philosophy of their native country, &c. It's like( saith Eusebius) that the Commentaries he speaks of, were the Gospels, and the Works of the Apostles; the Epistle to the Hebrews they newly compiled, and collected Psalms; thus they make grave Canticles and Hymns unto God in a more sacred rhyme of every kind of metre and verse, &c. The interpretations of holy Scriptures are amongst them allegorical and figurative; for unto those men the whole Scripture seemeth like a living creature, so that the external words seemed as the body, and the internal words seemed as the soul, Euseb. l 2. c. 17. p. 28, 29.  
105. Plinius secundus signifying that the christians committed no he inous offence, not transgressed any Law, saving that they rose before day, and celebrated Christ with hymns, as God, &c. forbidding adulteries, slaughter, &c. with such other abominable facts, showing conformity in all things agreeable to the Laws. Euseb. l. 3. c. 30. p. 53.  
To be short, how many Psalms, Hymns and Ganticles were written from the beginning, 
Verba incerti authoris.  by the faithful Christians which do celebrate and praise Christ the Word of God, for no other than God indeed. Euseb. lib. 5. chap. 25. p. 93.94.  
269. The Psalms sung in the Church to the laud of our Lord Jesus Christ, Paulus Samosatenus removed, counting them new-found figments. Euseb. lib. 7. chap. 29. pag. 139.  
Cir. 260. Nepos was commended for his diligence and exercise in holy Scriptures, and for his pleasant Psalmody wherewith at this day many of the Brethren are delighted. Euseb. lib. 7. ch. 23. p. 135.  
Cir. 315. Speaking of the place of meeting saith, Here with Psalmodies and other songs of praise delivered from above, there with Divine and Mystical Ministration, as the secret pledges of the Lords Passions, were solemnized, and withall, men and Women of every age with cheerful mind, and with all their power in prayer and thanksgiving, honoured God the author of all goodness. To be short, the Governors of the Churches set forth the solemn meetings &c. in sermons &c. Euseb. lib. 10. chap. 3. p. 184.   

Whether in these Churches or Congregations such as were not Bishops, Elders or Ministers, did teach, preach and exhort, and that in presence of Bishops, and by their desire? And whether any such converted any? And whether by authority of their example, such as have gifts, ought to use them?  
Cir. 130. Justinus writeth, how that to his time the gift of prophesying flourished in the church. Euseb. lib. 4. chap. 18. p. 68.  
Cir. 175. Wherefore in Christ's Name they that be his true disciples, receiving Grace of him, bend their whole might to this end, that every one after the quantity of the Talent received, do benefit the other brethren. This is written by Iraeneus. Euseb. lib. 5. ch. 7 p. 82.  
Cir. 204. Origen being very young, not 18. years old, divers of the Gentiles came to him to hear the preaching of the word of God, of whom was Heracles, who after he profited in the Christian Religion, was made bishop of Alexandria: He caught many, and was very diligent and humble, going bare-foot. Eus. l. 6. c. 2. p. 96, 97.  
Cir. 210. Origen being not able alone to search out the profound Mysteries of holy Scripture, neither the interpretation nor right sense thereof, because such as frequented the School, granted no leisure; for in several companies they flocked to his preaching: He appointed Heracles his fellow-helper, a man expert in holy Scriptures. Euseb. l. 6. c. 14. p 104.  
Cir. 210. Origen being as yet not called to the Ministry, but a Lay man, came to Caesarea, where he was entreated by the bishops of that Province to dispute in the open church, and to expound holy Scriptures. And when Demetrius found fault with this, That he taught in presence of bishops, the bishops of Jerusalem and Caesarea justified it, and said, We know not for what cause he reports a manifest untruth; whereas there may be found such as in open Assemblies have taught the people; yea, when there were present learned men that could profit. And mrreover, holy Bishops exhorted them at that time to preach, for examples sake, at Laranda Eke●pis was requested of Neon; at Iconium Paulinus was requested by Celsus; at Synaeda Theodorus was requested by Atticus, who were godly brethren; it's like also it was practised in other places, though unknown to us. Thus was Origen honoured, being a young man, Buseb. l. 6. c. 19. p. 106.  
Cir. 230. Firmilius so highly esteemed him, that he sent for him to edify his churches in his Province; and he went to him, and continued some time with him, for a further understanding of holy Scriptures; and the bishops of Jerusalem and Caesa●ea permitted him alone as a Master of the interpretation of holy Scripture with the rest. Euseb. l 6. c. 26. p. 109.  
Cir. 310. One John an egyptian, who although he was blind, yet had gotten such knowledge in his mind, that when it seemed good to him, he could out of the closet of his mind repeat the Law and the Prophets, Evangelists and works of the Apostles: I confess truly, that when I first saw the man stand in the midst of the congregation and assembly, and heard him recite certain places of Scripture, I wondered at him; for as long as I heard his voice, so long thought I( as the manner is at solemn Meetings) that one red out of a Book; but when I came near to him, and saw the truth as it is, he uttered many things much like unto a prophet. Euseb. lib. 8. ch. 30. p. 171, 172.  
Cir. 330. Edesius and Frumentius, two young men, being captives amongst the Jndians, the King preferred them to offices, they with some Christian Merchants there, builded some place to pray, where they poured out prayers together to the living God, and there joined to them certain Jndians, whom they instructed in the Christian Faith. Frumentius was after made a bishop. Soc. lib. 1. ch. 15. p. 238.  
Eod. When a captive Woman in Iberia had by instruction converted the Iberian King to the Faith, he published abroad the praises of Christ, sent for his Subjects, and he and the Queen preached Christ to them, the one to the men, the other to the Women. Soc. lib. 1. ch. 16. p. 239.  
Cir. 370. One Gregory, being a Lay-man, wrought miracles, and by word and deeds converted the Gentiles and ethnics to the Faith. Soc. lib. 4. ch. 22 p. 333.   

Whether in these Churches they admitted Members that received the Faith, and put out from amongst them such as sinned, and received them not again toll they repented; and such as were charged with faults, not admitted( till they cleared themselves) to communicate in the Lords supper. And all this done in the open congregations, by general consent.  
Cir. 95. When a young man of a church where John the Evangelist came, had turned thief, and left the church, itis said that John met with him again, brought him to the church, and after he had poured out prayers oft-times with him, in contitinual fastings, and had mollified his heart with divers and sundry Sermons, and confirmed him, he departed not before he had fully restored him unto the church, and exhibited great example of true repentance. Euseb. lib. 3. chap. 20. p. 47, 48.  
Cir. 200. Natalius being excommunicated by Victor bishop of Rome, out of that church, for an heretic, and afterwards being made bishop of those heretics, repents, and comes to the church, and fell down with tears before the then bishop of Rome, called Zephyrinus, beseeching the church( prove always to compassion) for the mercy of Christ, to pity him. And after many petitions, and much ado, he was received into tho communion, Euseb. l 5. c. 25. p 94.  
Cir. 245. Philip the Emperor being a Christian, and desirous to be partaker, and join with the multitude in their Churchprayers could not be admitted until he had rendered an account of his Faith, and coupled himself with them, who for their sins were examined, &c. except he had done this, he could not be admitted; therefore because he was faulty in many things, he willingly obeied, and declared by his Works his sincere and religious mind towards God. Euseb. lib. 6. chap. 33 p. 111, 112.  
336. When Arius and his complices were cast out, he goes to the Emperor, and gets his Letter of command; and Eusebius also writes to Athanasius the bishop of that church in Alexandria, from whence he was cast out, commanding him to admit them again into the church; the bishop refused, and said it was not lawful for such as had made shipwreck of their Faith, and been accursed of the church, to be received, &c. The Emperor again commands him to open the door wide to such as desired to enter into the church; and tells him if any desire to be made a Member of the church, and be hindered by him, he would depose him, and put in another by his officers. Then he was falsely accused, and being cleared, was sent to his church, and the Emperor writes to his church, and tells them of it. Soc. l. 1. c. 20. p. 244, 245.  
Cir. 440. Theophilus bishop of a church in Alexandria, charged Peter head Priest of his church, that he had received to the Communion a woman of the Heretical sect of the Manichees, before he had converted her: He answered, he had converted her from her opinion, and admitted her by the consent of the bishop, and the bishop knew it, and gave her the communion; and for this he brought a witness of the same church. The bishop in anger thrust them both out of the church; they went to John at Constantinople, and tell him of it. He entertained them with great reverence, and made them partakers of their common and public prayers, but would not receive them into their communion, before that he had examined their cause; and when it was falsely reported, that John had received them to communion, the bishop laboured to depose John for this, as a fault. Soc. l. 6. c. 9. p. 366.  
Cir. 405. John, one of the bishops of Constantinople, being accused of crimes, the Emperor would not come to the church ( as he was wont to do) but sent John word, that he would not communicate with him, till he had cleared himself of the crimes laid to his charge. Soc. l. 6. c. 16. p. 3 a2.  
Cir. 385. Flavius Theodosius an Emperor, having been rash in executing his will to the shedding of blood, and coming to milan, desiring to join with the church there in their sacred devotions, Ambrose their bishop refused to admit him, and so continued eight Months, till with great humility and submission he acknowledged his offence, and then was admitted into the congregation. Speed Chron. l. 6. c. 52. p. 275.  
When the lapsed Christians were admitted into the church, saith Cyprian, I can scarce persuade the people to suffer such to be admitted. 
Cyprian Verit. Anno 250.  And in his Epistle to his church, when he was banished, he promised his people to examine all things, they being present and judging. Cypr. Epist. 55. Cypr. Epist. 11. ad plebem.  
Cir. 200, Tertullian saith, In these Assemblies we make exhortations and threatenings, and Divine censures, that banisheth sinners, and excludes them from our Communion; We judge them with much circumspection, because We know that God is in the midst of us, and knoweth what we do. It's a great fore-telling of the Judgement of God. &c. when the church moved with the enormities of their crimes, darts out upon wilful sinners the Thunder-bolts of Excommunication, and from the participation of its prayers, its society, and deprives all sorts of holy commerce with it, Tertul. Apol. in English, chap. 39. p, 137.   

