Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

*The fourth Persecution.

* 1.1AFter the decease of the foresayd quiet and milde Prince Aurelius Antonius Pius (who among all other Empe∣rours of that tyme made the most quiet end, followed his sonne M. Antoninus Verus, with Lucius his brother, about the yeare of our Lord .162. a man of nature more sterne and seuere.* 1.2 And although in study of Philosophy, & in ciuile gouernement no lesse commendable: yet to ward the Chri∣stians sharpe and fierce, by whome was moued the fourth persecution after Nero. In whose tyme a great number of them which truely professed Christ, suffered most cruel tor∣mentes, and punishments,* 1.3 both in Asia and in Fraunce. In the number of whome was Policarpus, the worthy Bishop of Smyrna. Who in the great rage of this persecution in A∣sia, among many other most constant Saintes was also Martyred. Of whose end and Martyrdome I thought it here not vnexpedient to cōmit to history, so much as Euse∣bius declareth to be taken out of a certaine letter or Epistle, written by them of hys owne Churche, to the brethren of Pontus the tenor of which Epistle here followeth.

The congregation which is at Smyrna, to the congrega∣tion which is at Philomilium,* 1.4 and to all the congregations throughout Pontus, mercy to you, peace, and the loue of God our father, and of our Lord Iesu Christ, be multipli∣ed, Amen. We haue written vnto you brethren of those men which haue suffred Martyrdome, and of blessed Polycarpus which hath ended and appeased this persecutiō, as it were by the shedding of his own bloud. And in the same epistle, before they enter into farther matter of Polycarpus,* 1.5 they dis∣course of other Martyrs, describing what patience they a∣bode and shewed in suffring their torments: which was so great and admirable (saith the Epistle) that the lookers on were amased,* 1.6 seeing and beholding. how they were so scourged and whipped, that the inward vaynes & arteries appeared, yea euen so much that the very intrailes of their bodies, their bowels and members were seen, & after that, were set vpon sharp shels taken out of the sea, edged, and sharpe,* 1.7 and certaine nailes and thornes for the Martyrs to go vpon, which were sharpned and pointed called Obeli∣sci. Thus suffred they all kind of punishment and torment that might be deuised: and lastly, were throwne vnto the wild beasts to be deuoured. But especially in the foresayd Epistle, mention is made of one Germanicus, how he most woorthily perseuered and ouercame by the grace of God,* 1.8 that feare of death which is ingraffed in the common na∣ture of all men, whose notable patience & sufferaunce was so notable, that the whole multitude wondring at this be∣loued Martyr of God, for this his so bold constancie, and also for the singular strength and vertue proceeding of the whole multitude of the Christians: began sodenly to cry with a loud voyce, saying: destroy the wicked men, let Po∣lycarpus be sought for. And whilest a great vprore and tu∣mult began thus to be raised vpon those cries: A certaine Phrigian named Quintus,* 1.9 lately come out of Phrigia, who se∣yng and abhorring the wilde beasts, and the fierce rage of them, of an ouer light mynd betrayed his own safetie. For so the same letter of him doth report, that he, not reuerent∣ly but more malipertly then requisite, was together with others rushed into the iudgement place, and so being takē, was made a manifest example to all the beholders, that no man ought rashly and vnreuerently with such boldnesse, to thrust in himself, to entermeddle in matters, wherwith he hath not to do.

But now we will surcease to speake more of them, and returne to Polycarpus, of whome the foresayd letter conse∣quently declareth as foloweth: How that in y^e beginning, when he heard of these things, was nothing at all afrayd nor disquieted in mynd, but purposed to haue taried stil in the Citie, till beyng perswaded by the intreatie of thē that were about him (which desired him instatly that he would conuey himselfe away) hid himselfe in a grange or village not farre of from the Citie,* 1.10 and there abidyng with a fewe more in his company, did nothing els (night nor day) but abode in supplication, wherin he made his humble petitiō for the obtaining of peace vnto all y^e congregatiōs through out the world.* 1.11 For that was his accustomed maner so to doe. And as he was thus making his prayers three dayes before he was apprehended, in a vision by night he saw the bed set on fire vnder his head, and sodainly to be cōsumed. And when he awaked,* 1.12 he told by and by & expounded vn∣to them that were present, his vision, and told them before what thing should come to passe, that is, how that in y^e fire he should lose his life for Christes cause. It is further men∣tioned. that whē they were hard at hand, which so narow∣ly sought for him, that he was inforced for the affection and loue of his brethren,* 1.13 to fleet into an other village, to which place notwithstanding within a little while alter the pur∣suers came, and when they had taken a couple of children that dwelt therabouts, they so beat one of them w^t whips, y^t by the bewraying or confession of him, they were brought to the Inne where Polycarpus was. And they say that the pursuers making no great hast to enter, found him in the vppermost place of the house,* 1.14 from whence he might haue escaped into other houses, if he would, but this he would not do, saying: the wil of God be done. Furthermore, whē he knew that they were come, as the said history sheweth: he came downe, and spake vnto them with a very chereful and pleasant countenaunce, so that it was a wonder to see those which a while agone knew not the man, now behol∣ding & viewyng his comely age, and his graue & constant countenaunce, lamented that they had so much employed their labour, that so aged a man should be apprehēded. To conclude, he commaunded that straightway without any delay the ••able should be layd for them, and persuaded thē that they would eate and di••e well, and required of them boldly, that he might haue an houres respite to make his prayers.* 1.15 Which thing after it was graunted, he arose and went to pray, so being replenished which the grace of God, that they which were present, and hearyng the prayers that he made, were astonied at it, and now many of them were sory that so honest and godly an aged man should be put to death.

After this, the foresaid Epistle or letter, prosecuting the historie, addeth more as followeth: After he had made an end of his prayers, & had called to his remēbrance al those things which euer hapned vnto him, and to the vniuersal catholike church throughout all the world (whether they were small or great, glorious or els inglorious) and that the houre was now come in which they ought to set for∣ward, they set him vpon an Asse, and brought him to the Citie vpon a solemne feast day. And there met him Irenar∣chus Herodes, and his father Nicetes, which causing him to come vp into the chariote where they sate, persuaded him & sayd:* 1.16 What hurt I pray thee shall come thereof to thee, if thou say (by the way of salutation.) My Lord Caesar, and to do sacrifice, and thus to saue thy selfe? But he at the be∣ginning made them none aunswere. Till that when they inforced him to speake, he sayd: I wil not do as ye counsail me I should. When that they sawe he could not be persua∣ded, they gaue him very rough language, & of purpose mo∣lested him, that in goyng doune the chariot from them, he might hurt or breake his legs. But he forcing very light of the matter, as though he had felt no hurt, went merily and diligently forward, making hast vnto the place appointed. And when there was such vprore in the place of execution,* 1.17 that he could not be heard but of a very few, there came a voyce from heauen to Polycarpus, as he was going into the Stage or appointed place of iudgement, saying: be of good cheare Polycarpus and play the man. No man there was, which saw him that spake, but very many of vs heard his voyce. And when he was brought in, there was a great noise made by them which vnderstood that Polycarpus was apprehended. The Proconsul asked him whē that he was come,* 1.18 whether his name was Polycarpus or not, and when he said, yea it was, he gaue him counsail to deny his name, and said vnto him, be good vnto thy selfe, and fauour thyne old age, and many other such like words which they accu∣stome to speake. Sweare saith he, by the Emperours good fortune, looke vpō this matter, say thou with vs: Destroy these naughtie men. Then Polycarpus beholding with con∣stant countenance the whole multitude which was in the place appointed, and geuing a great sigh, looked vp to hea∣uen, saying: Thou, thou it is that wilt destroy these wic∣ked naughty men. And the Proconsul thus being earnest∣ly

in hand with him, sayd, take thine othe, and I will dys∣charge thee, desye Christ, Policarpus aunswered: fourescore and syxe yeares haue I beene his seruaunt,* 1.19 yet in all this tyme hath he not so much as once hurt me: how then may I speake euill of my king & souereigne Lorde, which hath thus preserued me: Then the Proconsull againe inforced him and sayd: Sweare thou I aduise thee by Caesars pros∣perity. Policarpus replieth, if thou require of me this fonde word of vaine boasting,* 1.20 teyning not to know (as y^u saiest) who I am, I doe thee to wit, that I am a Christian: And if thou desire to know the doctrin of Christianity, appoint a day, & thou shalt heare. Perswade the people to this said the Proconsul: Truly sayth Policarpus, I haue thought it my part, thus to say vnto you, for so much as we are com∣maunded to giue vnto the gouernours & powers orday∣ned of God,* 1.21 the honor meete & due to them, and not hurt∣full vnto vs: but as for those I doe iudge them vnworthy, to purge my self vnto them. Hereupon the proconsul stode vp, I haue, saith he, wilde beasts, to whom I will throwe thee, vnles thou take a better way: Whereunto Policarpus answered let thē come: we haue determined with our sel∣ues that we will not by repentance turne vs from the bet∣ter way, to the worse, but rather conuenient it is, that a man turne from the thinges that be euill, to that which is good and iust.* 1.22 Agayne sayth the Proconsul, I will taine thee with fire, if that thou set not by the wilde beastes, nor yet repent. Then said Policarpus you threaten me with fyre which shal burne for the space of an houre, & shalbe within a litle while after put out & extinguished, but y^u knowest not the fire of the iudgement that is to come and of euerla∣sting punishment, which is reserued for the wicked & vn∣godly. But why make you all these delayes, giue me what death soeuer ye lift. These & many other such like thinges being by him spoken, he was so replenished with ioy, and boldnes, and his countenaunce appeared so full of grace & fauour, that not onely he was not troubled with those things which y^• Proconsul spake vnto him, but contrari∣ly the Proconsul himselfe began to be amased and sent for the crier, which in the middle of the stage was commaun∣ded to cry 3. times, Policarpus, hath confessed himself to be a Christian, which wordes of the cryer, were no sooner spo∣ken, but that all the whole multitude both of the Gentiles and Iewes inhabiting at Smyrna, with a vehement rage and loude voice cried. This is that Doctour or teacher of Asia, the father of the Christianes, and the destroyer of our gods, which hath instructed a great nūber that our Gods are not to be worshipped, & after this they crid vnto Philip the gouernour of Asia, and required him that he would let loose the Lion to Policarpus. To whom he made aunswere that he might not so doe, because he had already his praye. Then they cried againe altogither with one voice that he woulde burne Policarpus a liue. For it was requisite that y^t vision which he saw as concerning his pillow or bolster should be fulfilled: which when he had seene burnt, as he was in his prayer, he turned himselfe vnto the faithful sort which were with him, saying by the way of prophecie, it will so come, that I shall be burned a liue. And the Pro∣consul had no sooner spoken, but it was out of hande per∣formed. For why the multitude by and by brought out of their shops, workehouses, and baynes, woode and other dry matter for that purpose and especially the Iewes were most seruiceable for that matter, after their wōted maner. And thus the pile being layd, and that now hee had put of his garments & vndone his girdel, and was about to pul of his shooes, which he had not done before, for that all the faithfull sort amongst themselues striued (as it were) who should first touch his body at their farewell,* 1.23 bicause for the good conuersation of his life, yea, from his yonger age, he was had in great estimation of al men. Therfore straight∣way those instruments which are requisite to such a bon∣fire, were brought vnto him, & when the would haue nay∣led him to the stake with yron hoopes, he said, let me alone as I am, for he that hath giuen me strength to suffer and abide the fire, shal also giue power, that without this your prouision of nayles, I shall abide, & stirre not in the mid∣dest of this fire or pyle of woode. Which thing when they heard,* 1.24 they did not nayle him, but bounde him. Therefore when his handes were bounde behinde him, euen as the chiefest Ramme taken out of the flocke, he was sacrificed as an acceptable burnt offring to God saying: O father of thy wel beloued and blessed sonne Iesus Christ, by whom we haue attained the knowledge of thee, the God of aun∣gels and powers, and of euery creature, and of al iust men which liue before thee,* 1.25 I giue thee thankes, that thou hast vouchsafed to graūt me this day that I may haue my part amongest the number of the Martyrs in the cup of Christ vnto the resurrection of eternall life both of body & soule, through the operation of the holy spirit, among whome I shalbe this day receaued into thy sight for an acceptable sacrifice: & as thou hast prepared, and reueled the same be∣fore this time, so thou hast accomplished the same. Which canst not lye, O thou most true God. Wherefore Im lyke case for all things prayse thee, blesse thee, and glorifie thee by our euerlasting Bishop Iesus Christ to whom be glo∣ry euermore.* 1.26 Amen.

And assoone as he had ended this word Amen, and fini∣shed his prayer, the tormentors began to kindle the fire, & as the flame flashed out vehemently: we to whom it was giue to discerne the same, saw a marueilous matter, which were also to this purpose preserued, that we might shewe the same to other.* 1.27 For the fier being made like to ar••••fe or vaute of a house, and after the maner of a shipmans ••••yle, filled with wind, compassed about the body of the Martir as with a certaine wall, and he in the middle of the same, not as flesh, that burned, but as gold and siluer whe•• it is tried in the fier. And surely we smelt a sauour so swete as if Myrre or some other precious balme had giuen a sent. At the last when those wicked persons sawe y^e hys body could not be consumed by fire, they commaunded one of the tor∣mentors to come vnto him, & thrust him through with his sworde.* 1.28 Which being done, so great a quantitie of bloude ran out of his body that the fire was quenched therewith, & the whole multitude marueyled that there was so much diuersitie betwene the infidels and the elect, of whom this Policarpus was one, being a Disciple of the Apostles, and a propheticall instructour of our times, and Bishop of the Catholique Church of Smyrna, for what worde soeuer he spake both it was and shalbe accomplished. But the subtil and enuious aduersary, when he saw the worthines of his martirdome, & that his conuersation euen from his yoū∣ger yeares could not be reproued, and that he was adour∣ned with the crowne of martirdome, and had now obtai∣ned that incomparable benefite, gaue in charge, that we should not take & deuide his body. For feare least the rem∣naunts of the dead corps should be taken away, & so wor∣shipped of the people. Whervpon diuers whispered Niceta the father of Herode, and his brother Dalces in the eare, to admonish the Proconsul, that in no case he should deliuer his body, least (saith he) they leaue Christ & begin to wor∣ship him.* 1.29 And this spake they because the Iewes had gy∣uen them secret warning & prouoked them thervnto, who also watched vs that we shoulde not take him out of the fire. not being ignoraunt how that we ment, at no time to forsake Christ, which gaue his life for the saluation of the whole world, (as many I meane as are elected to saluatiō by him) neither yet that we could worship any other. For why? him we worship as the sonne of God, but the Mar∣tirs do we loue as disciples of the Lord (& that worthely) for their aboundaunt loue towardes their king and mai∣ster,* 1.30 of whom we also desire and wish to be companions, & to be made his disciples. Whē therfore the Centurion saw & perceaued the labour of the Iewes, the corps being layd abroad, they burnt the same, as was their maner to doe.

