Augustus Caesar.

OVR Lord Iesus the true Prince of peace, was borne in Bethlehē Iuda of a maid, in a very pea­ceable time in the 42. yeere of the reigne of AVGVSTVS CAESAR. Euseb. eccl. hist. lib. 1. cap. 5 at what time the temple of IANVS was cloied & locked vp, Functii Chron. which in time of warres was continually patent and open. At the time of this blessed Nativitie the Angels of God rejoyced, Luc. 1. the deuils trembled. Some affirme that all the Oracles of IVPITER, APOLLO and HECATE were silent and gaue no responses: alwayes it is certaine that many yeeres before the Lordes blessed Nativitie the Lord permitted the world to be won­derfully blinded with the delusions of the deuill. The top of IVPITERS oake in Dodona was shaken, the caldron was smitten with the rodde that was in the hand of IVPITERS i­mage: The Prophetesses forewarned by these fore-running tokens of inspiration were readie to vtter IVPITERS ora­cles, and the deceiued people were humblie kneiling and attending vpon the response that should be giuen, Nazianz in Iulianum. Annot. Nonni. the tripode in Delphis, the laurell and fountaine in Daphne, APOLLO his deceitfull ensignes, the ram-faced image of IVPITER AMMONIVS in Cyrenia with many moe places whereinto the sound of the deuils trumpet was heard, to these places (I say) did people [Page] bewitched by Satan resort in frequent numbers to bee taught by the mouth of him who was a liar from the be­ginning, and who remaineth a liar, albeit he speake at some time the trueth, because he speaketh it animo fallendi vpon a purpose to deceiue. It is very credible, that the blessed Seede, who came to breake the heade of the Serpent, did stoppe his mouth also in the time of his blessed Natiuitie. The countrie of Iude [...] at this time was subject to the Ro­manes, and payed tribut to CAESAR, Luc. 2. The deputies of AVGVSTVS in Iudea and Syria were CYRENIVS, COPONIVS, AMBIBVCHVS and ANNIVS RVFVS one succeeding to ano­ther, Ioseph Antiq. lib. 18. cap. 3. HEROD the sonne of ANTI­PATER by fauour of ANTONIVS obtained this honour to be gouernour of the nation of the Iewes, but the honou­rable name of a King hee receiued from AVGVSTVS CAESAR: this was ratified for his further assurance by the Senat of Rome, Ioseph. Antiq. lib. 15. cap, 10. for which cause HEROD to testifie his thankfull minde toward ANTONIVS builded a Castle in Ierusalem very neere to the temple called Arx Antonia: And to the honour of AVGVSTVS he builded Caesa­rea Palestinae sometime called the towre of STRATON. Now a forreiner and stranger, of his fathers side an Idume­an, of his mothers side an Arabian, Sozom. lib. 1. cap. 1. and an aliant both from the stocke of DAVID, and also from the Commonwelth of Israel was reigning in Iudea, and the scepter was sliding from Iuda, now I say was it time that SHI­LOCH should come, according to IACOBS prophecie, to Christ Was borne when the scepter was appa­rently sliding from Iuda. whome the people should be gathered, Gen. 49. 10. Now was it time that the promised M [...]SSIAS should come and sit in the Throne of his father DAVID, and of his Kingdome there should be none end. And indeed how can the King­dome of Christ haue an end, who acquireth a new title and right of gouernement by death, which is the last period of other Kings gouernements, and in death they leaue a va­cant roome to a successour but Christ Iesus by dying, and rising againe hath a right to rule both ouer deade and Christs king­dome is euer­lasting, quicke, Rom, 14. 9. Yea in verie death it selfe he was practi­sing his kingly office in most effectuall maner, and tram­ping [Page] Satan vnder feete, and vndoing the power of death, Hos. 13. 14.

In AVGVSTVS time also IOSEPH was admonished in a dreame to take the babe and his mother, and to flee into Egypt, Mat. 2. 13. SOZOMEN not content with the certaintie of Scripture addeth a particular nomination of the towne Hermopolis in Thebaida whereinto Christ sojourned vntil the The vncer­tainty of tra­dition. death of HEROD the great. This he had by the vncertain­tie of tradition. The miracle of the hudge and high tree Prestis, that bowed the top lowlie to the ground and wor­shipped her maker Christ, and afterward had a medicinable vertue in fruit, leafe, and barke to cure diseases, rather de­rogateth credit to that Egyptian tradition, then assureth vs of the veritie of that report, Sozom. lib. 5. cap. 21. HEROD before his departure from this life, had put to death three of his sonnes, ARISTOBVLVS, ALEXANDER, and ANTIPA­TER, and by testamentall legacie had diuided his domini­ons amongst his remanent sonnes, ARCHELAVS, HE­ROD ANTIPAS and PHILIP: which testament being ratifi­ed by AVGVSTVS, Iudea, Samaria and Idumea were alloted to ARCHELAVS, the Tetrarchie of Galile to ANTIPAS, and Itu­rea and Trachonitis to PHILIP. Ioseph, Antiq. lib. 17. cap. 13. IOSEPH being returned from Egypt, when he heard that AR­CHELAVS did reigne in Judea in stead of his father HEROD, feared to dwell in Iudea, but beeing warned of God in a dreame went to the partes of Galile, and dwelt in a citie cal­led Nazaret, Mat. 2. ver, 22, 23. All this was done in the dayes of AVGVSTVS. After he had reigned 56. yeeres, or as Iosephus writeth, 57. yeeres, viz. with ANTONIVS 14. yeeres, and after he ouercame ANTONIVS and CLEOPATRA Queene of Egypt in sea-warfare ouer against Epirus, he had the imperiall soveranitie himselfe alone all his dayes, and died in the 77. yeere of his age, Ioseph, Antiq. lib. 18. cap. 3.

Tiberius.

AFter AVGVSTVS reigned TIBERIVS NERO 22. Romaine De­puties in Iu­dea. yeres 7 moneths, 7. dayes. Bucolc. Index. The Ro­mane Deputies that were sent to Iudea in the time of his reigne were VALERIVS GRATVS, PONTIVS PILAT and VITELLIVS. VALERIVS GRATVS for loue of gaine remooued the Priests of the Iewes from their offices at his owne pleasure. ANANVS, ISMAEL, ELEAZARVS, SIMON the sonne of CAMITHVS, all these were denuded of their priestly dignitie, when as two of them, viz. ELEAZARVS and SIMON had continued scarse one yeere in office. In end IOSEPHVS CAIAPHAS is aduanced to the priesthood. This is the cause wherefore the Euangelist Iohn calleth CAIA­PHAS the high Priest of that same yeere, Iohn 18. ver. 13. Matters of religion were now come to an horrible abuse, and were not ordered according to Gods holy ordinance, but according to the appetite of the Romaine Deputies Io­seph. antiq. lib. 18. cap. 3. After GRATVS, PONTIVS PILAT was sent to be Deputie in Iudea, a man vigilant and actiue in all civile adoes, as the blood of the Galileans mixed with their sacrifices clearely prooueth, Luc. 13. 1. but in the cause of Christ remisse, negligent and slacke. After the issue of ten yeeres VITELLIVS is appointed Deputie in Iudea and PONTIVS PILAT addresseth toward Rome. By gratifying of the Iewes in a matter of small im­portance The priestly garments. he conquessed great fauour. The priestly gar­ments were wont to be kept in the Castle called Antonia, but VITELLIVS gaue commandement to the Captaine of the Castle to let the high Priest haue the vse of them when he pleased, and to choose what place he liked best for the custody of the priestly garments. He disauthorized CAIA­PHAS, following (as appeareth) the example of VALERIVS GRATVS, and gaue his office to IONATHAN the sonne of ANANVS sometime high Priest, Ioseph. antiq. lib. 18. cap, 6. In the 15. yeere of the reigne of TIBERIVS Christ our Lord and Sauiour was baptized by IOHN in Iordan, was led to the [Page] wildernesse, fasted fourtie dayes, was tempted of the deuil, and began to preach, Euseb. hist. eccl. lib. 1. cap. 10. Mat. 3. and 4.

In the eighteenth yeere of TIBERIVS the Lord Iesus was Christ cruci­fied in the 18 yeere of Ti­berius. crucified, and offered a sacrifice for our sinnes, which hath a perpetuall vertue to saue such as beleeue, Heb. 7. He a­rose againe the thirde day from death. The high Priestes and rulers of the people gaue money to the souldiers to ob­scure the glory of his resurrection, yet it was sufficiently knowne, not onely to Christes disciples, by his frequent ap­paritions to them, but also to PONTIVS PILAT the Romaine Deputie himselfe, who had giuen out a sentence of death, against Christ. PILAT by letters signified to TIBERIVS the miracles of Christ, his resurrection, and that he was suppo­ned of many to bee God: but the Senat of Rome refused to The Senat of Rome refu­seth to ac­knowledge the diuinitie of Christ. acknowledge the divinitie of Christ, because hee was wor­shipped as God, before his Godheade was approoued by the Senate of Rome, Euseb. eccles. hist lib, 2. cap. 2. The words of the Apostle PAVL had performance in the Romaine Senat [...] they became vaine in their imaginations, and their foolish heart was full of darkenesse, when they profes­sed themselues to bee wise, they became fooles, Rom. 1. ver. 21. 22. The verie smoke that riseth from the fornace see­meth to be somewhat at the first, but when it mounteth vp into the aire, the hier it ascendeth, the more it scattereth, & the sudden disparition of it declareth it is but a vaine thing. Such was the wisedome of the Romaine Senate, when they mounted vp so hie as to judge of diuine things far surpas­sing the reach of the naturall vnderstanding of man, they proued starke fooles, and people destitut of true vnderstan­ding: and PILAT himselfe ouerladen with many heauie ca­lamities Pilat killeth himselfe. in the dayes of CAIVS put handes into himselfe, and so ended his wretched life, Euseb. lib, 2. cap. 7.

Caius Caligula.

CAIVS CALIGVLA successour to TIBERIVS reigned three yeeres and nine months, Euseb. lib 2. cap. 8. He was a proud tyrant, enemie to all righteous­nesse, the verie childe of the deuill. I insist only v­pon Church matters. Hee was an hatefull enemie to the Iewes dwelling at Ierusalem, and at Alexandria. For one and Caius would be counted a god. the selfe-same cause were they both despised and hated of CAIVS, because they would not giue vnto him diuine ho­nours by building Temples, and altars, and offering sacri­fice to new IVPITER CAIVS, and swearing by his name. First concerning Ierusalem, he had sent PETRONIVS to be Deputie in Judea, with commandement to dedicat the Temple of Je­rusalem to IVPITER CAIVS, and to set vp his image in the Temple, Euseb eccles. hist. lib. 2. cap. 6. Ioseph. antiq. lib. 18. cap. 11. The Iewes were more willing to die, then to see the Temple of their God polluted. PETRONIVS aduerti­sed the Emperour of the grevance of the Iewes, but before The Iewes abhorred the vpsetting of the image of Caius in their Tem­ple. his letters came into the hands of CAIVS somewhat inter­ueened that both disappointed the purpose of CAIVS, and also incensed his heart with furie and rage against his Depu­tie PETRONIVS. At that time HEROD AGRIPPA was at Rome whome afterward the Angell of God smote at Casarea, so that he was consumed with wormes, Acts 12. he was excee­dingly beloued of CAIVS, because in the daies of TIBERIVS he had bene cast in prison, and bound with bands for the loue he caried to CAIVS, in so farre that CAIVS inuited A­GRIPPA vpon a certaine time to a banquet, and bade him The petition of Agrippa. aske what he pleased, and it should be granted. AGRIPPAES petition was this, that CAIVS would suffer the nation of the Iewes to liue according to their own law. CAIVS was moued somewhat with this vnexspected petition; yet part­ly for his excessiue loue toward AGRIPPA: also, lest he should seeme to them which sate at table to be a promise-breaker the petition is granted. But the venome of his indignation against the Iewes he poured out against PETRONIVS, because [Page] that by lingring in executing his commandement occa­sion was offered to AGRIPPA to present this foresaide peti­tion. The letter of CAIVS sent to his Deputie was cruel and bloodie, the like whereof was seldome heard: because hee The bloodie letter of Caius written to Petronius his Deputie. fulfilled not the Emperours desire, hee is commaunded to giue out a sentence of death against his owne life, and to be both judge & burrio to himselfe, Ioseph. antiq. lib. 18 cap. 11 Such mercie was in this new IVPITER CAIVS. Before I writ anything of his crueltie against the Iewes that dwelt in A­lexandria, it is a meete place to admonish the reader of the hypocrisie & counterfaitholines of HEROD AGRIPPA who seemed both in the dayes of CAIVS, and also in the dayes of the Emperour CLAVDIVS to be a paterne of godlinesse, preferring at the banquet of CAIVS the libertie of the peo­ple of God & the inviolable obseruation of the law of God to all the riches that the liberalitie of an affectioned Empe­rour could be able to afford. In CLAVDIVS dayes he sailed from Italie to Judea, he acknowledged God to be the author The hypocri­sie of Agrip­pa. of his deliuerance from prison & bands, & offered a chaine of gold to be hung vp in the Tēple of Ierusalē, in testimonie that he receiued that benefit with a thankfull minde out of Lords hands, Ioseph, antiq. lib 19. cap. 5. In outward things he was a builder of the wals of Ierusalem, vntill the emulous enuy of MARSVS, or enuyous emulation the hinderer of all good workes, compelled him to desist & to leaue the worke imperfited, Ioseph. antiq. lib. 19. cap 7. For all this outward shew of holines, the lessons of CAIVS whom he loued beyond all things, neuer left him till his last breath CAIVS desired to be counted a god so did AGRIPPA in Caesarea delite when his oration was called the voyce of God & not of man. Acts 12. CAIVS persecuted the Iewes without a cause, so did HEROD AGRIPPA the Christians, Acts 12. CAIVS the higher hee ad­uanced himselfe, the greater was his fall, the like also hap­pened to AGRIPPA. So pernicious a thing is vngodly com­panie, Contention betweene the Iewes and Grecians who dwelt at Alexandria. burning their associats with their fire, or els blecking them with their smoke, and hurtfull euery maner of way. In the towne of Alexandria the Grecians contended against the Iewes, both parties sent ambassadours to Rome, the Grecians sent APPION, the Iewes sent PHILO [Page] a very prudent and learned man. APPiON with flattering words insinuated himselfe in the fauour of the Emperour CAIVS, and accused the Iewes, that they neither builded temples, nor offered sacrifices to the honour of CAIVS, as the Grecians did. PHILO was readie to answere, but CAIVS ruled with affection rather then with reason caused PHILO to be thrust out of his palace, and would not hearken vn­to him, Ioseph. antiq. lib. 18. cap. 10. Euseb. lib. 2. ecles. hist. cap 5. In these two mirrours we may see the cruell dispo­sition of this Emperour, whose dependers were persecuters of Christians, like as hee himselfe was a persecuter of the Iewes. If any good turne fell into his hand, it was rather by accident then of purpose to glorifie God, or to punish sinne: hee banished HEROD ANTIPAS, who beheaded IOHN the Baptist, and his wife HERODIAS that incestuous harlot, who ended their lifes in penuritie and miserie in Lyons of France, Euseb. eccles. hist. lib. 2. cap 4. But all this was done for fauour of AGRIPPA, Ioseph. antiq: lib. 18. cap 9. but not for detestation of murther and incest. In ende CAIVS was slaine by his owne seruants, CHEREAS and LVPVS, whom the Emperour CLAVDIVS afterward punished vnto the death, Ioseph. antiq. lib. 19, cap. 3. This new IVPITER I count him to haue bene in worse case then old IVPITER the sonne of SATVRN, albeit both of them died, yet the one after his New Iupiter in worse case then old Iu­piter. death, was counted a god, but the other after his death was counted a deuill.

Claudius,

CLAVDIVS reigned thirteene yeeres, eight months, Euseb. lib. 2. cap. 19. Hee ratified the gift of the kingdome of Iudea, bestowed by his predecessour CAIVS vpon HEROD AGRIPPA, and added thereto all the dominions of HEROD ANTIPAS, whom CAIVS had banished, Ioseph. antiq. lib. 19. cap 4. This [Page] HEROD AGRIPPA when hee returned from 'Italie to Judea builded the walles of Ierusalem, sparing for no cost, so high and strong, that if the worke had not beene hindered by the procurement of MARSVS gouernour of Syria hee had made them impregnable. Hee was not so carefull to build the walles of the spirituall Jerusalem, for he beheaded the ho­ly Apostle S. IAMES the brother of IOHN, and did cast PETER into prison, whome the Lord miraculously deliuered, Acts 12. This HEROD and the Iewes made hauocke of the glo­ry of God, and blood of his Saintes. For hee gratified them by shedding the blood of the Apostles of Christ, and a­gaine they gratified him by giuing him the glorie that ap­pertained to God alanerly. For which cause he was stricken by the Angel of God, and consumed with wormes, Acts 12. The famine foretold by Agabus. In this Emperour CLAVDIVS dayes, the famine foretolde by the Prophet AGABVS, Acts II. afflicted the world. One of the causes of this plague doubtlesse was the manifold a­buses of the creatures of God, in the middes of the aboun­dance of bread, the contempt of the poore, which faultes were so vniuersally ouerspread in the worlde, that some of the Emperours themselues were not free of the foule spot of intemperancie: as the scoffing speaches of the people did witnesse in stead of CLAVDIVS TIBERIVS NERO calling the Emperour CALDIVS BIBERIVS MERO, Funct. Chron. This is referred to the successour of AVGVSTVS.

In the yeere of our Lord 48. and in the sixt yeere of the reigne of CLAVDIVS, as CHYTRAeVS reckoneth, was gathe­red The Council of Jerusalem. ANNO 48. that famous Councill of Jerusalem described viuely by the Euangelist LVKE, Acts 15. whereat were present the A­postles, PETER and PAVL and IAMES, and BARNABAS a reue­rent man of God, in whome Apostolike giftes were not in­lacking, with other worthie men, IVDAS surnamed BARSABAS and SILAS notable Prophets and fellow-labourers of the Apostles: likewise the Commissioners of Antiochia, and Elders of Jerusalem with many others who were beleeuers. What was concluded in this Councill, I remit to the faith­full narration of the Euangelist LVKE, Acts 15. Alwayes if vot [...]s bee pondered rather then numbred, this is the [Page] Councill of Councils more worthie to be called O Ecome­nicke then the Councils of Nice, of Constantinople, of Ephesus, and Chalcedon. In the Councill of Nice were worthy Bi­shops, who came from all quarters of the world, but in this Councill were holy Apostles, who could not erre in mat­ters of faith, O Ecomenicke Bishops indeede, and any one of the holy Apostles was illuminated with more aboundance of cleare light in things pertaining to the worship of God then all the 300. and 18. Bishops conveened at Nice in Bi­thynia. Many Romaine Deputies were sent in the dayes of Romaine de­puties: CLAVDIVS to keepe Syria and Iudea in subjection to the Ro­maines, such as MARSVS, LONGINVS, CVSPIVS PHADVS, TI­BERIVS ALEXANDER, CVMANVS and FELIX. I leaue MAR­SVS and LONGINVS for desire to open vp in what Deputies time things mentioned in holy Scripture came to passe. When CVSPIVS PHADVS was deputie, there arose a deceitful man named THEVDAS, to whom resorted a number of men about 400. who were slaine, and all who followed him were scattered, Acts 5. ver. 36, IOSEPHVS writeth that PHA­DVS sent foorth a troupe of horsemen, who suddenly char­ged the people that followed THEVDAS, and slew them, and tooke THEVDAS aliue, and cutted off his head, and brought it to Ierusalem, Ioseph. antiq. lib. 20. cap. 2, Euseb. lib. 2. cap. 11 After this man arose one IVDAS of Galile in the dayes of the tribute, and drew away much people after him: hee also pe­rished, and all that obeyed him were scattered, Acts 5 37. If GAMALIEL in that narration keepe the order of time, as these words (After him) would import, of necessitie the words of the history of the Actes must be vnderstood of an­other THEVDAS then that man of whome IOSEPHVS writeth in the place aboue mentioned. For IVDAS of Galite liued in the dayes of AVGVSTVS, and when CYRENIVS was Depu­tie of Syria and Iudea, Ioseph. antiq. lib. 18. cap. 2. and likewise antiq lib. 20. cap. 3. But I am not certaine whether or no the words [...] doe absolutely import that IVDAS of Galile was posterior in time to THEVDAS. When CVMANVS was Deputie, who succeded to TIBERIVS ALEXANDER the insolencie of one Romaine souldier was the destruction of [Page] twen [...] [...] innocent people, hee discouered the secret parts of his body vpon a solemne feast day, neere vn­to the Temple, and in the sight of the Iewes, they counted this a contempt done to God in the porch of his owne house: CVMANVS drewe the Romaine souldiers to the Castle called Antonia verie neere the Temple, and set them in or­der, and the people of the Iewes, fearing the inuasion of the souldiers, fled, and in the narrowe passages ouertro de one another, and a great multitude of people were slaine, Ioseph. antiq. lib. 20, cap. 4. After this the people of the Iewes came to Cesarea where CVMANVS was for the time, and complained of a Romaine souldier, who had casten a booke of holy Scripture into the fire, whom CVMANVS be­headed, and so pacified the Iewes Ioseph. antiq. lib. 20. cap. 4. In end CVMANVS through his euill gouernement pro­cured to himselfe the indignation of the Emperour CLAV­DIVS, he fauoured the wicked cause of the Samaritanes, who had stopped the passages of the Galileans, and slaine a great number of them. They were accustomed yeerely to goe vp to Jerusalem to holy feastes, and their way was through the townes and villages of the Samaritanes. CVMANVS ra­ther fauoured then punished this wicked fact of the Samari­tanes, therfore he was remoued from his place, and FELIX was sent to be Deputie of Iudea, Ioseph. antiq. lib. 20. cap. 5. Whether CLAVDIVS was impoisoned by AGRIPPINA his wife to prepare an easie passage to NERO her sonne to be Emperour or not, I leaue that to be read in au­thors, who haue entreated the lifes of Em­perours politickly. It contenteth me to write of the estate of the Church in their time.

Nero.

DOMITIVS NERO succeeded to CLAVDIVS: hee reigned thirteene yeres and eight months, Euseb. lib 3. cap. 5. His mother AGRIPPINA after the death of CNEVS DOMITIVS AENOBARBVS was joy­ned in mariage with the Emperour CLAVDIVS. In the first fiue yeeres of his gouernement he abandoned the insolen­cie of his wicked disposition, so that it was a prouerbe in the mouthes of men, Neronis quinquennium, in regard of his good cariage for the space of fiue yeeres. But a fire long couered, in end breaketh out into a mightie flame, that no water can sloken it. His crueltie against his mother, his wifes OCTAVIA and POPPEA, his master SENECA, the Poet LVCAN, and the vile abuse of his body with persons of his neerest consanguinitie, I remit to the reading of learned authors, who haue written exactly the historie of the Ro­maine Emperours, and I haste to that which is the princi­pall purpose of this compend, howe wicked NERO kindled the first great Fornace of horrible persecution against the Christians. It cannot be denyed but in the dayes of TI­BERIVS our Lord Christ Iesus was crucified: in the dayes of CALIGVLA and CLAVDIVS the hands of that cruell per­secuter HEROD was mightily strengthened by the fauour, countenance and bountifulnesse of both these Emperours, so that hee layed handes vpon the pillars of the house of God: and so I deny not but the Church of God before the dayes of NERO was in the fornace of trouble, but nowe come the dayes whereinto the Romain Emperours like vnto NEBVCHADNEZAR werefull of rage, and the forme of their visage was changed against the Christians, and they com­manded that the fornace should be hoate seuen times more then it was wont to be hoate, Daniel chap. 3. ver. 19. The ten per­secuting Em­perours wre­stled against God,

This historie hencefoorth conteineth on the one parte, the great wrestling of persecuting Emperours against God, not like to the wrestling of IACOB with God, Genes. 32. The place of IACOBS wrestling was Peniel where he sawe God, [Page] the forme of wrestling was with many teares and strong supplications, Hos. 12. the ende was, that the Angel should not hastely depart from him leauing him comfortlesse, the successe was the obtaining of a blessing, which was the ar­mour of God to saue him against the hatefull malice of ESAV: but by the contrare, NERO, DOMITIAN, TIAIAN, ANTONIVS, and the rest set their faces against the heauen, commanded the holy One of Israel to departe out of the worlde, endeuoured to quench the sauing light of his Gos­pell, and by so doing, brought downe vpon themselues, in stead of a blessing, that wrath that is reueiled from heauen vpon all them who detaine the trueth of God into vnrigh­teousnes, Rom. 1. ver. 18. On the other part is set downe the constant faith and patient suffering of the Saintes who hated not the burning bush, because it was set on fire, but they loued it, because in it they were refreshed with the com­fortable presence of the great Angell of God, Exod. 3. who would not for gaining of their lifes once fashion themselues according to the similitude of Idolaters in outward and externall things. TERTVLLIAN in his booke de corona mili­tis declareth that true Christian souldiers abhorred from setting a garland of flowres vpon their heades when they receiued wages for their painfull seruice in warfare, because it was the habite of Idolaters who sacrificed to IVPITER. O happie men of God, whose vertues the dead coloures of Painters cannot represent, and the feastered maners of this corrupt age cannot imitat! Oh when shall our shadowes de­parte? when shall the fresh oyle of the grace of God bee powred into our lampes, that the light of our faith, pati­ence, and constant perseuerance may shine clearely to the world as theirs did?

The occasion of this first great persecution of NERO was his owne barbarous and cruell fact: he caused the towne of The first per­secution. ANNO Chr. 65 Rome to bee set on fire, which wasted the buildings of the towne for the space of sixe daies, Bucol. Index chron. Funct. chron. Chytr. chron. & to eschew the vile infamy of this bar­barous fact, he layde the blame vpon the Christians, & gaue foorth edicts and commandements to persecute them to [Page] the death. NERO was so hatefull an aduersarie to all righ­teousnes, that EVSEBIVS following the example and words of TERTVLLIAN, affirmeth that if the Gospel had not bene an excellent good thing it had not beene condemned by The martyr­dome of Pe­ter & Paul. NERO, Euseb. eccles. hist. lib. 2. cap. 25. It is supponed that PETER was crucified, and PAVL was beheaded at Rome in time of this persecution. And EVSEBIVS is in that opi­nion, lib. 2. cap. 25, If this betrue, the very deade bones of PETER & PAVL are witnesses against the Romaine Church if they continue not in that same faith that PETER & PAVL sealed vp with their blood. The estate of the Iewes vnder NERO was very hard in respect of the oft change of the Ro­maine Deputies. For in NEROES time continued FELIX for a space, whome the Emperour CLAVDIVS had sent to Romain De­puties. Iudea, & after him FESTVS, ALBINVS, and FLORVS. This last Deputie was fashioned according to the similitude of the maners of NERO his master, & the Prouerb holdeth true in NERO & FLORVS, Such man such master. In the time that FELIX was Deputie, a certaine Egyptian man pretending to bee a Prophet, & promising great things, perswaded foure thou­sand of the Iewes to follow after him, Acts 25. but FELIX sent foorth companies of horsemen and footmen, who slew foure hundreth of the people that followed the Egyptian, and tooke two hundreth of them aliue, the rest were scatte­red, but the seducing Prophet escaped, and could not bee found, Ioseph. antiq. lib. 20. cap. 6. When FESTVS was De­putie, King AGRIPPA hearde the Apologie of PAVL, and said that in a part PAVL perswaded him to be a Christian, Acts 25. This AGRIPPA (I say) the sonne of HEROD whome the Angell of God slewe, Acts 12. was aduanced to great honoures by the Emperour CLAVDIVS, as his father had beene before him by the fauour of CAIVS, and he pos­sessed not only his fathers dominions, but also the Tetrar­chie of Iturea and Trachonitis sometime belonging to PHI­LIP the sonne of HEROD the great. His might and riches procured trouble to the nation of the Iewes. Hee had a pa­lace situat vpon the West-side of the Temple of Ierusalem, & in regard it was builded vpon a mountaine he had a de­lectable [Page] profpect of the towne of Jerusalem: yet not content with this, he mounted vp the walles of the Palace by a new building, so high that they who were in the palace might haue seene the altar, and sacrifices of the Iewes offered in the inner court which at that time was called Atrium Iudeo­rum. This doing grieued the harts of the Iewes. They on the other part to cut off the sight of those who dwelt in the pa­lace, from beholding their sacrifices raysed vp the wall of the inner court on the West-side to such eminencie, that no man could behold the sacrifices of the Iewes from the pa­lace Contention betweene A­grippa and the Iewes. King AGRIPPA and FESTVS with authoritie cōmanded the Iewes to demolish their new builded wall. In end this matter was referred to the Emperour NERO, who being so­listed by his wife POPPEA, gratified the Iewes in this point, & compelled them not to cast downe their wall, Ioseph. an­tiq. lib. 20. cap. 7. FESTVS died in Iudea and ALBINVS was sent to bee Deputie in Iudea. ANANVS was the high Priest of the Iewes in these dayes, and finding opportunitie of time, to practise the malice of his heart against IAMES the sonne The martyr­dom of Iames surnamed Iustus. of ALPHEVS surnamed IVSTVS, an holy Apostle & kinseman of our Lord Iesus. When ALBINVS was vpon his journey, & had not as yet arriued neither to the coastes of Egypt nor of Iudea, this ANANVS (I say) caused IAMES surnamed IVSTVS, & the brother of our Lord to be stoned to death, Ioseph. an­tiq. lib. 20. cap. 8. EVSEBIVS writeth that he was thrown down frō the pinacle of the Temple, Euseb. eccl. histlib. 2. cap. 23. This crueltie of ANANVS albeit it displeased both king AGRIPPA, and ALBINVS the deputie of the Romaines, & the people of Ierusalem, yet wicked men are wiser in their owne generation then the children of light: & ANANVS sawe that if he had lingred vntill the Romaine Deputie had arriued, he could not haue procured the death of a man counted so just, and so welbeloued of the people, as the Apostle IAMES was It is to be marked that EVSEBIV in the forementioned place describeth the martyrdome of IAMES surnamed IVSTVS before the edict of the persecution of NERO, after which followed the martyrdome of PETER and PAVL in the 12. yeere of NERO his reigne, Epiphan. contrahares. neuerthelesse the Romaine Church had forged epistles [Page] decretall whereinto CLEMENS Bishoppe of Rome writeth to IAMES surnamed IVSTVS after the death of PETER. What credite these decretall epistles deserue, it shall bee declared hereafter Godwilling. But FLORVS who succeeded to AL­BINVS was an avaritious and cruell man: he exhausted the treasure that was in the Temple, and tooke out of it six­teene talents of siluer. And when the lewes at Ierusalem mur­mured against him, hee came to the towne in great wrath, and permitted the souldiers to slay and to spoyle the citi­zens of Ierusalem at their pleasure. Likewise he afflicted with vnaccustomed crueltie men of noble birth, by scourging & crucifying them, Ioseph. de bello Iudaico lib. 2. cap 25. This was the ground of the warre betweene the Romanes and the Jewes, wherin Ierusalem came to that lamentable ruine fore­told The ground of the warre betweene the Iewes and the Romanes. by our Sauiour Christ, Mat, 24. Nowe to returne to the Emperour himselfe, and forme of his death, After he had reigned 13. yeeres and eight monethes, the Senate of Rome proclaimed him to bee an enemie to mankinde, and condemned him to be whipped with wands to the death, & to be harled through the citie. For feare of which punish­ment he was forced to flie, and by slaying of himselfe made an end of his most wretched life. Iustin.

Uespasian.

AFter NERO, OTTO, VITELLIVS, and GALBA con­tended for the empire, and were all hastely cut off, and made out of the way, and FLAVIANVS VES­PASIAN was chosen Emperour by the Romaine ar­mie, he reigned 10. yeeres, Bucol. Index Chron. The na­tion of the Iewes at this time for the most parte was giuen ouer into a reprobate minde, according as it was foretolde by the Prophet ZACHARIE: Then saide I, I will not feede you: that that dieth, let it die, and that that perisheth, let it perish, and let the remnant euery one eate the flesh of his neighbour, Zach. 11. 9. [Page] Like as the intollerable crueltle of FLORVS had irritat the nation of the lewes: euen so on the other side the vnsup­portable obstinacie of the Iewes had incensed the wrath of the Rom. unes against them. They were now become so head­strong that they rejected the sacrifice that was wont to bee offered for CAESAR, Ioseph. de bello Iudsico lib. 2. cap. 30. The calamitie of the Iewes who dwelt in Alexandria and in Da­mascus, was but the beginning of sorrowes: fiftie thousand Iewes were slaine in Alexandria, ten thousand in Damascus, Ioseph. debel. Iud. lib. 2. cap. 36 & 41. Besides this many signes & wonders both in heauen and earth, did proclaime their future desolation and destruction. A Comet was seene in heauen hanging ouer the towne of Ierusalem for the space Foreranning t [...]kens of the destruction of Ierusalem, of a yeere, and hauing the similitude of a sword: in the Temple at the mid time of the night, a cleare light was sene shining round about the Altar, in brightnesse not vnlike vnto the light of the day: and the great brasen port of the Temple opened of the owne accord about the sixt houre of the night: chariots of fire were seene compassing townes, and a voyce was heard in the sanctuarie warning to flit and to transport, with many other feareful signes and wonders. Ioseph. de bello Iud. lib 6 cap. 31. But a people senslesse, whose eyes were dimme, whose eares were dull of hearing, whose heart was fatte and locked vp by Satan in infidelitie, they could take no warning of the wrath to come, because the Lord was minded to destroy them. FLA. VESPASIAN and his sonne TITVS VESPASIAN leading an armie of threscore thousand armed men from Ptolemaida besieged the townes of Galile and Trachonitis: so many as would not willingly be subject to the Romanes, the townes of Gadara, Tiberias, Io­topata, Tarithea, Gamala, all these were brought vnder the re­nerence of VESPASIAN, and IOSEPHVS, who had beene lurk­ing in a caue (after the towne of Iotopata was conquessed) was taken aliue, and kept in bands by the Romanes: he fore­tolde that VESPASIAN should bee Emperour, and saluted him CAESAR, and [...] while NERO was yet aliue. de b [...]llo Iud. lib. 3. cap. 27. When this prophecie came to passe in­deede, and hee was chosen to bee Emperour, hee sent for [Page] IOSEPHVS and commanded that hee should be loosed from bands, but TITVS his sonne thought more expedient that his bands should be cut off from him, rather then loosed, to the end he might be counted a worthy man who neuer de­seuned captiuitie nor bands, de bello Iud. lib. 4. cap. 39. FLA­VIVS VESPASIAN returned to Rome, and left behind him his sonne TITVS to sub due the Iewes, & to besiedge the towne of Ierus [...]lem. but the Christians who dwelt at Ierusalem were warned by God to depart out of the towne of Ierusalem, so they left it, and dwelt beyond Iordan in a towne of Decapolis called Pella, Euseb eccles. hist lib. 3. cap. 5. Separation of the corne from the chaffe goeth before the vnquenchable fire wherewith the chaffe shall be burnt. TITVS began to be­siege Ierusalem in the first yeere of the reigne of his father, at the time when the people were gathered to celebrate the The destru­ction of Ierusalem. ANNO Chr. 71. feast of the Passeouer, Euseb. lib. 3. cap 7. The terrour of the sworde of the Romaines without, the feare of mercilesse brigands within in the bowels of the towne preuailing, the flewere of the dead (wanting the honour of burial) infecting the aire, and devouring the liuing with contagious sicke­nesse, theviolent plague offamine breaking asunder the bands of Nature, and constraining women to eate the birth of their owne bellies, Ioseph. de bello Iud. lib. 6. cap. 21. AH these calamities seased vpon them at once in the just judge­ment of God. They despised the father of eternitie, and the Prince of peace, & saide to PILAT. We haue no King but CAESAR, Ioh 19. 15. now they find that the mercies of CAESAR were cruell, & his sonne TITVS who was commended in all mens mouths as meeke, merciful, liberal and eloquent, and was called amor & delitiae humani generis, that is, the loue and most daintie thing of all mankinde, yet God made him a terrible scourge to the nation of the Iewes, who forsooke the Lord Iesus, and preferred CAESAR vnto him. In Scripture we reade of many great vials of the wrath of God powred downe vpon vnrighteous men, but these are grea­test that resemble by most viue representation the great condemnation of the wicked at the last daye, such as the flood of NOE, the ouerthrow of Sodom, and destruction [Page] of Ierusalem. The flood of NOE was vniuersall and sudden, so shall be the condemnation of vngodly men at the last day, Mat. 24 37. 38. 39. The ouerthrow of Sodome and Gomorrha, was a destruction vnsupportable, and the more meete to be an example of the vengeance of eternall fire. epist. Iud. ver. 7. The destruction of Ierusalē, & the forerunning tokens ther­of are so mixed with the tokens preceeding the condem­nation The flood of Noe, the o­uerthrow of Sodome and destruction of Ierusalem types of the great iudge­ment to come of the great day, that it may be clearly perceiued that God hath appointed the one to be a type and figure of the other, Mat 24. So ost as wee call to remembrance the flood of NOE, the ouerthrowe of Sodom and the destruction of Ie­rusalem, let vs feare and stand in awe to fall into the con­demnation of vngodly men, because all the terrors of these judgements concurre and are massed together in the judge­mēt of the last day. What are the deep Weeles of water, what are the shoures of fire and brimstone, what is famine, pest and sworde, both intestine and forraine, in comparison of that worme that neuer dieth, and that fire that shall ne­uer be quenched, & the blacknesle of darknesse, with wee­ping and gnashing of teeth, &c.? It is a terrible thing to fall into the hands of the liuing God. Concerning the number ofthem that were slaine in Galile, Trachonitis, Samaria & Iu­dea, chiefly in the Metropolitane towne Ierusalem, ouer and beside those that were sold to be siaues, and those that were deuoured by wild beastes, in the triumph of FLA. and TITVS at Rome, reade Ioseph. d [...] bello Iud. lib. 6 cap. 45.