What esteem both Bishops and Emperors had of the Brethren of Churches, as well as Officers; and whether the Brethren were at Council and public Disputes, and had Epistles directed to them, their Officers being onely mentioned in the bodies of the Epistles.  
Cir. 105. Ignatius writes to the church of Ephesus, to the church of Magnesia, to the church of Trallis, to the church of Rome, to the church of Philadelphia and Smyrna; and in those Epistles he doth make mention of the Officers of the same churches, and writes to some Officers in particular. Eus. l. 3. c. 32. p. 53, 54.  
Cir. 175. Dionysius bishop of Corinth, writes Epistles to the churches, to instruct them in several duties, to the Lacedemonians, and also to the Athenians, and makes mention of their Officers; and to many other churches the like; and in one he chargeth their bishop not to charge the brethren with the grievous burden of vowing chastity, and many other such like things. Euseb. l. 4. c. 22. p. 70.  
Cir. 266. When Dionysius came to Arsenoita, where there were many of an erroneous opinion, he sent for the Elders and Doctors inhabiting those Villages, in presence of as many of the Brethren as willingly came; and exhorted them openly to sift out this Doctrine. And I disputed with them three dayes &c. where I wondered at the constancy, desire of the truth, intelligence, or capacity, and the tractableness of the Brethren, how orderly, and with what moderation they objected, answered and yielded, &c. neither bolted they contradictions, &c. and they embraced such things as were proved by demonstrations and Doctrines of holy Scriptures. Euseb. l. 7. c. 23. p. 135.  
Eod. Dionysius bishop of Alexandria, esteemed of the Revelations of John, because of the brethrens account of it, writes thus: I durst not presume to reject the Book, because many of the brethren red it diligently, and conceive a greater opinion of it, than the understanding of my capacity attained unto; for where I understand not, I think with myself, the Words contain a deeper sense, &c. and think them higher than may be understood by me, &c. Euseb. lib. 7. chap. 24. p. 136.  
Cir. 330. Constantine the Emperor writing to the church at Antioch, calleth them brethren, and tells them, Ye are able to judge truly and sincerely of all matters; and desired them to live in unity; and concludes, God preserve you brethren. Eus. of the Life of Constanthne, l. 3. c. 58. p. 52, 53.  
325. At the Nicene Council, where many Logicians were resolved for dispute, a Lay-man of a plain and sincere mind, set himself against them, and  told them in plain terms, that neither Ch●ist nor his Apostles have delivered unto us the Art of logic, or vain fallacies, but an open and plain mind. To which the whole assented, and admired him, and laid aside their logic. And the Council writes to the church of Alexandria thus. To the holy Church, and beloved brethren Soc. l. 1. c. 5. p. 221, 222 &c.  
Cir. 338. Constantine the Emperor writes to the church of Alexandria about Athanasius their bishop, and saith, I hope itis not unknown to your discreet wisdom, that Athanasius, &c. and concludes, God in his goodness to all beloved brethren, have you in his tuition. Soc. l. 2. c. 2. p. 252, 253.  
Eod. Constantine afterwards writes to the same church about the same bishop, & bids them receive him, and live at peace, & join him with them, as an helper with them in their prayers to God. And further saith, Our request is to you well-beloved people, That in your prayers, where you crave the aid and assistance of the Spirit of God, you take Athanasius for chief, or( as I said before) as an helper. Soc. l. 2. c. 18. p 268, 269.  
Anno 397. The Officers were by a Canon at a Council, to use a form of prayer in the church, unless he first conferred cum fratern. Instruct. 3. council. Carthag. Can. 23.  
Most of Ignatius and Polycarpus's Epistles are directed to the churches, and the●r Officers onely name in the body of the Epistles. See their Epistles.   

Of the Prayers used in the Churches, or the manner of their praying there.  
150. Justinus scripsit, The Christians prayed sine monitore, quia de pectore, without any Prompter but their own hearts. And further, there are some things to be asked according to the occasions. And again, He who instructed the people, prayed according to his ability. Just in M. Apol. 2. Tertul. Apol. ad Gen c. 30. Epist. 121.  
Tertul vixit Cir. 200. In the English Translation it's thus: There are none that declare to us the words we are to say, because itis our hearts, &c. We pray for the Emperor, a prayer conceived and produced from a chast body, &c. tart. in English, c. 30. p. 119.  
Augustinus Cir. 440. It is free to ask the same things that are desired in the Lords Prayer, aliis atque aliis verbis, sometimes one way, and sometimes another. August. Epist. 121.  
And this never otherwise till( the Arians, &c. prevailing) there was a Canon, council. Laod. Can. 18. That none should pray arbitrio, but semper caedem preces, the same form, yet this a form of his own composing, as by another canon, 3. Conc. earth. Can. 23 Anno 397. None should use any form unless he had first conferred cum fratr. instruct. And after( An. 416.) That none should use setprayers, but such as were approvd of in a Synod. Con. mill. 2. c. 12   

How they increased their Treasure in these churches, and how they employed it.  
Cir. 200. If there be amongst us any kind of Treasure, the money laid up, makes our Religion not ashamed; neither can it be said, what is brought unto us is a tribute or price paid to participate of its holiness; every one contributes a little sum at the end of the month, or when he will; but it is if he will, and can, for none are constrained to give. If we get any Alms, it is of good will; riches gathered in this manner are the pledges of Piety; we do not confounded them in eating and drinking, &c. but we employ them in feeding the poor, burying them; feeding children Parentless, old men who have served the faithful, such as are in the Mines, banished, imprisoned for professing the true God. Tertul. Apol. in Eng. c. 39. p 137.  
Acacius a bishop, eminent for mercy, said,( when many souldiers prisoners were in necessity) Our God needs not Gold and Silver; and we have much given our church by the faithful, therefore they agreed to sell them, and give the money to relieve and redeem the captives, &c. Soc. l. 7. c. 21. p. 386.   

How Innovations came into the churches, and what the Writers of those times, and some of the then Bishops thought & said of them; And whether nothing ought to be imposed but what the word of God commands.  
Cir. 110. Egesippus writes, That some of the brethren of the Lord continued till that time when Simon was martyred; and until then, the church of God remained as a pure Virgin, &c. But after the sacred company of the Apostles were worn out, and come to an end, and that generation was wholly spent, who had heard the heavenly Wisdom of the Son of God, then the conspiracy of detestable error, through the deceit of such as delivered strange Doctrine, took rooting; and because none of the Apostles survived, they published boldly with all might possible, the doctrine of falsehood, and opposed the open manifest truth. Eus. l. 3. c. 29. p. 52.  
108. Ignatius exhorts the churches to avoid the heresies, &c. and to cleave to the traditions of the Apostles. Eus. l. 3. c. 32. p. 53  
Cir. 116. Papias saith, Neither am I pleased with such as say many things( as many are accustomend to do) but with such as teach true things; neither with such as repeat strange Precepts, but with such as allege the things delivered of the Lord, for the instruction of our faith, proceeding from truth itself. Euseb. l. 3. c. 35. p. 55.  
Cir. 175. Dionysius bishop of Corinth writes to another bishop, admonishing him not to charge the brethren with the heavy burden of vowing chastity. And he further writes, That many did corrupt his Epistles, and endeavoured to corrupt the Scriptures. Eus. l. 4. c. 22. p. 70.  
Cir. 195. When Victor bishop of Rome excommunicated the churches in Asia for not observing the same day for Easter with himself, Iraeneus bishop of lions in the name of all the Laymen, and many other bishops, writes and rebukes him, saying, This controversy is not onely of the day, but some think one thing, and some another, as to the length of time of fasting, &c. neither began this variety in our time, but long before, through them who then bore rule; and itis very likely through their double negligence; yet for all this they were at unity with them of another mind; and this variety commendeth the unity of faith, and other bishops of Rome did not so observe it, nor left any commandment to posterity; neither was it ever heard of, that any man for such fasting was excommunicated; nor did the Apostles or bishop Poly carpus, or others, differ in the main, though not of one mind in such things, nor compelled one another. Eus. l. 5. ch. 23. p. 92.  
257. When there was a controversy raised by some who said that such who returned from any heresy, should be rebaptized, whenas the ancient manner was to receive them again by prayer and laying on of hands, Cyprian bishop of Carthage did practise baptism so; but Stephen Bishop of Rome thought good that nothing should be innovated prejudicial to the traditions of old, for which cause he was greatly offended with Cyprian, Euseb. lib. 7 ch. 2. & 3. p. 124, 125.  
Cir. 340. At the Council of Nice, they decree that some Bishops should not make Ministers. Socr. lib. 1. ch. 5. p. 220. &c.  
359. The bishops at the Council at Armino wrote to the Emperor, & entreated that he would permit no novelty to creep into the church of God, that the banished bishops might return, and be resident with their flocks. This they writ to the Emperor, he being an Arian, or favourer of them that procured his authority to banish or punish such as were not for their novelties. Soc. l. 2. c. 29. p. 285.  
Cir. 360. When Cirillus bishop of Jerusalem had been deposed, he sent an Appellation to the Deposers, appealing from them unto the Judges of the higher Court. Constantius the Emperor admitted his Appellation. Cirillus was he( saith Socrates) that first of all, and alone gave forth a president prejudicial to the Ecclesiastical Canon, as if the matter had been decided before Lay-judges. Soc. l. 2. c. 32. p. 288.  
Cir. 355. Eustathius a bishop, was deposed( amongst other things) for forbidding to mary, and commanding to abstain from meats, against the custom of the church. This was done by a Council. Soc. l. 2. c. 33. p. 290.  
Cir. 375. When Valens the Arian Emperor, had been persecuting those of the Faith of one substance, for not agreeing with him in his opinion, Them●stius the Philosopher pronounced an Oration before him, wherein he admonished the Emperor not to marvel though the Christians varied among themselves in Religion; And if Christians were compared with the infinite multitudes of opinions among Heathen Philosophers( for there were above three hundred opinions about Rules and Precepts, whereunto every sect addicted themselves) it would seem but small; and that God would set forth his glory by the diversity and discord in opinions, to the end that every one might the more stand in awe of his Majesty, because twas not easy for every one to know him perfectly. Soc. l. 4. c. 27 p. 336.  
384. At a Council at Constantinople they agree, That the Bishop of Constantinople should have the next prerogative after the bishop of Rome, because the city was called new Rome. They divide Provinces, and ordain patriarches; they decree, that no Bishop shall leave his own diocese, and intermeddle with foreign Churches, &c. the bishop of Constantinople to have that City and Thracia, &c. and so to other Bishops their Jurisdiction; and in the Eastern diocese the prerogative of honor was reserved to the church of Antioch: Further they decreed, That if necessity required, a Provincial Synod should determine Provincial Affairs. so. l. 5. c. 8. p. 342, 343.  
395. Since the time the Novatians refused to communicate with such as fell, &c. the bishops added to the Ecclesiastical Canon, That in every church should be a Priest appointed for the admission of Penetents, &c: and this Canon is stil in force amongst other sects; but they that embrace the faith of one substance, and the Novatians cast it off; and the Novatians at the first beginning did not allow of it. And the bishops which nowadays govern, though they used it long, yet removed it out of the church, &c. And the bishop of Constantinople put away the Office out of his church upon the advice of his Minister there, without a Council. Soc. l. 5. c. 19. p. 349.  
Cir. 440. They were earnest for Jewish Rites, and used many in several churches; and Socrates saith, It's observed in these days, That there were diversity of observations and rites in several churches, without any forcing of any, but every church as it seemed good to them; and that the original of so great a diversity, were bishops which governed the church at divers times; and such as like of these rites, do commend them to posterity for Laws; so the observation of Easter came in more than by commandment of Christ, or any Apostle; men used to keep dayes of recreation; so of their own accord they appointed this, not the Apostles; nor is there any Law, or any punishment for neglect, &c. Some in these dayes neglect the Apostles order, and yet contend for a holiday, as for life and death; they despise the commandment of God, and establish them Canons of their own. They make no account of the Laws of the Apostles, and unadvisedly put in practise Decrees contrary to the will of God. They pretend to conceive of the Jewish rites mystically, yet they raise a foul stir about days and months, and tread under foot the high knowledge of God, &c. And they observed, that all rites and observations of days, &c. were not to be observed at all, but wholly taken away by the Gospel( and reasons given of it) they crept in of private custom; nor could any then show any proof for the observation of it; and every Sect had divers ceremonies, &c. And seeing no man can show a president or example, itis plain the Apostles left every one free at his choice, without fear, compulsion, or constraint, and to addict himself to that which seemed to him good and commendable. Among many Rules, it seemed at Alexandria the inferior Priest doth not use to preach; that order first began when Arius first began to turn upside down the quiet state of the Church; and he saith, that hardly could two churches be found that observed the same Rites and Ceremonies. See these things at large, Soc. l. 5. c. 21. p. 351, 352, 353, 354, 355.  
Ignatius vixit 160. The Hymns called Anthems, which they sang interchangeably, had their original thus: Ignatius bishop of Antioch Syria, saw a Vision of Angels, which extolled the blessed Trinity with Hymns that were sang interchangeably, said he delivered unto the church of Antioch the order and manner of singing expressed in the Vision; hereof it came to pass, that every church received the same tradition. Soc. lib. 6. ch. 8. p. 365.  
Cir. 400. When John Chrysostome was charged for going into his church,( being deposed) without the consent of a Coun●c, contrary to the Canon, he answered and said, The Canon containing that clause, was not belonging to their Church, but to be executed where the Arians did reign. Soc. l. 6. c. 16. p. 372.  
Cir. 410. When Theodosius bishop of Synaeda, persecuted the sect of Macedonians, and their bishop, it is said of him, He did not this according to the Rule of the catholic Church, which accustometh not to persecute men; nor did he it out of zeal to the sincere faith, but in hope of filthy lucre and foul gain, to wring money out from heretics. Soc. l. 7. ch. 3. p. 375.  
Evagr. scripsit Cir. 595. When Evagrius made an Apology for the diversity of opinions amongst Christians, he saith, he would have none to divide Christians, because our latter Bishops have abrogated the sentence of our Predecessors, and seem always to add something to the form of our Faith; 
Fuit Eutychianus Helvi.  and herein they persuade themselves they were of a sounder opinion then they that went before them: But in the grounds and principles of Religion we are all of one opinion; We all believe in God, Father, Son and Spirit, the Word made flesh, &c. If in case novelties be found out as touching other novelties, they come to pass freely of mens own accord, seeing it pleaseth God so to dispose them, and grant them liberty to think as it pleaseth them best, &c. It must needs be that Heresies do reign amongst you, that they which are perfect, may be known, saith the Apostle, 1 Cor. 11. Evagr. lib. 1. ch. 11. p. 417.  
Cir. 450. At a Council they add more Cities and Countries to the Jurisdiction of the patriarches they formerly made, and now called Arch-bishops. Evag: l. 2. c. 18. p. 448.  
Cir. 564. When Justinianus the Emperor would have Anostatius a bishop become of his Faith, the bishop wrote Letters to him, and proved plainly, the Apostles & the Fathers delivered a contrary doctrine; & thereupon he red daily in the church this sentence of Paul, If any preach to you any other Doctrine besides what ye have received, &c. And when he understood that the Emperor would banish him, he wrote to the Church of Antioch, to confirm their minds in the faith. Evagr. lib. 4. chap. 39. p. 489.  
Cir. 200. Tertullian saith,( complaining of some Christians) We have amongst us some who, &c. infecting the purity of our new Gospel, with the corruption of their own opinions, animated with the spirit of Philosophy, these have violated the faith of Jesus Christ; and we beat down their errors by this onely exception, That the true Rule of Truth is that which hath been taught by our Master, and transmitted unto us by those holy persons who had the happiness to hear his word, and receive his Divine Institutions: We shall show in another place, that all which is not conformable to this Rule, hath been invented by new Doctors, who came not till after the blessed companies of the Son of God, to destroy the Truth. Men made use of Truth itself by the suggestion of the spirit of Error, &c. they are they who have invented Fables, wherewith its holiness hath been profaned. Tertul. Apol. in Eng. c. 47. p. 165.  
At a Council of Bishops at Ancira in Galatia, they decree, that the Countrey-bishops should abstain from making Elders and Deacons, or usurping dominion over the preaching Elders of the Cities. Mr. Sympson de Conc. l. 4. p. 484.  
Thus we see that generally Innovations came in by the Bishops and Councils against the unchangeable Rules of the written Word of God; and that all the quarrels in the Chruches did arise about their new Rules, Inventions and Canons, and upon private quarrels amongst Bishops. Eus. l. 8. c. 1. p. 144, 145.    