Thus good Policarpus with xij. other that came from Philadelphia,* 1.31 suffered Martyrdome at Smyrna, which Poli∣carpus specially aboue the rest is had in memory, so that hee in all places among the Gentiles is most famous. And this was the ende of this worthy disciple of the Apo∣stles. Whose hystory the brethren of the congregation at Smyrna, haue wrytten in this their Epistle as is aboue recited.

Iraeneus in his 3. booke against heresies,* 1.32 the 3, chap. and Eusaebius in his 4. booke, and 14. chap. of his Ecclesiasticall history reporteth this worthy saying of Poticarpus: This Policarpus (sayth hee) meeting at a certeine time Martion, the heretick, who said vnto him, doest thou not know me? made answere, I know that thou art the first begotten of Sathan. So great feare what euil might ensue therof, had the Disciples of the Apostles, that they would not speake to them whom they knew to be the deprauers of the very∣tie, euen as Paule saith: The hereticke after the first and second admonition, shonne, and auoyd: Knowing that he which is such one, is peruerse or frowarde, and damneth himselfe. This most holy confessour and Martyr of Christ Policarpus,* 1.33 suffered death in the fourth persecution after Nero, when Marcus Antonius, and Lucius Aurelius Commo∣dus raigned, an, Dom. 167. as Vrsperg. affirmeth, an. 170. as Eusebius witnesseth in his Chronicles the 7. before the Ca∣lendes of Februarie.

Of Germanicus mention is made aboue in the storye of Policarpus of whome writeth Eusebius Lib. 4. cap. 15.* 1.34 notyng him to be a younge man, and most constantly to perseuere in the profession of Christes doctrine, whom whē the Pro∣consul went about to perswade, to remember his age, and

to fauor him selfe, being in the floure of his age, he woulde nor be allured: but constātly and boldly, and of his owne accorde incited and prouoked the wild beast to come vpon him, and to deuour him, to be deliuerd more spedely out of this wretched life. Haec Eusebius, an, 170.

* 1.35Thus haue you heard out of the Epistle of the brethren of Smyrna, the whole order and li••e of Policarpus, wherby it may appeare that he was a very aged mā who had serued Christ, lxxxvj. yeares since the first knowledge of him, and serued also in the ministery about the space of 70. yeares. This Policarpus was the schooler and hearer of Iohn the Euangelist,* 1.36 and was placed by the sayde Iohn in Smyrna. Of him also Ignatius maketh mention in his Epistle which he wrote in his iourney to Rome, going toward his mar∣tyrdome, and commended to him the gouernement of hys Church at Antioch, whereby it appeareth that Policarpus then was in y^• ministery. Likewise Iraeneus writeth of the sayd Policarpus after this maner.* 1.37 He alwaies taught (sayd he) those things which he learned of the Apostles, leauing them to the Church, and are onely true. Wherevnto also at the Churches that be in Asia, and all they which succeeded after Policarpus to this day beareth witnes, And the same Irenaeus witnesseth also that the sayd Policarpus wrote an Epistle to the Phillipians,* 1.38 which whether it be the same that is now extant and read in the name of Policarpus, it is doubted of some: notwithstanding in the sayd Epistle di∣uers things are founde very holesome and Apostolicke: as where he teacheth of Christ, of iudgement and of the re∣surrection. Also he writeth of faith very worthily, thus de∣claryng that by grace we are saued,* 1.39 and not by works, but in the will of God by Iesus Christ.

In Eusebius we reade in like maner a part of an Epi∣stle written by Irenaeus to Florinus,* 1.40 wherin is declared how that the said Irenaeus being yet yong, was with Policarpus in Asia: at what time he saw & well remembred, what Poli∣carpus did, and the place where he sat teaching, his who••e order of life and proportion of his body, with the sermons & wordes which he said to the people. And furthermore, he perfectly remembred howe that the saide Policarpus often times reported vnto him those thinges which hee learned and heard them speake of the Lord,* 1.41 his dooinges, power, and doctrine, who heard the worde of life with their owne eares, all which were more consonant and agreable to the holy Scripture. Thus with much more hath Irenaeus, con∣cerning Policarpus.* 1.42

Hierome also writing of the same Policarpus, hath howe he was in great estimation throughout all Asia, for that he was scholer to the Apostles and to them which did see and were conuersant with Christ himselfe, whereby it is to be coniectured his authority to be much not onely with them of his owne Church, but wyth all other Churches about him.

* 1.43Ouer and besides, it is witnessed by the sayd Irenaeus, that Policarpus came to Rome in the time of Anicetus By∣shop of Rome about the yere of our Lord. 157. in y^• raigne of Antoninus Pius, whose cause of his comming thether ap∣peareth to be about the controuersie of Easterday: wherin the Asians and the Romanes somthing disagreed amonge thēselues. And therfore the said Policarpus in the behalfe of the brethren and Church of Asia, tooke his long iourneye thether to come and conferre with Anicetus. Wherof wry∣teth also Nicephorus Lib. 4. declaring that Policarpus and A∣nicetus, something varied in opinions and iudgement a∣bout that mater. And that notwithstanding, yet both frēd∣ly communicated either with the other.* 1.44 insomuch that A∣nicetus in his Church gaue place to Policarpus to minister the Communion and Sacrament of the Lordes Supper for honour sake, which may be a notable testimony now to vs, that the doctrine concerning the free vse and liberty of ceremonies, was at that time retained in the church with∣out any offence of stomacke, or breach of Christian peace in the Church.

This Policarpus (as is aboue mentioned) suffered his Martyrdome euen in his owne Church at Smyrna, where he had laboured so many yeares in planting of the Gospel of Christ, which was about the yeare of our Lorde 170. as Eusebius rekoneth in his Chronicle, and in the 7. yeare of Antoninus Verus his raigne:* 1.45 wherby it appeareth that So∣crates in Historia tripartita was much deceaued saying that Policarpus suffered in the time of Gordianus.

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

Ouer and besides in the said persecution suffered more∣ouer Metrodorus a ministrr: who was giuen to the fier, & so consumed. An other was worthy Pionius, which after much boldnes of speeche, with his Apologies exhibited, & his sermons made to the people in the defence of christian sayth, and after much reheuyng and comforting of such as were in prisons, and otherwise discōforted, at last was put to cruell torments and afflictions, then giuen likewise to the fire, so finished his blessed martyrdome.

After these also suffered Carpus Papylus, and Agathony∣ca, a woman who after their most constaunt and worthye confessions were put to death at Pergamopolis in Asia, wit∣nessing Eusebius Lib. 4, cap 7.

And as these suffered to in Asia, so in Rome suffered Feli∣citas with her 7,* 1.46 children, who vnder this M. Antoninus Ve∣rus, sustayned also the cruelty of this persecution. The names of whose children Bergomensis and other histories doe thus recite, Ianuarius. Felix, Philippe, Siluanus, Alexander, Vitalis, Martialis. Of whom her first and eldest sonne Ianua∣rius after he was whipped and scourged with roddes, was prest to death with leaden waightes. Felix and Phillippe had their braynes beaten out with maules. Siluanus was cast downe headlong, and had his necke broken. Further∣more, Alexander, Vitalis, and Martialis was beheaded. Last of all Felicitas the mother (otherwise then the accustomed maner was, for such as hadde borne Children) was slayne with the sword. Ex Supplem.

In the rage of this fourth persecution, vnder the raigne of Antonius Pius,* 1.47 suffered also good Iustinus, a man in lear∣ning and Philosophy excellent, & a great defender of Chri∣stian Religion. Who first exhibited unto the Emperour & to the Senate, a booke or Apologie in the defence of the Christians,* 1.48 and afterward himselfe also dyed a Martyr. Of whom in the history of Euseb. Lib. 4. cap. 16. it is thus recor∣ded: That about what tyme, or a little before that Polycar∣pus with other diuers Sainctes suffered Martyrdome in Pargamopolis, a Cittie of Asia, this Iustinus (as is aforesayd) pre••ented a booke in defence of our doctrine to the Empe∣rour, to wit vnto Antonius, and to the Senate. After which he was also crowned with like Martyrdome vnto those, whome he in his booke had defended, through the malici∣ous meanes, and crafty circumuention of Crescens.

This Crescens was a Philosopher confirming hys lyfe and maners to the Cynical sect,* 1.49 whom for because this Iustinus had reproued in open audience, and had borne a∣way the victory of the trueth which he defended, he there∣fore as much as in him lay, did worke & procure vnto him this crowne of Martyrdome. And this did also Iustine him selfe a Philosopher, no lesse famous by hys profession, fore∣see and declare in hys foresayd Apology, telling almost all those thinges before hand which should happen vnto him, by these words saying: And I looke after this good turne, that I be slayne goyng by the way, eyther of some of those whom I haue named, and to haue my braynes beaten out with a bat, or els of Crescens, whom I cannot call a Phy∣losopher, but rather a vayne boaster. For it is not conue∣nient to call him a Philosopher, whiche openly professeth thinges to him vnknowne, and whereof he hath no skil, saying and reporting of vs, that the Christians be vngod∣ly & irreligiouse: And all to please and flatter them, which are reduced by errour.

For whether he obiecteth against vs the doctrine of the Christians whiche he hath not read,* 1.50 yet is he very malici∣ous, and worse then the vnlearned ideotes, who for the most part vse not to dispute or iudge of thinges they know not, and to beare witnes of the fame. Or put case that he had read them, yet vnderstandeth he not the maiestie of the matters therein conteined, or if peraduenture he vnder∣standeth them, and doth it for thys purpose, that he would not be counted as one of them: then is he so much the more wicked and malicious, and the bondslaue of vyle & beastly both fame and feare. For this I testifie of him, geuing you truely to vnderstand that for a truth,* 1.51 which I declare vn∣to you, how that I haue apposed him, and haue put vnto him many questions, whereby I know and perceaue, that he vnderstandeth nothing. But if so be that this our dispu∣tatiō with him, hath not come vnto your eares, I am rea∣dy to communicate vnto you agayn those questions which I demaunded of him,* 1.52 whiche things shall not be vnfit for your Princely honour to heare. But if ye knowe and vn∣derstand both what thinges I haue examined him of, as also what aunswere he hath made, it shal be apparant vn∣to you, that he is altogether ignoraunt of our doctrine and learning, or els if he knoweth the same, he dare not vtter it for feare of hys auditors, which thing, as I sayd before, is a proofe that he is no Philosopher, but a slaue to vayne glory, which maketh none accompt of that, which his own Mayster Socrates had in so great estimation. And thus much of Iustine, out of Iustine himselfe.

Now to verifie that, which Iustine here of him selfe doth prophecie, that Crescens would and did procure his death,

Tacianus (a man brought vp of a childe in the institutions of the Gentiles,* 1.53 and obtayned in the same not a little fame, and which also left behinde him many good monumentes and Commentaries) writeth in hys booke agaynst y^e Gen∣tiles in this sort:* 1.54 And Iustine sayth he, that most excellent learned man, full well spake and vttered his minde, that the afore recited men were lyke vnto theeues or lyers by y^e high way side. And in the sayd book speaking afterward of certaine Philosophers, the sayd Tacianus inferreth thus: Crescens therefore (sayth he) when he came first into that great Cittie, passed all other in the vicious loue of children, and was very much geuen to couetousnes, and where he taught that men ought not to regard death, he himself doth feare death, that he did all his indeuour to oppresse Iustine with death, as with the most greatest euill that was, and all because that Iustine speaking trueth, reproued the Phi∣losophers to be men onely for the belly and deceauers,* 1.55 and this was the cause of Iustines Martyrdome. Hierome in his Ecclesiasticall Catalogue thus writeth: Iustine when in the Cittie of Rome he had his disputations, and had re∣prooued Crescens the Cinike, for a great blasphemer of the Christians: for a bellygod and a man fearing death, and also a follower of lust and lechery:* 1.56 at the last by his inde∣uour and conspiracie was accused to be a Christian, and for Christ shed his bloud in the yeare of our Lord. 154. vn∣der Marcus Antonius, as the Cronicles doe witnes, Abb Vr∣sperg: and Eusebius in his Cronicle in the xiii. yeare of the Emperour Antoninus.

Among these aboue recited is also to be numbred Praxe∣dis a blessed virgine, the daughter of a Citizen of Rome, who in the tyme of Anicetus there Byshop, was so brought vp in the doctrine of Christ, and so affected to hys religion, that she with her sister Potentiana, bestowed all her patri∣mony vpon the relieuing of poore Christians, geuing all her time to fasting and prayer, and to the burryng of y^e bo∣dyes of the Martyrs. And after she had made free all her famelie with her seruauntes, after the death of her sister, she also departed and was buryed in peace.

Under the same Antoninus also suffered Ptolomeus, and Lucius for the confession of Christ, in a Cittie of Egipt cal∣led Alexandria,* 1.57 whose history because it is described in the Apology of Iustinus Martyr, I thought therefore so to set forth the same, as it is alledged in Eusebius, declaring the manner and occasion therof. Lib. 4 cap. 17. in wordes and effect as followeth, &c.

* 1.58There was (sayth he) a certayne woman maryed vnto a husband, who was geuen much to laciuiousnes, where∣unto she her selfe in tymes past was also addict. But she af∣terward being instructed in the Christian religion, became chaste her self and also perswaded her husband to liue chast∣ly: often times telling him that it was written in the pre∣ceptes of the Christians, that they should be punished eter∣nally, which liued not chastely and iustly in this life. But he still continuing in his filthines, thereby caused his wife to estraunge her selfe from his company. For why? the woman thought it not conuenient to continue in her hus∣bandes company, which contemning the lawe of nature, sought otherwise to satisfie hys filthy appetite. Therefore she was purposed to be deuorced frō him. But her neigh∣bours and kinsfolkes prouoked her, by promising hys a∣mendment, to keepe company agayne with hym, and so she did. But he after this, tooke hys iourny into Alexandria and when it was shewed her, that there hee liued more li∣cenciously, then at any time before, for that she would not be counted partaker of his incestuous lyfe by coupling her selfe any longer with him, she gaue him a letter of diuorce, & so departed frō him. Then her husbād, who ought rather to haue reioyced to haue so honost and chaste a wife, which not onely would not commit any dishonest thing her selfe, but also could not abide any lewde or misordered behaui∣our in her husband, and that by this her seperation shee went about to reclayme hym from hys incest and wicked∣nes to better amendment of lyfe: He in recompence to hys wyfe agayne, accused her to be a Christian, whiche at that tyme was no lesse then death. Whereupon she being in great perill and daunger deliuered vp vnto the Emperour (as Iustinus in his Apology writing to the Emperour him selfe declareth) a supplication, desiring and crauing of hys maiesty, first to graunt her so much licence as to set her fa∣milie in order, and that done, afterward to come agayne & make aunswere to all that might or should be layd agaynst her: whereunto the Emperour condescended. Then her husband seing that he could haue no vauntage agaynst her deuised w^t himselfe, how he might bring Ptolomeus (which was her instructor in the fayth of Christ) in trouble and ac∣cusation: vsing the meanes of a certayne Centurion who was hys very frend, whom he perswaded to examine Pto∣lomeus whether he were a Christian or not. Ptolomeus (as one y^e loued the trueth, & not thinking good to hide hys profession) confessed no lesse then to the examinour, open∣ly declaring that he had (as truth was) taught and profes∣sed the veritie of Christian doctrine. For who so denyeth him selfe to be that he is, eyther cōdemneth in denying that thing that he is, or maketh himselfe vnworthy of that, the confession whereof he flyeth, whiche thing is neuer found in a true and sincere Christian. Thus thē he being brought before Vrbicius the iudge and by him condemned to suffer: One Lucius being also a Christian, standing by, and seing the wrong iudgement, and hasty sentence of the Iudge, sayd to Vrbicius: what reason, I pray you or equitie is this, that this man, who neyther is adulterer, nor fornicator, nor homicide, nor fealon, neyther hath committed any such crime, wherein hee may be charged, thus is condemned onely for hys name and confession of a Christian. This cō∣demnation and these maner of Iudgementes (O Vrbici) are neither seemely for the vertuous Emperour, nor to the Philosopher hys sonne, nor yet for the estate of hys Se∣nate of Rome.