Titus.

AFter FLAVIVS reigned TITVS VESPASIAN his sonne two yeeres, two months, twentie dayes, Bucolc. index Chron. The nation of the Iewes be­ing nowe subdued, there was great peace in all parts of the Romaine dominions, both by sea and land, and the temple of IANUS in Rome was closed and locked vp a­gaine, Bucolc.

Domitian.

FLAVIVS DOMITI AN was associat to his brother TI­TVS The second persecution. AN. Chr. 96. in gouernement during his lifetime, and after his death was his successor: hee reigned 15. yeeres, Chytr. chron. He was proud like NERO, & persecuted innocēt Christians as he did, so prone & bent is our corrupt nature to sin, & to follow euill examples. Now againe the Church of Christ militant vpon the earth must learne obe­dicnce by suffering, & must giue a proofe before the world, that the Couenant of God is written in the tables of her heart, and so deepely ingraued by the finger of God, that no tribulation, anguish, persecution, famine, nakednesse, nor death it selfe can separate her from the loue of Christ. The members of the Church were the good marchants, of whom Christ speaketh, Mat. 13. who hauing found a pearle of vnspeakable value, were content to sell all that they had for loue of gaining it: they had tasted of the Well of water springing vp into eternall life, and thirsted not againe for the water that cannot satisfie the heart of man with full cōtentment, Ioh. 4. 14. In this second great persecution the belooued disciple of Christ the Apostle IOHN was banished The banish­ment of the Apostle John to the Isle of Patmos for the worde of God Euseb. eccl. hist. lib. 3. cap. 18. FLAVIA DOMICILLA, a woman of noble birth in Rome was banished to Pontia an Isle lying ouer a­gainst Caieta in Italie, Euseb. eccl. hist. lib. 3. cap. 19. PROT A'SI­VS and GERV ASIVS were martyred at Millain, Chytr. Chron. concerning the miracle wrought at their sepulchres, God­willing, wee shall speake in the thirde Centurie, and in the treatise of reliques. CHYTRAEVS writeth that the Euange­list TIMOTHIE was stoned to death at Ephesus by the wor­shippers of DIANA, and that DIONYSIVS AREOPAGITA was slaine by the sword at Pareis. DOMITIAN had heard Domitian a­fraide by ru­mors of the Kingdome of Christ. some rumours of the Kingdome of Christ, and was afraid as HEROD the great had beene, after the Natiuitie of our Lord: but when two of Christs kinsemen, according to the flesh, the Nephewes of the Apostle IYDE were presented be­fore [Page] him, and hee perceiued them to bee poore men, who gained their liuing by handie labour, and when hee had heard of them that Christes Kingdome was not of this world, but it was spirituall, and that he would come at the latter day to judge the quicke and the dead, hee despised them as simple and contemptible persones, and did them no harme, Euseb. eccles. hist. lib. 3. cap. 20. In ende as the life of DOMITIAN was like vnto the life of NERO, so was he not vnlike vnto him in his death: for his owne wife and friends conspired against him, and slew him: his body was caried to the graue by porters, and buried without honour. The Senat of Rome also decreed that his name should be ra­sed, and all his actes should bee rescinded, Sueton. in Domit. Ierom. catal. script. eccles.

Nerva.

COCCIVS NERVA after DOMITIAN reigned 1. yeere, 4. months, Euseb. lib. 3. cap. 21. Bucolc. And hitherto all the Emperours that ruled, were borne in Italie: from this foorth strangers doe rule: for TRAIAN the ad­optiue sonne of NERVA his successor was borne in Spaine. NERVA redressed many things that were done a­misse by DOMITIAN, and in his time the A­postle IOHN was relieued from banish­ment, and returned againe to E­phesus where hee died. Euseb. cccles. hist. lib. 3. cap. 21.

Of Antiquitie.

TO the historie I haue adjoyned certaine Treatises containing contrauerted questions in our time, for A Treatise of antiqui­tie. decision whereof it is necessarie to haue recourse to the writings of the Apostles, & the custome of the Primitiue Church, adhering to the Apostolicke doctrine firmely euen vnto the death. Our first treatise Godwilling shall be of Antquitie. Now this doctrine is to be spread out into foure branches. First we shall speake Godwilling of Antiquitie of veritie, next of Antiquitie of errour, thirdly Antiquitie of veritie. of Antiquitie of custome, and fourthly what is the best way to discerne betweene the ancient veritie and the olde lie. Antiquitie of veritie is the way of saluation pointed out by the finger of God from the beginning of the world, & of this way speaketh IEREMIE cap. 6. ver. 16 Seeke out the anci­ent wayes, and walke in them, & ye shall find rest vnto your soul [...] [Page] Antiquitie of errour, is an adding, pairing, altering, or Antiquitie of errour. contradictiō to the ancient way pointed out into this word of God, and of this Christ speaketh in the Gospell of Mat­thew. Ye haue heard it said of old, Thou shalt not slay, &c. but I say vnto you, he who is angrie with his brother without a cause is wor­thy of iudgement. Mat. 5. ver. 21. and 22. Whereby Christ declareth that the false interpretation of the law, whereby the spirituall lawe was drawen to a corporall and a grosse sense and meaning, yet was this errour ancient, and was heard of old time: but the verie description of antiquitie of errour declareth that it is not so ancient as the trueth, for­somuch as it is a depravation & marring of the afore-exi­stent trueth, either one way or other. The third sort of anti­quitie Antiquitie of custome. is antiquitie of custome, that is, certaine customes that crept in into the Church of God, partly in the dayes of the Apostles, partly soone after their dayes, such as was [...], that is feastes of loue epist. lude. ver. 12. and after the Apostles dayes, [...], that is, three dippings in water in the sacrament of Baptisme. These customes were neither authorized by Apostolicke precept and commande­ment, neither abrogated by Apostolicke prohibition, but tolerated into the Church vntill the time they were abu­sed Where veri­tie is to be [...]ound. as we see clearely 1. Cor. 11. ver. 20. 21, 22. Now as con­cerning antiquitie of veritie, first we shall declare where it should be sought: secondly, when it is found▪ what is the vertue and power of it: thirdly how it ought to be reueren­ced, loued and followed of vs. And first, antiquitie of ve­ritie is to be sought, as the Apostle S. IOHN and beloued disciple of Christ sought it, to wit, out of the mouth of him who was from the beginning, [...] that thing which was from the beginning, Iohn. 1. ver. 1. as if hee would say, I present vnto you no newe doctrine, but that which I recei­ued from the mouth of Christ himselfe, who was existent (albeit not manifested in the flesh) euen from the begin­ning of the world. In the beginning was the word, &c Iohn 1. ver 1. If this way we seeke antiquitie, wee assuredly finde the ancient way of God▪ whereinto wee should walke, and get rest vnto our soules, Ierem, 6. ver. 16. Antiquitie is not to [Page] be sought as PSAMMETICHVS King of Egypt sought it from new wained babes keeping them in in secret custodie with­out hearing any articulate voyce, or intelligible speech, whereby he might discerne what people and language was most ancient, HERODOT. EVTERP. this was a follish seeking out of antiquitie from them that were not ancient.

Next when we haue found out the ancient trueth, consi­der The power of the veritie, the vertue and power of it. It is strong and mightie in operation like vnto Christ the author of it, whose hnmi­litie and apparent weaknesse bruiseth and dasheth in pieces all the glorious, strong and stately things of the world that are lifted vp against him: for the litle stone hewed out of the rocke without hands it dashed in pieces, and bruised in­to powder the golde, siluer, brasse and Iron of the hudge and terrible image set against it, Daniel 2. euen so the veri­tie wherof Christ is the author, is like vnto himselfe, in out­ward appearance weake, but in operation strong and migh­tie, defacing and abolishing all the apparent pompe, glory and power of the lie, To this well agreeth the ruine and ignominious fall of DAGON to the very breaking of his necke and palmes of his hands, 1. Sam, 5.

In the third roome consider what reuerence, loue and The reue, rence that should be c [...] ­ried to the veritie honour we ought to carie to this ancient veritie, after it be manifested vnto vs. Bee not like the babes of Alexandria in the dayes of PTOLEMEVS PHILOPATER, when the maine huge and great ancre of the ship Thalmegos was laide out v­pon the shore, the children did ride on the stalke, and crept through the ring of the ancre as it had beene made for the pastime of children, but wise ship-men knewe it was ap­pointed for a better vse, namely to stable and make sure that great vessel in time of great and tempestuous stormes: euen so when wee haue found the ancient veritic of God, let vs carie a great reuerence to it, as vnto the holy and sacred an­cre fashioned by God to stablish our soules, that no tempest of false doctrine or cruell perfecution make vs to shrinke from that ancient veritie of the Almightie. Moreouer con­sider what commandement is giuen from God, euen con­cerning hoare headed men, Leuit. 19. ver. 32. to whome we [Page] are commanded to rise and to honour their countenance, but greater reuerence is to be caried toward the hoare-hea­ded veritie: for the commandement giuen concerning an­cient men sustaineth some exceptions. The soueraigne King of a nation and his honourable counsellers for the eminen­cie of their places will not arise to honour ancient men, but ancient men rather arise to honour them, as IACOB arose & sat in the bed, because his infirmitie could not permit him to rise and stand on his feete to doe honour vnto IOSEPH, Gen. 48. ver. 2, But as concerning the ancient veritie of God it should be honoured of al men without exception. EGLON King of Moab arose out of his chaire when EHVD said vn­to him, that he had a message vnto him from God, Iudg. 3. ver. 20. and BALAAM vttering his propheticall reuelation saith, Rise Balak and heare, and take heede vnto me thou sonne of Zippor. Numb. 23. ver. 22.

With reuerence should be joyned an ardent loue, and The more the veritie is despised in the world, the more ar­dently it should be lo­ued. constant following of the ancient trueth vnto the end, fol­lowing the worthy example of godly IOSIAS, who despised not the holy booke of the Couenant of God, because it had beene long misregarded, despised, vnreade, and far lesse ex­pounded vnto the people in the dayes of his father AMON, and of his goodsire MANASSE: for the booke of the Lordes Couenant all this while lay in an obscure corner of the Temple, neglected and couered with dust, yet when it was drawen out of the dust, and presented vnto the King, hee receiued it reuerently, hee loued it ardently and followed this holy Couenant euen vnto the daye of his death: so ought wee to loue the ancient veritie of God at all times, but specially when it is despised and misregar­ded by men, as IOSIAS did, 2. King. 22. The loue of the na­tural mother when she pleaded before SALOMON for the li­uing child, was not abated, but rather inflammed, & increa­sed by the apparent danger of her child, 1. King. 22. And that which is more admirable, the loue that IEZABEL caried to­ward the idolatrous seruice of BAAL was not quenched by all these dashes that BAALS seruice got from heauen aboue and in the earth beneath The fire that came miraculously [Page] from heauen witnessed the falsh oode of the worship of BA­AL, and the couenant made betweene HELIAS and the priestes of BAAL with aduise of the King and whole body of the people, whereinto the priestes of BAAL with shame, skaith, and vnspeakable disgrace succumbed, 1. King. 18. Yet all this I say quenched not the fond loue that IE­ZABEL caried to that idolatrous worship as appea­reth, 1. King. 19. where shee bindeth her selfe with an oath to pursue HELIAS to the death. Should we not then be ashamed to carie lesse loue to the veritie of God, which bringeth rest vnto our soules, then this woman did to a false worship, which led her soule headlong to perdition?

As touching Antiquitie of errour it is to be marked that whatsoeuer honour antiquitie addeth vnto the veritie, the Antiquitie is no honoar to errour. like dishonour, rebuke and shame it heapeth vpon the er­rour. For Satan himselfe, who is the author of all errours when he is called metaphorically a serpent, hee is thereby rebuked, but when hee is called an olde serpent, Apocal. 12. ver. 9: hee is more mightily rebuked, euen so when anti­quitie is joyned with errour, then errour is not graced but utterly disgraced, as who would say, this woman is an olde harlot, or this man is an olde foole, or this canker or rot­tennesse in the flesh is an old feaster: all these are reproch­ful speeches pointing out the maladie of an vnsupportable euil. So the paines that are taken in our daies to proue error to be an old thing is al takē in vaine, for by so doing they on­ly discouer the turpitude & shame of the error. The Grecians bragged much of antiquity, so do the Papists. But the Chal­deans & Egyptians, & Phenicians to whō antiquitie was better known said no lesse confidently then truely of the Grecians. [...]. Plat in Timeo. Theodo serns 1. de fide. The like I say of the Papists, who brag of antiquitie more then of any other thing, that in such heads of doctrin wherin they differ from vs they are not so much as counte­nanced by antiquitie. As touching their foolish questions demanding of vs where was our Church 600, yeeres before our time, I answere by two other questions. First, Where was their church 1600 yeres ago: that is, Whē the Apostles [Page] called by Christ immediatly were dispensators of the Gos­pell to the world, where was there a Church saying Masses, worshipping images, beleeuing Purgatorie? They will an­swere that the Apostle PAVL himselfe said Masse at Rome. In testimonie whereof they keepe vntil this day amongst their reliques that table or altar whereupon the Apostle PAVL said Masse at Rome. But I will replye that Poperie is a king­dome of lies. For the Apostle in his epistle to the Heb [...]wes setteth down these two things as flat opposit the one to the other, a sacrifice propitiatorie and vnbloodie: saying, With­out shedding of blood there is noremission, Heb. 9. ver. 22. But the Papists will confidently affirme that the Masse that PAVL said at Rome was propitiatorium sacrificium, and incruenta hostia, that is to say, a propitiatorie & vnbloodie sacrifice, which is vnpossible and repugnant vnto his owne doctrine. Se­condly I demand of them another question anent the wo­man described 12. Apocal. she was clothed with the sunne, and had the Moone vnder her feete: she had a diademe of twelue starres vpon her heade, which vndoubtedly was the celestial light of Apostolicke doctrine she trauailed in birth to bring foorth children to God: she was persecuted by the Dragon: to her was furnished wings of an Eagle, and shee fled vnto the wildernesse, where she had a place prepared of God, that they should feede her there a thousand two hun­dreth and threescore dayes. Now (I say) I demand of the Papistes what wildernesse was this, whereinto the woman lurked so long time? for no man dare deny but this woman representeth the true Church of Christ the mother of vs all. Lurked she in the wildernesse of Nitria or Schethis? Or lur­ked she in the wildernesse of Arabia or Lybia? Or lurked she in the wildernesse of Persia, where IVLIAN the Apostat con­cluded his wretched life? Or in what other wildernes of the world did she lurke? When they haue giuen me an answere to this second question, let them thinke in their own mind that they haue answered the question proponed against vs. If they can giue no answere to this question, neither doe I tell them where our Church was sixe hundreth yeeres ago: but let them demand this question at him who furnished [Page] Eagle wings to her, and prepared a place for her in the wil­dernesse. Alwayes it is an article of our faith. I beleeue the holy ca [...]holicke Church, albeit she was lurking, yet she was not dead nor gone out of the world. And like as the blood of Christ was not shed in vaine: euen so there is in all ages a number of men and women washen in the fountaine of that preci­ous blood, and prepared for heauen, albeit wee can not at all times point them out by the finger.

Now errour in religion consisting in adding or pairing or altering, or contradicting the trueth contained in the Errour in re­ligion an ex­ecrable thing word of God. It is euident, I say, that errour in religion is a cursed and execrable thing. To him that addeth vnto the Lordes worde shall be added all the plagues written in the booke of God, and if any man take away from the wordes of Gods booke, God shall take away his parte out of the booke of life, Apoc. 22. ver. 18. 19. The like condemnation no doubt abideth them who dare presume to alter the truth and change the right sense or meaning of it, or to make a flat opposition and contradiction thereto. And truely all these curses which God commanded to bee pronounced out of mount Ebal, Deut. 27 euery Christian is commanded to say Amen vnto them, a part whereof may justly be apply­ed against maintainers and forgers of errour in religion. First, Cursed be the man that shal make any carued or molten image which is an abomination to the Lord, and all the people shal answere, Amen. ver. 15. In the 17. verse he who remoueth his neigh­bours marke is accursed, how much more hee who remoo­ueth the marches of Gods most holy Lawe and couenant. In the 18 verse. Cu [...]sed he bee that maketh the blind goe out of the way. But a thousand times more cursed is he who peruer­teth the mindes of ignorant people from the simplicitie of the trueth ofGod. Vnto all these curses openly pronounced we are bound by the commandement to say Amen.

And like as errour in religion is a thing accursed of God, so in like maner it is in itselfe an absurd thing, and full of Errour re­pugneth to it­selfe. horrible confusion, not onely repugning vnto the trueth, but also to it selfe, much like vnto IONAS gourd, which had into it a worme that smote it, so that it withered, Ionas 4. 7 [Page] euen so there lurketh into the bowels ofancient errours a worme consuming them vntill they vtterly wither and eva­nish. The errour of EVTYCHES may serue for example, He thought that the immensitie of the diuine nature of Christ did so swallow vp his humane nature, that in Christ there is no more two natures, but one alanerly, namely his diuine nature. Nowe if so be, howe are we saued by the death of Christ? Can the diuinitie die? Which absurditie of EVTY­CHES errour was well marked by ALAMVNDARVS prince of Saracens, as writeth THEODORVS lector. lib. 2. More ouer the ancient errours which sprang vp euen in the Apostles owne dayes, and immediatly after, had some portrate and shape of that absurditie that should continue in all errours that were to spring vp afterward, euer pairing the glorie that was due vnto the most High, and aduancing creatures out of measure. EBION and CERINTHVS denied Christes diuinitie, and on the other parte MENANDER thought that the world was created by Angels. Here we see Christs ho­nour impaired, but the honour of Angels infinitly augmen­ted. Both ancient and late er­rours magni­fie creatures With the di­minution of the glory of the Creator. In like maner afterwarde ARRIVS denied that the Sonne of God was consubstantiall with the Father, dimini­shing and pairing the honour due to Christ. But PFLAGIVS another Heretique magnified the power of mans corrupt nature, as if in it there were an abilitie to performe all the commandements of God. Thus we see that the very shape and similitude after the which Satan fashioned the errour of EBION, CERINTHS and MENANDER continueth in ARRIVS and PELAGIVS. And in our dayes, the Papistes will not goe out of the byas of old Heretiques: for Christ must not be the onely Mediator both of redemption and intercessi­on, but some thing must bee paired from the honour of Christ, to the ende that the Sainctes may be enriched with the spoyle of Christ, and be made vp mediators of interces­sion. The trueth is not to be judged by outward ap­pearance.

Here I leaue off to speake any further of the absurditie of ancient and execrable errours. But now it may be deman­ded, how commeth it to passe that absurd errours haue so many followers? To this question let the Prophet IEREMIE [Page] answere, who speaking of the people of his owne dayes vt­terly addicted to olde idolatrie, and to the worshipping of the hoste of heauen, hee declareth also the reason mouing them to be so bent to old errours. O (say they) When we s [...]rued the host of heauen, then had we plentie of all things, but since we left off to doe so, wee are consumed w [...]th the pest, the famine and the sword, Ier. 44. ver. 17. 18. Heere we see that the multitude judgeth that religion to bee best, the professours whereof injoyes greatest ease, wealth, and worldly prosperitie. But in the booke of the Psalmes, we receiue a better instruction to judge of the trueth of God, and professours thereof ac­cording to the hearing of faith, and not according to out­ward things: There are glorious things spoken of thee ô citie of our God. Psal 87. ver. 3. And these who judge according to outwarde appearance, they erre in two things: first, they know not the right cause of the prosperitie of Idolaters, se­condly they knowe not the right cause of the penuritie of those who apparently haue forsaken idolatrie. The Apo­stle saith that God ouerlooked the time of ignorance, Acts 17. ver. 30. but in time oflight when the candle of the Go­spell clearely shineth, and pointeth out vnto vs the way of ancient veritie, the Lord will not spare them who haue hy­pocritically professed his veritie, but in their heart they loue the deceit of errour and lies, as the people in IEREMIAS dayes did. This is the condemnation (saith theEuangelist IOHN) that light is come into the worlde, and men loued darkenesse rather then light. Iohn 3. ver. 19. Antiquitie of custome dif­fereth from antiquitie of commande­ment.

Antiquitie of custome which we haue before described, lacketh many things that areto bee found in antiquitie of veritie. For it is not authorized by any Apostolicke cōman­dement, wherupon 3. things do follow. First there is no ne­cessitie vrging vs to keep things that are not cōmanded by Apostolick precept in matters cōcerning religiō. Secondly, where there is no necessity of doing, there is no feare or ter­ror of cōscience in leauing the same vndone. Thirdly, where it is gone out of custome or vse, there is no necessity to re­duce it again, as the feasts called [...] in the Apostlesown time, & the 3. dippings in Baptisme after the Apostles time. [Page] Of these ancient customes we may boldly say foure things. 1. That the Apostles gaue no commandement to obserue them, 2. that there is no necessitie to keepe & obserue these customes. 3. there was no just cause of feare to the consci­ence, where these customes were pretermitted or neglected. 4. experience declareth that since vse and custome which brought in these exercises hath also obliterat and worne them away, the Church in our time hath taken no regard of renewing these ancient customes againe. Now anent the examples which I haue alreadie brought foorth there are many who will make no contradiction, but as touching o­ther ancient customes obserued of old in the Church, with­out any written commandement, if those bee touched, and the like be saide of them also, more sturre and greater adoe will be made. Yet if I proue by ancient writers that the observation of Pasche day, and the obseruation of Lent were rites introduced in the Church without warrand of any A­postolicke commandement, it will followe that there is neither necessitie in keeping, nor leauing these things vn­keeped: wherefore consider what SOCRATES saith in his ec­clesiastical history, lib. 5. cap. 22. Nusquam igitur Apostolus, nec ipsa Evangelia jugum ser vitutis illis imponunt, qui ad praedicatio­nem accedunt: sed Paschatis festum, & alios dies festos ipsi homines suis quique locis propter remissionem laborum & memoriam salutife­rae passionis, sicuti voluerunt, ex consuetudine quadam celebrârunt, neque Servator hoc, aut Apostoli nobis lege aliqua observandum esse mandârunt. Neque poenam nobis aut supplicium Evangelia vel A­postoli, sicut Iudaeis Lex Mosi, comminantur, sed historico tan­tùm modo ad reprehensionem Iudaeorum, quòd homicidium diebus festis exercuerint, & quòd Christus tempore Azymorum passus sit, conscriptum est in Evangeliis. That is, Therfore no where doth the Apostle or the Euangell lay vpon them the yoke of bon­dage, who come to the preached worde, but the feast of Pasche day, & other festiuall dayes men euery one in their owne places, for intermission of labour, & for the remem­brance of the salutiferous passion they kept as liked them­selues best, these said feastes by a certaine custome. Neither did our Sauiour or his Apostles by any law command vs to [Page] doe this thing, neither did the Apostles or Gospel threaten a punishment against vs (to wit if we leaue these things vn­done) according as the Lawe of MOSES doth against the Iewes, but the historie onely for reprehension of the Iewes in the Gospell setteth downe in write, that the Iewes vpon festiuall dayes practised murther, and that Christ suffered in the dayes of vnleauened bread. Here all that I haue spoken, is clearely declared concerning the obseruation of the feast of Pasche day. 1. no precept or commandement proceeding from Christ & his Apostles to keepe it. 2. no threatning pro­nounced against thē who kept it not. 3. that it was brought in into the Church by custome, but not by cōmandement. 4. that when men endeuoure to authorize by cōmandements such ancient customes, then they bring a yoke & bondage vpon the consciences of men. The like & more also is writ­ten in that same chapter by SOCRATES concerning the ob­seruation of Lent before the feast of Pasche day, that it was obserued with such diuersitie of customes, both in number of dayes, and also in diuersitie of meates, from which men abstained in Lent as easily declared that the Apostles inter­poned no commandement in such matters, but left such customes free & indifferent to the discretion of Christians.

In the head of antiquitie of customes, because I like not to be contentious in my judgement, two extremities would be eschewed. I. that we should not equall ancient customes to ancient commandements, for the causes aboue-written, which caueat SOZOMEN an ecclesiasticall writer not obser­uing, did affirme all these who are not thrise dipped in wa­ter to haue departed this life without the sacrament of Bap­tisme, Sozom lib. 6, cap. 26. In which opinion he equalled an ancient custome to an olde commandement. And yet this same SOZOMEN, who is so precise in obseruation of an ancient custome of 3. dippings in Baptisme, is not so pre­cise in another ancient custome of abstaining from eating of flesh in Lent, but commendeth SPIRIDION who gaue vnto a wearie stranger in time of Lent swines flesh to eate, & eated himself of it also, affirming that to the cleane al things were cleane, Sozom. lib. 1. cap. 1 1. Tit. cap. 1. ver. 15. Thus we seee [Page] howe SOZOMEN confuteth himselfe at sometimes remem­bring that ancient customes are not equall to ancient com­mandements (as abstinence from flesh in Lent) and in other things forgetting himselfe, & making the ancient custome of thrise dipping in Baptisme absolutly necessarie. 2. anci [...]nt customes not directly repugnant to the worde, if they be kept free of commandement, necessitie and feare (as is a­boue specified) should not be so hatefully impugned, as an­cient errours are impugned, but if abuses fall into them, these abuses should be timously reprehended as the Apostle PAVL reprooueth the abuses ofthe feastes ofloue in the Church of Corinth, 1. Cor. 11. But aboue all things beware that we rent not for matters of no great moment the vnitie of the Church of God, as VICTOR Bishop of Rome was pur­posed to haue done, if he had not bene timously stayed by the prudent aduise of IRENEVS Bishop of Lions Socrat. lib. 5. cap. 22. Now to conclude this short treatise of antiquitie of custome, if a wise man would send a tongue to it to speake for it selfe, it would be so far from matching and equalling itselfe with the ancient commandements, that it would speake modestly and humbly to them, as ELIZABETH the mother of IOHN Baptist spake to the blessed virgine the mother of our Lord. Andwhence commeth this to me (saith she) that the mother of my Lord should come vnto me? Luc 1, ver. 43. So might old customes speake to olde commandements. Whéce cōmeth this to me that cōmandement my mistresse & Lady wil tolerat me to be within the doores of the house of God, wherein she hath such soueraignitie and swey? How ancient truth may be discerned from ancient lies.

In the fourth heade we are to intreate by what meanes ancient errours may be distinguished from ancient veritie. And first, veritie is not in all pointes like vnto an olde man whose strength is dayly abated by debilitie and weaknesse, till at length the old man die, & goe to the graue: yea rather veritie the older it be, the vertue, strength, and vigour of it is the better knowne: but errours when they waxe old they become weake, they die and euanish, and are vile as a filthy and stinking carion, so as if any man in our dayes should open the graue of ARRIVS, and renue his vngodly opinion, [Page] he should see all Christians shake their heades, & stop their eares, and grip after a maner their noses with their handes, that the abominable flewer of that filthie carion should not be felt: but by the contrarie, the sweete smell of the ancient Veritie of Christ is like a precious oyntment powred out, filling the house of God with no lesse delite now then it did of old when it was first preached by the Apostles in Ierusale, Acts 2. And as the house of DAVID dayly waxed stronger, & the house of ISHBOSHETH dayly waxed weaker, 2. Sam. 3. 1. such like is the estate of the Veritie and the lie.

Secondly, veritie and errour are best distinguished when they are riped vp into the very ground, and frivolous & su­perficiall trialls are laide aside, As NEHEMIA did when hee tried after the captiuitie who had a right of Priesthood to stand at the altar, & to offer sacrifices, he commanded them to produce their writes and genealogies, and make good their lineal descent from the loynes of AARON, which right [...]ey who could not find out were put from the Priesthood, Nehem. 7. ver. 64 Euen so they who pretend veritie of anci­ent doctrine, let them verifie clearely by the written word, that this their doctrine came from the mouth of Christ & his holy Apostles: For as the procreation of AARON gaue a right to stand at the altar, so also the doctrine that came frō the mouth of Christ and his Apostles, hath an vndoubted right to be sounded in the Church of God. Remember now that wise NEHEMIAH was not superficiall in his triall. The sons of HABAIAH, the sons of HAKKOZ, the sons of BAR­ZILLAI could haue shewed in write that they were come of the descent of LEVI, and of the familie of COAH, but that which was of greatest moment of all, that they were descen­ded from that branche of the familie of COAH which was separated to the scruice of the altar, to wit, from AARON, Numb. 16. ver. 40. that they could not proue. So the Pa­pistes of our time can prooue that their doctrine hath had place sixe, seuen, or eight hundreth yeeres, and more also before our dayes, but that which is of greatest weight, to wit, that their doctrine came from the mouth of Christ and his holy Apostles, in that probation they succumbe.

Thirdly, let vs trie and discerne the lie from the veritie [Page] as AVGVSTVS CAESAR discerned him who falsly called him­selfe ALEXANDER the sonne of HEROD, and the sonne in law of ARCHELAVS King of Cappadocia, and husband of GLA­PHYRA, Ioseph. antiq lib. 17. cap, 14. This ALEXANDER son of HEROD the great with his brother ARISTOBVLVS were both executed to the death, by the commandement of their father. But after the death of ALEXANDER, an artificer bearing that same name, and in stature, beauty, lineaments, and all agreeing proportion, so neerely resembled the very similitude of ALEXANDER the sonne of HEROD, that they who best knew HERODS son, did most confidently affirme, that this same artificer was he indeede, and he himselfe af­firmed that he was HERODS sonne, and had escaped death by the fauour of the executioner: Alwayes when he was brought to Rome to the Emperour, AVGVSTVS would not be deceiued with the liklyhood of his face, but groped his hand, and found it to be hard like to the hand of an artifi­cer, and discerned him to be a deceiuing fellow and puni­shed him. This I grant may be applyed more properly to Christ then to vs. For albeit we be easily deceiued & seduced with lies, yet the great King of heauen Christ Iesus cannot be deceiued, hee will not regard the brasen face of the lie calling it selfe trueth, but he will wisely grope the hand of the lie, & examine what operations it hath wrought among the people, it hath blinded mens vnderstanding it hath har dened their heartes, it hath learned them to be proud ob­stinat, & contemners of the trueth of God, & finally it hath learned thē to honour creatures with impairing of the glory of the Creator. Then wil the great King say, O full of al de­ceit thy hand and thy operations that thou hast wrought a­mongst men testifieth that thou art not of God. Neuerthe­lesse the members of Christ also, in some meane measure, may be groping the hand of the lie, & finding it to be hard & dric, & voyde of all sap & moysture of spirituall grace, we may say in our harts, O doctrine of lies, barren & withered within thy selfe, and communicating no grace vnto thy hea­rers, the Lord separat vs from thee, & thee from vs, that we may adhere firmly vnto our Lord and Sauiour Christ Iesus vnto the end.

[Page] Finally, when wee haue done all that we can doe to dis­cerne the lie from the veritie, yet let vs not liue in securitie as though wee could neuer be deceiued. IOSVA that holy man of God was deceiued with old garments, old bottels of wine, old bread and shoes, because he consulted not with the mouth of God, Ios. 9. ver. 14. Then aboue all things we should seeke counsell at the mouth of God by earnest pray­er, diligent reading of the written word, attentiue hearing of godly sermons, and if we seeke, we shall finde, and if wee knocke, it shall be opened vnto vs. And the Lorde direct vs both in seeking and finding with the gratious conduct of his holy Spirit.