Of the Persecution raised by Christians against their fellow-Brethren, and who were the greatest persecutors amongst the Emperors and Bishops against their Brethren. First of the Bishops.  

Whether such as were Arians, and of corrupt Principles, usually persecuted others, and endeavoured to compel them to their Communion, and got the Magistrate to make Laws, and to give them power and liberty to punish and persecute others that differed from them, and often raised false Accusations against them.  
360. WHen Athanasius a bishop of Alexandria, had( through false accusations of Arians) been banished by the Emperor, and again being called back by the Emperor, and sent to his church, the Arians in Alexandria conspired against him, and tumults raised by them, then falsely accused him to the Emperor, and he banished him again. Socrat. lib. 2. ch. 2. p. 252, 253.  
Cir. 350. Macedonius a bishop in Constantinople, having great liberty and access to the Emperor, he made Wars against the Christians, persuaded the Emperor to aid him, whereas in very dead he procured the overthrow and destruction of the churches, and prevailed so much, that what he had lewdly compassed, the same was presently by Law confirmed; every city sounded of Proclamations, and the Souldiers commanded to see the Emperors Edicts to take place; as many as cleaved to the Nicene Creed, were cut off from the churches, and banished, and at last they determine with themselves to constrain others to their communion; and this grew as high as the persecution raised by the Heathens against Christians: Thus 'twas through all the cities of the East; but the churches in the West agreeing amongst themselves to the Nicene Creed, were at peace. Soc. l. 2. c. 22. p. 271.  
Eod. So Georgius the Arian bishop in Alexandria, per●secuted, brought Souldiers, and they beset the church, took captive the bishop, bo●nd them, banished many bishops, and killed others. Soc. l. 2. c. 23. p. 271.  
Cir. 360. Ursatius an Arian bishop, banished Lyberius bishop of Rome, for refusing to subscribe the Arian Creed, and forced Foelix, one of that opinion, upon the church as a Bishop. Wherefore all the Western parts of the World by reason of these new devices were at great discord and tumults, whilst that some were by force deposed and sent into exile, and others were put in their room, &c. and this he did by the Emperors Edicts and Power. Soc. l. 2. c. 29 p. 282.  
Cir. 362. Macedonius his cruelty set forth more at large, together with other Arian bishops of his making; they deposed bishops, banished others, murdered some, forced several to partake of their communion, forced it into their mouths; and for no other crime was all this, but for not owning his opinion, &c. Such as spake any thing against their practices, were ●ruelly plagued with all sorts of torments; they destroyed the very churches where Novatians used to meet, and where others of the Faith of one substance met. And this they did by the commands of the Emperor, &c. Eleusius the Arian bishop of Cizicum, did the like with all other Christians in that city, and thereabouts; and where it could not be done otherwise, Macedonius gets Souldiers to force men to be of his practise. Soc. l. 2. c. 30 p. 283, 284, 285.  
363. Several bishops repair to Jovianus the Emperor, to get free liberty from him to persecute all such as were contrary to themselves; but the Emperor refused them all, and would have no sect molested, but tells them he could not away with such contentions; and this hindered much contention, and stopped the mouths of flattering Parasites and Sycophants, who worship not the King of Heaven, but an earthly crown. Soc. l. 3. c. 21. p. 314. 315.  
Cir. 370. No sooner had those of the faith of one substance, chosen them a bishop in Constantinople, but the Arians there began again with furious motion to persecute the faithful Christians: And( it's to be noted) the World favoured the Arians, so that the Arians insulted over the true Christians, scourged, reviled, imprisoned, accused, &c. and got the Emperor( who was of their Sect) to banish the Bishop they had chosen, and to sand Souldiers to command it to be done, and his Lieutenant to put them to death. Socrat. lib. 4. c. 14. p. 324, 325.  
Eod. Lucius Bishop of Alexandria, an Arian, did so persecute by imprisonment, banishment, and other torments; and the Arians being few in number, yet the World favouring them so much, that they held all the churches of Alexandria. Soc. l. 4. c. 17. p. 326.  
Cir. 375. Euxoius and Lucius, two Arian bishops, when the Arian Emperor had given order for persecuting those of the contrary opinion, brought Souldiers, and vexed them themselves, even worse than the Souldiers, without any compassion, and stirred the heady multitude against them, and would not admit them to pray in their usual place. Soc. l. 4. c. 19. p. 330, 331.  
Cir. 377. Moses  told the Arian Bishop of Alexandria, That he should not lay his hands on him, because his right hand had been embrued in slaughter and blood-shed, &c. I am sure( saith he) that thy practices against the brethren prove thee to be altogether voided of the true Principles of Christian Religion; for the true Christian striketh no man, sighteth with no man; for the Servants of God should be no fighters: But thy deeds in exiling some, &c. Soc l. 4. c. 29. p. 337.  
Cir. 510. Severus Arch-bishop of Antioch, compelling some to subscribe to his Letters and opinion, see how many fell off from him, two deposed him, the Emperor sent Souldiers to depose them, and many sad effects of that. Evagr. l. 3. c. 33, 34. p. 464. 465.   