Which wordes being heard, Vrbitius making no far∣ther examination of the matter,* 1.59 sayd vnto Lucius: me thin∣keth thou art also a Christian. And when Lucius had geuen him to vnderstand that he was also a Christian, the Iudge without further delay commaunded him to be had away to the place of execution. To whom he aunswered: I thanke you with al my hart,* 1.60 that you release me from most wicked gouernours, and send me vnto my good and most louing father, being also the king of all Gods. And in like maner the third man also, comming vnto him, and vsing the like libertie of speeche,* 1.61 had also the like sentence of death and condemnation, and crowned also with the same crowne of Martyrdome. And thus much out of the Apology of Iusti∣nus, by the which story it may appeare not to be true, that Gratianus attributeth vnto Higynus Byshop of Rome,* 1.62 the deciding of causes matrimoniall, seeing that in Iustinus tyme (who was in the same age of Higynus) the deuorce∣ment of this woman in this history aboue touched, was not decided by any Ecclesiasticall law, or brought before a∣ny Byshop, but was brought before a Heathen Prince, and determined by the law ciuill.

Henricus de Erfordia recordeth out of the Martyrologe of Isuardus,* 1.63 of one Concordus a minister of the Citie of Spo∣lete, who in the reigne of this Antoninus Verus, because he would not sacrifice vnto Iupiter, but did spit in the face of the Idole,* 1.64 after diuers and sundry punishments sustaynd, at last with the sword was beheaded. Vincentius in hys x. booke, chap. 108. reciteth a long story of his actes and life, wherof some part perhappes may seeme tollerable. But this verily appeareth to be false and fabulous, concerning the water flowing besides his sepulchre in the forenamed Cittie of Spolete, vnto the whiche water was geuen (sayth Vincentius) by the vertue of hym,* 1.65 for whose name hee suf∣fered, to restore sight to the blinde, to heale the sicke, and to cast out deuils. &c. Which kinde of vertue to open the eyes of the blinde, and to expell deuils, neither doth God geue to any creature of water, neither is it like that Concordius the blessed Martyr did or would require any such thing at the handes of God.* 1.66

Isuardus and Bede, Vincentius, and Henricus de Erfordia, with other authors moe, make relation of diuers other Martyrs that by sondry kindes of tormentes were put to death,* 1.67 vnder the foresayd Antoninus Verus: the names of whome be Simmetrius, Florellus, Pontianus, Alexander, Caius, Epipodus, Victor, Corona, Marcellus, Valerianus. The cause or whose Martyrdome was the reprehending of Idolatry and because at the Emperours cōmandement, they would not sacrifice to Idols. Many sortes of punishmentes and of miracles are tolde of them, but at length the end of them all is this, that they were beheaded. Whereby it may be the more suspected, the histories of these writers not to be certayne or true, aswell touching these, as also other Mar∣tyrs, as may appeare in Vincentius, in Petrus de Natalibus, & other authors of like sort. In which authors they which list to read more of their miracles, there may finde them.

A little before, pag 41 mention was made of Sympho∣rissa, otherwise named Symphorosa, wife of Getulus, with her vii. sonnes. This Getulus or Getulius, was a minister or a teacher (as witnesseth Martyrol. Adonis) in the Cittie of Tyber, which Getulus with Cerealis, Amantius, and Primi∣tiuus, by the commaundement of Adria were condemned to the fire, wherein they were Martyred and put to death. The names moreour of the seuen sonnes of this Sympho∣rosa, I finde to be Crescens, Iulianus, Nemesius, Primitiuus, Iustinus Statteus, and Eugenius, whom the Chronicle of Ado declareth to be put to death at the commaundement of Ha∣drian,

being fastened to vij. stakes, and so racked vp wyth a pulley,* 1.68 and at last were thrust through, Crescens in the necke, Iulianus in the brest, Nemesius in the hart, Primitiuus about the nauell, Iustinus cut in euery ioynte of his bodye, Stateus run through with speares, Eugenius cut a sonder frō the brest to the lower partes, and then cast into a deepe pyt, hauyng the name by the Idolatrous Priestes, inti∣tuled Ad septem Biothanatos. After the martirdome of whō also Symphorosa the mother did likewise suffer, as is before declared.

Under the sayd Antoninus Verus, and in the same per∣secution, which raged not in Rome and Asia onely,* 1.69 but in other countryes also, suffered the glorious & most cōstant Martirs of Lyons and Uienna, two Cities in Fraunce, gyuing to Christ a glorious testimony, & to all Christian men a spectacle, or example of singular constancie, and for∣titude in Christ our sauiour. The history of whom, because it is written and set forth by their owne Churches, where they did suffer, mentioned in Euseb. Lib. 5. cap. 2. I thought here to expresse the same in the forme and effecte of their owne wordes, as there is to be seene. The title of which their Epistle written to the brethren of Asia and Phrigia thus beginneth.

* The seruauntes of Christ inhabiting the Cities of Vienna and Lyons, to the brethren in Asia and Phrigia, hauing the same faith and hope of redemption with vs: peace, and grace, and glory, from God the father, and from Iesus Christ our Lorde.

* 2.1THe greatnes of this our tribulation, the furious rage of the Gentiles against vs, & the tormentes which the blessed martyrs suffered, neither can we in wordes, nor yet in writing exactly, as they deserue, set forth. For the aduer∣sary with all his force gaue his endeuor to the working of such preparatiues, as he himselfe listed, against his tyran∣nous comming, & in euery place practised he and instruc∣ted his ministers, how in most spitefull maner to set them against the seruauntes of God: so that not onely in our houses shoppes and markets we were restrained, but also were vniuersally cōmaunded, that none (so hardy) should be sene in any place. But God hath alwaies mercy in store and tooke out of their hands such as were weake amongst them, and other some did he set vp as firme and immouea∣ble pillers, which by sufferance were able to abide all vio∣lent force, and valiantly to withstand the enimie, induring all their opprobrious punishment they could deuise: to cō∣clude, they fought this battell for that intent to come vnto Christ, esteming their great troubles but as light: therby shewing that al that may be suffered in this present life, is not able to counteruayle the great glorye which shall be shewed vpō vs after this life. And first they patiently suf∣fered whatsouer the multitude of frantike people running vpon head did vnto them, as railings, scourgings, draw∣ynges and hailings, flynging of stones, imprisoninges, & what other thing soeuer the rage of the multitude are wōt to vse and practise against their professed enimies. Then afterwarde they being led into the marked place, and there iudged of the Captayne and rest of the Potentates of the Citie, after their confession made openly before the multi∣tude were commaunded againe to prisō, vntil the returne of their chiefe gouernor. After this they being brought be∣fore him, and he vsing all extremity that possibly he might against them:* 2.2 One Vetius Epagathus, one of the brethren, replenished with feruent zeale, both towards god and his brethren (whose conuersation, although he were a young man was counted as perfect, as was the life of Zachary the Priest, for he walked diligently in al the commaunde∣ments and iustifications of the Lord, and in all obedience towards his brethren blamles) he hauing within him the feruent zeale of loue, and spirit of god, could not suffer that wicked iudgement which was giuen vpon the Christians but being vehemently displeased, desired that the Iudge woulde heare the excuse which he was minded to make in the behalfe of the christians, in whom saith he is no impie∣tie founde, But the people cryed againe to those that were assistentes w^t the chiefe Iustice, that it might not be so (for indede he was a noble man borne) neither did the Iustice graunt him his lawfull request, but onely asked him whe∣ther he himselfe were a Christian or not. And he immediat∣ly with a loude and boulde voice,* 2.3 aunswered and sayde, I am a Christian. And thus was he receiued into the felow∣ship of the martirs, and called the aduocate of the Christi∣ans. And he hauing the spirite of God more plentifully in time, then had Zachary, the abundaunce thereof he decla∣red, in that he gaue his life in the defence of his brethren, being a true disciple of Christ, following the Lamb wher∣soeuer he goeth.

By this mans example the rest of the Martirs were the more animated to martirdome, and made more ioious with al courage of mind to accomplish the same. Some o∣ther there were vnready and not so well prepared,* 2.4 and as yet weak, not well able to beare the vehemency of so great conflict: of whom x. there were in number, that faynted, ministring to vs much heauines & lamentation. Who by their example caused the rest which were not yet appre∣hēded, to be lesse willing thereunto. Then were we all for the variablenes of confession not a litle astonied: not y^t we feared the punishment intended against vs, but rather as hauing respect to the ende, and fearing least any shoulde fal. Euery day there were apprehended such as were wor∣thy to fulful the number of them which were fallen. In so much that of two churches, such as were chiefest, & which were the principall gouernors of our Churches were ap∣prehended. With these also certeine of the Ethnicks, being our men seruaunts, were apprehended (for so the gouer∣nour commaunded, that all of vs ingenerall without any respect, should be taken) which seruants being ouercome by Sathan, and fearing the torments which they saw the Saintes doe suffer, being also compelled thereunto by the meanes of the souldiers, fained against vs that we kept the feastinges of Thiestes,* 2.5 and incest of Oedipus, and many such other crimes, which are neither to be remembred, nor named of vs, nor yet to bee thought that euer any man would commit the like.

These things being now bruted abroad, euery man began to shewe crueltie against vs, insomuch that those which before for familiarities sake were more gentle to∣ward vs,* 2.6 now vehemently disdained vs, and waxed mad against vs. And thus was now fulfilled that, which was spoken by Christ, saying, the time will come that whosoe∣uer killeth you, shall thinke that he doth God great good seruice. Thē suffered the Martirs of God such bitter per∣secution as is passing to be tolde: Sathan still shooting at this marke, to make them to vtter some blasphemy by all meanes possible. Marueilous therefore was the rage both of the people & Prince, specially against one Sanctus, which was Deacon of the congregation of Uienna, and agaynst Maturus, being but a litle before baptised, but yet a worthy souldiour of Christ, and also against Attalus, being borne in Pergama, which was the foundation and pyller of that congregation, and also against Blandina, by whome Christ sheweth, that those things which the world esteemed vyle and abiect, to be glorious in Gods sight, for the very loue which in hart and deede they beare vnto him, not in out∣ward face onely. For when all we were afrayd, & specially her mistres in flesh, who also was her selfe one of the nūber of the foresayd martirs, least happely for the weakenes of body she woulde not stande strongly to her confession, the foresaid Blandina was so replenished with strength & bold∣nes,* 2.7 that they which had the tormenting of her by course from morning to night, for very werines gaue ouer & fell downe, & were themselues ouercome, confessing that they could do no more against her, & marueiled that yet she li∣ued hauing her body so torne and rent. And testified that any one of those torments alone without any moe had ben inough to haue plucke the life from her body. But that blessed woman, fighting this worthy battell, became strō∣ger & stronger, & as often as she spake these words) I am a Christian, neither haue we committed any euill) it was to her a marueilous comfort and bolding to abide the torments.

Sanctus also another of the Martyrs,* 2.8 who in the mid∣dest of his tormentes, induring more paines, then the na∣ture of a man might away with, also at what time y^e wic∣ked supposed, to haue heard him vtter some blasphemous words, for the greatnes & intollerablenes of his torments & paines, that he was in, abode notwithstanding in such constancy of mind,* 2.9 that neither he told them his name, nor what countryman he was, nor in what Citie brought vp, neither whether he was a free man or a seruaunt, but vnto euery question y^t was asked him, he aunswered in the La∣tine toung, I am a Christian, and this was al that he con∣fessed both of his name, citie, kinred, and all other thinges in the place of execution, neither yet could the Gentils, get any more of him: whereupon both the Gouernour & tor∣mentours, were the more vehemently bent against him. And when they had nothing to vexe him with all, they clapped plates of Brasse red hote, to y^e most tenderest parts of his body, wherewith his body indede being schorched, yet he neuer shronke for the matter, but was bold and con∣stant, in his confession,* 2.10 being strengthened and moystened with the fountaine of liuely water, flowing out of Christs side. Truely his body was a sufficient witnes, what tor∣ments

he suffered for it was all drawne together and most pitifully wounded and scoarched, so that it had therwith lost the proper shape of a man, in whose suffering Christ obtained inspeakeable glory, for that he ouercame his ad∣uersa••y, and to the instruction of other declared, that no∣thing els is terrible, or ought to be feared where the loue of God is, nor nothing greeuous, wherein the glory of Christ is manifested.

And when those wicked men, began after a certayne time againe to torment the Martyr, & hoped well to bring it to passe, that either they should ouercome him in causing him to recant, by rei••erating his torments, now whē his body was so sore & swollen, that he might not suffer a man to touch him with his hande, or els that if hee died vnder their handes,* 2.11 yet that thereby they should strike such feare into the harts of the rest, to cause them to deny Christ. But they were not only disappointed here in, but also contrary to the expectation of men, his bodye was in the latter pu∣nishment & torments soupled & restored, and toke the fyrst shape and vse of the members of the same, so that the same his second torment was by the grace of Christ (in steede of punishment) a safe medecine.