Heere I purposed to haue finished my treatise of antiqui­tie, but when I remember with whome I haue to doe, and Foure coun­terfaite masks of an­tiquitie in Poperie. that they will say, I haue purposely passed by the principall demonstration of antiquitie in the Romaine Church, there­fore I haue subjoyned the foure forged, fained and coun­terfaite maskes of antiquitie in Poperie, which will neuer proue them to be an ancient church: The false interpreta­tion of Scriptures: the booke of the Canons of the Apo­stles: the decretall epistles falsly ascribed to the fathers of the first three hundreth yeeres of our Lord, and the booke of DIONYSIVS AREOPAGITA. Anent the false interpreta­tion of Scriptures Godwilling I shall speake in the treatise of heresie. Anent the booke of the Canons of the Apostles if there were no more but onely the last Canon containing a rehearsal of the bookes of holy Canonicke Scripture, it de­clareth the book to be supposititious, wherein the 3. bookes of Maccabees are comprehended as bookes of the old Testa­ment: And againe among the bookes of the new Testament [...] (note the preeminent dignitie) it rec­koneth the two epistles of CLEMENT, and his precepts gi­uen to Bishops comprehended into 8. bookes which were not to be published to all men, in respect they contained some secret mysteries, Canon Apost. cap. 84. Is then the e­pistles of CLEMENT, the 8. bookes of his precepts written to Bishops, the actes of the Apostles written by him Cano­nicke Scripture, books of the new Testament, equall to [Page] the writings of the Apostles, & yet dited for the most part as secret mysteries to B [...]shops, to be concealed and hid from the people. when as the Apostle PAVL by the contrarie writing to TIMOTHIE and TITVS writeth vnto them whol­some precepts to be communicat to the people. And the Apostle IOHN writeth to the Angels of the seuen Churches of Asia nothing but wholesome precepts to be imparted and communicat to the 7. Churches, Apoc. 2. & 3. such a candle that shall be hid vnder a bushel, and not set vpon a candlesticke to giue light vnto the houshold of God? I dare not imagine that either the holy Apostles, or yet CLEMENT one of the Apostles faithfull successours did euer light such a candle. The allowance which these Canons of the Apo­stles got in the sixt generall Councill Anno 681. whereof GREGORIVS HOLOANDER the conuerter of them out of Greeke into Latin, glorieth so much, was vpon an occasion whereof the Romaine Church hath cause to blush and to be ashamed rather then to glorie much. First, because in that generall Councill HONORIVS 1. sometime Bishop of Rome was condemned of heresie. Secondly, because in that Coun­cil the Bishop of Constantinople was ordained to be in equall authoritie with the Bishop of Rome. And thirdly because the constitutions of the Latin Church forbidding men who were in ecclesiasticall offices to marie, these constitutions (I say) were vtterly disallowed, and the 5. chapter of the Canons of the Apostles gote better allowance, because in it, it was statute and ordained that the Bishop, Elder or Deacon, who repudiateth his own wife vnder pretence of religion, shall be excommunicat, and if he continue so do­ing he should be deposed. Now this generall Councill ma­king in so many principall points against them, and onely gracing the supposititious booke of the Canons of the A­postles of purpose to disgrace the constitutions of the Ro­maine Church, if HOLOANDER had remembred what he had bene doing, he had bene more sparing in alledging the au­thoritie therof. The shortnes of the treatise wil not permit me to make plaine to the reader how the Council gathered by CONSTANTINVS POGONATVS, and the fa­thers [Page] of that same Councill gathered againe by IVSTINIAVNS 2. to perfite the worke, they had immediatly afore begun, both constitute but one gene­rall Councill. Alwayes if any thing seeme to be made vp a­gainst vs by the alledgance of a testimonie out of the booke of the Canons of the Apostles, remember in what time this testimonie is alledged, namely, in the 68 1 yeere of our Lord. If IVSTINVS MARTYR, or IRENEVS, or any ancient father neere vnto the Apostles dayes had cited a testimonie out of this supposititious booke, it had bene more likly that the Apostles had giuen command to CLEMENT Bishop of Rome to write that booke. As touching the third maske of an­tiquitie, to wit, the decretall epistles in the first Tome of Councils, and the distinctions of GRATIAN falsly ascribed to the ancient Bishops of Rome, I hope in the mercy of God to remember a few of them, specially in the 3. Centurie, but not to the honour of impudent and vnlearned fellowes, who haue forged these decretall epistles, as if the world in all ages could produce no broods of better spirits, then the asses compositours of these decretall epistles. As con­cerning the accurate speculations of DIONYSIVS AREOPA­GITA, who was neuer rauished vp vnto the third heauen as PAVL was, neither sawe things that were [...] that is things that cannot be spoken, and which are not possible for any man to vtter, as PAVL did, 2. Cor. 12. ver. 4. I say of him onely two things. First, if he had beene so ancient a writer as Papistes speake, and the disciple whom PAVL con­uerted by his preaching in Mars street, Acts 17 then ancient writers had made mention of him, such as IVSTINVS & IRE­NEVS, and CYPRIAN, and such others: but of his wri­tings no mention is made in the greatest antiquitie, Secondly, I say with that reuerent Doctour of our own nation Mr THOMAS SMETON that the books giuen out vnder the name of old DIONYSIVS AREOPAGITA sunt prorsus [...], they are altogether feck­lesse, impertinent & frivolous books.

Of Heresie.

EPIPHANIVS Bishop of Cyprus, when hee writeth a­gainst Heretiques, he intituleth his booke Panarium that is a medicinable boxe or shrine whereinto are contained sauing medicaments against the venome oflying doctrine: albeit heresie be a poysonable and hurt­full thing yet treatises of heresie haue bene compiled not to hurt any man, but to giue warning to eschewe the pernici­ous snares of the deuil. Like as learned men who haue writ­ten of the nature of herbes, haue not onely written of such herbes as are meete for food, and of such as haue a medici­nable vertue to cure diseases, but of those also that are vene­mous and poysonable, to the end that men beeing warned of the perill, that is in eating of them, they may escape danger, and be kept in safetie. In all ages wicked men haue bene like vnto IVDAS when hee entred into the garden of Gethsemane where Christ was praying, and sweating bloodie teares for the saluation of mankinde: he stepped in into the garden only of purpose to betray his master: so doe wicked Wicked men reade holy Scripture of intention to gainesay the trueth of God. men in our daies read the holy Scriptures diligently walking as it were in the middes of the garden of God, but onely of intention to betray Christ Iesus, and to gainsay his euerla­sting trueth. On the other side it becommeth vs well when we are driuen either by necessity, or by some honest occasiō to be in places where Satan hath set vp his throne, & to be walking as it were through the garden, that Satan hath planted, then let vs mark diligently the abominatiōs of the deuill, the multitude of serpents and vipers that are lurking there, and giue warning to poore soules, who are intangled with error, to leaue that habitation of Dragons, & to come forth out of that comfortlesse den, to the end their soules may be refreshed with the delectable flowres of the garden of God I hope in the mercy of God so to speake of heresy, as I shal moue no man to be an Heretique. And as concerning the rayling words of the aduersaries of the truth, who haue with opē mouth proclaimed vnto the world that we are He­retiques, I am the lesse moued with their speaches, because [Page] it is the custome of lamed & creeple men to be mounted vp on horsebacke, & an euil cause supporteth the own infirmi­tie by the loude trumpet of rayling wordes: yet haue they not cleared to the world, that wee maintaine obstinatly any point of doctrine repugnant vnto the articles of true faith, and vnto the principall grounds of Christian religion prea­ched by Christ, and committed to write by the holy Apo­stles. Let them be as prodigall in their curses as they please, crying out against vs [...], I answere with sim­plicitie of a humble mind Or [...]. [...]: this word written with [...], and not with [...], signifieth a thing hanged vp in the Lordes Temple, and dedicat to God. Haue we not seene with our owne eyes deepe woundes made in the flesh of man, that haue beene needled by skilfull Chirurgians, and in end cu­red and healed, and the skinne of man cutted in twaine by the sword, vnited againe by the needle & medicinable pla­sters? That doctrine which endenoureth to needle the wounded world, and to vnite it againe vnto that holy do­ctrine taught by the Apostles and Euangelistes, and pro­fessed in the first hundreth yeere of our Lord, shall we call it hereticall? Shall we be so babish, that wee cannot discerne the sword from the needle, conjunction from separation, healing from hurting, welfare from woe? If we knew Christ Iesus, and the power of God working by his word, we had not so rashly condemned the trueth of God. The Iewes spake as confidently against Christ, as euer the Councill of Trent hath spokē against vs: We h [...]ue a law & according to our Confident speaking without a sure ground is not to be regarded. lawe hee ought to de, because hee made himselfe the Sonne of God, Ioh. 19. ver. 7 Vnder pretence of zealous keeping of the Law made against blasphemers, Leuit, 24. 15. they condemned the holy One of God as a blasphemer. But his father by loo­sing the sorowes of death, & receiuing him into heauen, & placing him at his owne right hand annulled ipso facto that rash sentence giuen out in earth against the innocent Lamb of God. Euen so the Lord in his owne appointed time by receiuing our soules into those celestiall mansions prepared for his owne Saintes shall vndoe the rash decreetes that are giuen out against vs in the earth. In all ages this matter [Page] hath bene contrauerted, and Heretiques haue obstinatly maintained their bad and reprobat opinions, and as obsti­natly refused the odious and vile name of Heretiques: and this question in our dayes is like to a flame of fire which no aboundance of water can sloken. The definition of an he­resie we haue alreadie set downe in the 3 chap, resteth nowe in this treatise to ponder the name it selfe, to consider the ground of heresie, the propagation and preuailing power of it at sometimes, & the greater and more preuailing pow­er of the curse of God, making heresie in end to wither as the figge tree did that was cursed by Christ: And finally to declare what should be the cariage both of Pastours, magi­strats and people toward Heretiques. [...] is a word of the Greeke language, and very ample in signification, for it What the word heresie doth signifie. signifieth a choosing. Now it is certaine, that it is no fault to a man to take a choise when God doth offer it vnto him: as when it was offered to SALOMON to aske what hee liked best, he choosed rather to craue wisdome then riches from God, 1. Reg. 3. and when DAVID choosed rather to fall in­to the hands of God then of man, 2. Sam. 24 ver. 14. DA­VID in choosing the pest rather then the sworde or famine, tooke a choice which was offered vnto him by God. And the pondering of the generalitie of the worde may declare, that in things indifferent wherinto God hath granted vnto men a libertie & free choice, such as eating of flesh, or absti­nence from it, marying or not marying, a man may take his choice in these things at such times as he findeth it granted by God as well as DAVID and SALOMON, and a man is not to be called an Heretique because he marieth, because God hath giuen him libertie to marie, or not to marie as a man listeth best, prouiding alwayes he seeke counsell of God, to dispose him in such indifferent things that way, whereby he shall be most meete and able to glorifie God. For true it is that the Euangelist writeth No man hath seene God at any time, the onely begotten Sonne of God, who is in the bosome of his Father, he hath reueiled him, Ioh. 1, which words plainly doe te­stifie, that in matters of faith God hath not giuen vnto a man a free choice to embrace what opinion he pleaseth, but [Page] God hath tied & bound vs in matters of faith to the mouth of his deare Sonne, to the ende we should thinke no other thing of God then Iesus Christ hath reueiled vnto vs. The groun [...] of heresie.

Now anent the ground of heresie, I followe the opinion of AVGVSTINE in his booke of exposition of some places of the epistie to the Galathian, wherein hee compareth Here­tiques to the sonnes of KETVRA whome ABRAHAM maried after the death of SARA, Gen. 25. These children were pro­created of an old father, and of a yong mother, euen so He­retiques pretending antiquitie of Scripture, but forging vn­to them a new & yong sense whereinto Scripture was not written they become defenders of a false opinion. The words of S. AVGVSTINE are these: Ex occasione antiquaeveri­tat [...]s in novitio temporalique nati sunt mendacio, that is, through occasion of antiquitie of the trueth they are borne into the noveltie of a temporall lie: so that AVGVSTINE his judge­ment soundeth to this that Heretiques pretend antiquitie of scripture for their father, but they are more like to KETV­RA then ABRAHAM, following rather the noueltie of error, Similitude [...]. then the antiquitie of veritie. In this maner IRENEVS thin­kèth that heresies do spring vp of a false vnderstanding of holy Scriptures; vsing the comparison of men who breake the golden image of the king, & after it is molten, againe fashion it according to the similitude of a Foxe, now it can not be called the kings image any longer, albeit it be com­posed of that selfe same golde whereof the kings image was made, euen so, when wordes of Scripture are drawen to a new, false & hereticall sense, count that new sense heresie & not Scripture. Iren adversus Ualent. lib. 1. cap. 1. Now these o­pinions of IRENEVS and AVGVSTINE concerning the origi­nall ground of heresie do well agree with the word of Christ himselfe written in holy Scripture, Are ye not therefore decei­ued, because ye know not the Scriptures, neither the power of God. Marc 12. 24. The Sadduces knew wel eneugh the wordes of scripture, but not the right sense and meaning of them. And therfore it is great wisdome to mixe our reading with pray­er, to the ende that the Lorde who guided the pen of Pro­phets in writing, may guide also our hearts in reading.

[Page] With this ignorance of the meaning and true sense of holy Scripture is joyned an vnspeakable and deuilish pride, for they make no account of any body vnder heauen, but Pride ac­companying ignorance. of themselues alanerly, and hypocrites haue their owne o­pinions in so wonderfull admiration, that they stop their eares from hearing all wholesome admonition, which per­tinacie and pride, is the cause wherefore the Apostle PAVL calleth them [...], that is, condemned of them­selues, Titus 3. For like as there are some persons so bent to destroy their owne bodies, that it is not possible to the vigilant attendance of friendes to keepe them from mis­chiefe and harme, the experience whereof kythed in POR­CIA the daughter of CATO and wife of BRVTVS: euen so there are a number of men caried so headlong to hell, that no wholesome doctrine or admonition can be heard, be­cause like to the Gadarenes swine, the swift pace of their race cannot be stayed, vntill they be drowned in the lake. Of this cause of heresie NAZIANZEN writeth ad Cledonium that the heretique APOLLINARIS counted of his owne songs as we count of the olde and newe Testament, euen so his associates counted his songs and rhymes to be the third testament. In like maner the heretique MARCION was a patterne of incorrigible pride, who came to Rome after the death of HYGINVS, and when he heard that he was not ad­mitted to an ecclesiasticall office, hee demanded of the preaching Elders there, what was the meaning of Christes words, when hee saide, That no man pieceth an olde garment with a piece of new clothe: for that, that should fill it vp, taketh away from the garment, and the breach is worse, Mat. cap. 9. ver. 16. 17. In their answere they declared the true meaning of Christes words. But the proud stomacke of an head-strong Here­tique applyed the parable to himselfe, and auouched that he should make a remedilesse breach among them, because they had refused to receiue him into their fellowship. Epi­phan, contra hareses which thing he endeuoured to performe vntill his last breath. The propa­gation of he­r [...]sie,

Heresie was propagated and increased rather in the Hal­cyon dayes of CONSTANTINE, VALENTINIAN, THEODO­STVS [Page] and MARTIANVS, then in the wofull dayes of NERO, DOMITIAN, TRAIAN, ANTONINVS, SEVERVS, MAXI­MINVS, DECIVS, VALERIAN, AVRELIAN, DIOCLETIAN, through the wise prouidence and wisdome of God, who would not at one time ouercharge his Church with vnsup­portable burthens, neither would he suffer his Saints to be tempted aboue their strength. For if heresies had bene in number as many, and in power as strong before the daies of CONSTANTINE as they wer after his dayes, it had bene hard till haue borne foorth so many mightie assaultes: but our mercifull Lord would haue the faith and patience of his Saints to be tried by persecuting tyrants in some ages, and againe the knowledge of the Church to be tried mightily by Heretiques in other ages. So that wee shall finde moe heresies springing vp in the 4. Centurie, then in all the pre­ceeding 3. Centuries, yea if it had pleased that godly father AVGVSTINE to haue abridged his abridgement of heresies written ad Quod vultdeum, the number of heresies in the first 300. yeeres should not be found great. But AVGVSTINE diuiding these Heretiques who were called Gnostici in three bandes, to wit, in Saturniniani, Carpocratiani and Basilidiani, who all were but one rancke of Herctiques, he maketh the number to seeme greater then it was. And in like maner d [...]iding the Mo [...]tanists in Pepuziani, Cataph [...]yges, Pris [...]llia­ni, and Montanistae, maketh also the number to seeme great, how beit all these foure are but one heresie, receiuing some­times a name from the author MONTANVS, sometime frō the countrie of Phrygia whereinto this heresie was bred, so [...]time frō the town of Phrygia called Pepuzum where they dwelt, & sometimes from the false prophetesse PRISCILLA, who propagated the error of MONTANVS. In like manerthere were many obscure heresies who could finde few or no fol­lowers, because it seemeth that the heresie died as soone as the Heretique, such as Helc [...]saitae, Caiani, Sc [...]hiani. And there is no great necessitie to discourse of such abortiue birthes as incontinent died before they came to any kinde of ripe­nesse: EVSEBIVS saith haeresis helce saitarum simul etiam at que coepit, extincta est. That is, the heresie of Helcesaitae mmedi­atly after it was begun it was quenched, Euseb, lib. 6. cap. 38. [Page] And finaily AVGSTINE reckoneth among Heretiques of the first 300 yeeres Tessares [...]aidecataitae in the Latin Quaterdeci­mani who maintained no opinion repugnant to the grounds of faith, but onely kept Easter vpon another day then the Romaine Church did obserue it.

But albeit heresies sprang vp in the dayes of good Em­perours, Heresie strengthened by the arme of manala­nerly. yet were they not fostered and nourished by them, but by all possible meanes were abandoned, but God pu­nishing the contempt of the truth, and the loue of false and lying doctrine, suffered an euill Emperour to rise after a good, such as CONSTANTIVS after CONSTANTINE, and ANASTASIVS after MARTIANVS, and these euill Emperours by their own profession, countenance & authoritie streng­thened the heresies of ARRIVS and EVTYCHES which were bred in the dayes of the good Emperours forenamed: so that the strength of an heresie was borne out by the arme of man allanerly, and it was not a plantation that our heauen­ly father had planted, and therefore in end behooued to be rooted out.

Then marke the power of the wrath of God against He­retiques, heresies, and sometimes against the very places of The curse of God vpon Heretiques, heresies, and places of their mee­tings. their meetings. It is knowne that ARRIVS brast asunder, as IVDAS did, and that his bowels gushed out, a just recom­pense of his troubling of the intestine peace and bowels of the Church of God. MONTANVS and his two mad pro­phetesses PRISCILLA and MAXIMILLA hanged themselues as IEROM doth write, citing APOLLONIVS for his authour, Ierom. catal script. PAVLVS SAMOSATENVS, a man leper both in soule and body, was excommunicat in all Churches pro­fessing Christ in the whole world, and by the authoritie of the Emperour (as shall be declared Godwilling) with shame and ignominie was driuen from his vsurped chaire in Antiochia. MANES was excoriat by the king of Persia. The bad fortune of the priests of BAAL contending against HE­LIAS, and slaine at the brooke K [...]shon, 1. Reg. 18. ver. 40. The most infortunate condition of AMAZIA the priest of Bethel, whose wife became an harlot in the citie, and his sonnes and daughters fell by the sword, and his lande was diuided [Page] by line, and himselfe died in a polluted land, Amos 7. ver. 17 All these examples (I say) declare that terrible is the wrath that the Lorde will powre out against false prophets and false teachers. In like manet the heresie of ARRIVS when it was at the very height, beganne to shed it selfe into three contrarie opinions as a kingdome diuided in it selfe, and could no longer stand some were still called Ar­rianes, and vtterly denied that the Sonne of God was [...], that is, consubstantiall with the father, yet they graunted that hee was [...], that is of like sub­stance with the Father. But AETIVS, ACATIVS and EVNOMIVS another race of ARRIANS, thought that the Sonne was neither [...], nor yet [...] to his Father, and for this cause they were called Anomoe [...].

The thirde faction of A [...]rianes were MACEDONIVS and his adherents, who were inconstant and wauering minded in their opinions concerning the Sonne of God, sometime leaning to the Homoo [...]sians, sometime to Homoi­ousians, and sometime to Anomoei, according as any occa­sion of griefe was presented to them by any one partie, they leapt to the opinion of another partie: but these wan­dering starres and wauering fooles, obstinately spake a­gainst the diuinitie of the holy Ghost. This diuision a­mongst themselues was the first forerunning token of the decay of this heresie. What desolation also came v­pon Nicomedia the principall towne of Bithynia appointed by the Emperour CONSTANTIVS for the meeting of Arrian Bishoppes the historie doth record. The Lorde shooke the towne of Nicomedia with an earthquake, and disappointed the meeting of the Arrians, Socrat. ec­clef. hist. lib. 2. cap. 39. THEODORETVS differeth from SOCRATES an [...]nt the place appointed for the conventi­on of A [...]rian Bishops, alwayes he granteth that it was sha­ken with earthquake, and ouerthrowne, Theodoret. lib. 2 How Here­tiques should be dealt with by the Pa­stours, cap. 26.

In the last roome, let vs consider after what ma­ner of way should Heretiques bee dealt with by Pa­stours, magistrates, and people. As concerning the [Page] Pastour, because he should be a man of knowledge, and able to convict those that gainsay the trueth, Tit. 1. the Pastour should conferre with the Heretique, & admonish him once or twise to returne to the soundnesse of faith, Tit. 3. Wher­in it is to be noted, that the worde in the Greeke language betokening admonition is [...] which word point [...]th out the end and purpose of the preachers trauailes, rather then his painfull trauailes, for the end should be to put a right minde into him, or to bring him to his right wittes a­gaine, for an Heretique is a mad fellow indeede, and out of his right wit, as NAZIANZEN spake of A [...]OLLINARIS who denied that Christ had a soule as we haue, but his diuine nature joyned with his body supplied the roome of his soule. NAZIANZEN writeth of him that when he spake of the minde of Christ, he was mad, and by his minde [...]. And it is a very hard matter to reduce a mad man to his right wit againe: therefore let a preacher take it to hart that to conuert a Heretique is a difficill worke, for he is dealing with a man possessed with a strong deuill, who can­not be cast out by Christs disciples, except Christ himselfe put hand to the worke, Mat. 17. This the Apostle writeth, not to make Pastours to despaire and giue ouer the care of conquessing of Heretiques, but to doe this worke circum­spectly and warily, with humilitie and reuerent feare, cra­uing that our Lord and master Christ Iesus would kyth his strength in our weakenesse, otherwise this turne can not be done. Yet lest any faithfull preacher should be vtterly dis­maide in regarde of th [...] difficultie of the worke, two things are to be considered: first, the Apostolicke commandement warning vs to admonish him once or twise, which warning, seing it is not giuen in vaine, it should be obeyed Secondly, God hath blessed the trauailes of some of his seruants, & by them some Heretiques haue bene reclaimed to the right faith: as namely BERYLLVS Bishop in Bostra in Arabia, who denied that Christ was existent before he tooke flesh of the virgine, yet by the painfull trauailes of ORIGEN hee was conuerted to the true faith againe, Euseb. eccles. hist. lib. 6. cap. 33. And this is the cause wherfore I separat BERYLLVS [Page] from ARTEMON in the subsequent historie. In like maner God blessed the trauailes of DIONYSIVS Bishop of Alexan­dria, by whome in a place of Egypt called Arseno [...]is, Coracione was conuerted, who had bene before infected with the er­rour of NEPOS an Egyptian Bishop, and father of the Chilia­stes, Euseb. eccl, hist. lib, 7. cap. 24. And therefore let not the faithful Pastours despaire, because the worke is difficil, but obey Gods commandement, and commit the issue to God himselfe.

Concerning Magistrats, like as they prescribe to all men their duties, so in like maner, God who is their onely supe­riour, HAV the magistrate should deale with Here­tiques. prescribes their dutie to them in all things, and in this mater also: for the Lord commanded the false prophet, who allured the people to follow other gods, to be slaine, Deut. 13. ver. 5. What rewarde then belongeth vnto He­retiques, their successouts, for it is all one to worshippe a false god, and to worship the true God falsly, and if the false prophets who ent [...]sed the people to worshippe a false god should die, what other sentence can be giuen out by the magistrates against an hereticall teacher, who entiseth peo­ple to worship the true God falsly, but onely that he should be slaine. Hee is worse then a murtherer who killeth a mans body, for there may bee some valuation of the harme and skaith that a murtherer hath done, but who can value and ponder the harme that an Heretique doeth, who by false doctrine murthereth the soules of infinite numbers of people, hee is worse then an infidell, forasmuch as hee hath obtained a more abominable name then an infidell. For an infidell as S. AVGVSTINE speaketh cannot be called desertor fidei & oppugnator [...]ius, that is, a forsaker and impugner of the faith, because hee neuer embraced it, but an Heretike is a backslider from the faith which sometime he professed, and an hatefull impugner of the same. Finally he is more per­nicious then a Schismatike who laboureth to cut the band of loue wherwith we are coupled with our brethren, but an Heretike endeuoureth to cut the very throate of faith, wherewith we are coupled with our God. Also a schisme hath many times beene found without an heresie, but an [Page] heresie was neuer founde without a Schisme. Then this question may be conceiued in these tearmes. What shall be done with a man who is worse then a murthe­rer, worse then an infidell, worse then CORE, DA­THAN and ABIRAM, who by a pernicious schisme, rent the vnitie of the holy people? yea, what shall be done with them who like vnto Foxes sucke out the blood of Christ out of the soules of the poore sheepe of Christ? Now let God answere from his Sanctuarie. Let such a false prophet be slaine. Deut 13.

True it is indeede that the doubtsome judgements of ancient and learned fathers haue made this question more debatable then otherwise it needed to haue beene. For S. AVGVSTINE in the booke of his Epistles is found till haue altered his opinion anent the punishment of Heretiques twise or thrise. In the Epistle written to DONATVS Deputie of Af [...]ke he would haue He­retiques to bee dantoned, but not to bee slaine, writ­ting to him in these wordes. Sic igitur corum peccata compesce, ut sint quos poeniteat peccasse, that is to say, Therefore so subdue their faultes, that they may be afore hand to repent that they haue faulted, Epist. 127. But in another Epistle written to GLORIVS and ELEVSIVS he thinketh that Schismatikes and Heretiques (such as the Donatists were) deserued greater punishment then I­dolaters themselues, for hee saith, Qui fecerunt idolum, usi­tata gladii morte perempti sunt, qui verò s [...]hisma facere voluerunt. hiatu terrae principes devorati, & turba consentiensigne consumpta est. that is, These who made an idole, were staine with the accustomed death of the sword but these who endeuoured to make a schisme their princes were deuoured by the gap of the earth, and the people that consented to them were consumed by fire, Epist. 162. In these two foresaide Epi­stles AVGVSTINE in the one is very gentle, in the other very rigorous. Nowe heare the thirde opinion of [...]. AV­GVSTINE in these wordes. Non solùm mansuete, verùm uiam utiliser, salubritérque plectantur, habent enim quod corpore in­columes vivunt, hubent unde vivunt, habent unde male rivunt, [Page] duo prima salva sint, ut quos poeniteat sint, hoc optamus, hoc quantum in nobis est impensa opera instamus. Tertium vero si Dominus vo­luerit, tanquam putre noxiúmquc resecare, valde misericorditer puniet. that is, Let them be punished not onely meeke­ly, but also profitably and wholsomely, they haue where­upon their bodies are healthfully intertained, & they haue whereupon they liue, they haue also whereupon they liue wickedly, Let these two former partes safely remaine vn­to them, that penitent men may be to the fore: this we wish and wee earnestly endeuoure so farre as in vs lyeth, that it may be brought to passe, but the third part as rotten and hurtfull, if it were cutted away, they were very gently puni­shed, Epist. 254 this epistle is written to NECTARIVS. Wher­in it is euident that AVGVSTINE himselfe was not setled in one constant opinion howe Heretiques should be punished by magistrats. But what shall we say? When Nilus and Danube haue wandred long, in end they powre their waters Similitude. into the sea, and when AVGVSTINE hath beene sometimes in one opinion, and sometimes in another, in ende hee is compelled to say Amen to that which God hath said in his worde, that is, that a false prophet should be slaine, Deut. 13. I speake of deceiuing teachers, but not of deceiued people. As touching the people, the weaker they are, the wiser they should bee, not exponing their weakenesse to the hazard of strong tentations, but following the coun­sell How the peo­ple should deale with Heretiques. of the Apostle writing to the elect Lady, ver. 10. 11. If there come any vnto you, and bring not this doctrine, re­ceiue him not to house, neither bidde him God speede: for he that biddeth him, God speede, is partaker of his euill deedes. But seeing a blinde man may bee shoueled out of the way, and poore simple people may bee soone bewitched, Galat. 3. therefore it is expedient for the people to acquaint themselues well with the 12. Articles of their faith, and so firmly to adhere to them that in no case they sufferthem selues to be miscaried from that short summe of Christian faith. For EPIPHANIVS when he had written a Catalogue of heresies that sprang vp before his own time, he thought it expedient also to write another booke called Anchoratus, [Page] which booke containeth a declaration of the true and right faith according to the writings of holy Scripture, which faith if it bee firmely kept, it shall bee like vnto an ancre that stablisheth a ship, that it bee not drow­ned in the tempest of the raging sea: euen so the fast gripping to the heades of our faith, and right vnder­standing of them saueth vs, that wee bee not miscaried with the tempest of hereticall doctrine.

Also the counsell of AVGVSTINE is not to be mis­regarded. In reading of Scripture if wee can not take vp the very genuine sense and meaning of the place, at least let vs not expone that place of Scripture in a sense repug­ning to the analogie of faith. So shall we be like to a man who hath aberred from the direct way, yet he wandereth in the fieldes leading to the towne whereat he would be, Au­gustin de doctrina Christiana. lib. 1. cap. 37.

Aboue all things let not the people hearken to those teachers who would inforce the wordes of Scripture, and wrest them to a sense flatly repugnant to the principall purpose intreated in that passage of Scripture: for wordes are inuented for to expresse the purpose, but the purpose is not deuised for the wordes. A cleare example we haue in the sixt of IOHN his Gospell. Our master Christ is spea­king in that Chapter to a carnall & fleshly hearted people, who were offended at his doctrine: for remedie wherof our Lorde teacheth them, that his doctrine was spirituall, and consequently was not to be receiued with fleshly eares and heartes saying vnto them, It is the Spirit that quickneth, the fl [...]sh profiteth nothing, the wordes that I speake vnto you, are sp [...]rit and life. Ioh. 6. ver. 63. That is, as S. AVGVSTINE writing v­pon this place doeth expound, my words should be spiritu­ally vnderstood. Nowe therefore whosoeuer will expone the words of Christ spoken in the sixt of IOHN (except ye eate the flesh of the Sonne of man, and drinke his blood, yo haue no life in you) ver. 53. into a corporall and carnall sense I say people ought to beware of such a teacher, because he wrests Christs wordes to a sense flat repugnant to the purpose that Christ hath in hand at that time. [Page] And the counsell giuen by the Apostle to TITVS, although it be giuen to Bishoppes yet it is necessarie also for people in these words Holding fast the faithfull word ac­cording to doctrine, Tit. 1. ver. 9. Marke well the word [...], which signifieth not onely an adherence, but also a firme adherence. The word [...] is so generall that we are tolera­ted to haue many things, but in such way as wee had them not, 1. Cor. 7. but the compound words [...] & [...] that is to possesse & firmly to keep, are to be restrained only to Christ, who is our portion, and to his faithfull word wher vnto we ought so firmly to adhere that we will rather be se­parated from our liues then from that faithfull word. And to this faithfull worde ALAMANDARVS Prince of Saracens vnseparably adhering deluded the Eutychian Bishops sent from SEVERVS Anno 512. So I conclude that there is no­thing so expedient for Gods people as clearely to know the summe of their faith, and firmly to adhere vnto the same.

Of the foundation of the Church.

SEeing that the Church is counted the Lordes citie builded vpon his holy mountaine, Psal. 87. ver. 1. And that house that is builded on a rock so firmly, that the stormie tempests of windes, floods and raine cannot procure the fall of it, Mat. 7. This house I say is vndoubtedly the building ofGod. Let vs therfore seek out the true foun­dation of it, which beeing found out, let euery one of vs endeuour to be a liuing stone adhering by faith to the true foundation.

The worde foundation is sometime properly taken, sometime vnproperly. Properly, 1. Cor. 3. ver. 11. in these words: For another foundation can no man lay, then that is laide The word foundation taken proper­ly [...] o [...] ­ly to Christ. which is Christ. Vnproperly the doctrin of the Prophets and Apostles is called a foundation, because it leadeth to Christ the very true foundation. Ephes. 2. yer. 20. Ye are built upon the foundation of the Prophets and Apostles. In like maner faith [Page] that coupleth vs to the true foundation, figuratiuely bea­reth this name, Epist Iud. Build your selfe in your most holy faith, ver. 20. These figuratiue speaches should offend no man no more then if a man dwelling in Rhegium or Syracuse were demanded where is Icrusalem, and hee should point out his finger toward the East, and say there it is, his meaning is, there is the way leading to Jerusalem: euen so when wee say that the Apostles doctrine is the foundation of the Church, our meaning is, that Apostolicke doctrine is a lanterne lea­ding to Christ the true foundation.

The Prophet ISAI speaking of Christ in a proper sense writeth. Therefore thus saith the Lord. Behold I will lay in Si­on a stone, a tried stone, a precious corner stone, a sure foundation, and he that beleeueth shall not make haste. Isa. 28. ver. 16. Many Metaphores are here I grant, and if any man list to be con­tentious, he may affirme that in the very worde foundation there is not inlacking a piece of figuratiue speach. Yet this standeth certaine, that nothing is properly called the foun­dation of the house of God, except Christ Iesus alaner­ly.

In this description of the true foundation of the Church we haue two great comforts, and one wholesome admoniti­on. The first comfort is this, that he who knoweth all our infirmities, and by what remedies they may be best suppor­ted, he hath sent his owne Sonne in our nature to beare our burthens as a foundation beareth the weight of the whole house. He commanded MOSES to make a brasen serpent in the wildernesse, by the sight whereof the people bitten with fierie serpents were cured, Numb. 21. 8. And the Lord knewe best to what foundation his poore Church leaning, might finde surest safetie and sweetest refreshment. There­fore O people stinged with serpents be not afraid to looke vp vnto the brasen serpent, because it is the remedie prepa­red by God himselfe to support your wounded bodies. And O weake, afflicted and persecuted Church take bold­nesse to adhere to Christ the precious and sure foundation appointed by God himselfe for the support of your distres­sed estate.

[Page] And the Prophet to mooue the Church to serious and diligent attendance vseth the word Behold. As if the Lord Take heede to the de­monstrations of God, and beware of Satans de­monstrations were pointing out a comfort with his owne finger to wea­rie sinners, and saying, O sinner that art wearie with that burthen that hangeth on thy backe so fast, & presseth thee downe so sore, come I will shewe thee a resting place, euen the stone that I haue laid in Sion, goe to it, beholde, I haue laide it there my selfe, and that stone will beare all thy bur­thens, & refresh thee in al thy tentations. On the other part marke that Satan that great deceiuer, when he would most subtilly deceiue people, hee will needes counterfaite God, and point out his finger also, and make demonstrations and say. Beholde, Christ is in the d [...]sert: or beholde, Christ is in the secret place. Mat. 24. ver. 26, beleeue it not saith Christ. When God saith beholde, wee will take diligent attendance what is it that the Lorde hath pointed out vnto vs. But when Satan putteth out his finger also, and saith, behold, Christ is euen here presently, really, corporally in the boxe caried by the Priest, then beware of the deuils demonstrations, for he is an olde subtle serpent, and hath deceiued many.

The Papistes taking aduantage of demonstratiue wordes [...] thou seest, [...] thou shalt see, [...] looke throughly into it, they take the boldenesse to affirme that the body of Christ is cor­porally present in the holy Sacrament: which body wee not onely see, but also wee touch, and wee not onely touch, but also wee eate it, and not one­ly doe wee eate it, but also wee carie it home vnto our houses. Vpon this place of CHRYSOSTOME they haue grounded such vndoubted assurance that Christe is corporallie present in the Sacrament, that the Papistes in the Northerne partes of Scotland s [...]nt a letter to Sterling to M. P. S. to resolue the Marquesse of Huntley in the matter of the Sacrament, because CHRYSOSTOME apparently condescendeth to corpo­rall presence ofChrists body in the Sacrament. When I read the letter, I said, and as yet doe say, that they needed not to haue taken so much paines to seeke for resolution of [Page] that question either for them, or for others, but reade for­ward the words of CHRYSOSTOME that follow, where hee maketh his owne meaning plaine, saying, [...]. that is to lay. Therefore clenge thy soule, and pre­pare thy minde for the receiuing of these mysteries. Can there be a more cuident declaration of his meaning then this? First where he saith [...], thou seest him not in the crib, but vpon the altar. But I pray you with what cye see we Christ vpon the altar, or ta­ble? (for both are one thing as the learned know) [...] saith CHRYSOSTOME, that is, with the eye of our soule and minde. Againe he saith that wee touch that blessed body of Iesus. But with what finger? [...], with the finger of our soule & minde. Againe he saith that we eat that blessed body, but with what mouth? [...], with the mouth of our soule & our mindc: & lastly he saith that we carie him home, but in what stomacke? [...] in the stomack of our soul & mind. For this cause he exhorteth vs to clense & prepare our soule & mind for the participation of diuine mysteries, Prepare the eye of our mind to see Christ, the finger of faith to touch him, the mouth of faith to eatc him, and the stomacke of our soule to keepe the Lorde Icsus, Chrysost. in 1. Cor cap. 10. Homil. 24. Is there in these words one syllable that soundeth to corporall and carnal manducation of the flesh of Christ? I hauc cast in this short digression to let our Northerne Pa­pists vnderstand that the arguments which they supponed to be inuincible, may be easily answered.