Whether such Bishops who were of the Faith of one substance, ever persecuted others of a contrary mind to them, or compelled them to their Communion? Or if any of them did, whether it was observed as an evil thing, or branded for it in those times? and how they dealt with Heretitks, whether onely by Scripture and argument, or otherwise?  
Cir. 130. The truth hath brought forth many in these days which contended and dealt with the heretics, some with invincible arguments without the Scriptures; some with manifest proofs and authority of Scriptures, confuted their Heretical opinion. Eus. l. 4. c. 7. p. 60.  
Cir. 175. There is nothing worse than heretics, &c. whom the Pastors of Churches repelled from the Flocks of Christ, &c. partly by admonitions and exhortations to the brethren, and partly by encountering with the heretics themselves; sometimes by disputing and questioning with them face to face, and sometimes by writing Commentaries, diligently refuting, &c. Eus. l. 4. c. 23. p. 71.  
Cir. 170. The several bishops did practise according to the several opinions they held, and yet held communion together; and Polycarpus could not be persuaded to alter his practise, by the Bishop of Rome, yet they were at peace. Eus. l. 5. c. 23. p. 92.  
Cir. 240. When Berillus bishop of Bossa, was in an error, many bishops did deal with him by conference and disputation; Origen was sent for, who rebuked him, persuaded him with reasons, convicted him with manifest proofs, restrained him with true Doctrine, and restored him again. Euseb. l. 6. c. 32. p. 111.  
385. At a Council at Constantinople, the bishops of the faith of one substance, would have persuaded the Macedonian bishops to be one with them; and when they refused and left the Council, we find no Lawmade to compel them. Soc. l. 5. c. 8. p. 342  
406. Atticus one of the Bishops of Constantinople, mean in learning, yet of life godly, and of great Wisdom, whereby the Churches in those dayes increased and flourished exceedingly: He reconciled such as were of his Faith, and made the heretics admire his Wisdom, whom he would in no wise molest; but when he had rattled them, he would show himself loving and amiable towards them: He was a great Student, red the greater part of the night. He was gentle and courteous to such as conferred with him; in a word, He became all things to all men, &c. as the Apostle writeth. Soc. l. 7. c. 2. p. 375.  
Cir. 408. Theodosius a bishop of Syneda, was a sore scourge to the heretics, the Macedonians, he banished them, &c. neither did he this according to the Rule of the catholic church, which accustomend not to persecute men; neither with zeal of the sincere faith, but in hope of filthy lucre, to wring money out of the heretics; and to effect this, he went to the Emperor for power. Soc. l. 7. c. 3. p. 375.  
425. The bishop of Rome, Celestinus, banished the Novatians, deprived them of their churches, and constrained their bishop to raise private conventicles; but it's thus said of him, That he( as the bishop of Alexandria) passed the bounds of his Priestly order, presuming now to challenge to himself Secular Aurity, &c. but the Novatians in Constantinople were not so used, for the bishops there suffered them and their churches. Soc. l. 7. c. 11. p. 379, 380.  
425. Atticus a bishop in Constautinople, when the Johannites were divided from the Church, and had their private meetings and conventicles, he commanded that the memory of John should be solemnized, &c. hoping thereby to cause many of them to return to the church, &c. And he being  told by some, that the Johannites should not have their conventicles and assembly within the Walls, he answered, Do you not remember what trouble they endured for the faith, and they were of old divided from the church, yet they attempted to establish no novelty as touching the Faith. Soc. l. 7. c. 25. p. 389, 390.  
428. When Nestorius was made a bishop in Constantinople, in the room of Sysivius, it was noted as one of his ill tricks, that in his Oration to the Emperor, he desired the heretics( as he called them) might be by the Emperors assistance rooted out, &c. Such as heard him, could not but spy his haughty stomach, his hasty and running brain, his foolish feeding on vain glory; seeing that by and by he bolted out such foolish and unadvised sayings: For within five days after he was bishop, he began to blow the smoke and burning flamme of persecution, when he determined with himself to overthrow the church of the Arians where they had their meetings, &c. their mind was so troubled when they saw their church must down, that they set it on fire: This made the Arians, and the members of Nestorius's church call him a Fire-brand. He did not rest in this, but destroyed almost the whole city whilst he went about to mischief the heretics. Again, he fell a molesting the Novatians. onely because Paulus their bishop was famous, and much spoken of for his zeal and godliness. The Emperor blamed Nestorius, for he caused much sedition and mischief in many places, and persecuted such as kept not Easter with him. This Bishop was not chosen by the people of the church, but forced upon them by the Emperor, who sent for him. Soc. l. 7. c. 29. p. 391, 392.  
430. The same Nestorius persecuted the Macedonian sect, and 'tis said of him for it, That he practised many things pre●●dicial to the quiet state of the church, and procured to himself great hatred, &c. And Antonius bishop of Germa, feeding the humour and cruelty of Nestorius, in the rooting out of heretics, began to vex the Macedonians out of measure, and to excuse himself, he feigned the Patriarch bishop. of Constantinople commanded the same, which bread a tumult, and then Nestotius cruelly was set on fire, and he goes to the Emperor to get him to deprive them of their churches. Soc. lib. 7. ch. 31. p. 393.  
Cir. 420. Proclus bishop of Constantinople, was a man of a marvellous good life; for being trained up under Atticus, whom for patience and sufferance he far exceeded, for he shewe●● himself tractible to all men, and persuaded himself that it ●as far easier by fair means to 'allure unto the church, than by force to compel them to the faith; he determined to vex no Sect whatfoever, but reserved & restored unto the church that renowned virtue of meekness, required in Clergy-men. Herein he imitated the Emperor. Soc. lib, 7 ch. 4. p. 39   

What the Emperors who were Arians, and incl●ned to Heresies, did in persecuting their Brethren, and in giving liberty to Bishops so to do, and making Laws about Religion, and what instuence it had upon their Government.  
Regnavit Cir. 270. Aurelianus the Emperor, was well affencted to the true Christians, but after raised persecution against them, and like to subscribe an Edict prejudicial to our Affairs; but God in just judgement as it were, cramped his knuckles, making manifest to all men, that the Princes of this World have never any power to practise ought against the church of God, unless the invincible Might of God for discipline and conversion of his people, according to his Divine and Celestial Wisdom, grant licence to bring any thing about in his time. Eus. l. 7. c. 29. p. 140.  
Cir. 340. The Emperor when he came to Constantinople, was moved against Paulus a bishop there, of the Faith of one Substance then elected; he summoned a Council of Bishops who were infected with the Arian opinion; he procured the deposition of Paulus, and caused another to be proclaimed Bishop. Socr. l. 2. c. 5. p. 254.  
352. Constantius the Ariau Emperor being proclaimed in the West, the Ari●ns take advantage, and accuse Athanasius with many things, &c. and then the Emperor banished Paulus a bishop of Constantinople, and the Messengers stisted him. And many other bishops banished, imprisoned and killed; and gave forth commandment that Athanasius should be killed wherever he was found; and he gave commandment for putting two other bishops to death. Soc. l. 2. c. 21. p. 270, 271.  
Cir. 360. When Macedonius the cruel Arian bishop in Constantinople, had persecuted other Christians grievously, he persuaded the Emperor to aid him, who compassed every City, sounding of Proclamations, and Souldiers commanded to see the Emperors Edicts take place; and all those that were of the Faith of one substance, they persecuted, and joined heads and hands together to force to their commands, Soc. l. 2. c. 22. p. 271.  
Cir. 360. The Emperor purposing with himself to sow the Arian opinion, gives Ursacius the Arian bishop, authority freely at his pleasure to practise all mischief against the church of God, & commanded him to sand into Italy the form of faith, &c. and such as would not subscribe, should be deposed, and others put in their room: First, the bishop of Rome, when he denied his hand, was exiled, and his Deacon, an Arian, put in his room by force and violence: Wherefore all the Western parts of the World by reason of these new devices, was at great discord and tumults, while some were deposed and sent to exile: These things were wrought by the Emperors Edicts, sent into the West Countreys, &c. The people of Rome being in an uproar, thrust their new Bishops out of the church, and the Emperor was fain to sand for their exiled bishops home again. Soc. l. 2. c. 29. p. 282.  
Cir. 360. This Macedonius so cruelly persecuted and endeavoured to root out such as were of the Faith of one substance, that he got the Emperor to give commandment to proclaim that their churches should be thrown down to the foundations: This Law with the violence of the Bishop, proceeded to the overthrow of the church at Constantinople, &c. and at another place he procured bands of Souldiers to be by the Emperors commands forced to be of the Arian opinion, which caused the shedding of much blood. Socrat. lib. 2. chap. ●0. p. 283, 284.  
361. Julian the Apostare persecuted the Christians; and Socrates saith, In mine opinion he is a persecutor which molesteth any kind of way, such men as led a quiet and peaceable life. Socrat. lib. 3. c. 10. p. 303.  
364. When Valentinianus and Valens were Emperors together, Valentinianus cleaved to the faith of one substance; but Valens followed the Arians; and Valentinianus as he honoured and reverenced the favourers of his faith and opinion, so he molested the Arians not at all; but Valens endeavoured not onely to increase the number of the Arians, but also grievously to persecute the contrary opinion. Soc. l. 4. c. 1. p. 316.  
Eod. At Antioch this Valens having peace, persecuted them that held the Faith of one substance; and although he molested not Paulus the bishop there, for his rare virtues, &c. yet he banished Meletius, another bishop there of the Faith of one substance: But other of the churches of Antioch, that would not communicate with Euxoius, he vexed diversely, and plagued with sundry penalties and punishments; it's reported he drowned many. Soc. l. 4. c. 2. p. 317.  
Eod. And suddenly upon this Persecution there arose an Enemy against him; and this ceased the persecution a while, and there arose an Earth-quake, and the Sea broke in upon them. Soc. l. 4. c. 3. p. 317.  
Eod. The same Valens being again puffed up with his successses, again turned to persecute the Christians, because he intended to prefer every where the Arian opinion; he called a Council, and compelled Eleusius a bishop to subscribe to their Faith, being threatened by the Emperor with banishment and confiscation of Goods; and of this the bishop repented, and was very sad. Soc. l. 4. c. 6. p. 318.  
Eod. The same Valens notwithstanding a great Famine then in his country, went to Antioch, and deposed and persecuted Bishops for no other crime but because they were enemies unto the Arians; all that embraced the Faith of one substance, throughout all the Eastern parts of the World; and at Edessa he came, and when he saw many of the true Faith flock to the Temple, he smote the Lieutenant for not scattering those Conventicles; whereupon the Lieutenant to satisfy his humour, did give notice to the Christians not to meet( being unwilling to kill so many godly Citizens) but none made account of his advice, nor weighed his threatenings; for the day following all flocked to the Temple; and when he was going with his Souldiers to execute them, he saw a Woman and a Child hasten thither; he asked her whither she was going; and he  told her, Hast thou not heard that the Emperor will execute all that come there? Yes,( said she) therefore I go, that I may suffer, &c. And he thereupon persuaded the Emperor to forbear. Soc. l. 4. c. 14. p. 325.  
Cir. 372. When those of the Faith of one substance in Constantinople, choose them a Bishop, the Arians began again with furious motion to persecute the faithful: Then the Emperor sent armed souldiers to banish the bishop, and he that ordained him. When the World favoured the Arians in this sort, they set up themselves, crowed insolently over the Christians; they scourged, &c. and then the Christians going to the Emperor to complain and pray ease, he commanded the Lieutenant to slay them that came, being about eighty, which he did, for he took them on board a ship, and set fire on it. Socr. lib. 4. ch. 13. p. 324.  
Cir. 372. The Emperor Valens ordained by Law, That persecution should be raised against all that maintained the faith of one substance; throughout all Alexandria and Egypt, all was destroyed, whilst some were brought before the Bar, some clapped in prisons. &c. for they vexed them with sundry punishments, who lead a peaceable and quiet life; and they had Souldiers with the Arian bishops to do this. Soc. l. 4. c. 19. p. 330.  
372. After Athanasius his death, Peter was made bishop of his church in Alexandria, and immediately the Arians set up themselves; they brag and boast of the Emperors Religion, and they certify the Emperor at Antioch, where Euxoius the Arian bishop being present, had command from the Emperor to the Lieutenant to aid him with armed souldiers, to put Lucius the Arian bishop in; he took his journey with great power from the Emperor; and when they came thither, they clap Peter in prison, banished all his Clergy, and stalled Lucius. Soc. lib. 4. c. 16. p. 326.  
Cir. 375. This Emperor was taken a while by an Oration made before him, but after fell to persecuting again, till War took him off again. Soc. l. 4. c. 27. p. 336.  
Then upon this persecution he had terrible Wars, and his Countreys over-run; and then the persecution ceased. Soc. l. 4. c. 28. p. 337.   