Also Sathan now thinking to haue setteled himselfe in the hart of one Byblides, being one of them which had denied Christ,* 2.12 and thinking to haue caused her, beyng a weake and feable woman in faith, to haue damned her soule, in blaspheming the name of God, brought her to the place of execution: inforcing to wrest some wicked thing out of the mouth of the Christians. But she in midle of her torments, returning to her selfe, and waked as it were out of her dead slepe, by that temporall paine, called to her re∣membraunce the paynes of hell fire, and against all mens expectations reuiled the tormentors, saying. How should we Christians eate young infants (as ye reported of vs) for whom it is not lawfull to eate the bloud of any beast▪ Upon that so soone as she had confessed her selfe to bee a Christian, she was Martyred with the rest. Thus when Christ had ended those tyrannicall torments, by the pati∣ence & sufferaunce of our Saintes, the diuell yet inuented other engynes and instruments. For when the Christi∣ans were cast into prison,* 2.13 they were shut vp in darke and ougly dongeons, and were drawne by the feete, in a racke or ingine made for that purpose, euen vnto the fift hole. And many other such punishmentes suffered they which the furious ministers stirred vp with deuilish furye, are wont to put men vnto: so that very manye of them were strangled & killed in the prisons, whom the Lorde in thys maner would haue to enioy euerlasting life, & set forth his glory. And surely these good men were so pittifully tor∣mented, that and if they had had all the helpe, & medicines in the world, it was thought impossible for them to lyue, & to be restored. And thus they remaining in prison destitute of al humaine helpe, were so strengthened of the Lord, and both in body and minde confirmed, that they comforted & stirred vp the myndes of the rest,* 2.14 the yonger sor••e of them, whiche were latter apprehended, & put in prison, whose bodies had not yet felt y^e lash of y^• whip, were not able to in¦dure y^e sharpness of their imprisonment, but died of y^e same.

* 2.15The blessed Photinus, who was a Deacon to the bishop of Lyons, about. 90. yeares old, and a very feeble or weake man, & could scarsely draw breath for the imbecilitie of his body: yet was he of a liuely courage & spirit. For the great desire he had of martyrdome, when he was brought vnto the iudgement seate: although his bodye was feeble and weake, both because of his old age, and also through sick∣nes, yet was his soule or life preserued to this purpose, that by the same Christ might triumph & be glorified. He, being by the souldiers brought to the place of iudgement, many Citizens & men of great ability following him, and the whole multitude cried vpon him diuersly, as though he had beene Christ himselfe, gaue a good testimony. For being demaunded of the chiefe ruler, what was the Chri∣stian mans God, he aunswered: If thou be worthy to know thou shalt know. He being with these words some∣what neere touched, caused him to be very sore beaten. For those that stood next him, did him all the spit & displeasure y^t they could both with hand and foote, hauing no regarde at all to his olde age or white heares. And they which were further of,* 2.16 whatsoeuer came next to hande, they threwe at him, & euery man thought y^t he did very wickedly reframe that withheld his hande from not doing the like. For by this meanes they thought that they did reuenge the qua∣rell of their Gods. Photinus, now euen as it were gasping after life, was throwen into prison, and within two daies after dyed.

And here is the mighty prouidence of God, and the inspeakable mercy of Iesus Christ declared, which proui∣dence being assured amongest a fraternity, is neuer desti∣tute of the aide of Iesus Christ. For those which in theyr first persecution denied Christ, they also were put in pry∣son, and made pertakers of the others affliction. Neither yet did it any whit at all at that time helpe them that had demed Christ, but they which confessed him, were impri∣soned as christians, neither was there any other crime ob¦iected against them, but the other sort taken like homi∣cides and wicked doers, were layd hand on, and had dou∣ble more punishment then the others had.* 2.17 These mē were refreshed with the ioy of martyrdome, the hope ••. Gods promises, the loue toward Christ, and the spirite of God: The other their consciences accused them, & that very sore in so much that by their ga••e, their countenances bewra••ed vnto the rest their gi••••ie consciences. For the Christians went forth hauing cheerefull co••ntenaunces, very much adourned with glory and grace, insomuch that the verye bondes wherewith they were dyed, set them out are men in seemely apparel: and like as brides when they be decked in gorgeous and gay garments, and therewithal laud••ed as of the redolent smell of Christ, so that it might be suppo••ed them to be annointed with some sweete ba••••e: whereas the other were doubtfull and 〈…〉〈…〉, filled, w^t al shame, and furthermore related of the Gentils themsel∣ues, as wretches, degenerate, hauing the crime of 〈◊〉〈◊〉 and dest••u•••• of the most precious, glo••ious, and likely cal∣ling o•• the Christian name. And truly by th••se lightes the rest were confirmed, & being apprehended, conf••••••ing christ without any 〈◊〉〈◊〉, no•• hauing so much as y^e thought of any such 〈…〉〈…〉 of 〈◊〉〈◊〉. And in the same Epistle of the foresayd brethren of Fraunce, writing to the brethren of Asia, it followeth in this maner, After these things done, the Martirdome of these holy Sai••ts were deui••ed diuers••y. into diuers kindes and formes, as the offering to God the Father a garland decked with diuers and sundry kinds of colours and 〈◊〉〈◊〉. For it so behoued the wor••hy Cham∣pions of God, after they had suffered diuers kindes of tor∣ments, and so winning a triumphaunt victory to obtaine great reward of immortalitie.

Then Maturus Blandina, and Attalus together were brought to the cōmon 〈◊〉〈◊〉, there in the face of the peo∣ple to be cast & deuoured of the beasts. And Maturus with Sanctus being brought y^e second time to the scaffolde, suffe∣red againe all kinde of torments, as though hetherto they had suffered nothing at all, yea rather as though y^e aduer∣sarye being oftentimes put to the worst, they as striuyng for the crowne,* 2.18 suffered againe more scourginges. the tea∣ring of wilde beastes, & what thing els soeuer the frantike people on euery side cryed for and willed. And aboue al the rest they brought an yron chayre, in the which their bodies being set,* 2.19 were so ••ryed and scorched as on a gridiron fried vpon the coales, filled with the sauour of the frying all the people that stoode by. And yet for all that the tormentours cea••ed not, but waxed more fierce and mad against thē, la∣boring to ouercome the patience of the Saints. Notwith∣standing al this they could not get out of Sanctus mouth a∣ny other thing but the confession which at the beginning he declared. And thus these holy men, after they had long continued aliue in this their most horrible conflicte, at the length were slaine, being made al that whole day a specta∣cle vnto the worlde in place and in stede of the games and sightes, which were woont to be exhibited to the people. And thus much concerning Maturus and Sanctus.

Now concerning Blandina, who being fastened vpon a stake, was cast to the rauening beastes to be deuoured, which thing was not done without the determinate wyll of God:* 2.20 to this ende that while she seemed to hang vpon a crosse (as it were) by the feruentnes of her praier, she much cōforted the rest of the saints, as beholding vnto her christ, with their bodily eyes, which in that agonie suffered for them all, and that al which beleue in him, and suffer for the glory of Christ, might be assured to liue with him for euer. And when they sawe that no beast woulde come neare her thus hanging, they toke her downe from the tree, and cast her againe into prison till an other time, that she hauing y^e victory of many battels, might triumphe ouer that ang••y Serpent the deuill, & that she being a weake and fely wo∣man, and not regarded, armed with Christ the inuincible conquerour, might incourage her brethren, and by the in∣during of this battaile might winne a crowne of incor∣ruptible glory.

Now to Attalus, who being also required and cald for of the people to punishment, already prepared (for his con∣science sake) commeth forth to the ••ight. For he being wor∣thely exercised in the Christian profession, was alwayes a witnes and a mayntayner of our doctrine. Therfore when the presse of people was about the scaffolde, and the table

caried before him, wherein was written in the Romayne toung.* 2.21 This is Attalus the Christian. Then the people were in a marueilous rage against him, but the gouernor vnder∣standing y^t he was a Romane, commaunded him againe to prison, with the rest of his prison fellowes: whereof he wrote to the Emperour, and waited for aunswere what his pleasure herein was. The prisoners were not ydle in y^e meane seasō, nor vnprofitable to their brethrē, but by their patience the vnspeakable mercy of Christ shined out. For those which were dead before, were now reuiued by them that liued and they which were Martyrs, profited them which were none, & the Church did much reioyce, as re∣ceiuing them againe aliue, whō she had lost before as dead For many of them which before had denied,* 2.22 now by theyr denial were restored and stirred vp, and learned to be con∣fessours. And now being reuiued and strengthned, and ta∣sting the sweetenes of him which desireth not the death of a sinner, but is mercifull to the penitent, came of their own accorde to the iudgement seate againe, that they might bee examined of the Iudge. And for that the Emperour had written backe againe to him, that all the confessors should be punished and the other let go, and that the Sessions or Sises were now begun, which for the multitude that had repayre thether out of euery quarter, was marueilous great: he caused all the holy martirs to be brought thether, that the multitude might beholde them, & once againe ex∣amined them, and as many of them as he thought had the Romane fredome, he beheaded, the residue he gaue to the beastes to be deuoured. And truely Christ was much glo∣rified by those which a little before had denied him, which againe contrary to y^e expectation of the Infidels, confessed him euen to the death. For they were examined a part frō the rest. because of their deliuery, which being found Con∣fessours, were ioined to the company of the martirs, & had with them their part. But there were then abroade, which had no saith at all, neither yet so much as the feeling of the wedding garment, nor any cogitation at all, of the feare of God, but blasphemed his waies, by the lewd conuersatiō of their life, euen such as were the children of damnation. Al the residue ioined thēselues to the congregation: which whē they were examined one Alexander a phrigian, borne, and a Phisition,* 2.23 which had dwelt long in Fraunce, and knowen almost of euery man, for the loue he had to God, & boldnes of speaking (neither was he voide of the Aposto∣licall loue) this Alexander standing somewhat neare to the barre, by signes and beckes perswaded such as were exa∣mined to confesse Christ: so that by his countenaunce som∣time reioising, and some other while sorrowing, he was descryed of the standers by. The people not taking in good part to see those which now recanted, by and by againe to sticke to their first confession, they cried out against Alex∣ander, as one that was the cause of all this matter. And when he was inforced by the Iudge and cōmaunded what Religion he was of, he aunswered: I am a Christian. He had no sooner spoken the worde, but he was iudged to the beastes, of them to be deuoured.

The next day following, Attalus, of whome I made mention a litle before, and Alexander, were brought foorth together (for the gouernour graunting Attalus vnto the people, was baited againe of the beasts.) When these men were brought to the scaffold, and had taken a tast of all the instruments that there were prepared for their execution, and had suffered the greatest agonie they could put thē to, were also at the length slaine: Of whome Alexander neuer gaue so much as a sigh, nor held his peace, but frō the bot∣tome of his hart praised and praied to the Lorde.* 2.24 But At∣talus when he was set in the yron chaire, and began to frye, and the frying sauour of his burning body began to smell, he spake to the multitude in y^e Romane language: Behold (sayth hee) this is to eate mans flesh which you doe, for we neither eate men, nor yet cōmit any other wickednes. And being demaunded what was the name of their God: our God (saith he) hath no such name as men haue. Then said they, now let vs see whether your God can helpe you, and take you out of our handes or not.

* 2.25After this, being the last day of the spectacle, Blandine againe, & one Pōticus, a child of xv. yeare old was brought forth, and this was euery day, to the intent they seing the punishment of their fellowes, might be compelled thereby to sweare by their Idoles. But because they constantly a∣bode in their purpose, & defied their idols, the whole mul∣titude was in a rage with them, neither sparing the age of the child, nor fauoring the sexe of the woman, but put them to all the punishment and paine they could deuise, & often times inforced them to sweare, & yet were not able to cō∣pel them therevnto.* 2.26 For Ponticus so being animated of his sister, as the Heath••ikes standing by did see, after he had suffered all torments and paynes gaue vp the ghost. This blessed Blandina therefore being the last that suffered, after she had like a worthy mother giuen exhortations vnto her children, and had sent them before as conquerours to their heauenly k••ng, and had called to her remembrance al their batels & conflicts, so much reioiced of her childrens death, & so hastened her owne, as though she had bene bidden to a bridall, & not in case to be throwne to the wilde beastes. After this her pittifull whipping,* 2.27 her deliuery to y^e beasts, & her tormentes vpon the gridiron, at the length she was put in a net, and throwne to the wild Bull, and when she had bene sufficiently gored & wounded with the hornes of the same beast, & felt nothing of all that chaunced to her, for the great hope and consolation she had in Christ & hea∣uen••y thinges, was thus slaine, insomuch that the verye Heathen men themselues confessed that there was neuer woman put to death of them that suffered so much as this woman did. Neither yet was their furious crueltie thus asswaged against the Christians. For the cruel barbarous people, like wilde beastes when they be moued, knew not when the time was to make an ende, but inuented new & sundry torments euery day against our bodies. Neyther yet did it content thē when they had put the Christians to death,* 2.28 for y^t they wanted the sense of men: for which cause both the magistrate & people were vexed at the very harts that the scripture might be fulfilled, which saith, he that is wicked, let him be wicked stil, and he that is iust let him be more iust. For those which in their prisons they stran∣gled they threw after to the dogs setting keepers both day and night to watch them, that they shoulde not be buryed, and bringing forth the remnaunt of their bones & bodies, some halfe burnt, some left of the wilde beasts, & some al ••o be mangled, also bringing forth heads of other which were cut of, and like maner committed by them to the charge of the keepers to see them remaine vnburied.

The Gentiles grinded & gnashed at the Christians with their teeth, seeking which way they might amplifie their punishment: some other flouted and mocked them, extol∣ling their idoles, attributing vnto them the cause of thys crueltie and vengeaunce shewed to vs. Such which were of the meeker sort, and seemed to be moued with some py∣ty, did hit vs in the teeth, saying, where is your God, that you so much boast of: & what helpeth this your religion: for which you giue your liues? These were the sundrye passions and affects of the Gentiles, but the Christians in the meane while were in great heauines, that they might not burye the bodies and reliques of the holy Martirs. Neither could the dark night serue them to that purpose, nor any intreaty, nor waging them with money, whiche were appointed for watchmen: but they so narowly loked vnto the matter, as though they should haue gotten great benefite and profite thereby.

Thus were the bodies of the martirs made a wonde∣ryng stocke, and laye sixe dayes in the open streetes, at the length they burned them, & threwe their ashes into y^e riuer of Rods, so that there might appeare no remnaunt of thē vpō the earth. And this did they as though they had beene able to haue pulled god out of his seat, & to haue let the re∣generation of the Saintes, and taken from them the hope of the resurrection, whereof they being perswaded (sayd they) bring in this newe and straunge Religion, and set thus light by death and punishment. Atque haec: haec ex E∣pistola Viennensium. &c.