The comparison of Christ to a stone is so frequently vsed in Scripture that the very prophecie of Christs natiuitie, death and latter comming to judge the world are illustrate The similt­tude of a stone frequently v­sedin Scrip­ture. by this similitude. In like maner to represent the plenitude of his wisdome, the vnspeakable goodnesse and vnresistable power of Christ, this similitude is brought in. Hee is a stone cut out of a rocke without hands, Dan. 2. ver. 34. Here is his natiuitie represented. His sufferings by the similitude of a carued stone, Zach. 3. ver. 9. His latter judgement by the [Page] similitude of a stone, that falleth vpon a man and grindeth him to powder, the fulnesse of wisdome and vnderstanding in Christ, by a stone full of eyes, Zach. 3. ver 9. His power by a stone smiting the feet of the great image, and destroy­ing all the glory of it. And finally his vnspeakable goodnesse by the similitude of a corner stone, and of a stone that is a sure foundation. The secon [...] comfort.

The second comfort contained in this description is this, that Christ is a precious stone, a corner stone & a sure foundation. Wherefore Christ is called an elect or tried stone, we shall heare Godwilling hereafter in the descripti­on that the Apostle PETER maketh of this same stone. Now Christ is not like vnto the stones of other buildings more different one from another in place then in nature: for the stone in the foundation is but a senslesse stone as wel as the stone of the wall that is builded vpon it. And it is possible that if the house & building be casten downe, that some of the stones that were in the wall, be laide in the foundation, and some againe that were in the foundation be laide in the wall, whereupon ariseth this vicissitude, that the stone sometime sustained, nowe sustaineth, and by the contrarie. the stone now sustaining sometime was sustained. But Christ Iesus is a precious stone sustaining vs at al times, and neuer sustained by vs, partaker of our nature, but not of our sinnes, in many things like, but in infinit things vn­like vnto vs: holy, blamelesse, vndefiled, separat from sinners, and made higher then the heauens. Heb. 7. And in this also that he is a corner stone, hee hath a prerogatiue aboue all other corner stones for other corner stones joyne wals together, that are not far distant one from another, such as the side­wall and the gauell of an house: but Christ hath joyned Iewes and Gentiles together so infinitly separate one from another, that none could vnite them but Christ alanerly. For who could cast downe the partition wall, and abolish the lawe of ceremonies, which made infinite alienation of the mindes of the Iewes from the Gentiles, but onely Christ? Ephes. 2. 14,

The Prophet vnto the two comforts addeth an whole­some An wholsom admonition admonition, that hee who beleeueth in him shall no [Page] make haste: this speach is borrowed from men that make haste to flie from their townes and holes, for feare of the force and power of the preuailing enemie, as the people of the tribe of ISSACHAR did, when SAVL & IONATHAN were slaine by the Philistims vpon the mountaines of Gilboa, they left their townes for feare, and the Philistims dwelt in them, [...] Sam. 31. But they who haue once betaken themselues to the holy mountaine of God, and rocke of their saluation Christ Iesus, they haue no neede to make haste and to flie, because in him they finde assured protection and defence.

The people of the Iewes in the daies of ISAIAH sent down to Egypt and had confidence in the horses of PHARAOH, but they fande the strength of PHARAOH to be their shame, Isa. 30. ver. 3 And the Iewes in the dayes of IEREMIE, who would not leane vpon the suretieof Gods promises, and tarie in Ie­rusalem, but they would needes flie to Egypt, in Egypt they died by the sword, Ier. 43. ver. 16. But hee who leaneth with constant faith to this sure foundation, shall not make haste, or as the Apostle PETER expoundeth it, Hee shall not be asha­med, 1. Pet. 2. ver. 6.

The doctrine of the Prophets and Apostles is called a In what sense the doctrine of the Pro­phets, &c. is called the foundation. foundation, as said is, because it leadeth to Christ. Wher­fore we haue to learne how firmly we ought to adhere vnto the doctrine of the Prophets and Apostles as a lanterne lea­ding to Christ: for this cause let no man mixe light with darknesse, nor obscure the bright shining light of Aposto­like doctrine with the traditions of men: for this doctrine is like vnto pure gold, Psal. 19. ver. 10. And like as fine gold is marred with mixture, because there is no other mettall [...]imilitude in finenesse comparable vnto it: euen so propheticall doctrine is vtterly spoyled when it is mixed with the tradi­tions and doctrines of men. For that is a mixing of drosse with golde, and of rotten waters with pure and cleare wa­ters. After this vnhappie forme of dealing CAROLVS 5. Emperour presumed to mixe together the dregs of Poperie with the wholesome Apostolicke doctrine by the mercy of God professed in many nations as appeareth in the booke called Interim set forth at his commandement Anno 1548. [Page] which booke neither pleased the Romaine Church, neither those of the true reformed religion, but within the space of foure yeeres it wallowed and euanished as an abortiue birth. Now it is to be remarked in this point what diffe­rence is betweene the persons of the Prophets and their doctrine. The Prophets continued not long aliue Zach. 1. ver. 5. but their doctrine continued, because it was after a maner a foundation. The like may be saide of the Apo­stles.

In like maner faith in some sense may be called a founda­tion, Epist. Iud. ver. 20. because it is the meane whereby wee Faith is cal­led afounda­tion. are coupled to Iesus Christe, Ioh. 3. ver. 16. And the Apostle IVDE calleth it our most holy faith no doubt opponing faith to infidelitie: for infidelitie vtterly polluteth the soule, and maketh it prophaneHeb, 3 ver. 12. And in another place. Let there be no fornicatour or prophane person like Esau, who for one mease of meat sold his birthright, Heb 12. 16, Thus wee see if infidelitie once take roote in the heart it will make it so prophane, that the Couenant of God, the land of Canaan, the blessing, yea and heauen it selfe will be set at light a­uaile. But on the other parte, when the heart is coupled by faith to Christ, then is faith like vnto a whippe in Christs hande scourging out infinite abuses out of our soules, Iohn 2.

Now seeing that Christ is the onely true foundation by The offices of Christ de­clare that he is a true foundation, the determined counsell of God appointed to sustaine the weight of the whole house. Let vs consider how meete a foundation Christe is in respect of all his offices, for the Church is weake, and Christ is an almightie King able to sau [...]. Isa, 63. The Church militant is subject vnto sinne, & Christ is an high Priest, whose sacrifice once offered, hath a perpetuall vertue to saue those that beleeue, seeing he euer liueth to make intercession for them, Heb, 7. ver. 25. Fi­nally, the Church is naturally ignorant, and Christ is the great Angel of the counsels of God, who hath reueiled vn­to vs all things needfull to be knowne, Iohn 4. ver. 25. Ther­fore on this sure rocke and holy mountaine let vs repose with assured confidence of faith.

[Page] Now I come to the wordes of the Apostle PETER a faith­full Christ is a liuing f [...]un­dation. interpreter of the words of the Prophet ISAIAH. H [...]e calleth Christ A liuing stone refused of men, but chosen of God and precious 1. Pet. 2. ver. 4. Hee is a liuing foundation, not so much in respect of our naturall life, where of also he is the author, For in him We liue, we mooue and we haue our beeing, Acts 17. ver. 28, as in respect of our spirituall life, where of also he is the author, and where of the Euangelist IOHN speaketh. In him was life, and the life was the light of the world, Ioh. 1, ver. 4 Christ is the authour of that life that consisteth in the true knowledge of God. And this is life euerlasting, that they know thee, and whome thou hast sent Jesus Christ, Ioh. 17. ver. 3. What is the life of a man without the true knowledge of God re­conciled to him in Christ but spirituall deadnes? yea dead­nesse more miserable then the deadnesse of dogges killed in Similitude their mothers belly, miserable for this that they neuer sawe the light, and more miserable, because the light neuer saw them. And these who haue not seene by the eyes of faith God reconciled to them in Christ, they are double misera­ble, neither haue they seene the true light, neither hath the true light euer looked vpon them but in anger and wrath.

This liuing foundation (saith the Apostle) was disallowed of men, but chosen of God and precious. But I pray you The contempt of men can­not impaire the glory of Christ. wherefore did men disallow him? Because hee appeared in the similitude of a servant: because he was like vnto a root in a dry ground: because he was a man ful of sorowes & had experience of infirmities: because hee was wounded for our transgressions, & broken for our iniquities, and because of his chastisments and his stripes, Ifa. 53. So miserably is our corrupt nature disposed, that not onely we erre anent per­sons, despising them whome we ought to reuerence, but in despising them for the selfe-same cause, for the which they should most reuerently be regarded. Christ is to be regar­ded of vs for many causes, chiefly for this that hee humbled himselfe to the end he might exalt vs, and hee was content to be wounded to the end we might be cured by his stripes, Ifa. 53. In the next wordes the A postle admonisheth vs, that all the attempts of men against the souerainitie of Christ, are [Page] foolish and vaine, because he euer is, and shall be the ve­ry elect and precious stone whereupon the house of God is builded. The gainsayings of men against Christ, are li [...]e vnto the tempests of winde, that are mooued in the aire, Similitude. whereby men and beastes, and trees, and ships are mighti­ly troubled and shaken: but the sunne, moone and stars are so highly eleuate aboue the aire, and the region of the winds, that they cannot perturbe nor trouble those c [...]sti­all creatures. Euen so the contempt of men done against Christe cannot impaire one jote of his most excellent ho­nour. He is chosen of God and a precious, and a worthie foundation, albeit all the whole world should grind their teeth, and speake in the contrarie.

To this foundation so viuely described both by the Pro­phet, Isa. 28. and by the Apostle PETER 1. Pet. 2. wee are ex­horted We drawe nere to Christ by faith. to draw neere, to wit, by faith. For like as infideli­tie separateth the heart from Christ, euen so faith coupleth the heart to Christ. The Apostle saith. Take heede lest at any time there bee in any of you an euill heart of vnbeliefe that de­partet [...] from the liuing God, Heb. 3. ver. 12. An vnbeleeuing heart departeth further from the Lord then the East is di­stant from the West. For the vnbeleeuing heart in doub­ting of the veritie of the promises of Christ would make Christ no Christ. If he who promiseth to saue vs, do not saue vs, then is hee no Sauiour indeede but in worde onely. But the faithfull and beleeuing heart draweth neere to Christ toucheth the hemme of his garment, draweth vertue out of him: yea Hee that [...] hath receiued the testimonie of God, and sealed up that God is true, Ioh. 3. ver. 33. Of all hand­writes the hand write of the heart is the principall. God de­liteth to Write his couenant in our hearts, Ier. 31, ver. 33. Euen so in like maner God deliteth to haue his Couenant sealed and subscribed with our heart blood, which no man can do, but he that beleeueth in Christ.

To conclude this shorte treatise after that the ground of the house of God is so clearely knowne by the very demon­stration of the finger of God to them who will not beleeue, that may justly be said which Christ spak to the vnbeleuing [Page] Iewes Doe not thinke that I will accuse you to my Father, there is one that accuseth you, euen Moses in whome yee trust. For had yee belecued Moses, yee would haue beleeued mee [...] for he Wrote of me. Iohn 5. ver. 45. 46. The like I say to the Papistes in our dayes, they shall not want an accuser, for the A­postle PETER shall be their accuser: who sending vs from himselfe to Christ the elect, and precious & sure foundation of the Church. conuicteth all those who adhering to the person of the seruant, misregardeth the honor due to the Soueraigne Lord & Master. The Lord worke true faith in vs, that we cleauing fast to Christ haue neuer need to be ashamed

Traianus.

TRAIAN the adoptiue sonne of NERVA was Of Empo­rours. the first stranger who obtained that honour to be king of the Romaines. Hee reigned 19. yeeres 6. months, Euseb. eccl hist. lib. 4. cap. 3. A man so exceeding wel beloued of the Senat & people of Rome, that after his dayes when­soeuer a new Emperour was elected, they wished vnto him the good successe of AVGVSTVS, and the vprightnesse of TRAIANVS. Notwithstanding of this, he was a cruell per­secuter of Christians. And this third persecution is justly The thirde persecution. ANNO Chr. 108 counted greater then the two preceeding persecutions. To other afflictions now is added contempt and shame. It was no great dishonour to be hated of NERO and DOMITIAN, wicked men and haters of righteousnesse, but to bee hated and persecuted by TRAIAN, a man counted a patterne of vpright dealing, this was a great rebuke. Notwithstanding Christians looked to Iesus the Author and finisher of their faith, who for the joy that was set before him, endured the crosse, and despised the shame, and is set at the right hande of the throne of God, Heb. 12. ver. 2. Many haue more pa­tiently endured paine in their flesh, then shame and con­tempt in the world, but Christs true disciples must resolue to be a gazing stock to al the world & to be countedthe off­scourings of the earth, as the holy mē ofGod did in the daies of the Emperour TRAIAN. These were citizens of heauen, li­uing in earthly tabernacles, liuing vpō the earth, but not fa­shioned according to the similitude of this world, Rom. 12. [Page] In doing great things by faith, they surpassed mightie Mo­narches: In patient suffering of cuil they ouerwent admired Philosophers. In this persecution SIMON the sonne of CLEOPAS an [...]oly A postle suffered martyrdome being now The martyr­dome of Si­mon the son of Cleopas, an hundreth and twentie yeeres olde: he was first scourged, and then crucified: but all this rebuke hee most patiently suffered for the Name of Christ, Euseb. eccl hist lib. 3. cap. 32 Of IGNATIVS martyrdome wee haue spoken in the first Centurie, the time of his suffering was in the time of TRA­IANVS. Plin. 2. Deputie in Bithynia breathing threatnings against innocent Christians persecuted great numbers of The letter of Plinie 2. written to Traian, them to the death. In ende he was commoued and trou­bled in his owne minde, considering both the number and patient suffering of Christians that were put to death, hee wrote to the Emperour, declaring that Christians were men of good conuersation, and detested murther, adulterie and such other vngodlinesse: onely they had conuentions eare­ly in the morning, and they sang Psalmes to the honour of Christ whom they worshipped as God, but they would not worship images (here make the portrait of the ancient A­postolicke Church, & what conformitie the Romaine Church in our dayes hath with it the Lord knoweth) This letter of PLINIVS mitigated the Emperours wrath in a part yet gaue he no absolute commandement to stay the persecution, but only that the judges should not search them out narrowly, but if any happened to be presented before them, then let them be punished, Euseb. eccl. hist. lib. 3. cap. 33, What con­fusion was in this edict it is well marked by TERTVLLIAN: the one part of it repugneth to the other. In forbidding to search them out narrowly, he declareth their innocencie, but in commanding to punish them, when they were pre­sented, hee pronounceth them to be guiltie. Tcrtul. Apol. This is that Emperour for whose soule GREGORIE the first made supplications to God 400. yeeres after his death, and was heard of God as DAMASCEN writeth serm. de defunctis. Gregorie [...]. prayed for the soule of Traian. This superstitious Monke of the descent of Saracens blood if hee supponed GREGORIE to be so full of charitie that hee prayed for the soule of one persecuting Emperour, why [Page] would he not bring him in praying also for all the ten per­secuting Emperours, to the ende that they being all deliue­red from the condemnation of hel, heauen might be coun­ted a mansion both for Christes true disciples, and also for Christs hatefull and impenitent enemies▪

Adrianus.

AFter TRAIAN AELIVS ADRIANVS reigned 21. yeeres, Chytr. Chron. In his time ARISTIDES and QVADRATVS, the one a Bishop, the other an O­rator at Athens wrote learned apologies in de­fence of Christian Religion, and did so mitigate the Empe­rors mind, that in his time no new commandement was set foorth to persecute Christians, Euseb. eccl. hist. lib. 4 cap. 3. Ierom Catal. script. eccles. BARCOCHEBAS at this time per­uerted the nation of the Jewes, and called himselfe the pro­mised Barcoche­bas a false prophet se­duced the nation of the lewes. MESSIAS: whome the foolish Iewes followed to their owne ouerthrow and destruction. TYNIVS RVFVS Depu­tie in Iadea besieged this man in Bethera a towne not farre distant from Jerusalem, and destroyed him with all his ad­herents. Also the whole nation of the I [...]wes was banished from their natiue soyle: and the towne of Jerusalem was taken from the Jewes and deliuered to other nations to be inha­bitants of it, and was called by the Emperours name Aelia Euseb. eccl. hist lib. 4. cap 6. Thus we see that the Iewes who would not receiue Christ, who came in his fathers name, yet they receiued another who came in his owne name, and like vnto babes who are easily deceiued with trifles, they were bewitched with the splendor of a glorious name: for BARCOCHEBAS signifieth the sonne of a starre: and he saide to the Iewes, that hee was sent as a light from heauen to suc­cour their distressed estate: but he might haue beene called more justly BARCHOSBA the sonne of a lie. Here I giue war­ning againe, that wee take heede to our selues lest we be cir­cumveened with the deceitful snares of the deuill: for it is an easie thing to fall, but a difficill thing to rise againe. The Christians who liued in the dayes of ADRIAN were glad to [Page] be refreshed with the crums of outward comfort, which are denied to no accused persō in the whol world. viz. that Chri­stians shall not be condemned to death for the importunat clamors and cryes of a raging people accusing them, except it be proued that they haue transgressed the Law, and haue committed some fact worthie of death. Reade the epistle of ADRIAN written to MINVTIVS FVNDANVS Deputie in Asia, Euseb, eccl. hist. lib. 4. cap. 9. The good intention of ADRIAN in building a Church for the honour of Christ, voide of images (because such was the custome of Christi­ans) was impeded and hindered by some of his familiar Adrianus his intention to builde a Church for the honour of Christ. friendes, who said, that if he so did, all men would for sake the temples of the gods of the Gentiles, and become Chri­stians, Bucolc. citing the testimonie of LAMPRIDIVS writing the life of ALEXANDER SEVERVS. In this point good rea­der marke what Church is like vnto the ancient primitiue and Apostolicke Church, whether the Church decked with images, or the Church voide of images.

Antoninus Pius,

TO ADRIAN succeeded ANTONINVS PIVS his a­dopted sonne, & reigned 23. yeeres, Chytr. Chron. Hee was so carefull to preserue the liues of his sub­jects, that he counted it greater honour to saue the life of one subject, then to destroy the liues of a thousand enemies, Carion lib. 3. Monarch. 4. In this Emperours time IVSTINVS MARTYR wrote notable bookes of Apolo­gie for the Christians, which were presented and reade in the Senate of Rome, and mollified the Emperours minde toward Christians, as clearely appeareth by his edicts pro­claimed at Ephesus in time of most solemne conuentions of all Asia, Euseb. eccl. hist. lib. 4. cap. 13,

Antoninus Philosophus, & L. Uerus.

AFter ANTONINVS PIVS succeeded his sonne in law ANTONINVS Philosophus otherwise called MAR­CVS AVRELIVS with his brother L. AVRELIVS VE­RVS. This is the first time whereinto the Romaine empire was gouerned by two Augusti. Albeit TITVS had associated his brother DOMITIAN to be a fellow labourer with him in the worke of governement, yet was not DO­MITIAN counted or called AVGVSTVS vntill the death of his brother TITVS. But nowe at one and the selfe same time two Emperours doe reigne. ANTONINVS Philosophus reigned. 19. yeeres, LVCIVS VERVS his brother 9. yeeres. And so after the death of VERVS the whole gouernement returned to ANTONINVS Philosophus alanerly, Euseb. eccl. hist. lib. 5. cap. 9. Bucolc. He was called a Philosopher not onely in regard of his knowledge, but also in respect of the practise of Philosophie. Hee was neither greatly puft vp by prosperitie, nor greatly casten downe by aduersitie: yet he was a cruell persecuter of innocent Christians. Now is the fuell added to the fornace the fourth time, and the flame is great, and the arme of wicked men who hated the The fourth persecution. ANN. Ch. 168. name of Christians is strengthened by the Emperours com­mandement. The trumpets of the Monarches of the world sound the alarme against him who made them Kings and rulers on the earth. The poore innocent Lambes of the sheepfold of Christ appointed for the shambles strengthe­ned their heartes in God, & in the power of his might, and chused rather to suffer aduersitie with their brethren, then to enjoy the pleasures of sinne for a season, Heb. 11. ver. 25. they were content to bee racked, and would not be de­liuered, that they might be partakers of a better resur­rection, Heb. 11. ver. 35. whose bodies lacerat with stripes [Page] vntill their very inward bowels were patent to the outward sight, witnessed the vnrent firmnesse and stabilitie of their faith. They were so supported with the power of that grace that commeth from aboue, that they were not terrified with the multiplied numbers of cruell torments newly ex­cogitate for dashing that inuincible courage of faith which was seene in Christians. Yea further then this. When the persecuting enemies were compelled to change the high tuned accent of their menassing speeches, and to craue but a litle conformitie to the Emperours desire in swearing by his fortune, the holy men of God would not once seem to fall away from their profession, by answering with ti­morous and doubtsome wordes: but glorified God with a cleare and constant confession of their Christian faith. PO­LYCARPVS B. of Smyrna, and IVSTINVS MARTYR a man of The mar­tyrdome of Polycarpus and Iusti­nus. singular erudition were both martyred in the feruent heate of this persecution. But aboue all other places, the consu­ming flame of the fornace brast out most vehemently in France that happie nation, whereinto both of old and late time so many were found worthie to giue their blood for the Name of Christ. VETIVS EPAGATHVS MATVRVS, PRO­THENVS, ATTALVS, SANCTVS, and PHOTINVS B. of Lions, all suffered for the testimonie of Christ in France. And BLAN­DINA a worthie woman suffered many torments, and re­nued her spirituall courage by continuall iteration of these wordes, Christianasum, that is, I am a Christian, Euseb. eccl, hist. lib, 5. cap 1. Bucolc. Index. In like maner Christians were Slanderous speeches a­gainst Chri­stians. persecuted with the slāderous speches of Pagans, objecting vnto them the bankets of THYESTES, & the chambering of OEDIPVS, that is, the eating of mens flesh & incestuous copulations, Euseb. ibid. But men who are giuen to the mo-mentaneal delites of sin are not willing to die, because that by death they are separat from all bodily pleasures. The Christians by patient and willing suffering of death for Christs sake clearely witnessed vnto the world, that they were not addicted to the deceitfull pleasures of sinne, Iustin. Martyr. Apol, Neuerthelesse these slan­derous speeches were credited by the Pagans. and tooke [Page] such deepe root in their heartes, that these who seemed be­fore to be more meeke and moderat then others, now they became full of madnesse and rage against Christians: and that which was foretolde by our master Christ, it was ful­filled at this time, to wit, The time shall come, that whosoeuer killeth you, shall thinke hee doth God seruice, Iohn 16. 2. the huge number of martyrs that were slaine in the furie of this persecution are both accuratly and at great length set downe by that holy man of God who lately wrote the booke of the martyrs: I onely point out shortly the estate of the Church at this time. In this Emperours time good men were not inlacking, who admonished him to appease his wrath against Christians: such as CLAVDIVS APOLLINARIS B. of Herapolis, and MELITO B, of Sardis. But nothing could asswage his cruell heart, vntill hee was casten int [...] the fornace of grieuous troubles himselfe: for his arm [...] that fought against the Germanes and Sarmatians fell into great distresse for want of water, but was supported by the prayers of the Christian legion that was in his armie. For The Romain armie sup­ported by the prayers of the Christians. they bowed their knees to Christ, and prayed for helpe, and the Lorde Iesus sent raine in aboundance to refresh the ar­mie of the Romanes, and dashed the Barbarians with thunder and fire. In remembrance whereof the Christian legion was after that time called [...] or Fulm [...]natrix, Euseb. lib. 5. cap. 5. After this victorie he asswaged his anger, and wrote to the Senat of Rome to deale gently with Christians, by whose prayers hee acknowledged both himselfe and his armie to haue receiued deliuerance from God.

Commodus.

COMMODVS the sonne of ANTONINVS reigned 13. yeeres, Euseb. eccl. hist. lib. 5 Cap. 27. Many of the Roman's not without a cause called him INCOM­MODVS. He presumed to doe great things, and to change the names of months, and would haue the month [Page] of December to be called C [...]mmodus like as the two names of two months Qu [...]ntilis & Sextil [...]s had bene changed in time bypast, and called Iulins and Augustus for honour of these two welbeloued Emperours. But hee was not so well fa­uoured of the people, that this ordinance could haue place any longer, then during his owne lifetime. The Churel in his dayes was not altogether free of persecution: for APOL­LONIVS a man of noble birth in Rome and a man of great e­rudition fuffered death, because hee would not forsake the Christian religion. His accuser also was punished to the death, Euseb. lib. 5. cap. 21. Such aduantages Iudges might Contrarie l [...]wes. easily haue taken, finding so many discrepant lawes, some made in fauour, and some conceiued in disliking of Chri­stians.

Pertinax and Julianus.

AELIVS PERTINAX Imp. 6. months. DIDIVS IV­LIANVS 21 months. Chytr. Chron. EVSEBIVS maketh no mention of D. IVLIANVS but of PERTINAX alanerly, to whome succeeded SE­VERVS, Euseb. eccl. hist. lib. 5. cap. 27.

Of Scripture and Tradition.

IN the first Centurie PAPIAS deceiued by tradition sell into the errour of the Chiliasts: In the second Centurie CLEMENS ALEXANDRINVS stumbling at the same stone fell into diuerse errours, as hath bene alreadie spoken. This presenteth vnto vs manifest occasion to speake of the certaintie of Scripture, and the vncertaintie of tradition. Scripture dited by diuine inspiration (as the Apostle spea­keth of it, 2. Tim 3.) is such a sacred and holy thing, that to doubt of the perfection, puritie, vtilitie and operatiue ver­tue of it is notable blasphemie, and a manifest contradicti­on to the spirit of God speaking by his seruant DAVID, Ps. 19. from the 7. verse to the 11. verse. So that these barking dogges, who speake vnreuerently of the Scripture, are more [Page] worthy of a whip wherewith dogs are driuen out of Chur­ches then of an answere. This is the incorruptible seede wherby we are begotten to be Gods children, 1, Pet. 1. & the sincere milke whereby we are nourished in Gods house, 1 Sacred scrip­ture cannot be sufficient­ly commen­ded. Pet. 2. this is the wine and milke that God hath giuen vs without money, Isa. 55. ver 1 wine fine and purified, Isa. 25. ver. 6. This is a mirrour wherein we see the glorious image of Christ, into the which we should be transformed, 2, Cor. 3. ver. 18. This is a lanterne to our feet, a light to our pathes. Psal. 119. ver. 105. and a very diademe to the heade of the woman that trauaileth in birth to bring forth children to God, Apoc. 12. The holy Scriptures are like vnto the au­thour of holy Scriptures, of whome MOSES saith, that God is fearefull in praises, Exod 15. ver 11 When wee prayse a mortall man, it is to be feared lest wee giue too much honour vnto him: but when wee praise the im­mortall God it is to bee feared lest wee holde backe a part of his due honour. And truely the worde of God in this point is like vnto God himselfe. When a man entreth into a commendation of the Scriptures of God, he hath no­thing to feare but this one thing, that he speake not so re­uerently of it as becommeth him to doe. It is the witnesse Similitude. of Christ, Iohn 5. It is the candle of God shining in a darke place, 2. Pet, 1. It is the sword that the spirit furnisheth vs to fight against spiritual wickednesse, Ephes. 6. ver. 17. In a word let vs be wise like men who finde precious stones, they goe to the Lapidars to trie the value & vertue of the stones that are found, for euery man hath not skill to judge of such precious things: so let vs consider diligently what the Pro­phets and Apostles, the very pen-men of the holy Ghoste haue spoken anent the written Worde of God and wee shall finde it a pearle of infinite value, Matt. It is peril­lous to sepa­rat the booke of the worde from the booke of the workes. 13.

This volume of the booke of the Worde is one of the two principall bookes wherein wee learne to knowe God, as the Prophet declareth, Psal. 19. In the booke of the workes we know the power & diuinitie of God, Rom. 1. but in the booke of the written worde of God we know the will [Page] of God and his fauour toward vs in Christ lesus: and ther­fore the Prophet saith, that the statutes of the Lord rejoyce the heart, Psal. 19 ver: 8. Satan knowing what profitc com­meth to men by joyning these two volumes together, hath laboured to separat them, to the ende, that men seeing the beautie of the creature, should worship it in stead of the Cre­ator. And like as a ship that is spoiled of a prudent Pilot or Similitude. shipmaster, it is drowned in the sea: euen so the worde of God, when it directeth not the knowledge that men haue by the looking vpon the creature, then men mal e ship­wracke of their saluation, and worshippe the creature in place of God the Creator of all things.

Another artifice of Satan is to separat the word and the Spirit which God hath joyned together as two vnseparable meanes to set vp the Kingdome of God in our hearts, as the The spirit & the word are not to be sepa­rated. Prophet ISAIAS saith. And I will make this my couenant With you saith the Lord, my Spirit which is vpon thee, and my wordes which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seede, saith the Lord, from henceforth and for euer, Isa. 59. ver. 21, But the Anabaptists in our dayes brag of the reuelations of the spirit, which reuelations notwith­standing agree not with the written word of God and ther­fore it is certaine that their reuelations are but fantasies and toyes of brain-sicke men.

This written word of God is to be read in the bookes of MOSES and the Prophets, of whome Christ said, Search the The Word of God is to bee found in the writings of the Prophets and Apostles. Scriptures, for they beare testimonie of me, Ioh. 5. And in the bookes written by the Apostles and Euangelists, whome Christ commanded to tarie at Jerusalem vntill they were en­dued with power from aboue, Actes 1. ver. 8. This power wherewith they were endued from aboue was double: First a power to knowe the sense and meaning of the Scrip­tures of God. Secondly power to vtter boldly and cou­ragiously in all languages and to all nations the trueth which they knewe. This [...] distinguisheth the wri­tings of the Prophets and Apostles from all other wri­tings, as THEODORETVS prudently hath noted de principio. Serm. 2. The will of God saith hee, is not [Page] to be sought in the bookes of PLATO, who like as he knewe litle in matters concerning God, so likewise hee was timo­rous, and durst not vtter vnto the worlde boldly that litle sponke of knowledge which he had. Hee knew there was onely one God, but in his letters written to DIONYSIVS if they were serious, [...] was the beginning of the letter, th [...]t is, o [...]e God: but if the letter was not serious, nor dited frō the [...]ound of his heart, then the beginning of the letter was [...], that is pluralitie of gods. Who can giue vndoub­ted credite, in maters pertaining to God, to such men as know but a litle, and the litle thing that they know, they dare not presume to tell it to others? But the Apostles were indued with strength from aboue, they were taught by the Spirit of Christ in al trueth, Iohn 16. & they were not dashed with feare of the countenances of men, Acts 4. but coura­giously preached the truth of God to the great admiration of their hatefull aduersaries.

The word of God written by MOSES was so perfitly writ­ten, The Pro­phets and A­postl [...]s added nothing to Moses. that it was not lawfull to adde any thing vnto it, nor to paire any thing from it, Deut. 4. 12. Neither did the Prophets or Apostles adde any thing vnto the writings of MOSES, but they were faithfull interpreters of MOSES bookes, and vtte­red that same thing more clearely, which was somewhat darkly shadowed into the ceremonies of the Law. For like Similitude. as a marchant man who hath fine cloth rolled vp in his shop if he shall lay it out in breadth and length vpon a table, it remaineth the selfe same cloth it was before, but it is bet­ter seene and knowne then it was before: euen so the Apo­stles haue vttered the mysteries of the Kingdome of God more clearely then MOSES did, but they haue said no more anent the saluation of man then MOSES saide before them.

This pure and perfite word of God should not be mix­ed Three intu­ries done to the Written Word by re­ueiencing of traditions. with humane traditions, for by this mixture three inju­ries are done to the written worde of God. First by this meane the reuerence due vnto the written worde of God is impared and diminished. Secondly, traditions by time are equalled vnto the written worde of God, and thirdly, tra­ditions are preferred vnto the written word of God. And [Page] this beeing the last period whereunto the reuerence of hu­maine traditions tendeth to make the writ [...]n commande­mentes of God of none effect by their traditions, as Christ clearely testifieth, Mat. 15 ver. 6. humane traditions are the lesse to bee regarded of all true hearted Christians, to the end the written word of God may haue the owne due ho­nour and reuerence.

Many false imputations against sacred Scriptures are for­ged False accu­sations of ho­ly Scripture. by Papistes to transport the hearts of people from the perfite reuerence of scripture, calling it imperfite & vnsuffi­cient, and that it is obscure, and that it is perillous to La­icke people to reade it, lest they fall into errour. The first accusation of Scripture is the vnsufficiencie of it. The Bishop of Enereux that blasphemous man was bold to write Vnsufficien­cie. a booke of the vnsufficiencie of Scripture, and the greatest argument hee vseth if it were granted, yet prooueth it not his purpose: for he thinketh that wee haue not sufficiently by Scripture conuicted the Anabaptists, who deny that children should be baptized till they be of perfite yeeres to giue a confession of their owne faith. Wee suppone that all this were true yet it prooueth not vnsufficiencie in scrip­ture, but rather insufficiencie in vs to whome the mysteries of the booke of God are not sufficiently knowne. There is a place of Scripture, Exod 3. I am the God of Abraham, Isa­ac and Jacob. In this place (I say) is an argument secretly la­tent and prooning the resurrection, as Christ clearely de­clareth, disputing against the Sadduces, Mat. 22, ver. 31. 32. yet no man before the manifestation of Christ himselfe e­uer perceiued that this argument was lurking in these words: shall it be saide, this argument was not in scripture, because it was not perceiued by weake men to bee in scrip­ture? Truely it were good for this Bishop to follow the ex­ample of the Iudges that are in this Isle of Britaine, when an act of Parliament is made and ratified, the Iudges of our countrie decerne all causes according to the Acts, but giue not out rash sentence against the Actes: but when the Couenant of God is made and ratified by the bloode of Christe, it were better to judge according [Page] to it, then to giue out rash sentence against it.

Let vs consider what is written of the three bookes that shall be opened at the day of Iudgement, and where­by the worlde shall be judged. One of the three bookes is expresly nominat, to wit, the booke of life, Apo­cal chap. 20. ver. 10 the other two no man can denie to bee the Booke of the Lawe, and the booke of the conscience, because the Booke of the Lawe de­clareth all that wee should haue done, and the booke of the conscience beeing opened, manifesteth all that wee haue done: whereupon the righteous Iudge of the worlde groundeth a just sentence of condemna­tion against vngodly men in this maner. The booke of the Lawe manifesteth what yee should haue done, the booke of your owne conscience manifesteth that yee haue done the contrarie, and moreouer also your names are not found written in the Booke of life. Therefore departe from mee into the fire prepared for the De­uill and his angels. Nowe I demaund of Papistes con­cerning these three bookes that shall bee opened, is a­ny of them imperfite? Is there any elect person whose name is not written in the booke of life? Is there any euill that wee haue done that is not writ­ten with a penne of Yron, and with the point of a Diamond in the booke of the conscience, Ierem. 17. ver. I? These two bookes are perfite. Ho, but the thirde booke of the Lawe and written Worde of God is not perfite. In the day of the Lordes blessed ap­pearance wee shall finde it perfite, containing all that wee should haue either done or beleeued.