What the Emperors who held the Faith of one substance, did in Religion. Whether they made Laws, and persecuted any, or endeavoured by Letters and otherwise to make peace, &c. and what influence they had upon their Government.  
When Constantine the Emperor would not have the church at Antioch to have Eusebius to be their bishop, 
Constantinus Regnavit ab anno 306. ad annum 336.  because contention would arise, and Eusebius not willing, desired them to elect another bishop, a fit man, and persuades them as brethren to seek peace, and concludes, God preserve ye dear Brethreu. See his Epistle to the Church. Euseb. of the life of Constantine, l. 3. c. 48. p. 52.  
Cir. 350. Afterwards he summoned a Council about the controversy of Arius, where met many bishops from some Churches, and other Churches sent chosen men from amongst them; they were not all Ministers; three hundred bishops, and a numberless numberless number of other men from all parts; there were present a great number of the laity which were Logicians, &c. the Emperor he came and sate amongst them, and persuaded them to be moderate; when they contended, he lovingly reconciled them; they decree the deposition of Arius, and other bishops; the Emperor agrees, and banished them; and afterwards he writes many loving Letters to the churches to be of the same mind with the Council; he orders Arius his Books to be burned. Socr. lib. 1. chap. 5, & 6. p. 220, 221, 222, 223, 224, 225, 226, 227.  
Constantine in his Epistle to Alexander and Arius about their Opinions, saith, And this do I say, not to compel you in this light and fond Question( of what sort soever it be) altogether to condescend to the same sentence; and though you dissent among yourselves about a matter of small importance( for neither truly are we in all things like minded; nor have we all the same nature and gift engrafted in us) nevertheless it may come to pass for all that, that the sacred union may be kept in the Church of God inviolable, and one consent and fellowship among them. Socrat. l. 1. c. 4. p. 219.  
Cir. 330. Constantine having brought back Arius from exile, sent him to Alexandria; but Athanasius the bishop there, would not admit of him; he gets the Emperors Letter to command Athanasius to receive him; he sent him word, he ought not to admit him, having made shipwreck of faith, &c. Then the Emperor threatened Athanasius, if he refused to admit of such as desired to come into his church; The Emperor doth not compel him: And though many false accusations were framed against him for Treason, and many other things, yet the Emperor examines the business, justifies him, and writes to his church, that their bishop was falsely accused. Socr. l. 1. ch. 20. p. 244, 248.  
336. Constantine did banish Athanasius a bishop in Alexandria, into France, but it was upon a civil account; the Arians had gotten false accusations, and informed the Emperor that he had said, That he would cause that no Corn should be conveyed from Alexandria( as they then used) to Constantinople; which was the cause of his banishment. Socrat. lib. 1. chap. 23. p. 248.  
339. Constantine the younger restored him again, and pretends that his Father sent him thither onely for his own safety from the Arians, and had an intent in his life-time to restore him. So he writes to the church, and concludes, God of his goodness( well beloved Brethren) have you in his tuition, &c. Soc. lib. 2. ch 2. p. 252, 253.  
363. The Christian affairs were not yet pacified; for such as were Ring-leaders of contrary factions, got them to the Emperor Jovianus, hoping that he would give them free liberty to feed and foster among themselves the fiery humour of contention, and licence to deal seditiously with their adversaries; and first of all, the Macedonians exhibit to him a supplication, &c. he received it, but gave them no answer at all, but sent them away with these words, I tell you truly, I cannot away with such contentions; but such as embrace unity and concord, I do both honor and reverence them. And these words coming to the ears of other contentious persons, it stayed the heat of sedition. Again, another sect very seditious, doth the like, and the bishops subscribe: But it is said the Emperor( who determined with himself to pacify with gentle and courteous language, all quarrels and contentions) made answer, that he would not molest any, what Faith or Religion soever they professed; but above all, he would reverence and honor such as were peace-makers, and went about to maintain unity and concord; and he is extolled for granting every man free choice and liberty to profess this or that Religion; he hereby stopped the mouths of flattering Parasites and Sycophants, who( it's known) worship not the King of Heaven, but the earthly Crown. Socrat. lib. 3. chap. 21. p. 314, 315.  
Eod. And under this Emperor Jovianus( he having appeased the sedition of contentious persons in such sort as we have said before) the Empire had enjoyed great prosperity, and as well the state of all people, as the Ecclesiastical affairs of the church of God, by reason of so virtuous an Emperor, had flourished exceedingly, had not death prevented. Soc. lib. 3. ch. 22. p. 315.  
375 Gratianus and Valentinian the younger, being Emperors together, condemned the cruelty which his Uncle Valens the Arian Emperor had practised against the Christians; they called home again such as he had exiled; made a Law, That every sect and opinion should henceforth freely, without any molestation, frequent their wonted Assemblies, except the Eunomians Photinians, and Manichees. Socr. l. 5. c. 2. p. 340.  
Cir. 390. Arians, Novatians, Macedonians and Eunomians, &c. Theodosius the Emperor, of the faith of one substance, molested none of the aforesaid sects, Eunomius onely excepted, whom the Emperor exiled for raising a conventicle at his own house, publishing lewd books, &c. He disquieted not the rest, nor constrained them to his communion, but licenced them all to frequent several conventicles, to embrace what opinion in Christian Religion pleased them best: And as he gave leave to all other sects to erect their churches without the Walls, in the suburbs, so he commanded that the Novatians who maintained the faith of one substance with himself, should freely, without molestation, enjoy their churches in the Cities. Soc. lib. 5. ch. 20. p. 350.  
Vixit Proclus, Cir. 320. It is said of Proclus the bishop, That he determined to vex no sect whatsoever; and him did the Emperor Theodosius highly commend; for this Emperor countervailed in patience the holy Priests of God; he could not away with persecutors: To say the truth, he passed all the Priests of God in modesty and meekness of spirit, &c. for which cause God subdued his Enemies unto him without slaughter and blood-shed, &c. as the victory against the tyrant, and against the Barbarians, did declare; for God bestowed such benefits upon this most holy Emperor, as he did of old approve righteous and virtuous livers. Soc. l. 7. c. 40, 41. p. 398. 399.  
Cir. 491. Anastatius the Emperor, when the bishops did quarrel one with another, whilst one preached up the Council of Calcedon, and the other accursed it, He banished the chief of them both; them that preached it, and them that accursed it; so that it was neither always preached, nor always rejected. Evag. l. 3. c. 30. p. 461, 462.   

How heretics maintained their Principles, whether by subtlety and Sophistry, or Scripture.  
The heretics corrupted the holy and Sacred Scripture without reverence; they rejected the Canon of the ancient Faith, they have been ignorant of Christ, not searching what the Holy Scripture affirmeth, but exercising themselves therein and sifting it to this end, that some figure or form of a syllogism might be found to impugn the Divinity of Christ. And if any reason with them out of holy Scripture, forthwith they demand whether it be a conjunct or a simplo kind of syllogism; and laying aside holy Scripture they practise Geometry, &c. they speak earthly as being of the earth: Aristotle and Theophrastus are highly esteemed; Galen is of divers worshipped, &c. they abuse the Art of Infidels to the establishment of their Heret call opinions, and corrupt the simplicity of holy. Scripture through subtle craft, &c. Euseb. lib. 5. ch. 25. p. 94.  
Arius a man very skilful in the subtleties of Sophistical logic, laid down strange things about the Son of God. Socrat. lib. 1. ch. 3. p. 215.  
At the Council at Nice, when the contending Bishops about the Arian opinion had brought on every side many of the laity which were skilful Logicians ready to defend each others part; And the Logicians being busied about propounding against others, &c. and divers drawn to disputation: a Lay man of a simplo and sincere mind set himself against them and  told them thus, That neither Christ nor his Apostles had delivered unto us the art of logic neither vain Fallacies, but an open and plain mind to be preserved of us with Faith and good works, to the which all agreed; and the Logicians hearing the pure words of plain truth quieted themselves, so that the stir raised by the occasion of logic was wholly suppressed. Socrat. lib. 1. ch 5. p. 221.  
In the same Council at Nice they ratified a curse that forbade that no man do acquaint himself with foreign speeches, and unwritten Languages, whereby in manner all confusion and discord is drawn and crept into the church; for when as the sacred Scripture maketh mention nowhere of any such sentence, to wit, that the Son of God hath his beginning of nothing, &c. and such like sentences, it seemeth not agreeable with reason either in word to talk of them, or indeed to teach them. Soc. l. 1. c. 5. p. 224.  
At the Council of Sirmind they agree that one substance ought not to be used, because it's not written, and the thing too high to be set down. Socrat. l. 2. ch. 25. p 274, 275.  
Aetius the heretic( it's said of him) when he got some smack of learning at Alexandria, he went to Antioch where he was made a Deacon; in a short while after he was able to amaze such as reasoned with him with his subtle quirks of Sophistry; this did he by means of Aristotles Elenches, &c. yet had a barren brain and was ignorant and unskilful in holy Scripture, for he had nothing in him save a subtle kind of reasoning, quarrelous and contentious language, &c. Socrat. l. 2. ch. 28. p. 277.  
Socrates saith, that there were at several times by Councils and particular men disputes about the signification of essence and substance, and they differed in the signification of terms; and saith, that Evagrius in his Book entitled the Monk, doth exhort us from rash and unadvised reasonings of the Godhead, he forbidding the definition of the Divinity of God; and he gives a Logical argument for it, and saith it cannot be laid down or expressed by words; therefore 'tis not to be defined but reverently to be run over with silence. Socrat. lib. 3. ch. 5. p. 299.  
Eunomius the heretic lived with one Aetius, and learned of him Captious Fallacies and quirks of logic, the which Sophisters do highly embrace, and exercised himself therein continually, &c. He learned unadvisedly to frame Sophistical Arguments; he took great pride therein and ran headlong into open blasphemy and into the heresy of Arius; and although he was in a manner ignorant as touching holy Scriptures and the understanding thereof, &c. and he was by an Arian Bishop preferred to be a Bishop at Cyzicum; and there he filled the ears of his Auditors with Sophistical Arguments and reasons of logic, and thereupon he was by the Citizens banished, and played the Bishop no more. Socrat. lib. 4 ch. 7. p. 318, 319.  
Sysinius an eloquent man, a skilful interpreter of holy Scriptures, knowing full well that disputations would not only not reconcile schisms, but also fire the flaming matter of contention, adviseth the Bishop to avoid the strife of Logical disputations, &c. The factious Bishops, together with the Logicians then present( for they had brought with them many well prepared for disputation) The Emperor well perceiving they trusted not in the Fathers Exposition of the Faith, but trusted in their Sophistical quirks of logic, he dealt another way with them. These were Arians. Socrat. lib. 5. ch. 10. p. 343, 344.  
Theophronius an heretic trained up in captious Fallacies and quirks of logic under Eunomius, had Aristotles Predicaments and Peri-Hermenias at his fingers ends, wherefore he was hated of his own Sect. Socrat. lib. 5. ch. 23. p. 356.  
Tell me( saith Tertullian) what light hath human learning to teach that which is truly good? Tertul. apol. ch. 45. p. 155. English transla.   