Amongest other that suffered vnder Antoninus,* 2.29 men∣tion was made also of Iustinus, who as it is said before, ex∣hibited two Apologies, concerning the defence of christian doctrine, the one to the Senate of Rome, and the other to Antoninus Pius the Emperour, cōcerning whose suffering, and the causes therof is partly before declared: this Iustine was borne in Neapoli, in the countrey of Palestine, whose father was Priscus Bachius, as he himselfe doth testifie. By whom in his youth he was set to schole to learne,* 2.30 wherin processe of time he became a famous and worthy Philoso∣pher, o•• whose excellency many learned & notable men doe record, For first, he being altogither inflamed and rauished with desire of knowledge, would in no wise be satisfied in his mind, before he had gotten instructors singularly seene in all kinde of Philosophy, wherevpon he writeth of him selfe in the beginning of his Dialogue Cum Tripone, thus declaring,* 2.31 that in the beginning he being desirous of that sect and societie, applied himselfe to be the scholer to a cer∣taine Stoicke, & remaining with him a time, when he no∣thing profited in diuine knowledge (wherof the Stoicke had no skill, and affirmed the knowledge therof not to be necessary) he forsoke him, and went to another of the sect of the Perepatetick, a sharp witted man, as he thought with whom after he had beene a while, he demaunded of him a

stipend•• for his teaching, for the better confirmatiō of their familiaritie. Whereupon Iustine accōpting him as no Phi∣losopher left him,* 2.32 & departed. And yet not satisfied in mind but desirous to heare of further learning in Philosophye. adioyned himselfe to one that professed y^e Pithagorian ••ect, a man of great fame, and one who made no small accompt of himselfe. Who after he had followed a time, his maister, demaunded of him whether he had any sight in Musicke, Astronomy, and Geometry, wythout the sight of whiche science, he saide he coulde not be apte to receiue the know∣ledge of vertue and felicitie, vnles before he had vsed to ap∣ply his minde from sensible matters to the contemplation of things intellible. And speaking much in the commen∣••ation of these sciences, how profitable and necessary they were: after that Iustine had declared him selfe not to bee sene therin, the Philosopher gaue him ouer, which greued Iustine not a little, & so much themore because he thought his master to haue some knowledge in those sciences. After this Iustine considering with himselfe what time was re∣quisite to the learning of these sciences, and thinking not to di••••erte any longer, thought best to resort to the secte of the Platonistes for the great fame that ran of them: where∣fore he chose vnto him a singuler learned man of that secte,* 2.33 which lately was come to those parties & so remaining w^t him seemed to profite not a litle in contemplation of super∣nall things, & inuisible formes, insomuch that he thought shortly to aspire to such sharpnes of witte and wisedome, that out of hand he might atchiue to the comprehension & contēplation of god,* 2.34 which is the end of Plato his Philoso∣phie. And in this maner he bestowed his youth: but after∣ward he growing to a riper age, howe & by what meanes the said Iustine came to the knowledge & profession of chri∣tianitie, it foloweth likewise in his saide first Apologie: where he affirmeth of him selfe (as witnesseth Eusebius in his fourth booke) that when he did behold the christians in their torments and sufferinges to be so constaunt in theyr profession,* 2.35 was therwith maru••ilously mooued: after this maner reasoning with himselfe, that it was impossible for that kinde of people to be subiect to any vice or carnalitie, which vices of their owne nature are not able to sustayne any sharpe aduersitie,* 2.36 much lesse the bytternesse of death. The sight wherof helped him not a litle (being of his own nature inclined to the searching of true knowledge & ver∣tue) to begin thereby to loue and imbrace Christian Rely∣gion, for so he doth witnes of himselfe in the ende of y^e fyrst Apologie: signifiyng there how it was his seking and in∣deuor to attaine to Christianitie: Understanding how the Christians by malice of wicked persons were cōpelled to suffer wrong and tormentes,* 2.37 and to be euill spoken of. By sight whereof, as he saith himselfe, he became a Christian, through this occasion, for being thus afflicted in his minde as is aforesaid, it came in his head for his more quietnes to go aside to some desert and solitary place void of concourse of people, vnto a village or graūge neare to y^e seaside: whi∣ther as he approched, thinking there to be al alone, there meeteth with him an old auntient father of a comly visage and gentle behauior,* 2.38 who folowing him a litle of began to reason with him, where after lōg disputation, when y^e old man had declared vnto him that there was no knowledge of truth amongst the Philosophers, which neither knewe God, neither were aided by the holy Ghost: & further had reasoned w^t him of y^e immortality of y^e soule, of the reward of the godly, & punishment of the wicked: then Iustine be∣ing confirmed with his reasons and arguments, yelded to him of his owne accorde, and demaunded of him by what meanes he might attaine to that true knowledge of God, Wherof he had spoken.* 2.39 Who then counsailed him to read & searche the Prophetes, adioyning therewith prayer: but what master, quoth Iustine should I vse for the instruction therof. & who shalbe able to helpe vs if these philosophers (as you say) lacke the truth, & are voide of the same? To whom the old father aunswering, there haue bene saide he many yeres before these philosophers, other more aūtient then all these, which beyng accompted for Philosophers were iust and beloued of God:* 2.40 who spake by the spirite of God, foreseing and prophesiyng these thinges which wee see now come to passe, & therfore they are called Prophets. These only haue knowen the truth and reueled it to men, neither fearing nor passyng for any: who were seduced w^t no opinions of mans inuention, but only spake & taught those things which they themselues both heard and sawe, being inspired with the holy spirit of god:* 2.41 whose writings and works yet to this day remaine. Out of which the rea∣der may receiue great profite & knowledge of thinges, as concerning the first creation of the worlde & end of y^e same, with al other things necessary to be knowne of euery true Philosopher which wil giue credite vnto them. Neither in their teaching they do vse any demonstration, as being more certaine o•• themselues, then that they neede any such demonstration to be made. For asmuch as the accomply∣shing and the end of things both paste,* 2.42 & now present con∣straineth vs of necessitie to beleue the words and doctrine which they taught: which men not only therefore are to be beleued, but also for their miracles and wonders done are worthy of credite, for that they both preached of God the maker and creator of all thinges: And also did prophecye before of Christ his sonne to be sent of him, The which the false Prophets being seduced with false and wicked spy∣rits, neither haue done, nor do, but onely take vpon them to worke certaine prodigious wonders for men to gase at, setting out thereby to the worlde false & vncleane spirites: But then afore all thinges make thy prayer, that y^e gate of light may be opened vnto thee, for otherwise these things cannot be attained vnto of euery man, but onely of such, to whom God and his Christ giueth vnderstanding. These thinges with much more (which now leasure serueth not, to prosecute) after the foresaid old father had declared vnto him he departed: exhortyng him well to follow the things which he had spoken. And after that Iustine as he himselfe witnesseth, saw him no more. Immediatly after thys Iu∣stine being all inflamed as with fyre kindled in his breast, began to conceiue a loue & zeale toward the Prophets and all such as were fauoured of Christ. And thus he reuol∣uing in his mind more and more these wordes, found on∣ly this Philosophie among all other professions, both sure and profitable,* 2.43 and so became he a Philosopher, & in time by these meanes afterwards he was made a Christian and Baptised. But where he receiued this holy Sacrament of Baptisme, it is not read of, nor yet by what occasiō he left his country and came to Rome. This only we read in Ie∣rome that he was in Rome, & there vsed certaine exercises which he called Diatribas, disputing there with Crescens, a Cinycal philosopher,* 2.44 as is before touched. But this is cer∣taine how that Iustine after he had receaued the professiō of Christian Religiō, became an earnest defēder of the same, traueiling and disputing against al the aduersaries there∣of fearing neither peril of life nor daunger of death where∣by he might maintaine the doctrine of Christ, against the malicious blasphemers and also augment the number of Christian beleuers.* 2.45 As may appeare by his vehement dis∣putations against y^e heathen Philosophers. Also moreo∣uer aswell appeareth in that long disputatiō which he had with one Tripho at Ephesus: as also in his confutations of heretikes.* 2.46 Furthermore his conflictes and Apologies which with great courage & security he exhibited against the persecutors of the Christians, both the Emperour and the Magistrates, yea and the whole Senate of Rome, doe testifie the same.

Of the which Apologies the first he wrote to the Se∣nate of Rome,* 2.47 and after to Antoninus Pius the Emperour as is before mentioned, where, in the fyrst writing wyth great liberty to the Senate he declared: that of necessitie he was compelled to write and vtter his minde and consciēce to them. For that in persecuting of the Christians they did neglect their duety, and highly offended God, and therfore neede they had to be admonished. And further writing to Vrbitius liefetenaunt of the Citie, sayd, that hee put men to death and tormentes for no offence committed, but for the confession onely of the name of Christ: which proceedinges and iudgementes neyther became the Emperour nor hys sonne, nor the Senate: defending moreouer in the sayd A∣pology and purgyng the Christiās of such crimes as false∣ly were layd and obiected agaynst them by the Ethnikes.

And likewise in hys second Apology writing to An∣tonius the Emperour and his successours,* 2.48 with like graui∣ty and free libertie, declareth vnto them how they had the name, cōmonly beyng reputed & taken as vertuous Phi∣losophers, mayntayners of iustice, louers of learning, but whether they were so, their actes declared. As for him nei∣ther for flattery nor fauour at their hands, he was cōstray∣ned thus to write vnto them, but onely to sue vnto thē and desire a serious & righteous kind of dealing in their iudge∣ments and sentences. For it becommeth Princes to folow vprightnes & pietie in their iudgements, not tiranny and violence: & also in playne wordes chargeth as wel the em∣perour as the Senate with manifest wrong. For that they did not graunt the Christians, that which is not denied to all other malefactors, iudging men to death not conuicted but onely for the hatred of the name: Other men which be appeached (said he) in iudgement, are not condemned, be∣fore they are cōuicted: but on vs you take your name only for the crime, when as indede you ought to see iustice done vpō our accusers. And againe (saith he) if a Christian be∣ing accused onely denie that name, him you release beyng

not able to charge him with any other offence. But if he stande to his name, onely for his confession you may cast him, where indeede it were your duety rather to examine their maner of life what thing they confesse or denye, and according to their demerites to see iustice done.

* 2.49And in the same further he saith, you examine not the causes, but incensed with rash affections as with the spur of fury, ye slay & murder them not conuicted, without any respect of iustice. And further he addeth: Some peraduen∣ture wil say certaine of them haue bene apprehended & ta∣ken in euill doinges, as though (saith he) you vsed to en∣quire vpō them being brought afore you, & not common∣ly to condemne thē before due examination of their offence for the cause aboue mentioned. Where also in the ende of y^e said Apology after this maner he reprehendeth thē. You do degenerate (quoth he) from the goodnes of your prede∣cessours, whose exāple you followe not: for your father A∣drian of famous memorye, caused to bee proclaymed that Christians accused before the iudge, should not be cōdem∣ned, vnles they were found gilty of some notorious crime I finde that all his vehement and graue Apologie stādeth vpon most strong & firme probations: denying y^t the chri∣stians ought by conscience at the will & commaundement of the Emperour & Senate to doe sacrifice to the Idols. For the which they being condemned, affirme y^t they suf∣fer open wrong: approuing moreouer that the true & only Religion, is the Religion of the Christians: whose both doctrine and conuersation hath no fault. Iustinus although with these and such like perswasions did not so preuayle with the Emperour to cause him to loue his Religion & become a christian (for that is not written) yet thus much he obtained, that Antoninus writing to his Officers in A∣sia in the behalfe of the Christians, required and cōmaun∣ded them, that those Christians which onely were founde giltie of any trespasse, should suffer, and such as were not conuicted, should not therfore onely for the name be puni∣shed, because they were called Christians. By these it is apparant with what zeale and faith this Iustinus did striue against the persecutors, which (as he said) could kill onely but could not hurt.

* 2.50This Iustinus by the meanes and malice of Crescens the Philosopher as is before declared, suffered Martyrdome vnder Marcus Antoninus Verus a little after that Polycarpus was martired in Asia, as witnesseth Eusebius. Lib. 4. Here is to be gathered how Epiphanius was deceiued in the time of his death, saying that he suffered vnder Rusticus the pre∣sident, and Adrian the Emperour, being of xxx. yeares of age, which indeede agreeth not neither with Eusebius, nor Ierome, nor Swide, nor other moe, which manifestly declare and testifie how he exhibited his Apology vnto Antoninus Pius which came after Adrian. Thus hast thou good Rea∣der the li••e of this learned & blessed martir although part∣ly touched before, yet now more fully & amply discoursed, for the better commendatiō of his excellent & notable ver∣tues of whose small ende thus writeth Photius saying that he suffering for Christ died cheerefully & with honor.

* 2.51Thus haue ye heard the whole discourse of Iustinus and of the blessed Saints of Fraunce, Vetius, Zacharias, Sanctus, Maturus, Attalus, Blandina, Alexander, Alcibiades, with other, recorded and set foorth by the writing of certaine Christian brethren of the same Church & place of Fraunce. In the which foresaid writing of theirs moreouer appeareth the great meekenes and modest constancie of the said martirs described in these words: such folowers were they of christ who when he was in the forme of God thought it no rob∣bery to be equal with god, being in y^e same glory with him, that they not once nor twise, but oft times suffered martyr∣dome, & taken againe from the beastes & bearing wounds tearinges and skarres in their bodies, yet neither woulde counte them selues Martirs, neyther woulde they suf∣fer vs so to cal thē: but if any of vs either by word or letter woulde call them Martirs, they did vehementlye rebuke them: saying that y^e name of martirdome was to be gyuen to Christ the faithfull and true martir, the first borne of the dead, & the captaine of life, testifiyng moreouer that mar∣tirdome belongeth to such, who by their martirdome were already passed out of this life, and whom as christ by their worthy confession hath receiued vnto him selfe and hath sealed vp their Martirdome by their ende finished:* 2.52 As for thē, which were not yet consūmated, they (said they) were not worthy the names of martirs, but only were humble and worthy confessours, desiring also their brethren with teares, to praye without ceasing for their confirmation. Thus they performing in deede that whiche belonged to true Martirs, in resisting the heathen with much lybertie, and great patience, without all feare of man, being reple∣nished with the feare of God, refused to be named of their brethren for martirs. And after in the said writing it follo∣weth more: they humbled themselues vnder the mightye hand of God, by which they were greatly exalted. Then they rendred to all men a reason of their faith, they accused no man, they loosed all, they bounde none. And for them which so euill did intreate them, they praied, following the example of Stephen the perfect Martir, which sayde: O Lord impute not their sinne to them. And after againe: Neither did they proudly disdaine against them which fell but of such as they had, they imparted to them that lacked bearing toward them a motherly affection, shedding their plentifull teares for them to God the Father, and prayed for their life and saluation, and as God gaue it them, they also did communicate to their neighbours. And thus they as conquerers of all thynges departed to God. They lo∣ued peace, and leauing the same to vs; they went to God, neither leauyng any molestation to their mother, nor sedi∣tion or trouble to their brethren, but ioye, peace, concorde, and loue to all.

Out of the same writyng moreouer concernyng these Martyrs of Fraunce afore mentioned, is recorded also an other history, not vnworthy to be noted, taken out of the same booke of Eusebius. cap. 3. Which history is this.

There was among these constaunt and blessed Mar∣tirs, one Alcibiades,* 2.53 as is aboue specified: which Alcibiades euer vsed a very straight died, receiuing for his foode and sustenaunce nothing els but only bread and water: when this Alcibiades now ••eing cast into prison, went about to accustome the same straightnes of diet, after his vsual ma∣ner before it was reueiled by God to Attalus afore mentio∣ned, one of the said company, being also the same time im∣prisoned after his first conflict vpon the scaffolde that Alci∣biades did not well in that hee refused to vse and take the creatures of God: & also thereby ministred to other a per∣nicious occasion of offensiue example. Whereupon Alcibi∣ades being aduertised, & reformed, began to take al thinges boldly and with giuing thankes, whereby may appeare to all scrupulous consciences,* 2.54 not only a wholesome in∣strucion of the holy Ghost, but also here is to be noted how in those dayes they were not destytute of the grace of God: but had the holy spirite of God to be their instructor, Haec Euseb.