Secondly, they say that the Scriptures are difficill to be vnderstand, and therefore should not bee reade by common people. And indeede the Apostle PETER granteth that some places of the Epistles of PAVL Difficultie. are hard to bee vnderstood, 2. Pet. 3. but hee bid­deth no man for this abstaine from the reading of PAVLS Epistles. To ouercome difficulties there are bet­ter remedies. [Page] The blessed virgine the mother of our Lord, when she vnder­stood not Christes wordes, she kept and pondered them in her heart, Luc. 2. IVSTINVS MARTYR was admonished by an ancient and reuerent Christian to joyne prayer with rea­ding, that God would please to open the ports of light and vnderstanding, that he might conceiue the true sense & mea­ning of that he read. Iustin, dialog Tryphen, CHRYSOSTOM in his preface vpon the Epist. to the Romanes declareth, that if a man would acquaint himself familiarly with the scriptur by con­tinuall exercise of reading, he should the more easily vnder­stand Scripture as he who is familiarly acquainted with his friend, wil know by his nod or becken what is his meaning. AVGVSTINE likewise saith, that as there is difficill places in Scripture, to exercise the vnderstanding of the strong: so likewise there is plaine and easie passages of Scripture, as pleasant medowes whereinto babes may securely walke. August. Aboue all the rest our master Christ Iesus hath taught vs by his owne example to confer Scripture with Scripture, Math. 4. to the end we be not deceiued by Satans false glosses and commentaries vpon Scripture. This is better then vpon occasion of difficultie to reject and cast a­way from vs a thing so necessarie.

Thirdly they say that the reading of Scriptures is dan­gerous to simple people, because they may easily fall into Perill. an errour for fault of vnderstanding the right meaning of that which is reade. I might answere compendiously, that by this argument no man should reade sacred scripture, neither learned nor vnlearned men. For many learned men by reading Scripture, and not vnderstanding it aright haue beene patrons of heresie, such as ARRIVS, MACEDONIVS, NESTORIVS, EVTHICHES and diuers others. Also the very Monkes, whose solitarie life and continuall exercise in rea­ding and praying might seeme to exeeme them more then others from errour and heresie, yet by mistaking the places of Scripture that spake of the eyes, the nostrels, the face of God, the breath of God, the arme of God, they supponed God to bee fashioned according to the likenesse of a man. And so both learned and vnlearned, Priestes and people, [Page] men liuing in townes, and lurking in cottages of the wil­dernes haue erred through misvnderstanding of Scriptures, Yet Scriptures must be reade by all true Christians, and our meditation night and day must be vpon the Lawe of God. Psal. 1. ver. 2.

Let vs here consider that some things are not necessarie vnto eternall life, and when they are abused, it is not amisse Things ne­cessarte are to be kept al-beit they be abused. that they bee remooued, and put out of the way: such as the brasen serpent which HEZEKIAS brake in pieces, and called it Nebustan, 2 Reg. cap. 18. ver. 4. But other things are so necessarie vnto eternall life, that albeit they were a thousand times abused, yet they cannot be forsaken, such as is that foode that feedeth our soules vnto eternall life, Ioh: 6. for the which we are commanded continually to la­bour. And like as when many thousands are poysoned in Similitude, meate or drinke, as it fell out in the armie of CONRADVS 3. yet necessitie compelleth men to cate and drinke: cuen so we must reade and meditate vpon the written worde, albeit infinit numbers of people haue beene miscatied by not ta­king vp the right sense and meaning of Scripture.

Now the cause wherefore so many accusations are forged Why Here­tiques doe hate the Scripture. Similitude, against Scripture is this, because it is the powerfull instru­ment of God, whereby teachers of lying doctrine are con­uicted and confounded. Places of holy Scripture are like vnto the smooth stones that DAVID tooke out of the brooke, and fastened one of them into the head of GOLI­AH, 1 Sam. 17. ver. 49. Euen so Heretiques are so confounded by the testimonies of Scripture, that aboue all things they hate Scripture. This IRENEVS toucheth shortly spealing of Heretiques in these words: Cùm ex Scripturis arguuntur, in accusationem convertuntur ipsarum Scripturarum, lib. 3. cap. 2. that is, When they (to wit. Heretiques) are argued by Scriptures they turne themselues to the accusation of Scrip tures. Thieues do hate the light, and traitours the face of a ludge and Heretiques hate Scripture, the very axe that is laid to the root of their tree, that it may be hewed down, cast into the fire, and vtterly abolished.

Notwithstanding of all these false accusations, let vs fast [Page] adhere to the written Word. The fathers that liued in the The care of Christians of olde to keepe the scripture from bur­ning. time of these ten persecutions counted the volume of holy Scripture so precious a treasure, that they could willingly offer their bodies to bee burned with fire for the faith of Christ, but they would not giue one page of the holy Scrip­ture to be burned: and if any man did it, he was called pro­ditor, that is, a betrayer, and was counted a companion to the traitour IVDAS who betrayed his master, which custome was the ground of that great and long-lasting controuersie betwene CECILIANVS B. of Carthage, & the Donatists. For the Donatists alledged that he had admitted to an ecclesiasti cke office a man, who in time of persecution had bene proditor, & had deliuered a volume of holy Scripture to be burned.

If we will not followe the zeale of ancient Christians, I will set downe a more familiar example of an ancient and A remarka­ble speech of an old hono­rable Lady. honourable Lady of blessed memorie. My eares heard her call the Scripture the charter of our heauenly inheritance, because we haue no right to heauen but only by the promi­ses contained in the Scriptures of God. No man wil be con­tent to haue their charter rest out of their hande. If any dif­ficil question arise by reading of it, they will send for a wise Lawier, and seeke resolution at him, but they will assuredly keepe and reade their owne charter. Euen so (saith the foresaid nobleLady) Gods people should not haue bene de­barred from reading the holy Scriptures of God, the very true charter of their heauenly inheritance.

This written word is the shepherds staffe of Christ, wher­by we are comforted in our life & vpholden euen when wee Scriptures belong to the sheepe of Christ as their proper treasure. walke through the shadowe of death, Psal. 23. ver. 4. Which staffe Christe holdeth in his hande, not for his owne sake as other shepherdes doe, to rest vpon it, and to relieue their owne infirmitie, but onely for our sake who are sheepe of the sheepfold of Christe to guide vs by it, to correct our wande­ring wayes, and to holde vs in decent order. Therefore of all things in the worlde, let vs count Scripture a thing most pertinent to vs, according to the saying of MOSES, the secret thinges belong vnto the Lorde our God, but the things re­ueiled belong to vs and our children for euer, that wee may doe all the wordes of this Lawe, Deut. 29. ver. 29. to wit, the [Page] Lawe written, as is clearely declared, Deut. 27. ver, 2: and 3. When thou shalt passe ouer Iorden into the lande which the Lord thy God giueth thee, thou shtli set up great stones and plaster them with plaster, and Shelt witte upon them all the wordes of this Lawe. &c. Now if the writtē word be that very portion that belonged properly to our fathers, to vs, & to our children, we should sticke as fast to it as euer NABOTH did to his vineyarde, re­mēbring euer these words of MOSES. Things that are reuei led (to wit in writ) pertaine to vs, & to our children for euer.

According to the patterne of this written word were al re­formations Reformation of religion made accor­ding to the Written word of religion made, & not according to the vncer­taine report of traditions. IOSIAS made reformation ac­cording to the booke of the couenant that was founde in the house of the Lord, 2. Reg. cap. 23. ver. 2. And therefore this worde of God ought diligently to be kept as the very patterne of all true reformation in religion, if any abuse fall out at any time. In our natiue countrie men are not so care­ful by diligent custodie to keep other measures as the mea­sure whereby all other measures in the lande are measured, one towne hath the weightes, another hath the jug, the third hath the furlot, another hath the el-wand: these are diligently kept, because that bythem all faulty measures are corrected and reformed: so aboue all things in this worlde, the holy Scriptures should be most diligently kept.

Now before I speake of humane traditions the very end wherefore the Apostles committed to write the summe of The cause wherfore the Apostles put in write the summe of their doctrin. their wholesome doctrine is a sore prejudice to tradition. For some persons who hearde the Apostles preach went from Ierusalem to Antiochia, and troubled the hearts of the Gentiles, saying, that they behooued to be circumcised, and keepe the Law of MOSES, to whome the Apostles gaue no such commandement, Actes 15. Therefore the Apostles tooke occasion to put in write the summe of their doctrine Nowe if tradition was not a faithfull keeper of the Aposto­licke doctrine in the very dayes of the Apostles and in the Be not de­ceiued with the generali­tie of the word traditi­on. mouthes of them who heard the Apostles preach with their owne eares, howe shall wee leane vnto the vncertaintie of traditions after the issue of sixteene hundreth yeeres.

The generalitie of the worde tradition is an occasion of [Page] errour to many: for so soone as this word soundeth in their eares, incontinent they thinke that all things necessarie vnto eternall life is not contained in Scripture, but the want of Scripture must be supplied by traditions, yet the Apostle calleth the very articles of our faith traditions, namely that Christ died for our sinnes, that he was buried and that he rose the third day againe, 1. Cor. 15 ver. 3. The Papistes take good heede to the word [...], and say, here mention is made of tradition, but they obserue not so diligently the subsequent wordes (albeit they be twise repeated by the A­postle) [...], that is, according to Scriptures. If they will needs obtrude vnto vs traditions, at the least let them be agreable vnto Scriptures, and then the controuer­sie will cease. For I may boldly speake of Popish traditions Similitude. that which CLEMENS speaketh of the Philosophie of the Grecians, comparing it vnto a nut, [...], that is, all the nut is not meet to be caten, the kirnell is for eating, but the hard shels whereinto the kirnell is enclosed, are not nourishing food, euen so saith CLEMENS not all the Grecian Philosophie is to bee embraced and credited. The like I say of Romaine traditions, that we must not glut ouer their traditions shels and kirnell altogether, but those that are a­greable to Scriptures we receiue, but traditions repugnant to Scripture, such as worshipping of images (which DAMAS­CENE granteth to be an vnwritten tradition) we vtterly de­test and abhorre.

The place of PAVLS Epistles that seemeth to fauour vn­written tradition, is this, Therefore brethren, stand sast, & keep The true meaning of the words of Paul, 2. Thess. 2. 15. the instruction, which yee haue beene taught either by worde, or by our epistle, 2. Thess 2, ver. 15. Heere I affirme that like as they who rehearsed Christs wordes, and wrested the true sense and meaning of them, they are called false wit­nesses against Christ, Math. 26. ver. 61. Christ spake these words indeede, Destroy this Temple, and within three dayes I w [...]ll build it vp againe, but not in that sense that the false witnesses reported. Euen so they who cite a testimonie out of the E­pistles of PAVL in another sense then PAVL writeth it, they are false witnesses against PAVL: for PAVLS tongue in prea­ching [Page] was guided by the holy Ghost, and PAVLS hand and pen in writting was guided by the holyGhost & that same selfe trueth he preached, that same selfe trueth he commit­ted to write, to the ende that the faith of the Thessaloni­ans might be the better confirmed and strengthened. If they will obstinatly contend that the particle [...] is disjunctiue, I will constantly affirme with the most learned ANTONIVS SADEEL that in this place it is copulatiue in this sense Keepe that instruction which yee haue receiued both by word and epistle, And in the same sense [...] is taken, 1. Cor. 13. ver. 8. Whether prophecying shall be abolished, or tongues shall cease, that is, both prophecying shall be abolished, and tongues shall cease, Stand fast and keepe the instruction, 2. Thess. 2. ver. 15 It is not the purpose of the Apostle in these wordes to exhort Constancie differeth frō wilfulnesse. any man to wilfulnes and obstinacie, but vnto constant ad­herence vnto the veritie of God. For the Apostle PETER describing the qualities of false teachers calleth them [...], that, is, men presumptuous & standingon their own conceits, 2. Pet. 2. ver. 10. Wherfore a difference is to be noted betwene obstinat men & constāt men. It is ob­stinacie when a man walketh in his own wayes & will not be corrected by the wisdome of God: but it is constancie when a man walketh in the wayes of God, and will not de­part out of them for the fauour or feare of men. CAIN was obstinat, Gen 4. PETER and IOHN were constant. Also to keepe fast the doctrine whereby they were taught both by word and Epistle, is not onely to keepe it in memorie, and to keepe the volume wherein scriptures are written, but to keepe it indeede by the obedience of faith. For men are thrise miserable to keepe in their bosomes the testimo­nies of their owne condemnation as the Jewes did, who kept the bookes of MOSES and of the Prophets which beare te­stimonie of Christ, Ioh. 5. yet they beleeued not in Christ, & they kept them indeede to our great profite, but to their own just condemnation: because they neither beleeued the promises of the worde, neither were terrified with the threatnings of that same booke, which they kept. I pray God we may be better keepers of holy writings then the [Page] reprobate Jewes were.

In this controuersie to defend vnwritten traditions, the bookes of ancient fathers are sifted and raked, and infinite paines are taken to holde vp this maine, and yet dayly de­caying The testimo­me of Irene­us abused. pillar of their kingdome. It is not my purpose neither to defend nor to excuse euery thing that fathers haue written. Onely I say in good conscience that great injurie is done to some of them by the Papistes, namely to the most ancient father IRENEVS B. of Lions. Hee striueth against VALENTINVS an Heretique, and conuicteth him by tradition of the Churches which were thought in his time to be Apostolicke: but the heades that he proueth by tra­dition are the principall articles of our faith. That there is one God maker of heauen and earth, and that Christ was borne of a virgin, and suffered under Pontius Pslate, and rose againe, and was receiued into the brightnesse of glory, and that hee shall come againe to saue such as are to be saued, and to judge such as are to be judged, &c, And such sort of traditions as are altogether, agreable to holy Scriptures, we contrauert not vpon Se­condly IRENEVS had a conflict with Heretiques who re­garded not scripture, but saide they were ambiguous and doubtsome, & had no authority, & that tradition was more ancient then scripture, and therefore necessitie compelled IRENEVS to fight against him with his owne weapons, as PAVL did against the Athenians with testimonies of Poets, Acts 17. Iren. lib. 3. cap. 2. & cap. 3. Yet was it not IRENEVS purpose to prooue any thing repugnant to scripture.

The traditions which they reade of in other fathers, if a­ny be bound to keepe them, it is they themselues who Papists will not binde themselues in all points to old traditi­ons. leane vnto them as a necessarie supplement of the want that is in scripture, but they themselues will not be bound to the obseruation of them all, but haue let many of them goe out of vse, such as praying betweene Easter and Whitsonday not vpon their knees, but standing on their feete to put them in remembrance of Christes resurrection: such like, three dippings in water, whereof wee spake in the heade of anti­quitie. And after Baptisme the taste of a temper of milke and honie, to signifie their spirituall infancie, and many o­ther [Page] traditions they haue suffcred to euanish and go out of vse, so that we are the lesse bound to them.

To drawe vnto an ende of this treatise. It may be de­manded, Was not tradition at some time in honourable regard in the house of God and how it commeth to passe, that now in the last age of the world we wil bring al traditi­ons vnto the balance of the written word counting light all these traditions that are not agreable to the Scriptures? For answere vnto this question, we shall distinguish the worlde into three ages, and speake of the force of tradition in e­uery age Godwilling. In the first age of the world from ADAM to the flood of NOE tradition had the greater place, because the Worde' of God was not as yet written, but God spake by Oracles to ADAM, and that which the Lorde spake to him hee deliuered it by faithfull tradition to his postēritie. Nowe in this first age, it cannot be denied but tradition had great place, and to the ende the faith of the The value of tradition in the f [...] age. posteritie should not leane vpon the naked report of their fathers, as vpon an vncertaine ground it pleasedGod to be­stow vpō these fathers of the first age two great priuiledges. First they were indued with the spirite of prophecie, for A­DAM prophecied of secret things that were done when hee was sleeping, Gen. 2 ver. 23 And HENOCH the seuinth from ADAM prophecied in the first age of the world of things that are to be done in the last age of the world, Epist. Iud ver. 14. 15. And LAMECH prophecied of his sonne NOAH, Gen. 5. Beside this, God bestowed vpon these fathers long life, so that ADAM liued vntill he deliuered the Oracle of God spo­ken vnto him to HENOCH, and HENOCH liued till he deliue­red the same to LAMECH, and LAMECH to NOE, so that NOE needed not to bee in doubte whether the reporte of his fathers concerning the Oracle spoken to ADAM was true or not, because it was conueied to him by the handes of faithfull witnesses of vnsuspect credite, yea, holie Prophets deliuered the holie Oracle of GOD to NOE and holie Prophct of GOD also as they were. In the Second age,

In the second age of the world, it pleased God to register [Page] his blessed will in write in the dayes of MOSES, and then tradition was nothing else but a page and handmaide to the written worde of God. For true it is that God com­manded fathers to tell their posteritie the wonderful works of God in slaying the first borne of Egypt and sparing the first borne of the I ewes, Exod. 13. ver. 8. yet this tradition of fathers to their children was agreable to the word of God written by MOSES, in so far that the posteritie beleeued not the writings of MOSES, because they were agreable to the report of their fathers, but rather the reporte of their fa­thers, because it was agreable to the worde of God written by MOSES: and so tradition in this age was a page and handmaide to the written worde of God, neither doe wee reade after the worde was written that God commanded fathers to tell anything to their children that was not ex­presly contained in the written word of God.

In the last age of the world we should be more attentiue­ly In the last age. addicted to the written worde, and lesse to tradition, in regard the Apostles were moued to put the summe of their most wholesome doctrine in write, because their doctrine was not rightly reported, euen by those who heard the A­postles teach as said is. And if the writing of the summe of their wholesome doctrine was a remedie deuised by the A­postles themselues against false traditions & wrong reports of Apostolicke doctrine, what injurie doe we to the Romaine Church when we examine al their traditions by the rule of the writtē word, & that which is not agreable to the written word, wee reject it, as a doctrine neither catholicke nor A­postolicke, because that it is found light when it is weighed in the just balance of the written word of God. Now con­sider howe damnable an inclination is in this our corrupt nature. When God reueiled his blessed will by tradition men were not attentiue to it, but preferred their lust vnto the will of God reueiled by tradition: for the sonnes of God saw the daughters of men that they were faire, and tooke wiues vnto themselues whome they liked, Gen 6. ver 2. And on the other parte when God will needes reueile his blessed will by the written word, then will wee flie to vn [Page] writtē traditions, euen to such as be repugnāt to the writtē word. And so men become like to a shadow: whē the sun shi­neth in the East, the shadow goeth toward the West, & when the sunne goeth down in the West, the shadow inclineth to the East, so do men obstinatly repine against the wil ofGod. Beside this, wee are to consider what great detriment hath ensued vpon those who leauing the certaintie of the written worde, leaned vpon the vncertaintie of Apostolicke traditi­ons. Beside PAPIAS B. of Hicrapolis who fell into the errour of the Chiliasts, CLEMENS ALEXANDRINVS trauailed through many nations, but tooke better heed to tradition then to the written word of God, whereby it came to passe, that he filled his bookes called [...] with most vngodly and foolish opinions, as hath bene declared in the historie of his life.

When we haue said all that we can say, that place of the second epistle to the The ssalonians, cap. 2. ver. 15. ringeth so lowd in their eares, that they can heare nothing that soun­deth The word therefore to be considered 2. Thess. 2. ver. 15. to the contraric: wherefore we are to consider the illa­tiue words [...], that is, therefore, which coupleth this verse with the preceeding text, wherinto the Apostle admo­nished the Thessalonians of the comming of the Antichrist, whose comming is after the working of Satan in all power, and signes and lying wonders, ver. 9. And his comming shall be so strengthened by the hand of the deuil, that he cannot be borne downe but by the breath of the mouth of God, and brightnesse of his comming. Now to the ende that the poore handful of the sheepe of Christ may be saued from the deceite of the Antichrist, hee exhorteth them to adhere fast vnto the Apostolicke doctrine which they had receiued both by word and write. Scripture is abused when it is wre­sted to another sense different frō the meaning of the writer: but it is more abused when it is drawen to the cleane con­trarie sense. This place is set downe to teach vs to beware of the deceit of the Antichrist by fast adhering to the Apostolick doctrine, but the Papists abuse it to make vs beleeue that their traditions repugnant to the word of God should haue alike authoritie with the writren word of God, which is the ready way to fall into the snare of the Antichrist, and not to [Page] be fred from his deceits. Christ doth great honour to the Scrip­tures.

To conclude, like as DAVID did great honour to ABI­SHAI when as in great matters of weight & importance hee tooke him to be his follower to viewe the host of SAVL, 1. Sam. 26. ver. 7. euen so God doth great honour to his holy scriptures, when he vseth them as an instrument to doe his great works by them, Christ reigneth as a King, and he hath made his word to be the scepter of his kingdome, Psal. 110. Christ is the shepheard of our soules, & the word is his shep­heards staffe, Ps. 23. Christ is the builder of his fathers house, & the word is the measuring line of the building: Christ is our Sauiour, and the word of God is the power of God to saluation toeuery one that beleeueth, Rom. 1. ver. 16. Seeing Christ hath done so great honour to the scriptures, what are we that we should regard any thing spoken in the contrary? God graunt wee may conforme our selues to the will of Christ,

Amen

Of the doctrine of Deuils,

THe Heretiques called Gnostici disallowed mariage, & allowed fornication, and the Heretiques called En­cratite damned the eating of flesh and drinking of wine as a sinne, and abhorred the Epistles of PAVL, (as hath beene declared in the historie) and the Romanists themselues acknowledge that Gnostici and Encratitae were Heretiques, and taught a doctrine of deuils, as likewise the Manicheis (of whome we shall speake in the next Centu­rie Godwilling,) but the doctrine of the Romaine church concerning prohibition of mariage and meates is different from the doctrine of Gnostici, Encratitae and Manichaei. True it is, there is some difference concerning persons, times, & some other circumstances. For the Heretiques called Gnosti­ci damned mariage in all persons: the Romaine church dam­neth it only in the person of Priests, & men hauing church orders. Likewise Eucratitae damned at all times the eating of flesh & drinking of wine: but the church of Rime only pro­hibits the eating of flesh at certaine seasons, and vpon cer­taine [Page] dayes, such as in Lent, and vpon Fryday &c, and that without prohition of drinking of wine moderatly. Third­ly the Manicheis counted the good creatures of God fl [...]sh and wine to be in themselues polluted and vncleane, but the Romaine church thinketh not so, but for memorie of the Lordes suffering, for mortification of the flesh, for prepa­ration to receiue the sacraments, and for testimonie of obe­dience to the vicar of Christ, & successor of PETER. it is ne­cessary to abstaine in maner abouewritten. This difference is cast in to exeeme the Romaine church from the imputa­tion of the doctrine of deuils, yet is not the difference very great for the Romaine church forbiddeth mariage, & meats to some men at all times, and to all men at sometimes: but consider againe, that differences of magis and minus, that is, of more and lesse, doe declare a communion rather then a contrarietie, as IRENEVS speaketh, Plu. & minus non de his dicitur, quae inverse communionem non habent, & sunt contrariae naturae, & pugnant aduersus se: sed de his quae sunt ejusdem sub­stantiae, & communicant secum, solum autem altitudine & mag­nitudine differunt, lib. 4. cap. 22. As a litle water, and a litle fire differeth from a great water and a great fire, not in sub­stance but in quantitie: euen so the Papistes differ from the Manicheis, not in substance, but in the discrepance of Plus and Minus,

The wordes of the Apostle are the ground whereupon all this treatise is founded. Nowe the Spirite speaketh e­uid [...]ntly, that in the latter times some shall depart from the faith, giuing beede vnto spirits of errour, and doctrines of deuils, speaking lies in hypocrisie, hauing their conscience seared with an hote yrone, forbidding to marrie, and commanding to ab­staine from meates which God hath created to be receiu [...]d with Defection in the visible Chu [...]ch no new thing. thankesgiuing of them which beleeue and k [...]ow the trueth: for euery creature of God is good, and nothing to bee refus [...]d, if it be receiued with thank [...]sgiuing, 1. Tim. 1. 2. 3 4. In these words the Popish church will grant that the Mam. hets and other forenamed Heretiques are damned, but they denie that these predictions of the holy. Apostle doe damne the doctrine of the Romaine church anent forbidding of mariage to some persons, and meates at some [Page] times as a doctrine of deuils: crying out that it is not to be credited that God hath suffered the world to goe astray in such wayes so long time, and so many yeeres. What is this, but as a wette sacke wherewith a naked man is couered? (as a learned Pastor said) it is so farre from arming him against the cold, that it encreaseth his shuddering and grwing, e­uen so this excuse vtterly vndoeth their cause: they say God would not haue suffered his visible Church to haue erred so many yeeres, but the Apostle PAVL saith otherwise, that the Spirit speak th euidently that in the latter times some shal depart frō the faith: so that it is not a wonderfull thing to see apostasie fall out in the bowels of the visible Church, and the golden calfe to be worshipped by carnal israclites, Exod. 32. But it is a wonderful thing indeede to see sinceritie of doctrine and puritie of maners to continue long among the very watch­men of the Church: so prone and bent is the world to de­fection, that sometime the ordinarie watchmen cannot de­clare where Christ is, whom the soule of the Church loueth, Cant. 3. ver. 3.

Secondly consider that the doctrine of prohibition of meates and mariage is called a defection from the faith & a doctrine of deuils. When these odious stiles are applied to Gnostici, T atiani, Or Encratitae, Montanistae and Manichai and others: all this is heard patiently without sturre and ex­cesse of choler: and why? because the ancient fathers exa­mining all these opinions according to the rule of the word of God, haue found thē heretical opinions But whē we come neerer to say, that the prohibition of mariage in some per­sons, and the prohibition of meates at some times, is also a doctrine of deuils, and a defection from the faith, O then it is cast in as a wal of brasse, that the anciēt fathers who dam­ned all the forenamed heresies, yet liked very well of sup­plications & prayers to be made to God euery Fryday, and consequently of abstinencie from delicat meats for the fur­therance of prayers in remembrance of the Lords suffering, Sozomen lib. 1. cap. 8. And like wise that Priests should bee chaste and continent, Socrat. lib. 1. cap. 9. And to damne these opinions also, is all on [...] as if we should damne all [Page] antiquitie and imagine that the trueth was euer buried Differences betweene the ancient fa­thers and Papists of our time con cerningmeats and mariage. The Council of Ancyra. since the Apostles dayes vntill our time. To this I answere that the fathers are not to be balanced with the Papistes of our dayes in the opinion of meates and mariage: for many causes: first, because the fathers of the first 300. yeeres made no lawes and constitutions to astrict the consciences of men in matters of meate and mariage as the Papists of late dayes haue done. The Councill of Ancyra (which is a towne in Galatia) clearely manifesteth vnto vs what was the custom of the ancient Church, in admitting men to ecclesiasticke offices, namely this. If a man in time of his ordination did protest that he had not the gift of continencie, but that hee was purposed to marrie, and after his ordination, hee maried a wife, hee remained still in his ministetie. But so many as in time of imposition of handes did professe con­tinencie & abstinence from mariage, if afterward they ma­ried they were debarred from their ministrie, Tom. 1. Con­cil. Here euidently appeareth, that in the primitiue Church there was no lawe made anent prohibition of mariage to men in spirituall offices. In like maner we reade vnder DE­CIVS the seuinth persecuting tyrant (of whome mention will be made in the third Centurie) that DIONYSIVS B. of Dionysius Bishop of A­lexandria a maried man. Alexandria was a maried man, and had children, and that by the great prouidence of God both hee and his children escaped the hands of the cruell enemie who was laid in wait for him to take him. Yea and after the Nicene Councill, the assembly gathered at Gangra a towne in Paphlagonia detested the opinion of EVSTATIVS who admiring the monasticke life, as a conuersation angelicall began to damne mariage, The Council of Gangra. and to perswade maried women to separate from the com­panie of their husbands, and to perswade the people not to receiue the holy sacraments from the handes of maried preachers. But when the fathers conueened in the Coun­cill of Gangra pondered the opinion of EVSTATIVS in a just balance, they found it to be cursed and execrable, not only in the question of mariage, but also anent his doctrine in prohibition of meates: for he thought that a religious man who eated flesh, by so doing was cut off from the hope of [Page] better pleasures which God hath laid vp for saintes in hea­ucn But let vs heare a fewe of the Canons of the Councill of Gangra, Tom. 1. Concil.

Amen.

Of Succession.

IT hath bene the custome of godly men in all ages, who were descended from the loynes of godly fathers, not to brag of their parentage, but to be so much the more ashamed of sinne, that the vnreproouable liues of their predecessors were a great testimony cóuicting them of some piece of defection. Therefore the Prophet ISAIAH bringeth in the Lordes penitent people, in humble maner acknow­ledging, that they were not worthy that ABRAHAM and IS­RAEL should once knowe them to be their posteritie: but they entreat the Lord by a free forgiuenesse of sinnes to be­come their father, Isa. 63.. 16. But on the other part a wicked generation descended from godly parents could boast of their parentage,' and say to Christ himselfe, ABRAHAM is our father, Iohn 8. ver. 39. and againe. We are not borne of for­nication, wee haue one father, which is God, ibid. ver. 41. Notwithstanding of all this confident bragging of their parents, the Lorde Iesus who judgeth righteously, saith to carnall Iewes. Yee are of your father the deuill, and the lusts of your father ye will doe. He hath bene a murtherer from the beginning & abode not in the trueth, because there is no trueth in him When he speaketh a lie, then speaketh hee of his owne: for hee is a lyar, and the father thereof, Iohn 8. ver. 44. This place of scripture will clearely prooue that God will nothing regard the vaine o­stentation and vaunting speeches of men who brag of their descent from godly parents, and their succession to godly preachers: yet the dissimilitude of their faith and maners from the faith and maners of their predecessours declareth that they are the very children of the deuill.

In this age I find succession whereof the Romanes bragge so much to be in some reuerent regard. For IRENEVS Bishop of Lions in France reasoning against VALENTINVS & MAR­CION, whose errours haue beene before declared, to con­fute these Heretiques, hee bringeth in the succession of the Romaine Bishops. After PETER (saith he) were LINVS and ANACLETVS, and CLEMENS, and EVARISTVS, and ALEX­ANDER, and SIXTVS, and TELESPHORVS, and HYGINVS, & PIVS, and ANICETVS, and ELEVTHERIVS the twelfth from the Apostles. Now, saith IRENEVS, these receiued the whole­some [Page] doctrine from the Apostles, and deliuered it faithful­ly to others, yea & some of them also sealed it vp withtheir blood. Yet none of them spake such things concerning God the father & his sonne Christ Iesus, as VALENTINVS, MAR­CION and BASILIDES haue spoken. Therefore he condem­neth their doctrine to be false and hereticall, Iren lib. 3. cap. 3. contra Valent.

Now the followers of the Romaine church demand why we do not as reuerently esteeme of the succession of Romane Bishops now, as IRENEVS did of old, & why do we not count them to be Heretiques who bring in a new doctrine not a­greeing with the doctrine of the B. of Rome as IRENEVS counted VALENTINVS, MARCION, and BASILIDES Here­tiques, because they vttered a strange doctrine which the B. of Rome had not receiued from the handes of the Apostles? To this I answere, that we count reuerently of al the Bishops of Rome who kept faithfully that forme of wholesome do­ctrine which they receiued from the Apostles. Yea and we count them Heretiques also who departe from that veritie which LINVS, ANACLETVS, CLEMENS, and the rest receiued from the Apostles. But the question standeth in this, whether these holy fathers, of whom JRENEVS maketh such reuerent record, receiued from the mouthes of the Apostles, & prea­ched to the world such heades of doctrine, as are now soun­ded in the Romaine church, that is, inuocation of Saints, worshipping of images, pluralitie of mediators, of inter­cession, purgatorie and infinite other things. As concerning the Apostles, the summe of their doctrine is contained in their writings, & they taught not LINVS, ANACLETVS, CLE­MENS, otherwise then they taught the rest of the Romaines, the Corinthtans, Galatians, Ephesians, the inhabitants of Pontus, Cappadocia. Asia, Bithynia, 1, Pet. 1. And in all their writings The cause wherefore the successi­on of Romam Bishops was magnified of old. there is no mention of inuocation of Saintes, worshipping of images, &c.

The cause wherefore godly fathers rejoyced in the suc­cession of the Bishops of Rome was this, because they were nearest to the danger of persecuting tyrants, and kept the faith of Christ most inviolablie. Many of them were martyres: such as ALEXANDER, SIXTVS, TE­LESPHORVS, [Page] and ANICETVS. Others were Confes­sours, who suffered prisonment, pouertie, and diuerse o­ther rebukes, albeit they were not put to death for the Name of Christ. And what marucll was it, that these who loued Christe had their hearts inflamed with a loue of this holy succession, whose commendation was puritie of wholesome doctrine receiued from the Apostles, whose glory was sufferings, and whose preeminence was exam­ples of constant continuance in the true faith. And like as the dayes of MOSES and IOSVA were happie dayes: they had among them the Tabernacle of God, and therewith also the Arke and propitiatorie, which was the glorious or­nament of the Tabernacle: so were the dayes of these holy fathers happie dayes, hauing personall succession from the Apostles, and therewith succession of true doctrine, the glorious ornament of personall succession. As concer­ning the decretall Epistles falsly ascribed to them, wee shall speake hereafter in the heade of suprema­cie Godwilling. But when all these things are in­lacking for which the succession of the Romaine Bishoppes was regarded in this Centurie, and men erring in the true faith of a long time possessed the chaire of Rome, what auai­leth it to glorie of that olde commended succession, when the glory of true doctrine, patient suffering, constant per­seuerance in the Apostolicke doctrine is vtterly lost among them? so that the succession whereof the Romaine Church now glorieth, is not vnlike their transubstantiation, where­in are accidents without a subject: & in their succession are persons of men succeeding one to another without puritie of doctrine.

In Scripture we finde succession to be counted of accor­ding to the greatnes of the promises annexed to the succes­sion, The successi­on of Da­uid. as namely the succession of DAVID, of whom God said His seede also will I make to endure for euer, & his throne as the dayes of heauen, Psal. 89.. 29 & againe ver. 35. 36. I haue sworne once by my holynesse that I will not faile Dauid, saying, his seede shal endure for euer, and his throne shall be as the Sunne before me. Here are ample promises to DAVID & his succession confirmed [Page] by the Lordes oath, & by the Sun & Moone as faithfull wit­nesses in heauen. And that which was more then all the rest, this succession of DAVID was a line leading to the great King Christ Iesus, who should sit in the throne of his father DAVID, & of his kingdome there should be none end, Luc. 1. for all these causes the succession of DAVID was greatly regarded. Yet it is to be marked that all the promises, othes, testimonies, & honors did not carie with them a necessity, that euery successour of DAVID should be in faith and reli­gion like vnto DAVID, but rather God foreseeing the con­trarie, faith, If his ch [...]ldren forsake my Law, and walke not in my Judgements: if they breake my statutes and keepe not my ordinances, then w [...]ll I visit their transgression with the rod, and their iniquitte with strokes, ibid ver. 30. 31. 32. I suppone that no successi­on euer had more glorious and ample promises then the succession of DAVID, yet these promises inferred no neces­sitie that euery king sitting on the throne of DAVID should bee heire also of the religion and faith of DAVID as well as of his kingdome. And therfore to inferre vpon this ground, that ample promises are made to the Apostles & their suc­cessours, that euery one who succeedeth to the Apostolick chaire, shall keepe the true faith of the Apostles, it is but a foolish and impertinent conclusion. If any man shall replie that this was a succession of ciuill gouernours, but the que­stion now contrauerted is anent succession of Bishops and men in a spirituall calling. True it is that DAVIDS successors succeeded to a ciuill gouernment, yet seeing this succession was ratified by the oath of God, and led also to Christ who is soueraine Lorde both of soule and body, whatsoeuer pri­uiledge of standing in a good estate can be alledged in any succession, the patterne of it is to be found in the successi­on of DAVID. But this priuiledge that the successors of DAVID cannot erre in the true faith is not found no not in the great succession of DAVID.