Of the Idolatrous and superstitious practices of some in those dayes about the Worship of God, and the many supposed strange signs and wonders they feigned to deceive with, and bring their superstition into esteem.  
Cir. 250. Dionysius the Bishop writes thus: There was one Serapion an old man, one of the Church of Alexandria, who lived a long time without reprehension, but in persecution fell from the Faith; he entreated very often to be received again, but none gave ear to him, for he had sacrificed; and being sick, he said to his Kinsman, How long will you with-hold me! I beseech you make hast, and absolve me quickly, call me out one of the Priests: But he being sick, could not come with the Boy: Yet( because I gave commandment that such as were about to die( if humbly they requested it) should be admitted, to the end that being strengthened in faith, they might depart in peace) he delivered unto the Boy a little of the Eucharist, and commande ●h●m to crumble or soak it, and so drop it by little and little into the old mans mouth; and when the Boy brought home the Encharist, and before he came in, the old man said, Comest thou my Son? the Priest cannot come; come thou therefore, dispatch thou that which he commanded thee to do, and let me depart: The Boy immixing or soaking the Eucharist, and withall let it by drop●meal into the old mans mouth; Wherefore when he had tasted a little, forthwith he gave up the ghost. Is it not manifest that this man was so long held back, till he was absolved and loosed from the link of sin, by confession, &c. Euseb l. 6. c. 43. p. 118.  
312. It is said of Constantine the Emperor, that he saw in the sky a lightsome Pillar, in form of a across, wherein these words were engraven, IN THIS OVERCOME, &c. and the night following he saw Christ saying to him, Frame to thyself the form of a across after the example of that which appeared to thee, and bear that against thine enemy as a fit Banner of Victory. Whereupon he commanded a across to be made, and laid up in his palace. Soc. l. 1. c. 2. p. 213, 214.  
Cir. 331: Constantines Mother went by a Vision to Jerusalem, and there sought for Christ's Sepulchre; at last she found it, and therein three Crosses, and the table on which Pilate wrote; and when she could not tell which of the three was Christs, the bishop of Jerusalem prayed for a sign to discover it; he laid the other two upon a sick woman, and they cured her not; but that did cure her, as the Bishop was persuaded it would do. Thus was the across found out. She built a goodly and gorgeous church over the sepulchre, and called it New Jerusalem. One half of the across she locked up in a silver chest, and left it there to be seen; and the other half sent to the Emperor, which when he had received, supposing the city to be in great safety wherein it was kept, set it upon a Pillar in the Market-place, and compassed it with his own picture: And this is received upon report, &c. And when Constantine had received the nails wherewith Christ was fastened( which his Mother also found in the sepulchre) he caused to be made therewith Bits for Bridles, Helmets and Head-pieces, which they wore in battle. His Mother built two churches more, one at Bethlem, in the hollow Rock where Christ was born, and the other upon the Mount where Christ ascended, &c. Soc. l. 1. c. 13. p. 235, 236.  
361. The Emperor went to the Oracle of Apollo, but the devil whose dwelling was in that den, trembled for fear of Babylas the Martyr( whose corps lay interred not far from the place) and would give the Emperor no answer; which he perceiving the cause, commanded that the Martyrs tomb should be removed: When the Christians of Antioch heard of this, they assembled, rejoiced, and sang Psalms, and they translate his corps into Antioch. Soc. l. 3 c. 16. p. 307.308.  
363. It is said of the Jews when their Temple was strangely overturned, and they amazed at it, and yet would not aclowledge Christ, the night following there weae forms of crosses marked in their garments, which shined like the sunbeams; and in the morning when they saw them, they coveted to wipe them off, but could not. Socrat. lib. 3. chap. 17. p. 309.  
370. In the city of Edessa there is a goodly and gorgeous Temple, where infinite troops of men, for the reverend opinion conceived of the holy place, are wont to frequent. Soc. l. 4. c. 14. p. 325.  
Cir. 375. They report, that one saw the soul of Ammon the Monk carried into Heaven by the Angels; and thereupon many choose that trade of life; and note how they commend their superstitious, strange, yea wicked life. Socrat. l. 4. ch. 18. p. 327, 328, 329. &c.  
Cir. 412. Upon a report that Acasias the Martyr was hanged upon a Hazel-tree in Constantinople, there was for that cause a church erected at the three. Soc. l. 6. c. 21. p. 374.  
Cir. 425. When the Novatians had brought the corps of one Sabbatius from an Isle, and placed it in a Tomb, butted it solemnly, and prayed upon his Tomb, Atticus the bishop caused it to be taken away; so they ceased to honor the Tomb. Yet he at another time caused that John being dead, should be solemnly remembered at service-time, to idolize the Johannites, as they used to do other dead bishops. Socrat. lib. 7. chap. 25. p. 389.  
437. In Constantinople there being a great fire, and the Novatian church like to be burned, Paulus the bishop went in, and prayed for its preservation; and being preserved, the Novatians kept yearly an holiday to give thanks for it. All men do reverence that church for the miracle; and not onely the Christians, but the ethnics also do honor it as an holy place. Soc. l. 7. c. 38. p. 398.  
Cir. 445. It is said of Symion, that he withdrew from company, and lived in a Pillar; and Evagrius commends him and his life very much, and also saith, that the Religious men of the Desert sent a Messenger to him to demand of him what he meant by that new-found and unknown kind of life, and wherefore he forsook the steps of the Saints that went before, &c. They gave order, that if he were willing to come down, being required, they should let him alone, as being a testimony that it was of God; but if he refused, then to pull him down; but he yielding, they let him alone, and concluded his Mansion was( no doubt) of God. When he dyed, his holy corps was brought to Antioch, where 'twas kept by a guard, lest the bordering cities should by force carry it away. And after working of many miracles by the way, the Emperor sent for the corps; the Citizens request its continuance upon this account, that there was no Walls about their city, and we( say they) have transported hither the holy corps of Symion, that it may be both to us and our city instead of a fortified Wall. Many parts of his carcase were reserved to this day; I saw his skull. Philippius required that relics of the Saints for the speedy expedition of marshal Affairs, should be sent. There was laid up the Iron-chain that hung about his neck, and with it the corps, so much renowned of all men for enduring such hardness and misery, was honoured with Divine praises. Evagr. l. 1. c. 13. p. 419, 420.  
Cir. 448. Theodosius the Emperor translated the greater bones of Ignatius, and butted them in the Church-yard of Antioch, a long time after his Martyrdom; and there he saith, For it was Almighty God( no doubt) that inspired Theodosius with that good motion, highly to reverence that good Martyr, and to consecrate the Temple unto Ignatius the holy Martyr; and that which was dedicated unto, Fortune, is now become a Sanctuary, and a famous Temple, to celebrate the memory of Ignatius, whose holy bones in a Chariot with great solemnity, he brought and buried within the Temple, for which cause there is a holiday kept with great joy, even as at this day. Saith further, that these things came there to pass in this sort, because God would have the memorial of his Saints celebrated there with honor and reverence. Julian translated the corps of Babilas, and built a goodly church that stands without Antioch, &c. After( he saith) it came to pass through the providence of God, partly that the force and virtue of Martyrs might be seen; and partly also that the holy bones of this blessed Martyr should be buried in hallowed ground, and beautified with so gorgeous a building. Evag. l. 1. ch. 16. p. 421.  
Evagrius commends the life of the Monks or religious men in Palestina, who driven such a retired trade of life; although( as it's set forth) it be very abominable. See at large Evag. l. 1. c. 21. p. 423, 424.  
Cir. 448. The Wife of Theodosius the Emperor founded a goodly church in remembrance of Stephen the first Deacon and Martyr, not a furlong off the City of Jerusalem. Evag. l. 1. c. 22. p. 424.  
Cir. 451. There was a Temple built to Euphemia the Martyr, described situate in the fields, in sight of Constantinople: There is a place in it( saith the story) where itis lawful for every one to pray to the Martyr, and partake of the Mysteries: And that she appeared to certain Bishops, charged them to celebrate a Feast in the church; and thereupon the Emperor and People ran thither to partake of the Mysteries. She lay in a Chest there, they let down a sponge upon her, and took up holy blood enough; and such as come where she is, are filled with fragrant smells, breathing out of her dead body. Evagr. l. 2. c. 3. p. 427, 428.  
Cir. 458. Proterius the bishop being in danger,( it's said) he made his refuge unto the reverend Font; the which place of all others, yea the Babarians and brutish people( being altogether ignorant of the virtue and grace which issueth thence) are loathe to profane; yet these men reverenced not the Religious place, nor honoured the time, being the Feast of Easter; stood in no awe of holy Priesthood, which is a mediation between God and man, &c. they spared him not, no, not in those privileged places. Evagr. l. 2. c. 8. p. 434.  
Cir. 540. I remember a certain miracle worth noting: At Apamia, when the Citizens there heard Antioch was set on fire, they desired Thomas ( although it were contrary to order & custom) to bring out the wholesome and lively across, and to set it before them all, to the end they might behold it, and embrace it when their last hour came, for therein the health of man consisted: and now taking their voyage into another world, they might have the reverend across for their wayfare, to fafe conduct them into a better soil Wherefore Thomas did as they requested him; and after the limitation of some certain time for the preparation thereof, he brought forth the lively three of the across, that all the neighbors might come together, and participate of the health that proceedeth thereof: Then went my Parents and took me, and after we were licenced to honor and embrace the Reverend across, whereby the old curse of sin was wiped away, Thomas lifted up his hands, and let all see the Wood of the across, and compassed the Sanctuary( as the use was upon high and solemn Feasts:) But as Thomas passed from place to place, there followed a great flamme, not of burning, but of shining fire; so that all the place where he stood and shewed the Reverend across, was enflamed; which sight foreshowed the health and safeguard that was to ensue. After this was put in a Picture in the roof of the Sanctuary, and there continued till afterwards both City and Church was burned. Evagr. l. 4. c. 25. p. 480, 481.  
550. After Thomas the Monk was buried, and one or two more after him in the same place, God after his death( saith the story) wrought a great miracle; his corps was cast uppermost; the men seeing this, had the Saint in admiration; wherefore his most holy corps was carried to Antioch with great pomp and solemnity, and there was buried in the Churchyard, by reason whereof it came to pass, that the plague which then reigned in the City, ceased; in honor of whom the people of Antioch have kept an holiday yearly unto this our time. Evag. l. 4. c 34. p 486.  
560. Justinus the Emperor wrote a Creed, and therein saith, Our Lady Mary, the holy and glorious Mother of God, and perpetual Virgin. Evagr. l. 5. c. 4. p. 492.  
Cir. 580. Its said of Anatolius, that he had offered to Idols; and being sent for by the Emperor, he ran to the picture of Mary the Mother of God, that hung aloft in the prison by a cord, set his hands behind him, made his supplication, and prayed to it; the Image detesting him as a wicked person, as one that God abhorred, and turned itself from him, a spectacle very strange, and worthy of everlasting memory, &c. and further saith, that the holy Virgin appeared to divers of the faithful, and set them against Anatolius, saying, that he hath reviled her son and her, &c. Evagr. l. 5. c. 18. p. 499.   