The foresaide martirs of Fraunce also the same tyme, commended Irenaeus newly then made minister,* 2.55 with their letters vnto Eleutherus Bishop of Rome: as witnesseth Euseb. in the x. thap. of the same booke, which Irenaeus fyrst was the hearer of Polycarpus, then made minister (as is sayde) vnder these Martyrs. And after their death, made Byshop afterward of Lyons in Fraunce and succeded af∣ter Photinus. Besides this Iustinus there was also the same time in Asia, Claudius Apolinaris, or Apolinarius Byshop of Hierapolis, And also Melito Bishop of Sardis an eloquent & learned man, much commended of Tertullian, who succee∣ding after the time of the apostles, in the reigne of this An∣toninus Verus, exhibited vnto him, learned and eloquent Apologies, in defence of Christes Religion, like as Qua∣dratus and Aristides aboue mentioned, did vnto the Empe∣rour Hadrian whereby they mooued him somewhat to stay, the rage of his persecution. In like maner did this Apo∣linaris and Melito (stirred vp by God) aduenture to defende in writing the cause of the christians vnto this Antoninus. Of this Melito, Eusebius in his fourth booke making men∣tion, excerpeth certaine places of his Apologie,* 2.56 in these wordes as followeth. Nowe saith he which was neuer seene before, the godly suffereth persecution by occasion of certaine Proclamations & Edictes proclaimed through∣out Asia, for vilanous Sichophantes, robbers & spoylers of other mens goods grounding them selmes vpon those Proclamations, and taking occasion of them, robbe open∣lye night and daye, and spoyle those which doe no harme: And it followeth after: which if it be done by your com∣maundement, be it so well done. For a good Prince wyll neuer commaund but good things. And so we wil be con∣tented to sustaine the honor of his death. This onely wee most humblye beseech your Maiestie, that callyng before you and examining the authors of this tumult and cōten∣tion, then your grace would iustly iudge whether we are worthy of cruell death or quiet life. And then if it be not your pleasure, and that it proceedeth not by your occasion (which indeede against your barbarous enimies were to badde) the more a great deale we are petitioners to your hyghnes,* 2.57 that hereafter you wyll vouchsafe to heare vs thus so vexed and oppressed with these kinde of vylanous robberies. And verily our Philosophy & doctryne did first among the barbarous take place, which doctrine fyrst in the daies of Augustus your predecessor, when it did raygne and florish, thereby your Empire became most famous &

fortunate: and from that time more and more the state of the Romane Empire increased in honor wherof you most happely were made successour,* 2.58 and so shall your sonne to. Honor therefore this Philosophie, which with your Em∣pire sprang vp and came in with Augustus whiche your progenitors aboue al other honored & most esteemed. And verily this is no small argumēt of a good beginning, that since our doctrine flourished in the Empire, no misfortune or losse happened frō Augustus time: but contrary alwaies victory, good and honorable yeres, as euer any mā would wishe. Onely among all, and of all Nero and Domitian be∣yng kindled by diuers naughty and spitfull persons cauil∣lingly obiected against our doctrine, of whom this Sico∣phanticall slaundring of vs by naughty custome first came and sprang vp. But your godly fathers espying the igno∣raunce of these, oftentimes by their writing corrected their temerous attemptes in that behalfe. Among whom your granfather Adrian w^t many other is read of, to haue wryt∣ten of Fundayne the Proconsul and Lieutenāt of Asia. And your father, your own father I say, with whom you ruled in al things, wrote to the Cities vnder his signet, as the Laersens, Thessalonicenses, Athenienses and Grecians rashly to innouate or alter nothing of your highnes: ther∣fore, who in this case is of that sect as your predecessours were, yea & of a more benigne & Philosophicall minde, we are in good hope to obtaine our peticion and request.

* 2.59Thus much out of the Apologie of Melito, who writing to Onesimus, geueth to vs this benefite to knowe the true Catalogue, & the names of al the autentike bookes of the olde Testament, receaued in the auncient time of the pry∣mitiue Church. Concerning the number & names wher∣of the said Melito in his letter to Onesimus declareth, howe that he returning into the parts where these things were done and preached, there hee diligently inquired out the bookes aprooued of the old Testament, the names wherof in order he subscribeth & sendeth vnto him as followeth: The fiue bookes of Moses, Genesis, Exodus, Leuiticus, Numeri, Deuteronomi, Iesus Naue, The Iudges, Ruth, Foure bookes of Kings: Two bookes Paralipomenon. The Psalmes Prouerbes of Salomon The booke of Wisedome: The Preacher. The song of songs. Iob. The Prophets, Esay, Hieromie, twelue Prophetes in one booke, Daniel, Ezechiel, Esdras. And thus much of thys matter, which I thought here to record, for that it is not vnprofitable for these latter times to vnderstande what in the first times was receaued, and admitted as autentike, and what otherwise.

But from this little digression to returne to our matter omitted, that is, to the Apologies of Apolinarius and Meli∣to, in the story so it followeth, that whether it was by the occasiō of these two Apologies, or whether it was through the writing of Athenagoras a Philosopher, and a Legate of the Christians, it is vncertaine: but this is certaine that the persecution the same time was staid. Some do thinke, which most probably seeme to touch the truthe, that the cause of staying this persecution, did rise vpon a wonder∣full myracle of God, shewed in the Emperours campe by the Christians the story wherof is this: At what time the two brethren Marcus Antonius, and Marcus Aurelius Com∣modus Emperours,* 2.60 ioyning together, warred against the Quades, Vandales, Sarmates, and Germaines, in the expeditiō against them their army by reason of the imminent assault of their enimies, was cooped & shut in within the straights and hoate dry places, where their souldiours besides o∣ther difficulties of battaile, being destitute of water, fyue dayes, were like to haue perished, which dread not a little discomfited them, & did abate their courage. Wherin this their so great distresse and ieopardy, sodainely wythdrew from the army a legian of the christian souldiours for their succour: who falling prostrate vpon the earth, by ardent praier, by & by obtained of God double reliefe: by meanes of whom God gaue certaine pleasaunt showers from the element, whereby as their souldiors quenched their thirst so were a great number of their enimies discomfited & put to flight by the continual lightnings which shooted out of the aire. This miracle so pleased & won the Emperour, that euer after he waxed gentler & gentler to the Christi∣ans & dyrected his letters to diuers of his rulers, as Ter∣tullian in his Apologie witnesseth, commaūding thē ther∣in to giue thankes to the Christians, no lesse for his victo∣ry, then for the preseruation of him and all his men. The copy of which letter hereafter ensueth.

¶Marcus Aurelius Antonius Emperour, to the Senate and people of Rome.

I Giue you hereby to vnderstande, what I intend to doe, as also, what successe I haue had in my warres in Germany, and with how much difficultie I haue viteled my campe, being compassed about with 74. fierce Dragons, whome my Scottes descryed to be within ix. miles of vs, and Pompeianus our Liefetenaunt hath viewed as he signified vnto vs by hys letters: Wherefore I thought no lesse but to be ouerunne and all my bandes of so great multi∣tude, as well my vaward mayne warde as reere warde, with all my souldiours of Ephrata. In whose host there were numbred of fighting men ix. hundreth seuenty and fiue thousand. But when I saw my selfe not able to encounter with the enemy, I craued ayde of our countrey Gods, at whose hands I finding no comfort, and being driuen of the enemye vnto an exegent, I caused to be sent for those men which we call Christians who being mustred were found a good indifferent number, with whom I was in far∣ther rage, then I had good cause, as afterwardes I had experience by their merueilous power, who forthwith did their indeuour, but without either weapon, munition, armour or trumpets, as men abhorring such preparation and furniture but onely satisfied in trust of their God, whome they cary about with them in their consciences. It is therefore to be credited, although we call them wicked men, that they worship God in their hartes. For they fal∣ling prostrate vpon the ground, prayed not onely for me, but for the host also, which was with me, beseeching their God for helpe in that our extremitie of vittels and fresh water. For we had bene now v. dayes without water, and were in our enemies land, euen in the middest of Germany. who thus falling vppon their faces, made their prayer to a GOD vnknowne of me: and there sell a¦mongest vs from heauen a most pleasaunt and cold shower, but a∣mongest our enemies a great storme of hayle mixt with lightning so that immediately we perceiued the inuincible ayde of the most mighty God to be with vs. Therefore we geue those men leaue to professe Christianitie, least perhap by their prayer, we be punished with the lyke, and thereby make my selfe the author of such hurt as shalbe receiued by the Christian profession. And if any shall apprehend one that is a Christian, onely for that cause: I will that he being apprended without punishment, may haue leaue to con∣fesse the same, so that there be none other cause obiected agaynst hym, more then that he is a Christian: But let his accuser be bur∣ned aliue. Neither will I that he confessing and being founde a Christian, shalbe enforced to alter the same his opinion by the go∣uernour of any of our prouinces, but le••t to hys owne choyse. And this decree of myne I will to be ratified in the Senate house, and commaund the same publiquely to be proclaymed and read in the Court of Traianus and that farther from thence it may be sent into all our Prouinces by the diligence of Veratius gouer∣nour of our Citie Polione. And further we geue leaue to all men to vse and write out this our decree, taking the same out of our co••••e publiquely in the common Hall set forth.

Thus the tempestuous rage of persecution against the Christians began for a tyme to asswage partly by the occa∣sion hereof, partly also vpon other causes incident, cōpel∣ling the enimies to surcease their persecutiō, as great pla∣gues & pestilence lying vpon the countrie of Italy: lyke∣wise great warres, as well in y^e East partes, as also in I∣taly and Fraunce, terrible earthquakes great flouds, no••∣some swarmes of flies and vermine deuouring their corne fieldes,* 3.1 &c. And thus much of thinges done vnder Antoni∣nus Verus which Antoninus in the beginning of his raygne ioyned with him in the gouernement of the Empire, hys brother Marcus Aurelius Commodus, who also was wyth hym at the miraculous victory gotten by the Christiās, as Eusebius cap. 5. Lib. 5. recordeth, contrary Platina in vita Sote∣ris, and the book intituled Flores historiarū, referre the same to the time of Antoninus verus, and his sonne Lucius Antoni∣nus Commodus, and not of Marcus Aurelius Commodus hys brother. But howsoeuer the truth of yeares doe stand, cer∣taine it is,* 3.2 that after the death of Antoninus Verus, and of Aurelius Commodus, succeeded Lucius Antoninus, Commo∣dus the sonne of Verus who raigned 13. yeares.

In the time of this Commodus, although he was an incōmodious Prince to the Senatours of Rome,* 3.3 yet not∣w^tstanding there was some quietnes vniuersally through the whole Church of Christ from persecution by what oc∣casion it is not certaine. Some thinke of whom is Xiphili∣nus that it came through Marcia the Emperou••s concu∣bine, which fauoured the Christians: but how soeuer it came saith Eusebius, the furye of the raging enimies was then somwhat mittigated. & peace was giuen by the grace of Christ, vnto the Church throughout the whole worlde. At what time the wholesome doctrine of the Gospel allu∣red and reduced the harts of all forces of people, vnto the true Religion of God, insomuch that many both rich and noble personages of Rome, with their whole families and housholdes to their saluation, adioyned thē to the Church of Christ.

Among whom there was one Apollonius, a noble man and a Senatour of Rome,* 3.4 mentioned in Eusebius. Lib. 5. ca. 21. who being maliciously accused vnto the Senate by one

whom Hierome writeth to be the seruaunt of y^e said Apollo∣nius, and nameth him Seuerus: but whose seruaunt soeuer he was,* 3.5 the wretched man came soone inough before the iudge, being condignely rewarded, for that his malicious diligence. For by a law which y^e Emperour made that no man vpon paine of death shoulde falsely accuse the Christi∣ans, he was put to execution, & had his legs broken forth∣with, by the sentence of Perenninus the iudge, which being an heathen man, he pronounced against him: but the belo∣ued martyr of God,* 3.6 when the iudge with much a doe had obtained of hym to render an accout before the honorable Senate of his faith, vnder whose defence and warrant of lyfe he did the same, deliuered vnto them an eloquēt Apo∣logie of the christian beliefe: but the former warrant not∣withstanding, he by the decree of the Senate, was behea∣ded, and so ended his life:* 3.7 For that there was an auncient law among them decreed, that none that professed Christ, and therefore araigned, should be released without recan∣tation, or altering his opinion.

This Commodus is said in stories to be so sure & sted∣dy handed in casting the dart, that in the open Theatre be∣fore the people, he would encounter with the wild beasts, and be sure to hit them in place where he appointed. A∣mong diuers other his vicious and wild parts he was to farre surpressed in pride & arrogancy,* 3.8 that he would be cal∣led Hercules, and many times would shewe himselfe to the people in the skinne of a Lion, to bee counted thereby the king of men, like as the Lion is of the beastes.

Upon a certaine time being his birth day, this Com∣modus, calling the people of Rome togither, in a great roi∣altye hauing his lions skinne vpon him, made sacrifice to Hercules & Iupiter, causing it to be cried through the Citty that Hercules was the patrone and defender of the Citye. There were the same time at Rome. Vincentius, Eusebius, Peregrinus, Potentianus, learned men, and instructors of the people,* 3.9 who folowing the steps of the Apostles, went a∣bout from place to place where the Gospell was not yet preached, conuerting the Gentiles to the sayth of Christ, These hearing the madnes of the Emperour & of the peo∣ple, began to reproue their idolatrous blindnes, teaching in villages & townes al that heard them, to beleue vpon y^e true and only God, and to come away from such worship∣ping of deuils, and to giue honor to God alone, which on∣ly is to be worshipped, willing them to repent and to bee Baptised,* 3.10 least they perished with Commodus. With thys their preaching, they conuerted one Iulius a Senatour and other to the Religion of Christ. The Emperour hearyng thereof, caused thē to be apprehended of Vitellus his Cap∣taine, and to be compelled to sacrifice vnto Hercules, which when they stoutly refused, after diuers greuous torments and great miracles by them done, at last they were pressed with ••eaden waightes to death, Vincentius. Lib. 10. cap. 119. & Chron. Henr. de Erfordia.

* 3.11This Peregrinus aboue mentioned had bene sent before by Xistus Byshop of Rome, into the parties of Fraunce, to supply there y^e rowme of a Bishop and teacher, by reason y^t for the continual and horrible persecutions there aboue touched, those places were left desolat and destitute of mi∣nisters and instructors, where after he had occupied hym selfe w^t much frute among the flocke of Christ, and had sta∣blished the congregation there, returning home againe to Rome, there finished at last (as it is said) his martirdome.