Now to come to ecclesiasticall succession. The priesthood of AARON was institute by God, Numb. 17. ver. 5. It was confirmed The successi­on of Aaron by the miracle of the budding rodde, ibid. ver, 23. The vsarpers of AARONS office without a calling [Page] were also miraculously destroyed by fire that came downe from heauen, Numb. 16. Others were debarred from it euen in the dayes of NEHEMIAH, Nehem. 7. ver. 64. This succession of AARON was personall, the son succeeding to the father in the Priesthood, except some mutilation of a member or impotencie did hinder, or any such like cause. After AARON ELEAZAR and his son PHINEAS & ABISHVA PHINEAS son, and BVKKI, & HVZZI, ZERACHIA, MERAIOTH, AMARIA, ACHITVB, ZADOK, AHIMAAZ, 1. Chron. 6. ver. 50. 51. 52. 53. Many others after them were Priests of the stock of AARON, yet did not all keepe fast the faith and religion of AARON: yea, some Priestes of AARONS stocke were notable Idolaters & men-pleasers, such as VRIAH in the dayes of AHAZ king of Juda, who set vp an altar at the kings commandement, ac­cording to the similitude of the altar of Damascus, and offe­red sacrifices thereon, 2. Reg. 16.

Anent the succession of the Prophets, euen when one good man succeeded to another good man, the historie of The succes­sion of the Prophets. scripture clearely declareth, that men pointed out by God himselfe successours to an office, yet by this are they not made succ [...]ssours to their giftes: for ELIZEVS was pointed out by God as successor to ELIAS in his prophetical office, 1. Reg. 19. ver. 16. yet by this was he not successor to his gifts as ELIZEVS petition of a double measure of the spirit of E­LIAS clearely declareth 2. Reg. 2 ver 9, If the gift did ne­cessarly accompany the succession, what needed ELIZEVS to be carefull of the gift, seeing he was sure of the succession? The holy Apostles of Christ haue had a successiō, & shal haue vnto the end of the world, to whō belōgeth the promise of Christ, Behold I am with you vnto the end of the world Mat. 28. 20 But who are to be called true successors of the Apostles, we The succes­sion of the A­postles. haue declared already in the 1. Centurie, taking our groūd out of scripture, Act. 20, 29. And out of Nazian. in laudem Athanasii, that darknes succeeding to light is not counted the true successor of lignt for the dissimilitude that is betweene darknes & light. But heere the question ariseth, whether or not al Churches keeping the holy Apostolicke doctrine are bound to shew in write their succession from the Apostles [...] as the Priestes of the stocke of AARON after the captiuitie [Page] produced in write their lineal descent from AARON, Nehem. 7. To this Tertul answereth, lib. de pres [...]ript. adversus baret. that Churches truely keeping the Apostolicke doctrine, albeit they could not shew in write their succession from the Apo­stles, yet are they to be counted Apostolicke Churches prop­ter consang uinitatem doctrinae, that is for their consanguinitie of doctrine.

But to come neerer, and to examine whether the Romaine church hath kept Apostolicke doctrine in their succession, The alledged succession of the Romaine Church spot­ted with he­resie, schisme and idolatry. without all spot of heresie (as they affirme) or not. And first the chaire of Rome was not free of the heresie of EVTYCHES, as clearly appeareth by the sixt generall Councill which was the third of those Councils which were gathered at Constan­tinople in the 12. yeere of the empire of CONSTANTINVS, PO­GONATVS. Ann. 681. Buco [...]. In this Councill MACARIVS Patriarch of Antiochia, and STEPHANVS his disciple stood vp & pertinaciously defended the error of EVTYCHES, & were ex­communicate by the Councill: yet they had defended their opinion by the Synodicke letter of HONORIVS sometime B. of Rome written to SERGIVS B. of Constantinople. Wherein it was clearely knowne that HONORIVS was infected with the errour of EVTYCHES: for the which cause HONORIVS B. of Rome after his death in the sixt generall Councill was also excommunicat as an Heretique, Tom Concil hist. Magdeb. This is not vnknown to some writers, who notwithstanding defend this opinion that the Bishop of Rome cannot erre in maters of [...]aith. ONVPHRIVS saith that the Acts of the sixt generall Councill containing a condemnatory sentence a­gainst HONORIVS Bishop of Rome were corrupted by the Grecians, and that the Canons of this Councill as they are set foorth are supposititious and false. Forsooth O­NVPHRIVS is a worthy aduocate to pleade such a bad and reprobat cause. The faith of the Romanists leaning vpon two maine and principall grounds, vpon the authoritie of the Bishop of Rome, and vpon the authoritie of generall Coun­cils, ONVPHRIVS to vphold the one, vndoeth the other, and to cleare HONORIVS of all suspition of heresie, he bringeth the generall Councill vnder a suspition of falsification. Then [Page] let ONVPHRIVS either produce the true and vncorrupt acts of the sixt generall Councill, which he will neuer be able to doe, or else for all his fectlesse apologie HONORIVS name is spotted with the blame of heresie. And of late dayes the Romaine chaire hath not onely renued, but also doubled the heresie of the Collyridians damned in the dayes of EPIPHA­NIVS. For the Collyridians gaue onely some piece of diuine The heresie of the Collyri­dians renued & increased by the chaire of Rome. honour to the blessed virgin the mother of our Lorde: but the Romaine Bishops in suffering by their toleration, conni­uence or rather allowance, the Psalter of our Lady (as they call it) to be printed, diuulgat and vsed by Christian people, wherein all the honour due to Christ, not excepting the sit­ting at the right hand of the Father, Psal. 110. is all attribu­ted vnto the virgine MARIE. In so doing, I say, they haue not onely renued, but also doubled the heresie of the Colly­ridians.

In the Councill of Basil gathered Ann. 1431. EVGENIVS 4 Eugenius 4. B. of Rome a notable schismatick. then B. of Rome was deposed by the general Councill of Ba­sil as a notable schismaticke and perturber of the peace of Christes Church. Yet his name is in the roll of the succession of Romaine Bishops, and all these who haue sitten in the chaire of Rome since the dayes of EVGENIVS 4. are suc­cessors to a perjured schismaticke justly deposed by the ge­nerall Councill of Basil with consent of the Emperour SI­GISMVND. Now let Romanists advise whether they will blame the generall Councill or the Bishop of Rome EVGENIVS 4. If they blame the general Councill, then the generall Coun­cill may erre, euen in great & fundamentall points of their owne faith, for it leaneth vpon the authoritie of the B. of Rome & Councils. And if they wil blame EVGENIVS 4. as a schismaticke & worthy of deposition, then is their successi­on whereof they glorie so much, vtterly cut off since the dayes of EVGENIVS the fourth.

As touching idolatrie, I dare boldly set the Romaine chaire in higher degree then the idolarrous Jewes of old, of whom The chaire of Rome de­filed with i­dolatrie. IEREMIE speaketh, that according to the number of their cities was the number of their gods, Ier. 2. ver. 28, Nowe there are not so many cities in Juda, as there are Angels, Apostles, mar­tyres [Page] and Saints in heauen, to whom the Romaine chaire gi­ueth the glory of Christ, & maketh them mediators of inter­cestion. Therefore it is an impudent presumption to brag of Apostolicke succession, when as by heresie, schisme and idolatrie they haue so oft fallen, and yet continue in falling away from the footsteps of the Apostles.

Now because commonly like errours haue like grounds, let vs consider what was the ground of the error of the suc­cession Lkeerrours haue like grounds. of AARON, and thereby may easily be discerned the ground of the error of the alledged Apostolicke succession. The posteritie of AARON beeing reprooued by IEREMIE the Prophet, tooke the reproofe in a very euill part, supponing that they were exeemed from errour in maters of religion, because of the promises of God made to the tribe of LEVI: & therfore they say, Come and let vs imagine some deuise against Jeremiah: for the L [...]w sh [...]ll not perish from the Priest, nor counsell from the wise, nor the word from the Prophet. Cone and let v [...] smite him for his tongue, and let vs not tak [...] heede to his words, Ier. 18. ver 18. The promises made to the tribe of LEVI are contained Deut. 33 ver. 8. 9 10. 11. And after the captiuitie of Babylon, MALACHI making an ample declaration of the promises made to LEVI saith, My couenant was with him of life & peace: & Igaue him feare, & he feared me, & was afraid before my name. The Lawe of trueth wa [...] in his mouth, and there was none iniquitie found in his l ps: he walked with me in peace and equitie. & did turne many away from iniquitie. For the Priests lips should preserue knowledge, and they should secke the Law at his mouth: for he is the messenger of the Lord of hosts. Mal. 2. ver. 5. 6. 7. Of this promise of God spoken by MOSES, and long after amplified by the Prophet MALACHI, many did collect that the successors of AARON & LEVI could not erre in religion: but how erro­neous & false this conclusion was, the wordes of the Pro­phet MALACHI immediatly after following do declare. But ye are gone out of the way, ye haue caused many to fall by the Lawe, ye haue broken the couenant of Leui, saith the Lord of Hostes, Mal. 2. ver 8. If we had no further to alledge but these two testi­monies, that IEREMIE & MALACHI did reprooue the succes­sors of LEVI & AARON of great errours & defection, not­withstanding of the promises made to them & their poste­ritie, [Page] yet these two witnesses being Prophets of God doe a­boundantly prooue, that promises made to LEVI and AARON do not exeeme their succession from error in religion.

But marke another circumstance in the ground of this errour of AARONS succession, which was this. God made a promise conditionall, which they supposing to be absolute, tooke libertie to doe what they lifted. The conditions are The Romain church like to the successours of Aa­ron, clearely set downe by the Prophet MALACHI, cap. 2. If they feared God & conuerted others from their wicked waies, & kept the key of knowledge, then they should be counted the Ambassadours of the Lord of hostes, but these conditions being broken, & they hauing gone out of the way, & hauing caused many to fall by the law, & hauing broken the coue­nant of LEVI, they were so far from being counted the Am­bassadours of God, that God made them vile before al the people, ver. 9 Yea & the Lord cursed them, & cast doung v­pon their faces, euen the doung of their solemne feastes, & made them like vnto it, ibid. ver. 3. This was the tragicall e­uent of AARONS successours, who opened one of their eares to heare the promise of God, but closed the other eare from hearing and marking the conditions that were required of them to whom the promise was made.

The Romaine Church not vnlike to the successors of AA­RON, haue their eare opened to heare the promise of God made to the Apostles & their successors in these words, Be­hold I am with you vnto the end of the world. Mat, 28, ver. 20. but they close their eares from hearing the condition required of the Apostles & their successours contained in the same verse in these words, teaching them to obserue all things whatso­euer I command you. Although they teach a doctrine repug­nant to Christs commandement, yea and a doctrine of de­uils as PAVL speaketh, 1. Tim. 4. yet must they be counted the Apostles successors, and that Christ is with them, & that What incon­uenients fol­low if the pro­mise made to the Apos [...]les successors be absolute. they do not erre. But God wil cast their doung in their faces and make them like to it, that is, vile and filthie, as hee did vnto the Priests of the succession of AARON.

If any man wil obstinatly contend that the promise made to the Apostles and their successours was absolute and not conditionall, consider the inconuenients that will follow. [Page] Seeing this promise was not made to PETER onely, but also to all the rest of the Apostles and their successours, then as none of the Romaine Bishops can erre in religion, because they are the successours of PETER as they alledge: so in like maner the Bishops of Ierusalem, Alexandria, Antiochia, Ephe­sus, Philippi, Thessalonica, Corinth, & diuerse other places are all exeemed from errour, because the Apostles and Euangelists preached and constitute Churches in all-these places, & they are successours to the Apostles in that same sense that the Bishops of Rome are successours to PETER. And if none of all these can erre, what priuiledge hath the church of Rome aboue all other Churches? Or how can that be performed which was foretolde by the Apostle concerning apostasie that should fall out, & the reuelation of the man of sinne. & childe of perdition, 2. Thess. 2? For all the successours of the Apostles beeing exeemed from error, what place could be giuen to the Antichrist, or what doore could haue bene o­pened to MAHOMET, by whose delusions the Orientall Church hath bene so miserably abused?

But seeing the Apostles had some extraordinarie things, The Apostles had calling, g [...]es & pre­rogatiues ex­traordinarie. such as calling, gifts and prerogatiues: They were called im­mediatly by Christ, and were taught immediatly by his Spi­rit and mouth, Gal. 1. They receiued from heauen the gift of tongues and languages to vtter this celestiall knowledge to all tongues & nations, Act. 2. They had power by imposition of hands to conferre to others the gift of the holy Spirit, Act, 8 With these extraordinarie giftes they had also extraordi­narie prerogatiues, that in teaching the doctrine receiued from Christ, they should not erre. Now these who cal them­selues successors to the Apostles, they dare not clame to the Apostles immediat calling, nor yet to their extraordinarie gifts, but that which of all the rest was most extraordinarie to the Apostles, viz. to be exeemed from errour in teaching and writing, that is so fast adhered vnto, that it is one of the principal grounds of the Romaine faith in our dayes, that the Bishop of Rome cannot erre in faith and religion. Yea so in­fortunate are the Bishoppes of Rome of late dayes, that they would climme vp to the highest top and preeminence of A­postolicke dignitie to be exeemed from errour, when as in [Page] things of lesse importance they cannot attaine (as we speak) to the Apostles garters.

This proud conceit of Apostolick succession with power of binding and loosing, & exemption from errour, made some of the Bishops of Rome so high minded, so vaine and ridiculous, that learned fathers conueened together in Councils, thought their pride more worthie to be receiued with scoffing wordes, then with prolixe refutations. Ex­ample whereof wee haue in a Councill gathered at Rome in the time of the Emperour OTTO the first, about the yeere of our Lord 956. In which Councill IOHN 13. Others write Pope IOHN the 12. hee fled for feare of the Emperour OTTO. Many grieuous accusations were giuen in against him, such as incest, murther, saeriledge, playing at dice, and drinking to the deuill, admitting of boyes to be Bishops for money, with many other villanous things, ou [...]r and beside his per­fidie in assisting BERENGARIVS and his sonne ALBERTVS a­gainst the Emperour OTTO, contrarie to his promise, and oath made before to the Emperour. Libertie being granted to Pope IOHN to compeare without feare, & to answere to the accusations objected against him, he beeing conuict in conscience would not compeare, but he sent a short letter to the Council, bearing that he was PETERS successor, and had power of binding & loosing, & by vertue of this power hee band them vnder paine of cursing that they should not pro­ceede to his deposition. To this proud letter the Councill gathered at Rome returned this answere, that Christ gaue power of binding & loosing to all his disciples as well as to PETER: but one of them, to wit, IVDAS, by abusing his pow­er, lost his power: only he retained some power of binding, to wit, he had libertie to binde his owne necke to the gal­lous. In which wordes they call him IVDAS, and biddes this vile beast goe and hang himselfe if he lift, Hist. Mag­deb urg Cent. 10. cap. 9. PLATINA call [...]th IOHN 13. homo sceleratissinus, a most wicked man. ONVPHRIVS the aduocate of all wicked causes blusheth, and dare not stand at the barre to pleade the cause of IOHN 12. the predecessour of LEO the eight, for both are one man, he whom PLATINA calleth 13. and he whome ONVPHRIVS [Page] counteth - 12. The Bishops of Rome might haue bene admo­nished by this one example (if there were no mo) not to be high minded, & not to cum to the supreame top of Aposto­licke preeminence. In a worde the Bishops of Rome of late yeeres are mo [...]e like to the successours of CAIAPHAS (who would needes haue Christe to stand before his judgement seat, & judge of Christ, his doctrine & disciples, Ioh. 18 ver. 19.) then they are like to the successours of PETER: for I can see no inexcusable boldnes in CAIAPHAS damning Christs doctrine, but I grope the like in the Romaine church, that v­surpeth authoritie ouer the written word, ouer Councils, and consequently ouer Christ himselfe.

To conclude this treatise, I will compare succession, wher­of the Romaine church braggeth so much, to the way that lay betweene Samaria and Jerusalem: this way led the peo­ple of Ephraim, Manasse, Jssachar, Zabulon, Nephthali and A­ser to Jerusalem, when they set their face Southward, & when they went vpward, but the same way againe led them from Jerusalem when they turned their faces Northward, & when they went downward. Euen so if a man set his face toward heauenly Ierusalem, he shal finde a number of holy successors of the Apostles in puritie of doctrine, honestie of conuersa­tion, & patience in suffering that shall leade him to Christ, & to heauenly Ierusalem: but againe, it is as certaine if a man will set his face Northward to defection, to backsliding and to preferre the traditions of men to the ordinances of God, there shall not inlacke a number of guiders in the roll of personall successours (as they call it) to the Apostles, who shall lead him from Jerusalem to Samaria, & from the moun­taine of God to the valley of Benhinnon. Therefore while we are in the way take heed what way our faces are set, whe­ther to Ierusalem or to Samaria, and if they be set to Ierusa­lem, let vs followe these sure guides who were true succes­sours to the Apostles, and they shall indeede leade vs to Christ, to heauenly Ierusalem, and to the glory which in heart and minde we waite for, whereunto God lead vs for his Christs sake,

Seuerus.

AFter PERTINAX and IVLIAN SEVERVS gouer­ned The fist per­secution, ANN. Ch. 205. 17, yeeres, 8. months, EVSEBIVS recko­neth onely 12. yeeres, lib. 6. cap. 12. He stir­red vp the fift persecution against the Chri­stians. The crimes objected against the Chri­stians beside those that were objected in the former perse­cution were these: Rebellion against the Emperour, sacri­ledge, murthering of infants, worshipping of the sunne, and worshipping the heade of an Asse: which last calumnie was forged against them by the malice of the Jewes. This per­secution raged most seuerely in the townes of Alexandria and Carthage, like as the former persecution had done in Li­ons and Vienne in France, Euseb. lib. 6. cap. 1. LEONIDES the Leonides the father of Origen. father of ORIGEN was beheaded his sonne, being but yong in yeeres, exhorted his father to perseuere in the faith of Christ constantly vnto the death. POTAMIEA a yong beau­tiful virgin in Alexandria was by the judge condemned to death, and deliuered to a Captaine called BASILIDES, who stayed the insolencie of the people that followed her to the place of execution with outrage of slanderous and rayling worde crying out against her: for this cause shee prayed to God for the conuersion of BASILIDES to the true faith, and was heard of God, in so much, that he was not onely con­uerted to the faith of Christ, but also sealed it vp with his blood and had the honour of martyrdome, Euseb. lib. 6. cap 5. ALEXANDER who was fellow-labourer with NAR­CISSVS Alexander fellow labou­re [...] with Na [...] ­cislus, in Ierusalem, escaped many dangers, yet was he marty­red in the dayes of DECIVS the 7. great persecuter, Euseb. lib. 6. cap. 39. Of this Emperour the Senat of Rome said, Aut [Page] non nasci, aut non mori debuisse, that is, Either hee should neuer haue beene borne or els should neuer haue tasted of death. So it pleased the Lorde by his wise dispensation to suffer the dayes of TRAIAN, ANTONINVS Philosophus, & SEVERVS, Emperours renoumed in the world to be more cruell against his owne people then the dayes of NERO, DOMITIAN, CALIGVLA or COMMODVS, to the ende the poore Church might learne to be content to be spoyled of all outward comfort, and to leane vpon the staffe of the consolations of God alanerly. Many that were brought Rhais a mar tyre hrunt before she was bapti­zed. vp in the schooles of ORIGEN suffered martyrdome, such as PLVTARCHVS, SERENVS, HERACLIDES, HERON, and ano­ther hauing the name of SERENVS also, Euseb. lib, 6. cap. 4. Among women RHAIS was burned with fire for Christs sake before she was baptized with water in Christs Name, Euseb. ibid. Innumerable moe martyrs were slaine for the faith of Christ, whose names in particular no ecclesiasticall writer euer was able to comprehend, therfore it shall suffice to heare the names of a few. The rest whose names are not expressed, enjoy the crownes of incorruptible glory, as wel as those doe whose names are in all mens mouths. It is the comfort of our hearts to remember that the Apostles and Euangelists sealed vp with their blood the doctrine which they taught, and committed to writ, and no other doctrine, and the holy martyres immediatly after the Apostles dayes sealed vp with the glorious testimonie of their blood that same faith, which we now professe, & which they receiued frō the hands of the Apostles, but they were not so prodigall of their liues to giue their blood for the doctrine of worship­ping of images, inuocation of Saints, plurality of mediators, of intercession, the sacrifice of the Masse both propitiatory and vnbloody, expresly against the wordes of the Apostle, Heb. 9. ver. 22. and such other heades of doctrine vnknown to antiquitie. The Romaine Church in our daies is a perse­cuting and not a persecuted Church, more fruitfull in mur­thers then martyrdomes, glorying of antiquitie, and follow ing the forgerie of new inuented religion. This Emperour SEVERVS was slaine at Yo [...]ke by the Northerne men & Scots.

Bassianus & Geta.

SEVERVS who was slaine at Yorke left behind him two sonnes, BASSIANVS and GETA. BASSIANVS slewe his brother, & reigned himselfe alone 6. yeres, so that the whole time of his gouernment both with his brother and alone was 7. yeeres, 6. months, Euseb. lib: 6. cap, 21. He put to death also PAPINIANVS a worthie lawyer, because he would not pleade his cause anent the slaughter of his bro­ther before the people, but saide that sinne might be more easily committed then it could be defended. Bucolc. Hee tooke to wife his own mother in law IVLIA, a woman more beautifull then chaste. In all his time (as he confessed with his owne mouth) hee neuer learned to doe good, and was slaine by MACRINVS.

Macrinus with his son Diadumenus.

MACRINVS and his sonne reigned one yeere alaner­ly. Euseb. lib. 6. cap. 21.

Antoninus Heliogabalus.

ANTONINVS HELIOGABALVS reigned after MACRI­NVS 4. yeeres, Euseb. lib. 6. cap. 21. He was a pro­digious belly-god, a libidinous beast, an enemie to all honestie and good order, Func. Chron. So ma­ny villanous things are written of him, that scarcely if the Reader can giue credite to the historie, that euer such [Page] a monster was fashioned in the belly of a woman. At his remouing in his progresse oftimes followed him 600. cha­riots laden onely with baudes and common harlots. His gluttonie, filthinesse, & excessiue riotousnes are in al mens mouthes. Hee was slaine of the souldiers, drawen through the citie, and cast into Tiber.

Alexander Seuerus.

ALEXANDER SEVERVS the adopted sonne of HELI­OGABALVS reigned 13. yeeres, Euseb lib. 6. cap. 28. Chron. Func. He delited to haue about him wise and learned counsellers, such as FABIVS, SABINVS DOMITIVS, VLPIANVS, &c. This renowmed Lawyer VL­PIANVS was not a friend to Christians but by collecting to­gether a number of lawes made against Christians in times Vlpianus an enemie to Christians. bypast, he animated the harts of judges against them. And this is a piece of the rebuke of Christ, that Christians haue borne continually to be hated of the wise men of the world. hist. Magdeburg. Cent. 3. Hereof it came to passe that in this Emperours time, albeit hee was not so bloodie as many o­thers had bene before him (and therefore his Empire was called [...] that is, vnbloodie) yet not a few suffered martyredome euen in the dayes of ALEXANDER, such as A­GAPETVS a young man of 15. yeere old at Praeneste a towne of Italie, Hee was assaied with many torments, and finally with the sword he was beheaded. The judge who gaue out a sentence of death against him, fell out of his judiciall seat and suddenly died. The martyredome of CECILIA, if by her trauailes VALERIAN her espoused husband, and TIBVR­TIVS his brother, & 400. moe had bene conuerted to Christ & secretly baptized by VRBANVS B. of Rome immediatly be­fore her death, I maruel that no mention should be made by EVSEBIVS of such a rare & miraculous worke. Senatours and noble men at Rome, such as PAMMACHIVS, SIMPLICIVS, and QVIRITIVS, with their wiues and children died for the [Page] faith of Christ with many others, Hist. Mag. Cent. 3. The fauour that this Emperour shewed to Christians against whom the very sloobering cookes did contend challenging vnto themselues the right of a place whereinto Christians were accustomed to conueene for exercise of diuine seruice, this fauour, I say, seemeth to haue proceeded from the coun sell of MAMMEA his Christian mother, rather then from the counseli of VLPIANVS that renowmed lawyer an hatefull aduersarie to Christians. But MAMMEA his mother hea­ring the report of the learning of ORIGEN sent for him and Mammea the Emperors mother is in­structed by Origen in the faith. by him was instructed in the groundes of Christian faith. The learned doctour who wrote the booke of the martyrs, very judiciously obserueth the iniquitie of this time, where­into no Christian Churches were erected, when as yet (not­withstanding of the fauour of the Emperour at some times) no publicke house could quietly be obtained for the Chri­stians: so that by reason hereof may appeare the decretall epistle of Pope HYGINVS concerning the dedication of Churches is forged & fained, because the reigne of ALEX­ANDER is a long time posterior to the dayes of HYGINVS (who liued vnder the reigne of ANTONINVS PIVS) and in the reigne of ALEXANDER as yet there was great difficultie to obteine a place whereinto Christians might assemble to­gether. The just deserued punishment of TVRINVS, whome the Emperour caused to bee fastened to a stake in the open Turinus killed with smoke. market place, and there to be killed with smoke, the Herald standing by and crying to the people, Smoke he sold and with smoke he is punished, This punishment I say declareth that this Emperour counted flatterers worthy of great punish­ment. ALEXANDER and his mother MAMMEA were both slaine by his owne souldiers, Bucolc: Index Chron.

Maximinus.

AFter ALEXANDER SEVERVS MAXIMINVS was Em­perour and reigned 3. yeeres, Euseb lib 6 cap. 28. A man of base parentage, of an huge stature, pro­moted to honours by ALEXANDER, who nou­nished a serpent in his owne bosome (as the prouerbe spea­keth) when he aduanced MAXIMINVS an ingrate foster to great dignities and honours. For by his meanes the ar­mie killed ALEXANDER, and his mother MAMMEA, and sa­luted him and his sonne Emperours without aduise of the Romaine Senat: a man hated of all good men, beloued of e­uill men, more grieuous to the citizens of Rome then to their enemies, Bucolc. Index Chron. who for hatred of the house of ALEXANDER (as EVSEBIVS recordeth) raised vp the sixt persecution against Christians, specially against the teachers and leaders of the Church, thinking the soo­ner to vanquish the rest if the Captaines and guiders of them were made out of the way, Euseb. eccl. hist. lib 6. cap. 28.

ORIGEN at this time wrote a booke de martyrio, and dedi­cated it to AMBROSIVS & PROTECTETVS a preaching elder of the Church of Casarea: because these two vnder this per­secution Origen wrote a booke de marty­rio. had susteined great afflictions, and constantly per­seuered in the true faith, Eusebilib 6. cap. 28. No persecu­tion was more violent, no persecution endured shorter time. In no persecution are the names of suffering mar­tyrs so obscured and couered with silence possibly because the booke of Origen de martyrio through injurie of time is not to be found, therefore some learned men do referre the martyrdome of such as wee haue spoken of in the dayes of ALEXANDER to this time, or to the persecution of DECIVS. I will not dispute of such doubtsome things. Three other things that are more necessarie to the edification of the Church I will touch. First the malice of the deuill, who ha­teth [Page] the welfare of the sheepfolde of Christ, and laboureth The malice of Satan a­gainst true 'Pastors. either to spoyle it of true Pastours, or to send in among the poore sheepe hyrelings, and men not regarding the well of the flocke, but their owne gaine: or clse, if they haue true pastours, to mooue the flocke to be disobedient to faithfull and vigilant Pastors. The flocke that can eschew all these three snares of the deuill, and all these three wofull calami­ties so oft seasing vpon the poore sheepesolde, they are in good estate. Reade CHRYSOSTOME writing vpon the 13. chap Heb. ver. 17. Another thing is worthie to be marked, that in three great persecutions, in the fift, sixt and seuenth, ORIGEN a man more renowmed in his lifetime then after his death, God vouchsafed vpon him two great honours, but not the third, whereof he was most of all desirous. He encouraged his father LEONIDES, and his disciples, PLVTAR­CHVS, two SERENI, HERON & HERACLIDES patiently to fuf­fer martyrdome in the dayes of SEVERVS. Next he wrote a booke de martyrio in the daies of MAXIMINVS the sixt perse­cuter, whereby doubtlesse many were incouraged patienly Origen got not the honor of martyr­dome. to suffer euill for Christs sake. What remaineth now but the third & principal honour of martyrdom it selfe, whereun­to he had a bent desire in the daies of DECIVS the 7 perse­ter, but then he fainted, as shall be declared hereafter God­willing? When we call to minde this weaknes of ORIGEN, let all the cogitations of our heartes stoupe, and thinke that wee are not meete for great things, but if the Lorde call vs to suffer great things for his Names sake, the Lorde perfite his strength in our infirmitie and weakenesse. Third­ly let vs marke the great difference that is betweene the vo­lume of the booke of holy canonicke & sacred Scripture, & all other bookes whatsoeuer. In Scripture the ouerpassing of maters of great importance and moment is not for ig­norance, misknowledge or doubting of those things that are ouerslidden, but for mysterie and representation of things Difference betwixt holy scripture and other bookes. more necessarie to be knowne, as namely when MOSES a most accurat writer of the life, death & genealogies of ho­ly Patriarches, yet hee ouerpasseth the description of the genealogie, death & beginning of the life MELCHISEDECK this was done of purpose to bring in MELCHISEDECK: [Page] as a type and figure of the true king of peace Christ Icsus, as the Apostle declareth, Heb. 7. but among ecclesiasticall wri­ters I finde a preterition of the names of these worthy Pa­stours who were martyred for the cause of Christ in the sixt persecution, and this ouerpassing with silence so weightie a matter, is a secret confession of ignorance in this part of the historie, together with a doubting, whether VRBANVS the first, VALERIANVS, TIBVRTIVS, CECILIA, and MAR­TINA suffered vnder ALEXANDER, or vnder MAXIMINVS, or vnder DECIVS. Yea PLATINA writeth it was the opi­nion of some men that VRBANVS 1. was martyred in the persecution of DIOCLETIAN. I haue insisted at greater length in this purpose to the end that euery man may giue vnto sacred scripture that reuerence that is due vnto it, but other writings let vs reade them with judgement, for assu­redly there is palpable weakenes into them. In ende this wicked persecuter MAXIMINVS and his sonne were slaine by his owne souldiers at the siege of Aquileia, Func. Chron.

Gordianus.

THe tyrannie of MAXIMINVS enforced both the se­nate of Rome and likewife their oppressed confede­rates in Af [...]icke to aduise by what meanes the di­stressed estate of the Commonwell might be sup­ported. And first GORDIANVS a man of noble birth in Rome, and at that time PROCONSVL in Africke, with his sonne bearing the name of GORDIANVS with his father, these two were declared to bee Emperours to resist the tyrannie of MAXIMINVS, but they were both cut off by CAPELLIANVS Captaine of the Mauritanians. Within a short time the senate of Rome chused MAXIMVS PVPIENVS and BALBINVS to be Emperours, and to resist the tyrannie of MAXIMINVS. But this election displeased the people of Rome, therefore they were compelled to associat GORDIANVS a young man [Page] of 13. yeeres olde in conjunct authoritie with them. This GORDIANVS was the nephew of him who was Proc [...]nfull in Africke: and the souldiers made out of the way, MAX. PVPIENVS and BALBINVS. So GORDIANVS reigned him­selfe alone without associats sixe yeeres. Chron Func.

Philippus.

PHILIPPVS a man borne in Arabia and his son reig­ned fiue yeeres, Chron, Func. Bucolc. EVSEBIVS saith 7. yeeres. He was the first Emperour who became a Christian, and was baptized by FABIANVS B. of Rome Hee was content to stand among the number of the peni­tents who made confession of their sinnes, for his life was reproouable in some things before his conuersion, Euseb. lib. 6. cap. 34. especially in slaying of GORDIANVS an Em­perour inclined to peace. DECIVS one of the Captaines, of his armie conspired against him, and slewe him and his sonne, and reigned in his stead.

Decius.