How they called any Assemblies Conventicles, shough in the open Churches, and their Bishops present with them; and it often happened that the Arians so prevailed, that those of the faith of one substance were forced out of the public places, and constrained to meet in private, yet very rare, that this meeting was accounted a crime, or any persons punished for such meeting, by their fellow-Christians,  
Cir. 260. The President  told Dionysius the bishop that it should not be lawful for him and others to frequent Conventicles, nor have recourse into Church-yards( as they call them) by the commandment of the Emperor; and if any of you be found at any Conventicle, let him at his peril, &c. Eus. l. 5. c. 10. p. 128, 129.  
313. Maximinus writes an Epistle on the behalf of the Christians, but yet commanded not that we should make Conventicles, that Churches should be built, although Constantine and Lycimus wrote unto him, granted these things, and permitted the same to all their subjects. Euseb. l. 9. c. 9. p. 180.  
Cir. 355. At Constantinople the bishop Macedonius for a season gave way to Paulus, and had several Meetings and Conventicles at a certain church in the city. Paulus before was banished. Soc. l. 2. c. 18: p. 268.  
Cir. 370. When Eleusius bishop of Cizicum was put out by the Emperors command, and Eunomius an evil man put in in his place as bishop, the favourers of Eleusius builded them a church without the Walls of the city, and there had their private conventicles. Soc. l. 4. c. 7. p. 318.  
Cir. 365. Valens the Arian Emperor seeing the flocking Assemblies going to the Temple in Edessa, was angry with the Lieutenant for not scattering those conventicles. Soc. l. 4. c. 14. p. 325.  
383. Those at Constantinople that detested the doctrine of the Artans, and their opinions, frequented private conventicles. Soc. l. 5. c. 3. p. 340.  
380. When the Emperor had commanded an Arian bishop to subscribe to the true Faith, or avoid the church, he called a great company together into the church, and stood up in the midst, and  told them if they be persecuted in one city, they might flee to another; and the Emperor having banished us the churches, we must meet together out of the church. And thenceforth they raised Conventicles without the Walls of the city. Soc. l. 5. c. 7, p. 341, 342.  
388. After the death of Paulinus a bishop in Antioch, the people of that church abhorred Flavianus the bishop, and therefore choose Evagrius a man of their own disposition; he after dyed, and they having then no bishop, had their private conventicles. And afterwards the Arians being banished the city-churches, they raised private conventicles in the suburbs. Soc. l 5. c. 15, p. 346, 347.  
Cir. 394. Dorotheus and Marinus at Constantinople, divided and partend companies, and Dorotheus with his company continued in their fotmer rooms; Marinus with his train erected them chapels, and there had private Meetings. Soc. l. 5. ch. 22. p. 355.  
404. When John Chrysostome was  told by the Emperor that he had no authority to go into the church, forasmuch as he was deposed and condemned in two several Councils. Wherefore John giving over the execution of the Function, and refraining going into the church, immediately also such as followed him departed the church; they kept Easter together in the common Baths, together with many bishops, priests, and other Ecclesiastical persons, who thenceforth because of their several Conventicles were called Johannites. Soc. l. 6. c. 16: p. 372.  
425. A bishop in Rome( passing the bounds of his Priestly Order, &c.) banished the Novatians out of Rome, deprived them of their churches, and constrained their bishop Rusticula, privily to raise private Conventicles; for till that time the Novatians flourished at Rome. Soc. l. 7. c. 11. p. 379.  
Vixit. 420. Atticus( an excellent man) a bishop in Constantinople, being moved that the Novatians should not have their conventicles and assemblies within the Walls of the cities, he said, Do you not remember what troubles and vexations they endured, when we were tossed with the grievous storm of persecution, and how at several times they testified with us the same true Faith; and though they of old divided from the church, yet attempted they to estabsh no novelty as touching the Faith, &c. Soc: l. 7. c. 25. p. 390.  
Vixit 200. Tertullian saith; Did ever we assemble to do any hurt to any one? As we separated, so are we in a body, &c. When any virtuous or godly people are associated, when any pious or chast persons assemble together, their union should not be called a Faction, but a lawful society. Tertul. Apol. in Eng. c. 39. p. 141, 142.   