Now remaineth likewise to speake of Iulius, which Iulius being as is afore described, a Senator of Rome, and now won by y^e preaching of these blessed men, to the fayth of Christ, did eftsoones inuite them & brought them home to his house,* 3.12 where being by them more fully instructed in christian religiō, he beleued in the gospel. And sending for one Ruffinus a Priest, was with all his family by him bap∣tised, who (not as the common sort was wont to do) kept close and secret his faith: but incensed with a marueylous and sincere zeale openly professed the same: altogither wi∣shing and praying to be giuen to him by God, not only to beleue in Christ, but also to hasarde his life for him. Which thing the Emperour hearing, how that Iulius had forsakē his old religion, and became a christian, forthwith sent for him to come before him, vnto whom he spake on this wise O Iuly, what madnes hath possessed thee, that this thou doest fall from the olde & common Religion of thy forefa∣thers who acknowledged and worshipped Iupiter & Her∣cules their gods, & now doest embrace a new & fond kind of Religion of the Christians: At which time Iulius hauing good occasion to shew and opē his faith gaue straight way accompt thereof to him, and affirmed that Hercules & Iupi∣ter were false Gods, & how the worshippers of thē should perish with eternall damnation & punishmentes. Which the Emperour hearing, how that he condemned & despi∣sed his Gods, being then inflamed with a great wrath as he was by nature very cholericke, committed him foorth∣with to Vitellus, the master of the souldiours, a very cruell & fierce man, to see Iulius either to sacrifice to mighty Her∣cules or refusing the same to slea him. Vitellus as hee was commaunded) exhorted Iulius to obey the Emperors cō∣maundement and to worship his Gods, Alledging how that the whole Empire of Rome was not onely constitu∣ted, but also preserued and maintained by them. Which Iu∣lius denied vtterly to do, admonishing sharply in like ma¦ner Vitellus to acknowledge the true God, and obey hys commaundementes, least he with his maister should dye some greeuous death. Whereat Vitellus being moued, cau∣sed Iulius with cougels to be beaten vnto death.

These things being thus briefly recited touching such holy martirs, as hetherto haue suffered, nowe remayneth that wee returne againe to the order of the Romaine By∣shops such as followed next after Alexander,* 3.13 at whome we left, whose succeder next was Xistus or Sixtus, the sixt By∣shoppe counted after Peter, and gouerned that ministerye the space of x yeares as Damascus & other do write. Vrsper∣gensis maketh mention but of ix. yeares. Platina recordeth that he died a Martir, and was buried at Uaticane. But Eusebius speaking of his discease, maketh no word mentiō of any Martyrdome. In the 2. tome of the Councelles certaine Epistles be attributed to him, whereof Eusebius Damasus, Hierome, and other olde authors, as they make no relation, so seeme they to haue no intelligence nor know∣ledge of any such matter. In these coūterfeit epistles, & in Platina appeareth y^e Xistus was the first author of these or∣dinaunces.* 3.14 First that the holy misteries and holy vessels shoulde be touched, but onely of persons holy and conse∣crated, especially of no woman, Itē that the corporas cloth should be made of no other cloth, but of fine linnen. Item that bishops such as were called vp to the Apostolicke sea, returning home againe,* 3.15 should not be receiued at their re∣turne, vnlesse they brought with them letters from the bi∣shop of Rome, saluting the people. Itē, at the celebration he ordained to be song this verse, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Where moreouer is to be noted, that the saide Platina, in the life of thys Xistus, doeth testifie that Peter ministred the celebration of the cōmunion onlie wyth the Lordes prayer. These tryflyng ordinaunces of Xistus, who is so rude that seeth not or may not easly cōiec∣ture to be falsly fathered of Xistus,* 3.16 or of anye father of that time, first by the vniforme rudenes and stile of all those decretal letters, nothing sauouryng of that age, but rather of y^e later dunsticall times that followed. Also by the mat∣ter and argument in those leters contained, nothing agre∣ing with the state of those troublesome daies. Neither a∣gaine is it to be supposed that any such recourse of bishops was then to the Apostolicall sea of Rome, that it was not lawfull to returne without their letters: when as the per∣secution against the Christians was then so hoate, in the daies of Hadrian that the Bishoppes of Rome themselues were more glad to flee out of the Citie, then other bishops were to come to them vnto Rome. And if Xistus added the Sanctus vnto the Masse cannon, what peece then of the ca∣non went before it, when they which put to the other pat∣ches came after Xistus: And if they came after Xistus that aded the rest, why did they set their peeces before his, seing they y^t began the first peece of the canon, came after him?

The same likewise is to be iudged of the Epistles & or∣dinaunces of Telesphorus,* 3.17 who succeded next vnto Xistus, and being Bishop of that congregation the terme of a 11, yeares, the first yeare of the raigne of Antoninus Pius, dyed Martyr, about the yeare of our Lorde. 138. His Epistle like vnto the rest containing in it no great matter of doc∣trine,* 3.18 hath these ordinaunces: First he cōmaundeth al that were of the Clergy to fast and abstaine from flesh eatyng, vij. weekes before Easter. That three Masses shoulde bee said vpon the Natiuity day of the Lord. That no lay man should accuse either bishop or priest. He ordained moreo∣uer Gloria in excelsis, to be added to the Masse, &c. but these things falsely to be fained vpon him may easely be coniec∣tured. For as touching the vij. weekes fast neither doth it agree with the old Romane terme cōmonly receaued, cal∣ling it Quadragesima,* 3.19 that is the xl. daies fast: neither with the example of our Sauiour, who fasted not seuen wekes but onelye xl. dayes. Moreouer, as concernyng this xl. daies fast, wee reade of the same in the Epistle of Ignatius, which was lōg before Telesphorus: wherby it may appere that this Telesphorus was not the first inuentour thereof. And if it be true, that is lately come out in the name of Ab∣dias (but vntruly, as by many coniectures may be proued) there is read, that in the daies of S. Mathewe this Lent, fast of xl. dayes was obserued long before Telesphorus: by

these wordes that followe: In the dayes sayd he, either of Lente, or in the time of other lawfull fastinges, he that ab∣staineth not as well from the eating meate as also from y^e mixture of bodies, doth incurre in so doing not onely pol∣lution, but also cōmitteth offence, which must be washed a∣way with the teares of repentaunce.* 3.20 Agayne, Apollonius, affirmeth that Montanus the heretike, was the first deuiser and brynger in of these lawes of fasting into the Churche, which before was vsed to be free. Euseb. Lib. 5. cap. 18. but es∣pecially by Socrates, wryter of the Ecclesiasticali story, who lyued after the daies of Theodosius, maye bee argued, that this vij. wekes fast is falsely imputed to Telesphorus. For Socrates in his first booke, speaking of this time hath these wordes:* 3.21 Romani namque tres ante Pascha septimanas praeter Sabbatum & Dominicam continuas ieiuuant, that is: the Ro∣manes (saith he) doe fast three weekes continually before Easter, beside the Sabbaoth and the Sonday. And more∣ouer, speaking of the diuers and sundry fastings of Lent in sundry and diuers Churches, he addeth these words: And because that no man can bring forth any commaundement writ∣ten of this matter, it is therefore apparant, that the Apostles left this kind of fast free to euery mans will and iudgement, least anye should be constrayned by feare and necessitie to doe that which is good, &c. With this of Socrates, agreeth also the wordes of Sozomenus,* 3.22 liuing much about y^• same time, in his seuenth voke, where he thus writeth: The whole fast of Lent (saith he) some comprehend in sixe weekes, as doe the Illyrians, and the west churches, with al Libia, Egipt, & Palestina: some in vij. weekes, as at Cōstantinople, & y^e parties bor∣dering to Phoenicia: other some in three weekes, next be∣fore the day of Easter, & some againe in ij. weekes. &c. By y^e whiche it may be collected, y^t Telesph. neuer ordained any such fast of vij. wekes: whiche otherwise neither woulde haue ben neglected in Rome, & in y^e west churches: neither againe woulde haue bene vnremembred of these auncient Ecclesiasticall writers, if any such thing had bene. The like is to be thought also of the rest, not onely of his constituti∣ons: but also of the other auntient Byshops & Martyrs, which followed after him, as of Higinus. an. 142. who succe∣ding him & dying also a Martyr, as Volateranus, Lib. 22. declareth, is saide or rather fained to bring in the creame, one Godfather and Godmother in Baptisme, to ordayne the dedication of Churches: when as in his time so far it was of, that anye solemne Churches were standing in Rome, that vnneth the Christians could safely conuent in their own houses. Likewise they distincting the orders of Metropolitanes, Byshops, and other degres, sauour no∣thing lesse then of that tyme.

After Higynus followed Pius, who as Platina reporteth was so precisely deuout aboute the holye misteries of the Lords Table, that if any one croome therof did fall downe to the grounde, he ordained that the Priest shoulde doe pe∣naunce xl. daies. If any fell vpō the Superalter, he should doe penaunce iij. daies: if vpon the linen Corporas cloth iiij. daies: if vpon any other linnen cloth. ix. daies. And if any drop of the bloude (saith he) should chaunce be spilled, wheresoeuer it fell it should be licked vp, if it were possible if not the place should be washed or pared, & so being wa∣shed or pared, should be burned and layd in the vestry. All which toies may seeme to a wise man, more vaine and tri∣fling, then to fauour of those pure and straight times of those holy Martyrs. This Pius (as is reported) was much conuersaunt with Hermes called otherwise Pastor. Damasus saith he was his brother, but how is that like that Hermes being the disciple of Paule,* 3.23 or one of the lx. disciples, could be the brother of this Pius? Of this Hermes & of the reuela∣tions the foresaid Pius in his Epistle decretall (if it be not forged) maketh mentiō, declaring that vnto him appeared the aungel of God in the habite of a shepherde,* 3.24 commaun∣ding him, y^t Easter day should be celebrated of al men vpō no other day, but vpon a sonday, whereupon, saith the E∣pistle, Pius the Byshop, by his authoritie Apostolicall, de∣creed and commaunded the same to be obserued of al men.

Then succeeded Anicetus, Soter, and Eleutharius, about the yeare of our Lord.* 3.25 180. This Eleutherius, at the request of Lucius king of Britanes, sent to him Damianus, and Fu∣gatius, by whom the king was conuerted to Christes saith, and baptised about the yeare of our Lorde 179. Nauclerus, Lib. Chro. Gen. 6. saith, it was, an. 156. Henr. de Erfodia, saith, it was, 169. in the xix. yeare of Verus the Emperour, some say it was in the vj. yeare of Commodus, which shoulde be about the yeare of our Lorde, 185. Timotheus in his storye thinketh that Eleutherius came himself: but that is not like And as there is a variaunce among the writers for y^e count of yeres: So doth there rise a question among some, whe∣ther Eleutherius was the first that brought the faith from Rome into this lande or not. Nicephorus. Lib. 2. cap. 4. saith that Symō Zelotes, came into Britaine. Some other alledge out of Gildas de victoria Aurel Ambrosi,* 3.26 that Ioseph of Ara∣mathie after the dispersion of the Iewes, was sent to Phi∣lip the Apostle from Fraunce to Britaine; about the yeare of our Lord 63. and here remained in this land al his time, and so with his fellowes laide the first foundation of chri∣stian fayth among the Britaine people. Whereupon other preachers and teachers cōming afterwarde confirmed the same & increased it more. And therefore doth Petrus Cluni∣acensis call the Scotishmen & so doth count them as more auntient Christians. For the confirmation hereof might be alledged the testimonie of Origene, of Tertulian, and the wordes also of the letter of Eleutherius whiche importe no lesse, but that the faith of Christ was here in Englande a∣mong the Britaine people, before Eleutherius time, & before the king was cōuerted, but hereof more shalbe spokē here∣after (Christ willing,) when after the tractation of these .x. persecutiōs, we shal enter y^e matter of our English stories.

About this time of Commodus aforementioned among diuers other learned men and famous teachers whō God stirred vp at that time (as he doth at all other times rayse vp some) in his church, to confound y^e persecutors by lear∣ning and writing, as the Martirs to confirme the truth with their bloud,* 3.27 was Serapion Byshop of Antioche, Ege∣sippus a writer of the Ecclesiasticall historye from Christes Passion to his time, as witnesseth Hierome, & Eusebius Lib. 4. cap. 8. & 22. which bookes of his be not nowe remayning And those that be remaining (which be 5. de excidio Hiero∣sol.) be not mentioned neither of Hierome, nor of Eusebius Miltiades which also wrote his Apology in defence of chri∣stian Religion,* 3.28 as did Melito Quadratus, and Aristides be∣fore mentioned. About y^e same time also wrote Heraclitus, who first began to write annotations & enarrations vpon the newe Testament, and Epistles of the Apostles. Also Theophilus Byshop of Caesaria, Dionysius Byshoppe of Co∣rinthe a man famously learned, which wrote diuers Epi∣stles to diuers Churches, & among other writeth, exhor∣ting Penitus a certaine Byshop, Ne graue seruandae castitatis onus necessario fratribus imponat, sed multorum sese imbecilita∣ti attemperet, that is, that he would lay no yoke of chastitie of any necessity vpon his brethren: but that he would con∣sider the infirmitie of other, and beare with it. Euseb. Lib. 4. cap. 23. Moreouer y^e sayd Dionisius in his Epistles writing of Dionisius Agiopagites, declareth of him how that he was first cōuerted to the Christian faith by S. Paule, according as in the actes is recorded, and afterwarde was made the first Byshop of Athens, but maketh there no mention of his booke de Hierarchia. Whereby it maye easely appeare, what is to be iudged of that booke. Furthermore, by the Epistles of the saide Dionisius Corint. this wee haue to vn∣derstande, to be the vse at that time in Churches to reade the letters and Epistles, such as were sent by learned Bi∣shops and teachers vnto the Congregations, as may ap∣peare by these words of Dionisius, who writing to y^e church of the Romanes, and to Soter saith. This day we celebrate the holy Dominical day. In which we haue read your E∣pistle, which alwaies we wil read for our exhortation,* 3.29 like as we doe reade also the Epistle of Clement sent to vs be∣fore, &c. Euseb. ibid. where also mention is made of keepyng the Sonday holy. Whereof wee finde no mention made in auntient authors, before his time, except onely in Iusti∣nus Martyr, who in his description declareth two tymes most especially vsed for Christen men to congregate toge∣ther, first, when any conuert was to be Baptised. The se∣cond was vpon the Sonday, which was wont for ij. cau∣ses then to be halowed. First, because (saith he) vpon that day God made the worde, Secondlye, because that Christ vpon that day first shewed himselfe after his resurrection to his Disciples, &c.

Ouer and beside these aboue named, about the daies of Commodus,* 3.30 wrote also Clemens Alexandrinus, a man of no∣table and singular learning, whose bookes, although for a great part be lost, yet certaine of them yet remaine wherin is declared among other thinges, the order and number of the bookes and Gospels of the new testament, &c.