DECIVS and his sonne obteiued the empire 2. yeeres, Chron. Func. Whether for hatred of PHILIP his master, whome hee had slaine, or for detestation of The 7. perse­cution. ANN. Ch. 250. Christians, or for couetous desire of the treasures of PHILIP left in the custodie of FABIAN B. of Rome, or for some other cause, it is not certaine. Alwayes he mooued a terrible persecution against the Christians. The martyrs who suffered death in the time of this persecution were innumerable. Alexander & Babylas both dicd in prison, Some few of the principall martyres I shall rehearse. ALEX­ANDER Bishop' of Jerusalem died in prison at Casarea. BABY­LAS B. of Antiochia died likewise in prison. FABIAN B. of Rome suffered martyrdome. DIONYSIVS ALEXANDRINVS by a wonderfull prouidence of God escaped the handes of persecuting enemies. CYPRIAN B. of Carthage was banished [Page] and reserued to the honour of martyrdome vntill the dayes of VALERIAN the eight persecuter. ORIGEN who from his childhood was desirous of the honour of martyredome, in this persecution of DECIVS he fainted, and his heart was so oucrset with feare to haue his chaste body defiled with an vgly Ethiopian, that he choosed rather to offer incense to the Idole, then to be so filthily abused. For this cause hee was excommunicate by the Church of Alexardria, and for very shame fled to Judea, where hee was not onely gladly re­ceiued, but also requested publickely to preach at Ierusalem. Origen at Jerusalem closeth the booke and wepeth. Neuerthelesse in stead of teaching hee watred his face with teares, when he reade these words of scripture. To the wak d man sath God, What hast thou to do to declare mine ordinancse, that thou shouldest take my couenant in thy month? Ps. 50. ver. 16. These words so deepely wounded his heart with griefe, that hee closed the booke and sate downe and wept, & all the con­gregation wept with him, Hist Mag. Cent. 3. cap. 10. No pitie nor compassion was had neither of sexe or age. In this persecution, APOLLONIA, a virgine of good yeeres, after The teeth of the holy mar­tyre Apollo­nia. they had dashed her face with battons till all her teeth were stricken out of her jawes, they burned her quicke at the port of Alexandria. This is that holy martyre whose teeth the Romaine church in our dayes say that they haue them as ho­ly monuments kept in the treasures of their reliques vntill this time. But the tryall that was taken of late dayes by HENRIE the eight king of England, seeking for the teeth of APOLLONIA as a remedy of the toothach clearly prooueth that many teeth are supponed to be the teeth of APOLLO­NIA that were neuer fastened in her jaw bones, Chemnisius dereliquiis. The death of QVINTA, AMMONARION, MERCV­RIA, DIONYSIA, clearly declareth what pitie was had of the weakenesses of women. IVLIANVS an olde and gowtie man burned with fire testifieth what regard was had to the gray haires of ancient men. DIOSCORVS a yong man not excee­ding 15. yeres of age, albeit they were ashamed to condemne him to death, yet he escaped not many painfull torments, & was a glorious Confessour with patient expectation awai­ting vntill the Lord should call him to the honour of mar­tyrdome, [Page] NEMESION was accused in Alexandria as a companion of brigants, and was punished with stripes and fire vnto the death with greater seueritie then any brigant, albeit his innocencie was sufficiently knowne. AMMON, ZENON, PTOLEMEVS, INGENVVS, THEOPHILVS warriours and knights standing by the tribunall seate beckened with their hands to a cer­taine weake Christian, who for feare was readie to incline and fall, that hee should continue constant, and stepped to the bench, and professed themselues to be Christians. This dayly increasing courage of Christians, who were emboldened by the multitude of sufferings astonished and terrified the Iudges, Euseb, lib. 6. cap. 41. ISCHYRION was slaine by his owne master. The number of martyres in Alexandria and Egypt, of whome DIONYSIVS in his epistle written to FABIVS Bishop of Antiochia maketh mention, clearely testifieth that if the names of all those who suffered martyrdome in the townes of Rome, Carthage, Antiochia, Ephesus and Babylon, were particularly set down, ouer and beside others who suffered in other townes of Asia, Africke and Europe subject to the dominion of the Romaine Emperour, it were not possible in the volume of a litle booke to comprehend them all. For mine owne part I presume not to do it, but I reuerence the painfull trauelles of learned men who haue dipped deepely into such a fruit­full subject, specially the writer of the booke of martyres. Onely I find somethings in this seuenth persecution, which the principall purpose wherefore I haue collected this compend will not permit mee to passe ouer with silence. Namely these: first, let no man thinke that the veritie is weake, and hath neede to bee strengthened by a The veritie hath no neede to be vnder­propped with lies, lie, as NICEPHORVS is accustomed to doe. The seuen martyres of Ephesus, whose names were MAXI­MIANVS, MALCHVS, MARTINIANVS, DIONYSIVS, IOAN­NES, SERAPION, and CONSTANTINVS, were lurking in a caue, the entrie where of DECIVS commanded to be closed with great heapes of stones, to the end that the forenamed Christians might be killed with famine, which came to [Page] passe indeede: Yet famine could not s [...]parate these holy. Martyres from Christ. But NICEPHORVS the father of many other fables also saith, that they fell on sleepe, in which they continued till the time of THEODOSIVS, that is, from the 250 vntill the 379. yeere of our Lord, and then they did awake out of their sleepe saith NICEPHORVS, lib. 5. cap. 27. But he who will giue hastie credite to NICEPHORVS fables, writing of the 7. martyres, who lurked in a caue of mount Caelius and to EVAGRIVS description of BARSANVPHIVS an Egyptian monke, who enclosed himselfe in a cottage beside Gaza for the space of 50. yeeres, and vsed no kinde of bodi­ly refreshment to sustaine his earthly tabernacle, he may be easily led to all kinde of errour. The second thing worthy to be marked, is, that many persecuted preachers had wiues and children, as the historie clearely recordeth. CHERE­MON B. of a citie in Egypt called Nilus fled to the moun­taines of Arabia, accompanied with his wife, and returned not againe to Egypt, neither was hee seene of those who sought him in the wildernesse, Euseb. lib. 6. cap, 42, DIO­NYSIVS Maried Bishops. B. of Alexandria, who miraculously escaped the crueltie of persecuters, maketh expresse mention of his chil­dren, Deo mthi ut migrarem praecipiente, viánque mirabiliter a­periente, ego & liberi, & multi fratres egressi sumus, that is, af­ter that God had commanded me to remooue, and had mi­raculously opened a passage vnto mee, I and my children, and brethren went forth, Euseb. lib. 6. cap. 40. If antiquitie be regarded, Bishops who doe marie, are not Nicolaitan He­retiques, but rather such as forbid to marie teach a doctrine of deuils, 1, Tim cap. 4. ver. 3. Thirdly it is to bee marked, that in time of this vehement persecution; many fainted & fell backe from the open profession of Christian faith. O­thers to prouide timous remedie against such defections, The rigour of Novatus. gaue out a rigorous sentence against such as had fallen of infirmitie, that they should not be receiued againe into the fellowship of the church. In this opinion was NOVATVS, & his complices. And by their example we should learne to beware of such men as vnder pretence of zeale pertur be the vnitie of the Church, & inuent remedies to cure the maladies of the diseased Church, that are worse then the sicknes it selfe, [Page] as the Nicolaitanes did, Euseb, lib. 6 cap. 43. Weaknes at somo time is to bee pitied, but deuilish rigour pitying no man who falleth of infirmitie, is a lesson that hath no allowance in the booke of God, Gal. 6. ver. 1. This cruell tyrant, after he had reigned two yeeres, made warre against the Scythians (some call them the Gothes) by whom hee was vanquished in battell, and fearing to be ouertaken, and to come vnder the reuerence of barbarous people, hee cast himselfe into a deepe pit, where hee ended his life, and his body could not be found, Bucolc. Index Chron. Chron Func. The great de­solations that were made in the worlde about this time by the plague of pestilence the Hethnickes imputed the cause of them to the Christians. But CYPRIAN, whose pen the Lord guided better, declared that the cause of all these ca­lamities was the worshipping of Idoles, the contempt of Gods true seruice, and the persecuting of innocent Christi­ans. Cypr. ad Demetrianum.

Gallus & Volusian.

AFter DECIVS, GALLVS & VOLVSIAN his sonne reigned 2 yeere. He walked in the footsteps of DE­CIVS. Euseb. lib. 7 cap. 1. He was slaine by EMILI­AN who presumed to reigne, but he was so hastely made out of the way that Euseb. and many other historiti­ans misknow his name in the Catalogue of Emperours.

Valerianus & Gallienus.

VALERIANVS and GALLIENVS his sonne reigned 15. yeeres Euseb. viz GALLIENVS with his father in coniunct authoritie 7. yeeres, after his fathers cap­tiuitie and death he reigned alone 8. yeeres, in the first three or foure yeres of the Empire of VALERIAN he was favourable and friendlie to Christians and great num­bers of them were found in the Emperours court: But af­terward [Page] he was seduced by an Egyptian sorcerer, who hated Christians, because that by them he was hindered from pra­ctising his magicall charmes. So the eight persecution be­gan vnder VALERIAN. Euseb. lib. 7. cap. 10. In this The 8. persecution. ANN. Ch. 259. persecution suffered three Bishops of Rome, LVCIVS, STE­PHANVS, and SIXTVS 2. and a Deacon Laurence, who was laied vpon an hote boiling yron, and patientlie en­dured the torment of fire. This is that Deacon who called the poore the treasure of the Churche: for then is the Church rich, when it is rich in good works, and feedeth, clo­theth and visiteth Christ in his hungrie, naked and diseased members. DIONYSIVS Bishop of Alexandria was banished to Cephro, a place in the wildernesse of Lbya. Euseb. lib. 7 cap. xi. PRISCVS, MALCHVS, ALEXANDER were deuoured by beasts in Caesarea Palestinae. Euseb. lib. 7. cap. 12 The martyr­dome of Cy­prian. CYPRIAN B. of Carthage was beheaded. Nazianz. in lau­dem Cypriani. MARINVS a Romaine Captaine in Caesarea was invied for the dignity & honour he was advanced vnto, and he was accused to be a Christian, and consequently to be vncapable of great preferments & dignities: he was en­couraged by THEOTECNVS B. of Caesarea patiently to suffer Theotec­nus B of Cae­sarea incou­rageth Ma­rinus. death for the cause of Christ by taking him in into a secret chalmer and laying before him a drawen sworde and the booke of the Gospell, and bidding him take his choice of one of these two which he liked best. MARINVS liked better of the booke of the Gospell then of the sworde, and was martyred for the faith contained in that sacred booke of holy Scripture. Euseb. lib. 7 cap. 15. ASTYRIVS a noble Se­natour caried the body of this holy martyr MARINVS vpon his own shoulders and buried it honourably. Euseb. ibid. cap. 16. In end the Lord deliuered this persecuting Tyrant into the hande of SAPOR King of Persia, who not only detee­ned him in strait captiuitie, but also abused him most filthe­lie, and made his body a footestoole, & trampled vpon his necke at such times as hee was about to mount on horse­backe. Euseb. eccl. hist. lib. 7. cap. 13. Bucolc. Index chr.

This fearful captiuity of VALERIAN had into it a notable testimony of the wrath of God against persecuters. For like as he trampled vnder his feet the Church of Christ: so [Page] in like manner the Lord gaue his necke and backe to bee trampledvpon by the feete of his enemies. This example of Gods heauie indignation somewhat terrified GALLIENVS his son, and hee gaue out an edict, for the fafe returning of such as were banished, to their own dwelling p aces, and for staying the rage of persecution. Euseb. lib. 7. cap. 13. DIO­NYSIVS B. of Alexandria hauing liberty granted by the Em­perours edict to returne from banishmēt, came backe again to Alexandria, wherein he found such terrible desolation by famine & pestilēce, that there remained not of men, women & children so many aliue as there were wont to be of anci­ent hoare headed men, walking vpon their streets: the Lord was so highly displeased with the vnthankful world, that he Christians full of pitis was determined to cōsume thē who had cōsumed his people

The good cariage of Christians at this time is worthie to be marked, who were full of charitie & loue, and visited the sicke, & did all offices of humanitie to those, who were dis­eased or dead: whereas the Pagans by the contrarie forsooke their dearest friends, left them comfortlesse, and thrust out such as were halfe deade vnto the streetes, & left them there vuburied, & to be eaten with dogs. This is written in the let­ter of DIONYSIVS insert in the historie of Euseb. lib. 7. cap. 21 & 22. so great difference is betweene Christians trained vp in the schoole of Christ, & others, who haue not bene fed with the sincere milke of the worde. Christians in time of sicknesse were more dutifull to their enemies then others were vnto their friends.

If any man would defend worshipping of images, to be an ancient custome in the Church, by the two brasen images, The historie of Eusebius concerning the two b [...]a­sen images in Caesarea Philipi. which wer set vp in Caesarea Philippi, for a memorial of the mi­racle that Christ wrought in curing of the woman who had the bloodie issue, Euseb. lib. 7. cap. 18. the foresaide place of EVSEBIVS wil make nothing for him. For these images were not m [...]de for adoratiō, neither were they set vp in tēples nor worshipping places, but in the very street before the doore of the womā who had ben cured. The places wherunto Chri­stians were gathered together for diuine seruice at this time are called in the mandat of the Emperour GALLIENVS Coemi­teria, Euseb. li. 7. cap. 13. In these places no man readeth that images were set vp. Beside this these images were grauen or [Page] moiten by the handes of Pagans, and not of Christians: and this fact was done by imitation of the Gentiles, [...], that is, according to the custome of the Gentiles, he faith not [...], according to the custome of her owne kinred, but [...] as said is. Yet may we take warning by this place to beware of the small beginnings of errour. Images haue bene like vnto a base borne fellowe who at the first can haue no credite to set his head into the Kings palace, but afterward he getteth ingresse into the vt­ter court, & in end, his credite dayly increasing by degrees, he getteth fauour to ly in the Kings bed chalmer: euen so in the first 300. yeere of our Lord images were not brought in into places of holy conuentions: afterward they were brought in into Churches, but not worshipped, as the E­pistle of GREGORIVS the first, written to SEVERVS B. of Mar­sil clearely testifieth. But in end adoration of images was in so frequent vse, as if it had beene the principall point of the worship of God.

Claudius & Quintilius.

CLAVDIVS after GALLIENVS reigned 2. yeeres, Euseb. lib 7, cap. 29. And his brother QVINTILIVS 17. dayes. He is not reckoned by EVSEBIVS in the rol of Emperours.

Aurelianus.

AFter QVINTILIVS AVRELIANVS possessed the crown, 6. yeeres, Euseb. lib. 7. cap 30. In the beginning of his reigne he was not a great disturber of Christi­ans. Notwithstanding in continuance of time, The 9tperse­cution. ANN. Ch. 278, his nature somewhat inclinable to seueritie, was altered to plaine tyrannic, which tyrannie first he shewed beginning with the murther of his own sisters sonne, as witnesseth EV­TROPIVS. After that, he proceedeth to moue the ninth per­secution against Christians: albeit the mercifull working of [Page] God did soone ouerthrow all the wicked purpose of the Emperour. For as the edict and proclamation should haue bene denounced for the persecuting of Christians the migh­tie hand of the Lord from aboue did suddenly stop his pur­pose: clearely declaring to all men, that there is no power to worke any violence against the seruants of God, vnlesse his permission doe suffer them, and giue them lieue, Euseb. lib. 7. cap. 30. Func. Chron. Here I see that D. I. FOXE writer of the booke of martyres taketh lieue of VINCENTIVS mar­tyrologie. If others had done the like, they had not heaped vp so many martyres in the dayes of CLAVDIVS QVINTI­LIVS, and AVRELIAN as they haue done. For EVSEBIVS had assuredly made mention of it, if the number had beene so great as VINCENTIVS recordeth. Before the Empe­rours minde was altered and inclined to tyranme against Christians, hee assisted with his authoritie the Bishops con­ueened at Antiochia for the deposition and excommunicati­on Aurelian with ctutle authoritie assisteth the Church a­gainst Sa­mosatenus. of the Heretique SAMOSATENVS. And so the Emperours authoritie beeing interponed, this proud Heretique was compelled to stoop and to giue place, and with great ig­nominie was driuen from the towne of Antiochia, Euseb. lib. 7, cap. 30. In his place DOMNVS was elected to be Bi­shop of Antiochia, a man endued with good graces, the sonne of DEMETRIAN, who immediatly before SAMOSATE­NVS gouerned the Church of Antiochia. And heere againe it is to be marked that the Bishops at this time (albeit it was a time of persecution) yet did they not abhorre from ma­riage: for DEMETRIANVS Bishop of Antiochia was a maried man and had children, and DOMNVS was his sonne, so that the prohibition of mariage to men in spirituall offices is not an ancient doctrine.

Annius Tacitus & Florianus.

AFter AVRELIAN was flaine betweene Bizans and Heraclea the imperial chaire was vacant 6. months The Senat of Rome elected ANNIVS TACITVS to be [Page] Emperour. He continued but 6. months in his gouernment, EVSEBIVS oue rpasseth his name with sil [...]nce, as lik [...]wise the name of his brother FLORIANVS who aspired to the impe­riall dignitie, Func. Chron.

Aurelius Probus.

AVRELIVS PROBVS a gentle and peaceable Empe­rour reigned 6. yeeres 3. months, Euseb. Func. chron. He was inuied by his captaines & souldiers, because hee appointed them to plant vineyardes and saide there was no great neede of souldiers where no enemie was to be feared. Hee was slaine by his souldiers, Func. Chron. Bucolc.

Carus, Carinus, Numerianus.

CARVS with his two sonnes, CARINVS and NVMERI­ANVS reigned after PROBVS. All these three conti­nued not aboue the space of 3. yeeres, Euseb. lib. 7. cap. 30. And NVMERIANVS was slaine by his owne father in law called APER, Func. Chron. CARVS was slaine by thunder: and CARINVS was ouercome in battell and slaine by DI­OCLETIAN, whome the Romaine armie had declared to be Emperor while CARINVS was yet aliue, Bucolc. Index chro.

Diocletianus & Maximianus.

Like as DIOCLETIAN ouercame CARINVS the sonne of CARVS in battell, euen so likewise he slew APER the father in lawe of NVMERIANVS with his owne hands, Func. Chron. Whether this was done for detestation [Page] of sin, or for desire of gouernment it is vncertaine. Alwayes some affirme that his concubine DRVAS had said vnto him that he should kill a wilde Boare before he should be Empe­rour. And after the killing of APER (which name by in­terpretation signifieth a wilde Boare) hee became Empe­rour. In the beginning of his reigne he chused for his col­lege MAXIMIANVS surnamed HERCVLEVS, father to MAX­ENTIVS. And these two chused other two, viz. GALERIVS & CONSTANTIVS CHLORVS the father of CONSTANTINE, whō they called Casars: but the honourable title of AVGVSTVS DIOCLETIAN & MAXIMIAN retained to themselues. These two A A. reigned 20 yeers. CONSTANTIVS CHLORVS CAESAR. continued 15. yeeres. GALERIVS CAESAR 21. yeeres. DIO­CLETIAN and MAXIMIANVS HERCVLEVS abstained from persecuting of Christians vntill the 19 yeere of their reigne. Before I touch the historie of the tenth persecution three things are to be premitted. First, that after the persecution of VALERIAN the 8. persecuter, the Church enjoyed great peace, which albeit it was like to be cut off by the altered minde of AVRELIAN, yet the wise dispensation of the wis­dome of God prouided that all his cruell enterprises were disappointed. The righteous Lord cutted the cords of the wicked, Psal. 129. ver. 4. Secondly Christians were in great fauour and credite with Emperours, and to them was committed the gouernement of Prouinces and nations, as clearely appea­red in the preferment of DOROTHEVS and GORGONIVS. Thirdly they had libertie to builde oratories and temples, large and ample in euery citie, Euseb eccl. hist. lib. 8. cap. Temples [...] built by Ch [...]stians after the death of Va­lerian. 1. All this came to passe in the fourtie yeeres peace that interueened betweene the reigning of VALERIAN, and the nineteenth yeere of the reigne of DIOCLETIAN. Yet the Church of Christ in this shorte time beganne to be fea­stered with the corrupt maners of carnall and fleshly peo­ple, so that contentions abounded, but charitie waxed cold in the Church of God. Euseb. ibid. What wonder was it then that the Lorde permitted this tenth and most horrible persecution of DIOCLETIAN to stirre and to wa­ken drowsie Christians who were beginning to be fashio­ned'according to the likenesse of the world?

[Page] In the 19. yeere of his imperiall authoritie, and in the month of March this horrible periccution beganne to arise, The 10 per­secution. ANN. Ch. 308. DIOCLETIAN in the East, and MAXIMIANVS in the West bending all their forces to root out the profession of Chri­stians out of the world. DIOCLETIAN was puft vp in pride for his manifolde victories and triumphes, and would bee counted a God, & adorned his shoes with gold & precious stones, & commanded the people to kisse his feet. This per­secution continued 10 yeeres, euen vntill the seuenth yeere of the reigne of CONSTANTINE the great. So that what­soeuer crueltie was practised by MAXIMIANVS, MAXIMI­NVS, MAXENTIVS, and LICINIVS algoeth vnder the name of DIOCLETIAN the authour of this tenth persecution. Crnell edicts and proclamations were set foorth in the be­ginning of this persecution, commanding to ouerthrow & cast to the ground the temples of Christians, to burne the bookes of holy scripture, to displace all such as were magi­strats and were in office, and to cast Christian Bishops into prison, and to compell them with sundrie kinds of punish­ments, to offer vnto Idoles. Also common people, who would not renounce the profession of Christianitie to bee spoyled of their libertie, Euseb. lib. 8 cap 3. These edicts were hastely put in execution. Many Christians were scour­ged, racked, & cruciated with intollerable torments. Some were violently drawne to impure sacrifice, and as though they had sacrificed, when indeede they did not, were let go: some were cast downe vpon the ground, and drawne by the legges a great space, and the people was made to beleeue, that they had sacrificed: some stoutly withstood them, and denied with a loude voice that they had bene, or euer would be partakers of idolatrie. Notwithstanding, of the weake sort many for feare and infirmitie gaue ouer euen at the first brunt, Euseb lib 8. cap. 3. When the foresaid edicts were John a no­ble man borne, rent in pieces the Emperours proclamati­on. proclaimed, both the Emperours hapned to be in the town of Nicomedia: notwithstanding a certaine Christian beeing a noble man borne, whose name was IOHN, ran and tooke downe the proclamation, and openly tare and rent it in pieces. For which fact hee was put to a most bitter death, which he patiently indured vntill his last gaspe. Euseb. lib. 8. [Page] cap. 5. The generall captaine of the armie of DIOCLETI­AN gaue choice to the souldiers, whether they would obey the Emperours commandement in offering sacrifices, and keepe still their offices, or else lay away their armour, and be depriued of their offices: but the Christian souldiers were not onely content to lay away their armour, but also to offer themselues vnto the death, [...]ather then to obey such vnlawfull commandements, Euseb. lib. 8 cap. 4. In Nicomedia the Emperour refrained not from the slaugh­ter and death of the children of Emperours, neither yet from the slaughter of the chiefest princes of his court, such as PETER, whose body beeing beaten with whips and torne that a man might see the bare bones, and after they had mingled vineger and salt, they powred it vpon the most tender partes of his body, and lastly rosted him at a soft fire as a man would rost flesh to eate, and so this victorious martyre ended his life. DOROTHEVS and GORGO­NIVS The mar­tyrdome of Peter, Do­rotheus and Gorgoni­us. beeing in great authoritie and office vnder the Em­perour after diuerse torments were strangled with an hal­ter. The torments that PETER suffered, encouraged them to giue a worthy confession that they were of that same faith and religion that PETER was of, Euseb. lib. 8. cap. 6. This persecution raged most vehemently in Nicome­dia, where the Emperours palace through some occasion beeing set on fire, the Christians were blamed as authors of that fact: Therefore so many as could bee found out, were burned with fire, or drowned in water, or beheaded with the sword, amongst whome was ANTHIMVS Bishop of Antiochia, who was beheaded. The bodies of the sonnes of Emperours that were buried, th [...]y digged out of their graues, and sent them in boates to be buried into the bottome of the sea, lest Christians should haue wor­shipped them as gods, if their sepulchres had bene knowne. Euseb. lib. 8. cap. 6. such opinion they had of Christians. The number of twentie thousand burned in one temple of Nicomedia by MAXIMIANVS smelleth of the libertie that NICEPHORVS taketh in adding many things to the veritie of the historie. The martyrdome of SERE­NA the Emperour DIOCLETIANS wife is rejected [Page] by learned men as a fable, albeit recorded by HERMAN­NVS GIGAS. The number of Christians cast into pri­son and appointed for death was so great, that scarcely if a voide place could be found in a prison to thrust in a mur­therer, or an opener of graues, such heapes of Christians were inclosed in darke prisons, Euseb. lib. 8. cap. 6. The martyrs of Palestina, of Tyrus in Phenicia, of Tarsus, of An­tioch [...]a, of Alexand [...]ia, of M [...]letina in Armenia, and of Pontus, Cappadocia and Arabia they could not easily bee numbred. In Thebaida horrible and vnnaturall crueltie was Horrible crueltie a­gainst Chri­stian women. vsed against Christian women, whome they hanged vpon gibbetts with their heades down-ward toward the ground, and fastened one of their legges allanerly to the gibbet, the other beeing free: thus their naked bodies hanging vpon trees in maner foresaid presented to the beholders a specta­cle of most vile and horrible inhumanitie, Euseb. lib. 8. cap. 9. In like maner the branches of trees were artificially bowed downe to the earth, and the feete and legges of Christians tied to them, so that by their hastie returning againe vnto their naturall places the bodies of Christians were rent in pieces. This was not a crueltie finished in a short space of time, but of long continuance, some dayes 20. some 30. some dayes 60. and at some times an hundreth were with sundrie kindes of torments excruciated vnto the death. And these torments they suffered with joy and glad­nesse, and singing of Psalmes vntill the last breath, Euseb. ibid. In Phrygia a towne was set on fire by the Emperours commandement (the name where of EVSEBIVS passeth o­uer A towne in Phrygiaset on fire, and al the inh [...]bi­tants bu [...]nt with fire. with silence) and the whole inhabitants beeing Chri­stians, men women and children were burned with fire, Eu­seb lib. 8. cap. 11. TIRANNION Bishop of Tyrus, ZE­NOBIVS Presbyter of Sidon, SILVANVS Bishop of Ga­za, and PAMPHILVS a worthy Presbyter in Casarea, whose life and death EVSEBIVS hath described in a se­uerall treatise, all these (I say) were crowned with martyr­dome, Euseb lib. 8. cap. 13. MAXIMIANVS Emperour of the West, whose persecution EVSEBIVS describeth not at such length as the persecution of DIOCLETIAN in the East, hee was like vnto a wilde Boare trampling vnder [Page] his feete the vine-yarde of God. Hee slewe MAVRITI­VS a noble Captaine with a legion of Christian and Thebane Mauritius with a whole legion of Christian souldiers martyred. souldiers, because they would not consent to offer sacrifice vnto idoles. This was done beside the riuer of Rhonne, hist. Magd. Cent. 4. The martyres of France, Italic and Germanie, specially at Colen and Triers, where the blood of Christians was shed in such aboundance, that it ranne like small brookes, and it coloured great and maine riuers, the multitude (I say) of these holy martyres, and the diuersitie of tormentes dayly excogitate against them, what memorie is able to comprehend, or what tongue is able sufficiently to expresse? In ende, when these two Emperours were drunken with the blood of the Saintes of God, and sawe that the numbers of Christi­ans dayly increased, they beganne to relent their forie and madnesse a litle, beeing at last content that the pu­nishment of Christians should bee the thrusting out of their right eyes, and the maiming of their left legges with condemning them to the mines of Mettalles, Euseb. lib. 8. cap. 12. The mercies of the wicked are cruell, saith SA­LOMON Prou. 12. ver. 10. Before two yeeres were fully compleete after the beginning of this tenth persecution, these two furious persecuters (for what cause God know­eth) gaue ouer their imperiall function, and remained not Emperours any more, but as priuate persons, Euseb. lib. 8. cap. 13, DIOCLETIAN after he had denuded himselfe Diocletian and Maxi­mian giue ouer their imperiall function. of the imperiall dignitie, liued almost 9. yeeres. MAXI­MIAN within foure yeeres after, was slaine by the com­mandement of CONSTANTINE, Bucolc. The impe­riall dominion then remained with CONSTANTIVS CHLO­RVS and GALERIVS MAXIMINVS. These two diuided the whole monarchie betweene them. CONSTANTIVS con­tented himselfe with France, Spaine and Brittaine: GALE­RIVS MAXIMINVS had the rest. CONSTANTIVS tooke CONSTANTINVS his sonne to bee CAESAR vnder him, and GALERIVS MAXIMINVS chused his two sonnes, MAXIMI­NVS & SEVERVS to be CAESARS vnder him. The Romaine soul­diers also set vp MAXENTIVS the son of MAXIMIANVS HER­CVLEVS to be their Emperour: against whom GALERIVS sent [Page] his sonne SEVERVS, who beeing slaine, he chused LICINI­VS in his stead. Of these fiue, who reigned all at one time (the like whereof came not to passe at any time before) two Emperours and three Caesars, three of them viz. GALERIVS and MAXIMINVS his sonne, and LICINIVS prosecuted the persecution, begun by DIOCLETIAN, neere the space of 7. or 8. yeeres, which was to the yeere of our Lord 318. The other two, CONSTANTIVS and his sonne CONSTANTINE, were fauourable to Christians.

Constantius & Galerius Maximinus.

CONSTANTIVS CHLORVS reigned as Emperour 13. yeeres. Others say 16 some say 11 yeeres. Hee ended his life in peace at Yorke, Hist. Magd. Hee was not onely friendly to Christians, but also hee counted them the only faithful subjects to Emperours. And such as hee perceiued that for loue of honour, gaine or any Constanti­us tried his captames whether they w [...]re Christi­ans or not. worldly commoditie would make shipwracke of a good conscience and sacrifice to idoles (albeit they had allow­ance by his owne fained commandement, giuen out for ex­ploration of the religion of his Captaines and souldiers, ra­ther then seriously and from his heart, allowing the worship­ping of idoles) these (I say) who made no conscience to worship idoles for conquessing fauour at the Emperours hands, he disauthorized them, remoued them from offices and counted them men who were false to God, and would neuer be true to him, Euseb. de vita Constantini: lib. 1.

MAXIMINVS elder & yonger in the East parts of the world were cruell persecuters. Because ecclesiastical writers do not clearly distinguish the crueltie of the father from the crueltie of the son, I shal comprise al vnder the name of GALERIVS MAXIMINVS the father of the other MAXIMINVS. He was not vnlike vnto PHARAO, for when the correcting hand of God was vpon him, then he relented his furie: but when the plague ceased, hee returned againe to his wonted malice. [Page] First God smote him with a wonderfull vncouth disease, so that his flesh began to putrifie & innumerable multitude of vermine swarmed out of his inward parts, then hee com­manded that the persecution should cease, and that Chri­stians should pray for him, & he published edicts of peace in their fauours throughout all his dominions. But scarce continued he in this good resolution 6. months, when as he sent out contrarie edicts, and caused them to be engraued in brasse (which thing was not done at any time before) & to be set vp in euery citie, Euseb. lib. 9. cap. 7. whereupon en­sued grieuous persecution. SILVANVS B. of Emisa. LVCIA­NVS B. of Antiuchia, who suffered martyrdome at Nicomedia after hee had giuen in his apologie to the Emperour, and PETER B. of Alexandria, Euseb. lib 9. cap. 6. The martyrdome of king ANTHEAS and 37. thousand moe martyrs with him 1 passe by as a thing vncertaine: because EVSEBIVS could not haue ouerpassed with silence such a rare and wonderful crueltie committed in his owne time, if it had bene of veri­tie done, as some alledge. Other thirtie thousand are said till haue beene martyred in sundrie places, and this is very probable, because the martyres who suffered in this tenth persecution were innumerable. QVIRINVS B. of Scesca­nia a towne of vpper Pannonia was throwne into the flood hauing an hand mill hanged about his necke, and so was drowned. I leaue a recitall of the names of all the rest of the martyres, of whom I reade to haue suffered martyrdom at this time, like as I haue done in all the preceeding perse­cutions.

Now to speake somewhat of the cruell edict of this Em­perour ingraued in brasse, and hanged vp in all principall Edicts a­gainst Chri­stians ingra­ued in brasse. cities, specially in Tyrus. In it he gloried, that peace, wealth, prosperitie and plentie of all good things were in his time: and he attributed the glory of all this aboundance to the deuote worshipping of the heathen gods. At this time (saith EVSEBIVS) was that fulfilled which the Lord Iesus foretold that the tribulation of those dayes should be so great, that except those dayes had bene shortened, no flesh could haue bene saued: but for the Electes sake those dayes should be shortened: yea and if it were possible the very Elect should [Page] be deceiued, Mat. 24. ver. 22. & ver. 24. But the Lord pi­tying A sudden change of the prosperitie of Pagans into adu [...]suie. the infirmitie of his Saintes, and to stop the blasphe­mous mouthes of heathen people, turned suddenly al their joy into mourning and lamentation, with famine, pesti­lence, warfare and vncouth diseases, whereby the eyes of men and women were blinded, the Lord dantoned the in­solent pride of this bloodie Tyrant. It is to be noted that in time of this publicke calamitie, Christians and no others but they onely, were found to be fraughted with loue and full of charitie euen toward their hatefull enemies, Euseb. lib. 9. cap. 8. The second time whereinto MAXIMI­NVS seemed to change his minde toward Christians was after the victorie obtained by CONSTANTINE and LI­CINIVS against MAXENTIVS. The said two Empe­rours set foorth edictes in fauour of the Christians: and MAXIMINVS rather fearing CONSTANTINE then louing God, began in his bounds also to stay the rage of cruell persecution, as the letter written to his Deputie SABINVS clearely declareth, Euseb. lib. 9. cap. 9. But incontinent after hee altered his minde and set foorth Maximinus was ouercome in battel by Licinius. newe commandements to persecute the Christians. Yet the Lord pitying the grieuous afflictions of his persecuted Church, brought this Tyrant to an ende. For hee made warre against LICINIVS beeing counselled thereto by his sorcerers and charmers, who promised vnto him good successe in his battell against LICINIVS: but the con­trarie fell out: for hee was discomfited, and cast off his im­periall ornaments, and fledde feeble and naked, and mixed himselfe with the effeminat multitude, wandering through townes, and lurking in villages, hardly escaped the handes of his enemies. After this he killed and put to death those enchanters and deceiuers who had bewitched him all his dayes, and had put him in esperance of victorie in his bat­tell foughten against LICINIVS, and shortly after op­pressed with a certaine disease, glorified the God of the Christians, and made a most absolute lawe for the safetie and preseruation of them. And so the Tyrant of Tyrants by the vehemencie of his sicknesse ended his life, Euseb. eccl. hist. lib. 9. cap. 10.

[Page] After wee haue spoken a litle of MAXENTIVS who was chosen Emperour by the Praetorian souldiers, resteth nothing but to conclude this short summe of the histo­rie of the ten persecutions with the ende and death of that notable hypocrite LICINIVS. MAXENTIVS was so villanous in his behauiour, that hee abstained not from abusing of the wiues of noble senatours, whome hee reft violently from their husbands, and contumeliously abused them, and sent them backe againe, Euseb, lib. 8. cap. 14. The like villanie also hee intended till haue done to a certaine Christian gentlewoman at Rome, called SOPHRONIA, Sophronia chused rather to kil [...]her selfe then to be abused by Maxentius. whose husband neither could nor durst make resistance to the vile appetite of the proud Emperour, but this noble woman desiring libertie to goe to her chalmer to adorne and decke her selfe a shorte while, and after shee would goe with the messingers to the Emperour, shee chused rather to put her selfe to death in her chalmer then to be abused by him, Euseb. lib. 8. cap. 15. Which lamentable fact be­ing reported to him, hee was nothing mooued therewith, neither abstained hee any white from his wonted sinnes. The people of Rome beeing wearie of his villanie sent to CONSTANTINE for aide, who gathered an armie in France and Brittaine to represse this Tyrant: to whome when hee approched, hee feared MAXENTIVS charmes (wherewith hee was supponed to haue vanquished SE­VERVS, whome GALERIVS MAXIMINVS had sent against him before) and stood in doubt what to Constan­tine seeth the similitud of a bright crosse inhea­uen. doe: and as hee was doubting hee cast his eyes oftimes to heauen, and sawe about the going downe of the sunne a brightnesse in the heauen in the similitude of a Crosse, with certaine starres of equall bignesse giuing this inscripti­on like Latin letters, In hoc vince, that is in this ouercome, Euseb. lib. 1. de vita Constantini. After this vision his banner was made in the similitude of a Crosse, and caried before him in his warres. MAXENTIVS was compelled to issue out Maxentius ouer come in battell by Constan­tine. of the towne against CONSTANTINE, whose force when hee was not able to sustaine, he fled, and retired in hope to get the citie, but was ouerthrowne off his horse about the bridge called Pons Milvius and drowned in the flood.

[Page] DIOCLETIAN hearing tell of the prosperous successe of CONSTANTINE, and what edicts hee had set foorth for the peace of Christians, for very griefe hee died. Others al­ledge that he poysoned himselfe. Ann. 317.

LICINIVS was made CAESAR by MAXIMINVS, as said is. He was very familiar with CONSTANTINE and was his col­leg in the gouernement 7. yeeres, and maried CONSTANTIA the s [...]er of CONSTANTINE, Euseb. lib. 10. cap. 8. Likewise he concurred with him to subdue the tyrant MAXENTIVS. Also he ouercame MAXIMINVS in battell. He purposed likewise to haue circumueened and slaine the good Emperour CON­STANTINE to whome he was many wayes greatly addebted but the Lord disappointed his counsells, & preserued CON­STANTINE to the great benefite and well of his Church. But LICINIVS failing of his purpose conuerted his rage against the Christians, notwithstanding he had set out edicts before to procure their peace. Hee pretended this quarrell against them, that they prayed for the welfare of CONSTANTINE and not for his welfare. Euseb. lib. 2. de vita Constantini. He Three cruell edicts of Li­cinius a­gainst Chri­stians. set foorth against the Christians three cruell edicts. 1. Inhi­biting assemblies and conuentions of Bishops to consult in matters belonging to their religion 2. He discharged wo­men to resort to the assemblies where men were to pray or to be instructed in matters pertaining to religion. 3. Hee commanded that no man should visite imprisoned Christi­ans or succour them with any reliefe, threatning against the contraueeners such punishment as the imprisoned persons were to suffer, Euseb. li. 10. ca. 8. After these edicts the moun­taines, woods & wildernesses began to be the habitation of the Lords saints, Euseb. lib. 10. cap. 8. The Bishops about Libya and Egypt were taken, cut in pieces, and their flesh cast into the sea to be baite to the fish. And this was done by the flatterers of LICINIVS, supponing to gratifie him by the cruell handling of the Lords seruants. In his time were put to death these 40. martyres of whome BASILIVS wri­teth, who were set in a pond of water all night lying open to the blasts of the cold Northerne winds, and in the mor­ning they beeing frozen and almost senslesse with the ex­tremitie of the colde, yet were caried vpon carts to be bur­ned [Page] with fire, to the ende their poore carkeises might feele by experience whether the extremitie of cold or heate were the greater torment Of these 40. noble souldiers of Christ one beeing stronger then the rest indured the vehemencie Fortie mar­tyrs tormen­ted first with cold and next w [...]th heate. of the cold better, to whome his mother came, not to desire him to embrace this present life by a filthie denial of Christ, nor to weepe for the paines of the tormented body of her sonne, but rather to exhort [...]her sonne to perseuere constant­ly in the faith of Christ to the ende: for shee craued licence to lift vp her sonne with her owne handes into the cart, ad­monishing him to accomplish that happie journey he had begunne. But whether these were the 40. martyres who suf­fered the like punishment in Sebastia a towne of Armenia, or not, Sozom. lib. 9. cap. 2. it is not certaine, in respect that some circumstances set downe by BASIL. doe not agree to those of Sebastia, Basil. Magn. in 40 martyres.