Of Councils of Bishops, their Canons and Decrees in those times.  
The Churches practising severally in keeping of Easter, Synods and Meetings of bishops were summoned, where they unanimously ordain an Ecclesiastical Decree, which they published by their Epistles unto all churches, That upon no other than the Sunday, the Mysteries of our Saviours Resurrection should be celebrated, and then the Fast to end. At Rome likewise there was a Synod gathered together for the same cause, where the bishop of Rome was President. Another Synod of the bishops at Pontus. Another of the bishops throughout France, and others, &c. all decree the same thing. Eus. l. 5. c. 21. p. 91.  
There was a Synod of fixty Bishops, besides many Ministers & Deacons, gathered at Rome about Novatus; & there met several Pastors of other Provinces about it; and they all agree that Novatus should be banished the church; and that such as fell, should after repentance be received again. Euseb. lib 6. chap. 42. p. 116.  
It's said of Stephen, he would not communicate with some, because they rebaptized heretics. This is( saith Dionysius Bishop of Alexandria) a weighty matter; for truly( as I hear) in the greatest Synods of Bishops it is decreed, That such as renounce any heresy, shall first again be instructed, then be washed and purged, &c. Eus. l. 7. c. 4. p. 125.  
Dionysius writes, I have received this Canon and Rule of blessed Heracles, our Pope( being Bishop of Alexandria before him) that such as returned from heretics, if he did but keep the company of one that preached false Doctrine, should be excommunicated, neither admitted, though they entreat, before they openly pronounce all they had heard from the adversary, but then to be received without re-baptism. He saith, I am sure of this, that not onely the bishops of Affrick have practised this like, but the bishops of old, of the most famous churches, and in the Synods of the brethren at Iconium and Synedis, with the advice of many, have decreed the same. Euseb. l. 7. c. 6. p. 126.  
Several Synods called and held at Antioch about the Heresies of Paulus Samosatenus, and at several sessions they discuss the matter; there were of bishops a great number, and of Ministers and Deacons an infinite number; and in one( said to be the greatest Council) where the Author of the heresy was publicly condemned of all, severed, banished and excommunicated the catholic and Universal Church under Heaven. And the Bishops then gathered together with uniform consent, writ to all the Churches, and tell them what they had done; and it's said, when Paulus would not depart the church, neither avoid the House, the Emperor being sought unto, did decree, that the House should be left unto such as the bishop of Italy and Rome should allot. Eus. l. 7 c. 26, 27, 28, 29. p 138, 139.140.  
Constantine the Emperor upon some contentions between bishops, summoned by his Letter bishops together to end it. Eus. l. 10. c. 5. p. 203, 204.  
Alexander bishop of Alexandria, called together a Synod of many bishops, and deprived Arius, and such of his opinion of the Priestly Order, and wrote to the churches what they had done; and it's noted, this caused the infection to scatter the farther, when men were persuaded to subscribe to the Letters. And a bishop writes to Alexander to let the controversy pass, and admit Arius again; and he refusing, the strife increased, and broken all to pieces between the bishops and people, Soc. l. 1. c. 3. p. 215, 216, 217.  
The Council at Nice called by Constantine the Emperor about Arius, and the controversy of Easter, consisting of Bishops, Priests, Deacons and Lay-men, and men chosen by the churches, were numberless, and the Emperor himself was there( though not baptized:) There they pronounce that Opinion accursed, and forbid Arius of Alexandria, and him and two more they banish by the Emperors Edict; they make a Creed about that point, writ to the Church of Alexandria, and direct it to the holy church, and beloved brethren. They decree that Miletius the bishop there, shall have his title, but take away some of his power; and of others they say, that they shal enjoy their Ministerial Office, yet be inferior to all the Pastors throughout every church, and not make Ministers but by Alexanders consent. They agree on the business of Easter; they agree on the terms [ one substance] in the Creed,( though no such term in Scripture;) yet there they ratify a form of a curse, that forbiddeth that no man do acquaint himself with foreign speeches, and unwritten Languages, whereby in a manner all confusion and discord is drawn into the Church; for whereas the Scripture nowhere saith, that the Son of God hath his beginning of nothing, &c. These Decrees( say they) do properly concern egypt, and the church of Alexandria. The Emperor writes to the churches, and tells them what was done, and persuades to peace, and concludes, Beloved brethren, Soc. l. 1. c. 5 & 6. p. 220, 221, 222, &c.  
At the Council a Novatian Bishop being asked why he severed himself from the communion of the faithful, &c. he brought forth a severe Canon, that such as after baptism, &c. fell into that sin termed in Scripture the sin unto death, should not be received unto holy Mysteries, &c. the Emperor replied, Get thee a Ladder, and climb alone to Heaven. There they order, That such as were Officers, and had no Wives, should not mary. Soc. l. 1. c. 7. p. 231. ch. 8. p. 231.  
The Emperor Constantine called together a Synod of bishops to consecrate the Temple which he had built at Jerusalem; he had willed the bishops assembled at Tyrus, to debate( together with other matters) the contention raised about Athanastus, to the end( all quarrels being removed) they might cheerfully solemnize the consecration of the church, and dedicate the same to God. The bishops being cited by the Senators, were in number 60. Soc. l. 1. c. 20. p. 245.  
This Council by the Emperors command, came from Tyrus to Jerusalem, and there held a great Feast for the consecration of the same places. They admit Arius into the church again with his confederates( whom Athanasius before refused to receive in upon the Emperors command) and the Bishops said, that in that behalf they would satisfy the Emperors Letters, whereby he signified that he allowed of Arius his faith. They wrote to the church of Alexandria, and by unanimous consent agreed to exile Athanasius. He  told the Emperor of his injury; he writes to the Council, and rebukes them sharply, and commanded them to repair unto him, to give him an account; they receiving this Letter, fell together by the ears; many went home, never went to the Emperor, but some of them feigned an accusation against Athauasius upon a civil account, and procure his banishment. Soc. l. 1. c. 22, 23. p. 247, 248.  
Constantius summoned an Arian Council to depose Paulus a bishop at Constantinople, having a dislike to him; Eusebius to bring his wicked purpose to pass, summoned a Council at Antioch in Syria,( pretending a dedication of the church) this I dare say, to the overthrow of the faith of one substence, there came out of divers Provinces Bishops, to the number of ninety; the bishop of Rome was not there, when as the Ecclesiastical Canon forbids that any Constitution should be thrust into the church without the censure of the bishop of Rome. The Council met, the Emperor Constantine was present, there Eusebius and his confederates endeavoured to accuse Athanasius falsely; they choose another bishop for Alexandria( though Athanasius was yet there) but he went not there, because the people loved Athanasius so well. Then they consecrate Gregory to go thither Bishop. Then they sand an Epistle of the Faith to all Churches: After they alter that, and make a new form, to which also Gregory subscribes, and stiles himself Bishop of Alexandria. This Gregory was by five thousand Souldiers brought to Alexandria, and there put in, and Athanasius put out by force; and the Arians were to assist to carry on the Arian faction. Soc. l. 2. c. 5, 6, 7, 8. p. 254, 255, 256.  
When the bishop of Rome wrote unto the bishops to restore such as they had deposed, and rebukes them for their rash act, these men took this correction for a contumacy; they summon a Council at Antioch, and being come together, they agree of an Epistle, wherein they say, If any were excommunicated by their censure, it was not his part to intermeddle, neither to sit in judgement upon their sentence; for whenas he had removed Novatus out of the Church of Rome, they neither molested nor contraried his doings. Soc. l. 2. c. 11. p. 257, 258.  
At the request of Paulus and Athanasius, the two Emperors by Letters summoned a General Council to meet at Sardis; then met there( saith Athanasius) three hundred bishops of the West Churches, and( as Sabinus declareth) onely seventy six out of the East; but when they came there, the bishops of the East would not comeinto the presence of them of the West, except Athanasius and Paulus might be barred of their company; to which two of the bishops would not consent; the Eastern bishops forthwith depart to Philippi, and there they sate in Council, and began openly to accurse the Creed of one Substance. And the Assembly that continued at Sardis, first, condemned them; next, deposed them from their Dignities, ratified the Nicene Council Creed: Both sides were pleased with their own doings, and each seemed to himself to have done well. The Bishops of the East, because the Western Bishops had received such as they had deposed: The Western Bishops, because they being Deposers of others, depart before hearing of the cause. The one, that they maintained the Nicene Creed; the other, that they condemned it. Soc. l. 2. c. 16. p. 263.  
Athanasius brings this Councils Decree for his restoration to Jerusalem, and the Emperors consent thereto, and there also procures a Synod to be summoned. Maximus the bishop there cited thither certain bishops out of Syria and Palestina; the Assembly being gathered together, they gave Athanasius the Communion, and assigned unto him his dignity: They being dissolved, wrote and signified to the people at Alexandria, to the bishops of egypt and Lybia, all their Decrees and C●nons touching Athanasius. Soc. l. 2. c. 19. p. 269.  
Athanasius at Alexandria called together divers Councils of the bishops of egypt, where they decree such things that were agreeable with the Canons of the Council of Sardis, and also of the Council held at Jerusalem under Maximus. Soc. l. 2. c. 21. p. 270.  
The Emperor compelled Osius the bishop of Corduba, &c. and when he would not subscribe to their Faith, they scourged his sides, and set his Members upon a Rack; so that in the end by compulsion he gave his assent, and subscribed to the forms of Faith which then were published. This was done at the Council held at Syrmium, whither the Emperor forced Osius to come. Soc. l. 2. c 26. p. 275.  
By the Emperors Edict a Council was proclaimed to be held at milan, where met not many bishops out of the East, for age and long journeys, but out of the West above three hundred Bishops came. The Bishops of the East required that sentence should be passed by the whole council against Athanasius, thinking to prevent his going to Alexandria again: Some Bishops opposed it, and the Council broke up. The Emperor then commanded the Council to be held several; the one part in the East, the other in the West; but this purpose took no prosperous success; for neither of the councils agreed within themselses, but both divided into several Factions. At one of them held at Smyrna, they exhibit another form of faith, and others settled the Nicene Creed, and derided theirs. They depose some bishops, because they refuse to renounce and accurse Arius his heresy; they writ to the Emperor, he answers: They reply; he returns no answer to that. Then every one returned to his own home, Soc. l. 2. c. 29. p. 277, to 282.  
There was a Council called by the Emperors Edict in the Easts they appoint several places, at last agree on Seleusia; there met 160. Bishops, there was with them one Leonas, a man of Authority and famed at Court; in his presence the Emperor commanded they should reason of the Faith; they disputed to and fro. Leonas commanded every one should propose what seemeth him best. They said, they must examine the life and conversation of men that were accursed, first. The other party would reason of the Faith, and about this they contend; but the Emperors Letters sometimes commanding one thing, and sometimes another, which caused this; but this division caused the Council to part themselves into two Factions; one part would have the Nicene Creed abrogated; the others said, they liked all done there, onely the clause of one substance they would have laid aside; and when they had brawled from morn till night, then part of the Council go away, the other part brings forth the Creed agreed on at Antioch, red it, and the Council dissolved. They the day following meet together, go into the Church, and shut the door, and there ratify the faith by subscription; the next day there is fault found with these Canons ratified in the church, being done in private. The noble man sate with them still, till he was weary of their brawling, being nothing else for several days but onely about words; he bid them be gone, and brawl at home in their own churches. Part of the Council met again at the church, depose some, excommunicate some, writ to the churches their Decrees, ordain a Bishop, &c. Soc. lib. 2. chap. 31, 32. p. 285, 286, 287, 288.  
Eusebius came to Alexandria, and dealt earnestly with Athanasius for the summoning a Council; the bishops assembled out of divers Cities, & decreed very necessary Doctrines, confirmed the Divinity of the Holy Ghost, &c. And they would not establish or thrust into the Church of God any new opinion, but that that was decreed of old upon good grounds. Soc. l. 3. c. 5. p. 298.  
The Macedonian bishops requested the Emperor to summon a Synod for the establishing of the true Faith; he gave licence to call a Council. They from everywhere cited the bishops to meet at Lampasced, there they ratify the form of Faith which was published of old at Antioch; they accursed the Creed of the bishops which with uniform consent they lately established at Ariminum; they gave sentence to remove Acacius and eudoxus. Soc. l. 4. c. 2. and 4. p. 317.  
The Emperor being an Arian, and not pleased with this Councils Acts, summoned a Council of Arian bishops, and thither sent for Eleusius bishop of Cizicum, and there compels them by threats of banishment, and confiscation of goods, to subscribe to their faith; and afterwards the bishop was in a great agony for it, and complained of it to his church, and bid them choose a new bishop. Soc. l. 4. c. 6. p. 318.  
Some bishops now own the Nicene Creed, get a Synod of bishops at Silicia, and acquaint them with it, and there subscribed, &c. Soc. l 4. c. 11. p. 323.  
In the village Pazum there was a Council summoned of a few obscure Novatian bishops, where they decreed, that the manner of keeping Easter with the Jews, was to be observed, many eminent Novatian bishops not there, for these were they that chiefly laid down the Canons of the Novatian churches. Soc. l. 4. c. 23. p. 334.  
Theodosius the Emperor summoned a Council at Constantinople, of such bishops as were of his own faith, to confirm the Canons of the Nicene Council, and he summoned thither all the bishops of the Macedonian sect, in hopes to reconcile them and those of the faith of one substance; there met 150. bishops, 36. Macedonian bishops; the Emperor and bishops of his opinion persuaded with the Macedonian bishops to subscribe their faith, and to communicate with them; but they absolutely refused so to do, and then they left Constantinople, and wrote to the churches, that they would not subscribe to the Nicene Creed; the 150. bishops continued there, and consented to the enstalling of Nectarius then chosen a bishop by the people in the room of Gregory, who went thence from a little church in Constantinople he formerly governed. They decree, that the bishop of Constantinople should have the next Prerogative after the bishop of Rome, because the city was called new Rome; they divide Provinces, ordain patriarches; they decree, that no bishop shall leave his own diocese, and intermeddle with foreign churches; they allot to the several patriarches their Jurisdiction; they assign the Western diocese to three bishops, reserved the Prerogative of honour to the church of Antioch, which they granted to Meletius one of the bishops of Antioch: They decree, If need be, a Provincial Synod should determine of Provincial affairs: The Emperor gave consent; the Council dissolved. Soc. l. 5. c. 8. p. 342, 343.  
Epiphanius a bishop summoned a Synod of the bishops of the Isle of Cyprus, and there condemned Origen's works, and decreed, they should not be red from thence: They writ to John, to persuade him to forbear reading of them. Then Theophilus a bishop called another Council, and there condemned the same Works. Soc. l. 6. c. 19. p. 366.  
John Chrysostome having displeased the Empress, she worketh by Theophilus the bishop, to summon a Council against him, who by the Emperors commandment summon many bishops out of divers cities; but above all others, those that hated John, came apace together; the bishops met in the suburbs of Chalcedon, they summoned John, he dislikes them as Enemies, appeals to a general Council; they call him four times, and( he not appearing) they condemn him, and depose him for no other crime but for not appearing. The people would not suffer him to be thrust out; then the Emperor commanded him to be exiled. The people then being so unquiet, the Emperor immediately sent for him again to them. Soc. l. 6. ch. 14. p. 369, 370.  
She again procures another Council of Bishops against him at Constantinople, and there they without more ado, depose him again, and the Emperor banisheth him again. Soc. lib. 7. ch. 16. p 372.  
The Emperor gave commandment, that the bishops out of all places should meet at Ephesus, where they came together about Nestorius a bishop: Thereupon the Bishops were divided into two parts; such of the Council as held with Cirillus the bishop, went together, and deposed Nestorius; and the bishops who held with Nestorius, went together, and deposed Cirillus, and Memnon bishop of Ephesus. After when John bishop of Antioch came and blamed Cirillus, as the author of that sin, he and his company deposed John also by way of revenge, and his Clergy from Priestly Order, and absolved Cirillus and Memnon; the Council for that broken up, and John went home, and called a Synod of Bishops, and there deposed Cirillus; after they became friends, and restored each other. This was wrought by the gracious and godly Letters of the Emperor to John and Cyrillus. See the form of their sentence of Deposition, Soc. l. 7. c. 33. p. 394, 395. See it also Evag. l. 1. c. 3, 4 5. p. 412 413.  
There met a Council at Ephesus, here they restore Eutyches an heretic, who formerly deposed other Bishops, and excommunicated some others of the best Bishops. Iraeneus was one, Evag. l. 1. c. 10. p. 417.  
There was a Council held at Chalcedon, of 630. Bishops, & there sate with them the chief Senators, & there the Substitutes of lo Bishop of Rome, said, that Dioscorus ought not to sit in the Council with them, and that lo had charged them no less; and if they would not yield to it, they would leave the Church, and bid farewell: The Senators asked what he was charged with, &c.( it seems he had deposed lo the great Bishop) whereupon a supplication is exhibited against Dioscorus. Two Bishops challenged Authority in the Council: And there 'twas confessed, that in another Council before this, Canons were altered, and a Bishop deprived by subscriptions of such who were forced to it by Souldiers, who stood by with naked swords to dispatch them if they yielded not; and this by the means of Acacius the bishop, upon reading some Records: The Senators gave their sentence, that Dioscorus( if it pleased the Emperor) and other Bishops he names of authority in the Council, should be deposed, &c. The Legates of Pope lo stand up again, and charge Dioscorus for divers crimes, for receiving an excommunicated person, for not reading holy Pope lo his Epistle, &c. excommunicated Pope lo, set at nought divers Constitutions of the Church, &c. Concludes, lo the most holy Arch-Bishop, by us and this sacred Assembly, together with the most blessed Apostle St. Peter, &c. bereaved him of all dignity; they confirm the sentence, and certify the Emperor, and sand a Deprivation to Dioscorus, and set down the causes, &c. They cry out in the Council, This we believe; As Pope lo believes, so we believe, &c. This they often repeated. They make the Sea of Chalcedon an archbishopric, add more places to others Jurisdictions, and that Constantinople should be next in honor to Rome. The Emperor confirms this. He was sometimes here present: The Senators had the sway. For the number of Bishops, see Evagr. l. 2. c. 10. p. 436 Evag. l. 2. c. 2, & 4. p. 426, 427, 428 429, 430, 431. ch. 18. p. 438, 439, &c. to 450.  
A General Council summoned by Justinianus the Emperor, are there; they put it to the question, if they might accurse the dead, or not: And when a certain Bishop perceived the Council going the wrong way, he  told them, there was nothing to be doubted in the Question; for King Josiah caused the tombs of the Idol-Priests to be digged up. These words pleased them all, and satisfied them fully. Then the Emperor demanded what they said to that which Theodoretus had written against Cyril, &c. They perceiving he had been lately condemned, and his Name wiped clean out of the Catalogue, and taking it for granted that they might condemn heretics after their decease, they with general consent accursed him & his works, thus: We condemn not onely all other heretics condemned by the four holy Councils abovesaid, and by the holy catholic Church, but also Theodoretus and his wicked Books: And they condemn the wicked Epistle wrote by Ibas to Maris the Persian: They lay down 14. Articles of the true Faith. And when they had cried against Origen, the controversy weas referred to the Emperor. They depose a Bishop, and dissolve the Council. Evag. l. 4. c. 37. p. 487, 488.  
At a Council at Ancyra a Town in Galatia, they set down rules of repentance for such as had sacrificed or turned to Idols by persecution; some for 1, 2, 3, 4, 5, 6, 7. years to be kept from communion. 2. That Deacons who married, and had not said at Ordination they could not abstain, should be put by. 3. That country bishops should abstain from making Elders and Deacons, or to usurp dominion over the preaching Elders of every City. Sympson de Conc. l. 4. p. 484.  
At a Council at Eliberis they decree, That the Heathenish Priest if he would learn the grounds of Christian Religion, and abstain from sacrificing, after three years repentance, should be admitted to baptism. 2. That Christian Virgins shall not be given in marriage to Pagans. 3. That Ministers are not to receive from such as did not communicate with the church. 4. Against pictures on the walls. 5. That Idos should not be in private houses; yet if the Master were afraid of the servant, then the Master to keep himself pure. 6. That there was no justifying any that suffered for pulling down Idols without Authority. Symps. de Conc. l. 4. p. 488.  
A great Council at Carthage, and there most of the canons were to advance the bishops in dignity. Sympson do council. lib. 4. p. 499, 500. &c.    
FINIS.