The same time moreouer liued Pantenus, which was the first in Alexandria, that professed in open schoole to reade of whom is thought first to proceede the order and maner among the Christians to read and professe in Uniuersities This Pantenus for his excellency of learning was sent by Demetrius Bishop of Alexandria to preach to the Indeans,* 3.31 where he founde the Gospell of S. Mathewe written in Hebrew, left there by S. Bartelinewe, which booke af∣terward he brought with him from thence, to the Library of Alexandria.

Duryng all the raigne of Commodus; God graunted rest & tranquility, although not without some bloudshed

of certaine holy Martyrs, as is aboue declared, vnto his Church. In the which time of tranquillitie, the Christians hauing now some laisure from the foraine enemy,* 3.32 begā to haue a little contention among themselues, about the cere∣monie of Easter: which contention albeit of long time be∣fore had bene stirring in the church as is before mentioned of Polycarpus and Anicetus: yet the variance and difference of that ceremonie brought no breach of Christian concorde and societie among them: Neither as yet did the matter exceede so farre, but that the band of loue, and communion of brotherly life continued, although they differed in the ce∣remonie of the day. For they of the West Church preten∣ding the tradition of Paule and Peter, but in deede beyng the traditiō of Hermes and of Pius, kept one day, which was vpon the Sonday after the 14. day of the first moneth. The Church of Asia following the ordinance of Iohn the Apo∣stle, obserued an other, as more shalbe declared (the Lord willing) when we come to the tyme of Victor Bishop of Rome. In the meane tyme as concerning the fourth per∣secution, let this hetherto suffise.

Notes

• * 1.1

  M. Antoninus Verus Emperour.
• * 1.2

  Anno. 162.
• * 1.3

  Policarpus, the blessed Martyr Byshop of Smyrna.
• * 1.4

  Ex Euseb. hist. Eccles Lib. 4. Cap. 15. Hieron. in Catalogo.
• * 1.5

  Twelue Mar∣tyrs in Asia.
• * 1.6

  The cruell and beastly handling of the Christian Mar∣tyrs.
• * 1.7

  The singular patience, and constancie of the Christians.
• * 1.8

  Germanicus a most constant Martyr.
• * 1.9

  Quintus a Phrigian to hardie hold.
• * 1.10

  Polycarpus, flyeth per∣secution.
• * 1.11

  Policarpus prayeth for the church.
• * 1.12

  Policarpus hath a visiō of hys bur∣ning.
• * 1.13

  Policarpus pursued and taken.
• * 1.14

  Policarpus might e∣scape and would not
• * 1.15

  Policarpus falleth to prayer.
• * 1.16

  Policarpus refuseth to doe sacri∣fice.
• * 1.17

  Policarpus comforted by a uoyce from heauē.
• * 1.18

  Policarpus allured to chaunge hys name would not consent.
• * 1.19

  A faythfull seruaunt of Christ his Lord.
• * 1.20

  Policarpus ready to geue rea∣son of hys doctrine.
• * 1.21

  Policarpus obedient to higher po∣wers.
• * 1.22

  Policarpus threatned with wilde beastes.
• * 1.23

  An exam∣ple of bro∣therly loue.
• * 1.24

  The willing minde of Policarpus to suffer.
• * 1.25

  His prayer before hys death.
• * 1.26

  The thankesge∣uing of Policarpus
• * 1.27

  A miracle she∣wed.
• * 1.28

  An example of much cruelty.
• * 1.29

  The Iewes ene∣mies alwayes to the Christians.
• * 1.30

  Marke that he sayth we loue them, and wor∣shippe them not.
• * 1.31

  Twelue Mar∣tyrs put to death in Smyr∣na
• * 1.32

  Ex Irenaeo. lib. 3. cap. 3. Euseb. Lib. 4. cap. 14.
• * 1.33

  Anno. 167.
• * 1.34

  Germanicus. Ex. Euseb. lib. 4. cap. 15. Histor. eccle.
• * 1.35

  The olde age of Policarpus.
• * 1.36

  Policarpus the scholler of Iohn.
• * 1.37

  Irenaeus lib. 3. Cap. 1.
• * 1.38

  The Epistle of Policarpus to the Philippi∣ans.
• * 1.39

  Iustification by fayth.
• * 1.40

  Ex Euseb. lib. 5. cap. 20.

  Irenaeus con∣uersaunt with policarpus.
• * 1.41

  Policarpus con∣uersaunt with the Apo••tles.
• * 1.42

  The authoritie of Policarpus in the Churches of Asia.
• * 1.43

  Policarpus came to Rome. Polycarpus conferreth with Anicetus

  The East church and Romaine Church differre about Easterday Ex Nicepho. Lib. 4. cap. 39.
• * 1.44

  Difference of ceremonyes cau∣sed no breach of charitie in the Primitiue Church.
• * 1.45

  Socrates decei∣ued in hys Tripart. hist. Ex Euseb. Lib. 4. cap. 17. Metrodorus. Pionius. Carpus. Papylus. Agathonica. Martyrs.
• * 1.46

  Felicitas with her 7. Children. Ianuari. Felix. Philipus. Siluanus. Alexander. Vitalis. Martialis▪ Martyrs.
• * 1.47

  Iustinus
• * 1.48

  Martyr. Ex Euseb. Lib. 4. Cap. 16.
• * 1.49

  Crescens A Philoso∣pher procu∣rer of the death of Iustinus.
• * 1.50

  Crescens a rayling Philoso∣pher, and a malicious rayler.
• * 1.51

  A slane of fame and feare.
• * 1.52

  Crescens proued an vnlearned Philoso∣pher.
• * 1.53

  Tacianus cōmended.
• * 1.54

  The prayse of Iustinus Martyr.
• * 1.55

  Ex Catalogo Hiero.
• * 1.56

  The death and martir∣dome of Iustinus. the noble Philoso∣pher and a Christian Martyr. Praxedis, Potentiana Christian virgines.
• * 1.57

  Ptolomeus. Lucius Martyrs.
• * 1.58

  Euseb. lib. 4. Cap. 17.
• * 1.59

  The boldnes & Christian con∣stancie of Lucius.
• * 1.60

  Lucius con∣demned and Martyred.
• * 1.61

  The third also condemned and Martyred.
• * 1.62

  A place of Gracianus suspected.
• * 1.63

  Concordus Martyr.
• * 1.64

  Concordus spitteth 〈◊〉〈◊〉 face of 〈◊〉〈◊〉 Idole.
• * 1.65

  The story of Vincentius suspected of vntrueth.
• * 1.66

  Ex Isuardo. Vincenti••. & Henrico de Er∣ford.
• * 1.67

  Symmetrius. Florellus. pontianus. Alexander. Caius. Epipodus. Victor. Corona. Marcellus. Valerian, Martyrs. Aucthors in the writing the miracles of Martyrs suspe∣cted.

  Getulus. Corcal••••. Amantius. Primitiuus. Ma••tyrs. The vii. sonnes of Symph••rosa. Crescens. Iulianus.
• * 1.68

  Nemesius. Primiti••us. Iustinus. Statteus. Eugenius. Martyrs.
• * 1.69

  The persecution in Lyons and Vienna, two Ci∣ties in Fraunce. Ex Euseb. lib. 5. Cap. 2.
• * 2.1

  A letter of the brethren of Fraunce to the brethrē of Asia.
• * 2.2

  Vetius Epaegae∣thus Martir.
• * 2.3

  The stoutnes of a godly young man.
• * 2.4

  The fayn∣ting of cer∣taine weake Christians.
• * 2.5

  False slaun∣ders of the Christians.
• * 2.6

  The rage of the Hea∣then against the Chri∣stians.
• * 2.7

  The cruell handling and great patience of Blandina.
• * 2.8

  Sanctus a Martyr.
• * 2.9

  The nota∣ble constan∣cy of Sanctus.
• * 2.10

  The cruell tormentors of Sanctus.
• * 2.11

  A miracu∣lous work∣ing of God.
• * 2.12

  Byblydes an holy Martyr.
• * 2.13

  Eculeus ad quintum fe∣ramen. Diuers Martyrs strangled in prison.
• * 2.14

  Other mar∣tyrs dyed in prison.
• * 2.15

  ••hotinus a blessed martyr.
• * 2.16

  The rage of the people agaynst Pbotinus.
• * 2.17

  The comfort of the godly stan∣ding to their confession. The denyers of their confes••io•• comfortles and notwithstan∣ding punish••d.
• * 2.18

  The spitefull handling of Gods people.
• * 2.19

  Maturus and Sanctio Martyred.
• * 2.20

  Blandina brought forth agayne.
• * 2.21

  Attalus commaunded to pryson.
• * 2.22

  The denyers returning a∣gayne to their confession.
• * 2.23

  Alexander the Phrigian Martyred.
• * 2.24

  The worthy pa∣cience and con∣stancie of Attalus.
• * 2.25

  Blandina and Ponticus 〈◊〉〈◊〉 brought forth.
• * 2.26

  Ponticus Martyred.
• * 2.27

  Blandina Martyred.
• * 2.28

  Apoc. 22.
• * 2.29

  Iustinus.
• * 2.30

  Priscus Bachius. Iustinus father.
• * 2.31

  Iustine desirous of Philoso∣phy.
• * 2.32

  Iustine proueth all sectes of Philoso∣phy.
• * 2.33

  Iustine a Platonist.
• * 2.34

  The end of Plato hys Philoso∣phy.
• * 2.35

  Ex Euseb. lib. 4. cap. 8.
• * 2.36

  Iustine beginneth to fauour Christen Religion.
• * 2.37

  Iustine goeth into desert.
• * 2.38

  Iustinus miraculous∣ly conuer∣ted by an olde man.
• * 2.39

  The vanity of the olde Philoso∣phers re∣proued.
• * 2.40

  The do∣ctrine of the Prophetes commen∣ded.
• * 2.41

  The vtilitie of reading the Pro∣phetes.
• * 2.42

  Prophetes to •••• credited for tw•• causes.
• * 2.43

  Iustinus bap∣tised.
• * 2.44

  Diatriba.
• * 2.45

  Iustinus an ear∣nest defender of Christ.
• * 2.46

  Two Apologies of Iustinus.
• * 2.47

  The summe of his Apologies.
• * 2.48

  The second A-Apology of Iustine.
• * 2.49

  The Lord take away this spirit of fury, condem∣ning innocentes before they be conuicted.
• * 2.50

  Ex Euseb. lib 4. Cap. 16.

  A place of Epiphanius found faulty.
• * 2.51

  C••m dignitate & latus pro Christo pertu∣lit.

  The singuler modesty of the foresayd Mar∣tyrs declared. Ex Euseb. lib. 5. cap. 2.
• * 2.52

  The holy Mar∣tyrs refuse to be called Martyrs.
• * 2.53

  Ex Euseb. Lib. 5. ca ••. Alcibia∣des.

  The straite fasting of Alcibiades corrected by the holy Ghost.
• * 2.54

  A lesson for scripulous consciences.
• * 2.55

  Irenaus newely made mini∣ster, and cō∣mended to Eleutheri∣us.

  Appollina∣ris and Melito ex∣hibited. Apologies to the Em∣perour for the Christi∣ans.
• * 2.56

  Ex Euseb. Lib. 4. cap. 26.

  The summe of the Apo∣logye of Melito.
• * 2.57

  The Chri∣stians Reli∣gion began with the Empire of Rome.
• * 2.58

  Christen re∣ligion ma∣keth com∣mon weales to florish.
• * 2.59

  The bookes of the olde Testament autentike and recea∣ued.
• * 2.60

  Ex Eusebio ibidem.

  A miracu∣lous rayne obtayned by the Christi∣ans.
• * 3.1

  Antoninus Ve∣rus. M. Aurelius Commodus Emperrours▪ The discrepance betweene Eusebius and Platina.
• * 3.2

  Anno. 175.
• * 3.3

  Quitnes geuen to the Church.
• * 3.4

  Appollonius Martyr.
• * 3.5

  Appollonius accused by hys owne seruaunt.
• * 3.6

  Apoollonius exhibiteth an Apology of hys fayth to the Se∣nate.
• * 3.7

  An old wicked law of the Ro∣maines.
• * 3.8

  The ridiculous pride of the Emperour.
• * 3.9

  Vincentius. Eusebius. Peregrinus. Potentianus. Martyrs.
• * 3.10

  Iulius a Senator conuerted to Christ. Ex Vincen, lib. 10. cap 119. Henr. de Erfor.
• * 3.11

  Peregrinus sent to Fraunce and Martyred at at Rome. Ex Platinain vita Sixti.
• * 3.12

  Iulius with hy•• family bap∣tised and after Martyred.
• * 3.13

  Xistus Byshop of Rome.
• * 3.14

  The trifling ordinaunce•• of Xistus.
• * 3.15

  S. Peter ce∣lebrated the Lordes supper one∣ly with the Lords prai•••• Plateua •••• vita Sixti.
• * 3.16

  The ordi∣naunce of Xistus. suspected.
• * 3.17

  Telesphorus Byshop of Rome and Martyr.
• * 3.18

  The ordi∣daunces of Telespho∣rus.
• * 3.19

  Lent fast and the ori∣ginall ther∣of exami∣ned.
• * 3.20

  Montanus first brought in the lawes of fasting Ex Euseb. Lib. 5. cap. 18.
• * 3.21

  Ex Socrat. Eccles. Iust. Lib. 5. cap. 20.
• * 3.22

  Ex Sozo∣meno. lib. 7. cap. 19. The ordi∣naunces of Telespho∣rus falsely to him ascri∣bed.

  Higynus Byshop of Rome and Martyr. Ex Volate∣tano An∣throp. Lib. 22. Creame. One God∣father and Godmo∣ther in Baptisme. Dedication of Chur∣ches.

  Piu•• Byshop of Rome. The daun∣gers of let∣ting the ho∣ly misteries fall from the Lordes Table.
• * 3.23

  The reuela∣tion of Hermes.
• * 3.24

  The decre∣tall Epistle of Pius.
• * 3.25

  Anicetus. Byshop of Rome and Martyr. Soter Byshop. Elutherius Byshop. England conuerted to the fayth of Christ.
• * 3.26

  Ex Nicep. lib. 2. cap. 4. Ex Gilda de Victor. Aur. Ambros. Whether this land of Britaine receiued the Gospell before kinge Lucius dayes.
• * 3.27

  Serapion Byshop of An∣tioche.

  Egesippus Ecclesiasticall writer.
• * 3.28

  Miltiades Ecclesiasticall writer.

  Her••clitus Ecclesiasticall writer.

  Theophilus Ecclesiasticall writer.

  Dioniti••s Co∣rinthius Ecclesiasticall writer.

  The yoke of chastitie not to be layd vpon the infirme brethren. Ex Euseb. lib. ••. cap. 23.

  The booke of Dionisius Areo. De Hierarchia suspected.
• * 3.29

  Celebration of the Sonday.
• * 3.30

  Clemens Alex∣andrinus.
• * 3.31

  The Gospell of S. Mathew in Hebrew.
• * 3.32

  Difference a∣bout the cere∣mony of Easter.