Likewise in this persecution suffered BARLAN a noble man mentioned in a sermon of BASILIVS, who after many tor­ments was in end laid vpon the altar, whereupon they vsed to offer sacrifice to idols, & while there was yet some strēgth in his hande, they put franckincense into his right hande, thinking that he would haue scattered the incense vpon the altar, and sacrificed but he endured the torment patiently, saying the words of the Psalme 145. Blessed be the Lord who teacheth mine hands to fight. In end LICINIVS made warre a­gainst CONSTANTINE and being diuerse times ouer­come both by sea and land, he yeelded himselfe at length, and was sent to Thessalia to liue a priuate life, where he was slaine by the souldiers. SO CONSTANTINE obtained the whole empire alone.

Of Heretiques.

IVstly did EPIPHANIVS compare an Heretique to a modiwart, a beast in quantitie litle, lurking in subter­raneall holes, and yet working great harme to well la­boured ground: Neuerthelesse when it hapneth that this noysome and blinde beast creepeth out of her hole, and runneth vpon the superfice of the earth, she is a ridiculous, wandering and feeble beast, shee cannot see the hole out of which she hath crept forth, & she is easily taken and slaine: Euen so Heretiques, so long as they lurke in secret, they per­uert the heartes of many simple and ignorant people: but when they set out their heades, and their-doctrine is exami­ned by the light of Gods euerlasting word, they are found to be ridiculous and feeble beastes. In the former Centu­ries by way of preterition I passed by many obscure here­sies. The like order I intend God willing to keepe in this Centurie also. The Heretiques called Artotyritae who ad­ded Artotyritae. vnto the administration of their sacrament cheese vn­to the bread. Alogi who rejected the writings of the ho­ly Alogi. Apostle IOHN, and said they were written by CERINTHVS. Albeit the Euangelist IOHN of purpose wrote the historie of his Euangell against EBION and CERINTHVS. Adamiani who Adamiani. had their conuenticles in subterraneall places called Hypo­causta, because that vnder the place of their meetings, a fornace of fire was kindled to warme the place of their con­uentions: for they vnclothed themselues when they ente­red into it, and stood naked both men and women accor­ding to the similitude of ADAM and EVA before their fall. Theodotiani who denied the diuinitie of Christ, taking the name of their sect from a miserable man in Constantinople cal­led. Theodotiani. THEODOTVS, who in time of persecution, for loue of temporall life, denied the King of glory Iesus Christ, and when this filthie deniall was objected to him as a reproche [Page] of a cowardly heart, hee answered that he denied not God, but man, by this answere signifying that Christ was man onely and not God manifested in our nature. Melchisedeci­ani magnified MELCHISEDECK aboue Christ. Bardesianisiae M [...]de­ciani. Bardesiani­stae. Ualesii. were but a branch of the heresie of the Ualentinians and Gno­stici, who denied the resurrection as is already declared in the second Centurie. Valesii, who gelded themselues. An­gelici, whose name was better knowne to EPIPHANIVS then the originall of their sect. Apostolici, who would haue no possessions, but rejoyced in voluntarie pouertie, & detested Apostolici. mariage, giuing out a sentence against themselues, that they were vncleane, because they were procreated by mariage. Origeniani, & Turpes. These were vile and filthie beastes, not Origeniani abhorring from whoredome, but from procreation of chil­dren, to the end they might seeme to be chaste. They were like to ONAN the sonne of IVDAH whome the Lord destroy­ed, Gen. 38. ver. 9. 10. All these heresies mentioned by E­piphan. contra haereses, lib. 2. I passe by almost with silence, be­cause they were like vnto abortiue birthes, and continued not long to perturbe the peace of the Church.

Now concerning other Heretiques, by whose venemous doctrine the Church of Christ had greater strife and pertur­bation. Artemon. ARTEMON and BERYLLVS B. of Bostra in Arabia denied the diuinitie of Christ, and affirmed that he was not existent before hee tooke flesh of the Virgine. With BE­RYLLVS ORIGEN conferred, & reduced him backe againe to the true faith, and therefore I set not his name in the Ca­talogue of Heretiques, because he added not vnto the fault of his bad opinion an obstinate defending of the same, Eu­seb eccl. hist, lib. 6 cap. 33.

The heresie of Helcesaitae otherwise called Sampsei, be­cause Helcesaitae. of the shorte continuance of it is scarce worthy to bee reckoned, as I haue declared in the treatise of heresie. They mixed the religion of the Iewes, Gentiles and Christians together, but were more addicted to the superstition of the Iewes then to any one of the other two. Epiphan contra hae­reses lib. 2. They rejected the writings of the Apostle PAVL and affirmed that a man who denied the Lorde with his mouth in the time of persecution, if so be he adhered to the [Page] faith in his hart, he had committed no sinne. They caried a­bout with them a singulare book which they said was sent downe from heauen, and they promised remission of sinnes to euery man who would hearken to the wordes of that booke. Comment. Func. in Chronol.

NOVATVS a Presbyter at Rome was a man of a contenti­ous spirit, and men that are humorous, high minded and contentious, they are wise to doe euill, but they can do no good. Such a man was NOVATVS, who disquieted with schisme, and heresie two of the most notable Churches in the world at that time, viz Carthage and Rome by giuing out a rigorous sentence against those who in time of persecuti­on had fallen, albeit they had repented after their fall, and all outward tokens of vnfained repentance had beene seene in them. yet his opinion was that they should not be admit­ted againe to the fellowship of the Church. This opinion was not onely repugnant to the wordes of ISA 1. Ezech. 18. Mat. 11. & to innumerable moe places of sacred scripture, but also it was a foolish opinion aduancing the kingdome of the deuill and not the kingdome of God. For the two great wheeles of the cart of the deuill, whereby hee carieth men headlong to hell are presumption and desperation: & mercilesse NOVATVS taching a doctrine that strengthened not the knees of the weake, he did what in him lay to moue sinners to despare. Therefore CYPRIAN B. of Carthage who excommunicated him, and CORNELIVS B. of Rome who did the like with aduise of a graue and worthy Councill gathe­red at Rome, Euseb. lib. 6. cap. 43. are to be counted wise men, because they endeuoured timonsly to suppresse those errors that weakened the harts of the children of God. I reade of no heresie preceeding the heresie of ARRIVS and EVTYCHES that continued longer time in the Church of God then the here­sie of NOVATVS, partly because it crept in vnder pretence of zeale to the glory of God, and vnder pretence of a dete­station of sin: partly also, because the Novatian Heretiques in the question concerning the diuinitie of Christ were comformable to the opinion of the true Church, Sozom. lib. 7. cap. 12. Thirdly, because in time of the Arrian persecu­tion the Novatians were banished and troubled with no [Page] Iesse hatefull malice and despite then the members of the true Church were: yea and the true Catholickes and Novatianes beeing companions of one and the selfe-same suffering were content also to giue their liues one for another, Socrat. lib. 2. cap. 38. And the foresaide authour saith, Parúmque abfuit quin coadunarentur, Socrat, ibid. that is, They were neere by vnited and agreed toge­ther, to wit, the true Catholickes and Novatians. But what was the impediment that hindered their vni­on? Reade the historie, and it shall not bee found in the true Catholickes, but in the obstinacie and wilfulnesse of the Novatians. And so it falleth out at all times that men who are authours of heresies and schismes, are al­so the principall hinderers of the redintegration of the vni­tie of the Church. The razing and demolishing of the Tem­ple of the Novatians in Cyzicum a famous towne of Bithynia together with the calamitie of the people of Mantinium a towne of Paphlagonia, Socrat. lib. 2. cap. 38, clearely proueth that the Novatian heresie continued vntill the dayes of CON­STANTIVS the sonne of CONSTANTINE an Arrian Empe­rour and persecuter of the true faith. The fauour that they obtained in the dayes of IVLIAN I passe ouer with silence. But in the dayes of the reigne of THEODO­SIVS, the Novatians by the Emperours edict were permit­ted to haue publicke conuentions in Constantinople, to en­joy such priuiledges as other Christians had, & to possesse the oratories and temples whereinto they were accustomed to serue God. All this toleration and libertie was granted to them by the good Emperour THEODOSIVS, because in the heade of doctrine anent the diuinitie of Christ they damned the Acrians, & agreed with the Homousians, Socrat. lib. 5. cap. 10. The Magdeburg historie saith that this heresie continued in Constantinople vntill the time that it was conquessed by the Turkes, Cent. 3. cap. 5. I haue written of this heresie at greater length to admonish all true Christians that it is not enough to adhere to some pointes of the true faith, and to suffer persecution for righteousnesse at some times, and to loue brotherly fellowshippe at some times, so that we are content [...] [Page] life for our brethren: all these things did the Novatians, and were fauoured by the Emperour THEODOSIVS, as said is, yet were they both sehismatickes and Heretiques, because they would be wiser then God, and debarred them from the bo­some of Christs compassions whom Christ inviteth to come vnto him, saying, Come vnto me all ye that are wearie and laden, and I will ease you, Mat. 11. ver. 28, Let the example of the Novatians admonish men, who studie to singularitie, and to bring in newe customes or opinions into the Church of God, to take heede that their opinions be not repugnant vnto the written word: lest, after they haue continued a long time, in ende they be rejected as opinions, foolish, vaine, hereticall, and not agreeing with the scriptures of God. His followers were called [...] or puritans, Euseb. lib. 6. cap. 43. Hist. Magd. cent. 3. cap. 5. Let this name rest in the bosome of Heretiques. And men who are not guiltie of the faultes, that were in the Novatians, if they be vndeseruedly charged with this name giuen of olde to Heretiques, let them say with humble heartes, that in one sense they are [...] be­cause they are purged from sinne in the fountaine of the blood of Christ, I Iohn 1. ver. 7. But in no other sense & mea­ning can true Christians be called [...], except onely in this, because their sinnes are freely forgiuen in Christ, and God hath begun the worke of sanctification in them, to be a testimonie that they are planted in the stocke of Christ. In this sense speaketh the Euangelist IOHN, [...], that is, Nowe are yee cleane through the word that I haue spoken vnto you, Ioh. 15. ver. 3.

The heresie of SABELLIVS began to shew it selfe vnto the world, about the yeere of our Lord 257. vnder the reigne of Sabelliani. GALLVS. It was first fet foorth by NOETVS in Ptolemaida, afterward by HERMOGENES, and PRAZEAS, and last it was propagated by SABFLLIVS the disciple of NOETVS. Alwayes the heresie rather taketh the name from the disciple then from the master. They confessed that there was but one God alanerly, but they denied that there were three distinct persons in this one Godhead, viz. The Father, Sonne and ho­ly Ghost. By this their opinion they confounded the two Greek words, [...], as if there wer no difference [Page] betweene them. No man dare presume to say that in God there are three distinct substances, therefore SABELLIVS and his adherents saide that there were not three distinct subsi­stences or persons in the Godhead, but the three names of Father, Sonne and holy Ghost were giuen to one person al­lanerly, but pointed not out distinction of persons or sub­sistences in the Godhead, Ruffin. hist. lib. 1. cap. 29. By this opinion they were compelled to grant that it was the Fa­ther who clad himselfe with our nature, and died for our sinnes, and therefore they were called Patrispassiani because their opinion imported that the Father suffered.

In the reigne of GALLIENVS, and about the yeere of our Lord 264, a certaine Bishop in Egypt called NEPOS be­ganne Nepotiani. to affirme that at the latter day the godly should rise before the wicked, and should liue with Christ heere in the earth a thousand yeeres in aboundance of all kinde of delicate earthly pleasures. The ground of this errour was the misunderstanding of the wordes of the Reuelation of IOHN chap. 20. ver. 5. 6. In refuting of this heresie DIONYSI­VS Bishoppe of Alexandria bestowed his trauels with good successe: for hee disputed against CORACION a man profes­sing this errour in Arsenoitis a place of Egypt, whome hee refuted in presence of many brethren, who were auditours of that disputation, for the space of three dayes from mor­ning till euening. So that in end CORACION yeelded, and promised that hee should not maintaine any such opinion in time to come, Euseb. lib. 7. cap. 24.

About that same time, that is, in the time of the reigne Samosate­nus. of GALLIENVS, CLAVDIVS and AVRELIANVS. PAVLVS SAMOSATENVS Bishop of Antiochia, 'a pestilent fellowe, de­nied the diuinitie of the Sonne of God, and affirmed that Christ obtained the name of the Sonne of God through his vertuous behauiour & patient suffering, but he was not na­turally & truly the Son of God begotten of the substance of the father. His life correspondent to his doctrine was wicked and profane. Hee was accustomed to walke through the streetes of Antiochia accompanied with a number of flattering friendes and seruants, some going before him and others following after him, and hee himselse in the [Page] mids, reading or meditating letters to his secretaries, Euseb. lib. 7. cap. 30. Which forme of presumptuous and stately be­hauiour was offensiue to the people, who thought that pompe and pride was not beseeming to Bishops, who were preachers of the humilitie, meekenesse and patient suffe­rings of Christ. But if the men of Antiochia (saith PLATI­NA) had beene in his dayes, and had seene the stately traine of the Bishop of Rome & his Cardinals, accompanied with so many seruants, clothed in silke and sumptuous apparell, and riding vpon gallant and lustie horses, richly deckt with gold & costly foot-mantles of diuerse collours, they would haue beene more offended, and would haue said, that such pride had nothing to doe with the simplicitie and humilitie of Christ. Platin. in vit. Sixt. 2. But to returne againe to PAV­LVS SAMOSATENVS, he was so couetous of vaine glory, that he built vnto himselfe in the Church a glorious seate accor­ding to the similitud of a princely throne, & frō this seat he spake vnto the people, whome he was accustomed to re­proue with sharp words, if they had not receiued his words with cheerefull acclamations and shoutings, such as were wont to be vsed in stage places, Euseb. lib. 7. cap. 30. The Psalmes also, that were sung in the Church to the praise of God, hee abrogated, and was not ashamed to hire women to sing his owne praises in the Congregation of the Lordes people. For this his damnable doctrine and lewd life he was most justly deposed by the Councill conueened at Antio­chia, and excommunicated by all Christian Churches in the whole world, and was so detested by all good men that FIR­MILIANVS Bishop of Caesarea in Cappadocia, and DIONYSI­VS ALEXANDRINVS, who for his olde age might not tra­uell and bee present at the Councill of Antiochia, yet they both damned the Heretique SAMOSATENVS by their letters sent to the Congregation of Antiochia, but not to the Bi­shop thereof, because hee was not worthy that any man should salute him either by worde or write, Euseb. i­bid.

MANES a Persian, otherwise called MANICHE­VS, a man furious and madde, answering well vnto his Manes & Manichei. name set foorth the venome of his heresie in the time of the [Page] reigne of DIOCLETIAN, Euseb. lib. 7. cap. 31. a man both in speech and maners rude and barbarous, in inclination de­uihsh: yet he durst presume to cal himselfe the holy spirit, as MONTANVS had done before, and to represent Christes acti­ons in chusing vnto him 12. disciples, whome he sent forth to propagat his errours into diuerse parts of the world, Eu­feb. ibid. His heresie contained a masse or venemous com­position of olde extinguished errours, which he renued and massed together, such as the errour of CERDON and MAR­CION concerning two beginnings: The error of Encratitae in prohibition of meates which God hath appointed for the vse of man with thanksgiuing, specially flesh and wine: He vtterly rejected the olde Testament, as many other Here­tiques had done before him. He ascribed not sinne to the free wil of man and his voluntarie defection from the estate of his first creation, but to necessitie, because mans body was made of the substance of the prince of darkenesse. This was that heresie wherewith AVGVSTINE was infected be­fore his conuersion, but the Lord who brought foorth light out of darknes, & made PAVL, sometime a persecnter, to be a preacher of his Gospell, and CYPRIAN a sorcerer to bee a worthy preacher and martyre: this same gratious Lord (I say) in the multitude of his vnspeakable compassions drewe AVGVSTINE out of this filthie mire of abominable heresie, and made him like vnto a bright starre sending foorth the beames of light to the comfort of Gods house. The opinion of MANES anent the creation of the world, and the creation of man, the manifestation of Christ in our nature rather in shewe and appearance then in veritie, and the horrible abomination of their vile Eucharist, no man can be ignorant of these things who hath read but a litle of the bookes of AVGVSTINE written against the Manicheans. In ende like as MANES exceeded all the rest of the Heretiques in madnesse of foolish o­pinions: euen so the Lorde pointed him out among all the rest to be a a spectacle of his wrath and vengeance. For the king of Persia hearing of the fame of MANES, sent for him to cure his sonne, who was deadly diseased: but when he sawe that his sonne died in his hands, he cast him into prison and [Page] was purposed to put him to death: but hee escaped out of prison and fled to Mesopotamia. Neuerthelesse the king of Persia vnderstanding in what place MANES did lurke, sent men who pursued him, tooke him and excoriated his body, and stopped his skinne full of chaffe, and set it vp before the entrie of a certaine citie of Mesopotamia, Socrat. eccles. hist. lib. 1. cap. 22. If any man bee desirous to haue greater knowledge of this remarkable Heretique, both in respect of his life and death, he may reade the fore. mentioned chap­ter of the ecclesiasticall historie of SOCRATES, and hee shall finde that the first man called MANICHEVS, who renued the errour of two beginnings was a man of Scythia. He had a disciple first called BVDDAS, afterward TEREBYNTHVS who dwelt in Babylon. This man TEREBYNTHVS was the compo­ser of these bookes which MANES gaue out vnder his owne name. MANES was but a slauish boy bought with money by a woman of Babylon, in whose house TEREBYNTHVS had lod­ged, and shee brought vp the boy at schoole: his name was CVRBICVS when he was bought, but when this woman di­ed, she left in legacie to CVRBICVS the money and bookes of TEREBYNTHVS, and he went from Babylon to Persia, chan­ged his name and called himselfe MANES, and set forth the bookes of TEREBYNTHVS as if they had beene composed by himselfe, so that hee added vnto the rest of his villanies this fault also, that he was from his very youth a dissembled and deceitfull fellow, Reade the historie of Socrat, lib. 1. cap. 22.

After MANES sprang vp HIERAX, who spake of the Fa­ther, Hieracitae. and the Sonne as of two lights different in substance. He damned mariage, denied the resurrection of the body, & excluded infants from the kingdome of God, Epiph. contrahaeres. Hist, Magd. Marke in this Catalogue of the heresies of the first three hundreth yeres how many of the deuils trum­peters sounded the doctrine of the prohibition of mariage. The Nicolaitans, Gnostici, Encratitae, Montanistae, Apostolici, O­rigeniani called Turpes, Manichei and Hieracitae. Satan hateth mariage to the end that his kingdome might be aduanced by fornication and all kinde of vncleannesse.

CONSTANTINE.

THE CHURCH of CHRIST flourished in time of the ten perse­cutions, as a Palme tree groweth vnder the burthen, and spreads out her branches by increasing growth toward Heauen. Sathan on the other part that pearcing and croo­ked Isai. 27. verse, 1. serpent, who striues against the militant Church of GOD, both by might and slight: when his might faileth, it is time to trie his slight: which hee did by the Can­ker-worme of hereticall doctrine. Now therefore, let vs intreat of the ARRIAN and EUTYCHIAN Persecutions in the three subsequent CENTURIES. Other Heretiques albeit they were fierce and cruell, such as the Donatists, yet their cruel­tie was like vnto the stighling of a fish, when the water is eb­bed, and she is not couered with the deepenesse of ouer flowing Similitude. water: the more stir she maketh, the nearer she is vnto her death. [Page 10] But the Arrian and Eutychian Heretiques found Emperours fauourably inclined to the maintenāce of their errours, such as Constantius and Valens protectours of the Arrian heresie, and Anastatius and Heraclius fauourers of the Heresie of Euiyches. This support they had of supreame powers, strengthened the a [...]me of Heretiques, and made them able to persecute the true CHURCH of CHRIST.

Notwithstanding, betwixt the tenne great Persecutions, and the Arrian pers [...]cution, a short breathing time was granted by GOD vnto his CHURCH, who will not suffer the rodde of the wicked perpetually to lie vpon the righteous, lest they put out their hand vnto iniquitie. The dayes of the reigne of Con­stantine, were the breathing dayes of the persecuted CHURCH: Men banished for the cause of CHRIST, by the Emperours edicts were returned from their banishment, restored to their offices, dignities, and possessions, which duely belonged vnto them. The heritage and goods, of such as had suffered death for the cause of CHRIST, were alloted to their neerest kins­men, and incase none of these were founde aliue, then their goods were ordained to appertaine vnto the CHURCH. These beginnings of an admirable change of the estate of persecuted [...]seb. de vita [...]. lib. 2. men, wrought in the hearts of all people a wonderfull astonish­ment, considering within themselues what could bee the euent of such suddaine and vnexpected alteration.

The care that Constantine had to disburthen persecuted Chri­stians of that heauie yoke of persecution, that pressed them downe so long, was not onely extended to the bounds of the Romane Empire, whereinto Constantine was soueraigne lorde, and absolute Commander: But he was carefull also to procure the peace of Christians, who liued vnder Sapores King of Persia, Sozom. lib. 2. Cap. 14. who vexed Christian people with sore & grieuous persecution: so that within his Dominions, more then sixteene thousande were founde, who had concluded their liues by martyrdome. Amongst whom Simeon Bishop of Selentia, & Ustazares the kings eldest eunuch, & his nurs-father in time of his minoritie, Pusices ruler of al the kings artificers, Azades the kings beloued eunuch, Idem lib. 2. cap. 8. 9. 10. & 13. & Acepcimas, a Bishop in Persia: all these were men of Note and Marke, who suffered martyrdome vnder Sapores king of Persia.

[Page 11] While the cogitations of Constantine were exercised with me­ditation, Sozom. lib. 2. cap. 15. by what meanes the distressed estate of Christians in Persia might be supported: by the prouidence of GOD the Am­bassadours of Sapores, king of Persia, came to the Emperour Con­stantine: whose petitions when he had granted, he sent them back againe to their lord and maister: and he sent with them a letter of his owne, intreating Sapores to be friendly to Christians, in whose Religion nothing can be founde, that can justly bee bla­med. His letter also bare the bad fortune of the Emperour Va­lerian the VIII. persecuter of Christians, and how miserably hee ended his life: and on the other part, what good successe the LORD had giuen vnto himselfe in all his battels, because hee was a defender of Christians, and a procurer of their peace. What peace was procured to distressed Christians in Persia by this letter of Constantine, the Historie beares not: alwayes his in­deuour was honest and Godly.

In Constantines dayes the Gospell was propagated in East In­dia, by Frumentius and Edesius, the brother sonnes of Meropius, a man of Tyrus. This Historie is written at length by R [...]ffinus, Theo­doretus, Ruffin lib. 1. cap. 9. Theodor. lib. 1 cap. 22. Sozom. lib. 2. cap. 24. Ruffin. lib. 1. cap. 10. Socrat lib. 1. cap. 20. Theodor. lib. 1. cap. 23. Sozom. lib. 2. cap. 6. Sozomenus, and many others. Likewise it was propaga­ted in Iberia, a country lying in the vttermost part of the Euxien sea eastward, by the meanes of a captiue Christian woman, by whose supplications, first a childe, deadly diseased, recouered health, and afterward the Queene of Iberia her selfe was relie­ued from a perilous and dangerous disease, by her prayers made to CHRIST. The King of Iberia sent Ambassadours to Con­stantine, crauing of him, that hee would send Preachers and Do­ctors to the countrey of Iberia, who might instruct them in the true faith of CHRIST. Which desire also Constantine perfor­med, with great gladnesse of heart.

Now to returne and to speake of the Dominions subject to the Romane Empire, Constantine the sonne of Constantius Chlorus, begun to reigne in the yeere of our LORD 310. and he reigned 31. yeeres: he gaue commandement to reedifie the Temples of Euseb. de vita Constant. lib. 4. the Christians, that were demolished in time of the persecution of Dioclesian. This commandement was obeyed with expe­dition, and many more large and ample Churches were buil­ded, meete for the conuentions of Christian people. Likewise, [Page 12] the Temples of Idoles were locked vp: better they had beene demolished, and equalled with the ground: then had it beene a Theod. lib. 5. cap. 20. Socrat. lib. 1. cap. 1. Idem, lib. 3. cap. 11. & lib. 3. cap. 18 worke of greater difficultie to Iulian the Apostate, to haue re­sto [...]ed againe Heathen Idolatrie. Many horrible abuses, both in Religion and maners were reformed by the auzhoritie and commandement of the Emperour, such as cubitus mensuralis, cal­led [...] in Aegypt, whereunto was attributed the vertue and cause of the inundation of Nilus by the Aegyptians: therefore by Ruffin. lib. 2. cap. 30. the Emperours commandement this [...] was transported out of their Tēples. In Rome the bloody spectacle of Gladiatores, that is, of Fencing men, with swords killing one another in sight of Socrat. lib. 1. cap. 18. the people was discharged. In Heliopolis a town of Phoenitia, the filthy maners of young women, accustomed without control­ment, to prostitute themselues to the lust of strāgers, vntil they were maried: this filthy custome (I say) by the commandement of the Emperour Constantine was interdicted and forbidden. In Iudea, the Altar builded vnder the Oake of Mambre, where the Sozom. lib. 1. cap. 8. Angels appeared to Abraham, and whereupon the Pagans offe­red sacrifice in time of solemne Faires, for bying and selling of Genes. 18. Merchand waires in that place: This Altar (I say) was com­manded to bee demolished, and a Temple to bee builded in the same place, for exercise of diuine seruice. Sozom. lib. 2. cap. 4.

The care this good Emperour had, to quench the schisme that began in Alexandria, shall bee decla [...]ed in the owne time, GOD willing. In somethinges Constantine was not vnlike to King Salomon, who finding his Kingdome to bee peaceably set­led, hee gaue himselfe to the building of the Temple, of Pala­ces, and of Townes, which he fortified & made strong. Euen so Constantine finding that no enemie durst enterprise any longer Sozom lib. 2 cap. 2. to molest the peaceable estate of his setled Kingdome he buil­ded magnificke Temples in Bethlehem, the place of the LORDS Natiuitie, vpon Mount Oliuet, from whence CHRIST ascen­ded to Heauen, vpon Mount Caluarie, where CHRISTS Se­pulchre was. Hee builded also a Citie in Bithinia, and called it Helenopolis, for honour of his Mother Helena, and another in Socrat. lib. 1. cap. 18. Palestina, and called it Constantia, by the name of his Sister. Al­so he builded a glorious Temple into Antiochia, which his sonne Constantius perfected, and to the dedication of that Temple a [Page 13] great number of Bishops were assembled, as shall bee declared hereafter if the LORD please. And finally, hee builded the Socrat. lib. 5. cap. 8. Socrat. lib. 1. cap. 6. Functii Chro­nolog. great Citie of Constantinople in Thracia, and called it nova Roma, whereas before it was called Byzantium. This towne was buil­ded, anno 336.

In end the good Emperour intended to haue made warre against the Persians, and by the way hee was purposed to haue beene baptized in Iordane, where our Sauiour CHRIST was baptized by Iohn: but the LORD had disposed otherwise: for the Iohn, 3. good Em. fel sicke at Nicomedia, & was baptized in the suburbs of that principal towne of Bithynia, not in Rome, nor by [...]ilvester, but in Nicomedia, and by Eusebius. Howe this Eusebius coo­soned Euseb. do vi­ta Constant. lib. 4. the Emperour, and obscured the wicked purpose of his Hereticall heart from him, and continued in good fauour and credite with the Emperour, vntill the last periode of his life, so that he had the honour to baptize the good Emperour it wil be declared hereafter, GOD willing. In his testamentall legacie, he left his Dominions to his sonnes, ended his life happily, and was buried in Constantinople.

Constantius, Constans, and younger Constantinus.

CONSTANTIUS gouerned the East parts of the Romane Em­pire, and he reigned 25. yeeres. The other two brethren gouerned the West parts. Constantine the younger was slaine at Aquileia, after he had reigned with his brethren 3. yeeres. The Ruffin. lib. 1. cap. 19. Socrat. lib. 2. cap. 46. Idem, lib. 2. cap. 5. Socrat. lib. 2. cap. 32. Emperour Constans reigned 13. yeeres, and was slaine in France by the Tyrant Magnentius: so after the death of Constans, the whole gouernement of the Empire turned to the hands of Constantius. He ouercame Magnentius in battell, who fled to Lions, and slew his mother, his own brother, and himselfe: And so the Tyrant Magnentius brought himselfe and his kindred to a mi­serable ende. Constantius was infected with the Heresie of Arrius, by the meanes of an Arrian Priest, who had beene in Court with CONSTANTIA, the sister of the Emperour Constantine, and relict of Licinius. When shee was bounde to Ruffin. lib. 1. cap. 11. bedde by infirmitie, and sickenesse, whereof shee died, Shee [Page 14] recommended this Arrian presbyter to Constantine her bro­ther, whereby it came to passe, that hee had fauour and credite The [...]. li. 2 cap. 3. in the Emperours Court. He procured the returning of Arrius from banishment, and was the first reporter to Constantius of his fathers testamentall legacie: And finally, he peruerted Constantius from the true faith, which his father had professed. So perni­cious a thing is it to haue deceitfull Heretiques lurking in the Courts of Princes.

During the lifetime of his brother Constans, Arrianisme had no great vpperhande, because Constans the Emperour of the West protected Paulus Bishop of Constantinople, and Athanasiu [...] Bishop of Alexandria, and the rest of the Bishops whom the Ar­rians had most vnjustly accused, deposed, and persecuted. But after the slaughter of Constans, the Arrians were incouraged by the inconstancie of the Emperour, whose flexible and instable Theoder. li. 2 cap. 3. mind, like vnto a reede shaken with the wind, was inclined to followe the course, that the fore-mentioned Priest put in his head. This Priest informed the Emperour Constantius, that the word [...], that is, Consubstantiall, was not founde in holy Scripture, and that the inserting of this worde in the sowme of faith set downe by the Nicene Councell, was the occasion of many debates and contentions in the CHURCH of GOD and that the returning of Athanasius from banishment, was the Th [...]d. ibid. ground of a terrible tempest, whereby not onely the estate of Aegypt was shaken, but also the estate of Palestina and Phae-nitia, and other places not far distant from Aegypt. Moreouer, he added, that Athanasius had beene the author of intestine dis­sention betwixt the Emperour Constantius and his brother Con­stans, so that Constans wrote minassing letters to his brother, either to repossesse Paulus & Athanasius into their places againe, els if he linguered in so doing (since their innocencie was clea­red in the Councill of Sardica) hee threatned to leade an armie to the East, and to see them repossessed into their owne roomes againe. The Emperour Constantius was easily incited to wrath against Athanasius, and he sent Sebastianus, one of his captaines, accompanied with 5000 armed men, to slay Athanasius: but the Theod. lib. 2 cap. 13. LORD deliuered him miraculously out of their handes, when there seemed to be no way of escaping, because armed souldiers [Page 15] were planted rounde about the Temple: yet hee went safely through the midst of them, and was not discearned, albeit ma­nie Arrians were present of purpose to designe and point him out by the finger, as a sheepe ordained for the slaughter.

Georgius, an Arrian Bishop, was seated in Alexandria, in the place of Athanasius, a wolfe in the chaire of a true Pastor, whose fury and madnesse was helped by sebastianus, who furnished vn­to him armed souldiers, to accomplish all his wicked and diue­lish deuises. A fire was kindled in the towne: Christian Virgins were stripped naked, and brought to the fire, and commanded to renounce their faith: but the terrour of the fire made them not once to shrinke. When the sight óf the fire coulde not ter­rifie them, hee caused their faces to be so dashed with strokes, & misfashioned their countenances, that they could not be known by their familiar friendes: but they, like vnto victorious soul­diours, patiently indured all kind of rebuke for the NAME of Theodoret. ibid. CHRIST. Thirty Bishops of Aegypt and Lybia were slaine in the furie of this Arrian Persecution. Fourteene Bishops (whose names are particularly mentioned by Theodoretus) were bani­shed, of whom some died in the way when they were transpor­ted, others died in the place of their banishment. Fourtie good Christians in Alexandria were scourged with wandes, because they would not communicate with the Arrian wolfe Georgius: and so pitiously demained, that some peeces of the wands were so deeply fixed in their flesh, that they could not be drawne out againe, and many through excessiue paine of their wounded bodies concluded their liues. Here is a viue portrat of the mer­cies Prouer. 10 verse. 9. of the wicked, which are cruell.

The like crueltie the Arrians practised in Constantinople. Paulus Bishop of Constantinople was banished to Cucusus, a little towne in Cappadocia, where he was strangled by the Arrians. Macedo­nius was placed in his roome, a notable Heretique, who used no lesse crueltie, in compelling the Christians of Constantinople, S [...]crat. lib. 2, cap. 27. to communicate with him, then was used of olde, to compell Christians to sacrifice to the Idoles of the Gentiles.

The exquisite diligence of the Arrians in procuring Coun­cels to bee gathered for establishing of their errour, shall bee declared in the owne place, GOD willing. Now to returne to [Page] the ciuill estate of Constantius. After that Magnentius had made an end of his owne life in most desperate maner, as said is, and his associate Britannio had humbly submitted himselfe to Con­stantius, and obtained pardon: yet was not the Emperours estate quiet and free of trouble: for there arose another Tyrant, called Silvanus, whom the Captaines of Coastantius armie in France did hastily cut off, and make out of the way. Also the lewes of Dio­caesaria, Socrat. lib. 2. cap. 32. a towne of Palestina, rebelled against him, who were ouerthrowne by Gallas the Emperours coosen, and the Citie of Diocaesaria was leuelled with the grounde. This good successe Socrat. lib. 2. cap. 33. made Gallus somewhat insolent, and he slew Domitia [...]us, the Em­perours great Treasurer in the East: therefore the Emperour gaue commandement to cut him off. Finally, the Germans, who had assisted him in his warres against Magnentius, they rebelled against him. And hee sent against them his coosen Iulian, the brother of Gallus, who subdewed the Germans, and hee likewise waxed insolent, and suffered the souldiours to salute him with the name of [...], that is, of an Emperour. This was not vnknowne to Constantius, who made haste to preuent all further usurpation. But by the way as he was leading his armie through Cilicia, hee concluded his life, sorowing for this, as Theodoretus writes, that he had changed the forme of the Nicene faith. Theod. lib. 2. cap. 32.

Julianus.

IN the yeere of our LORD 365. Iulian began to reigne, and he reigned 3. yeeres. Ruffinus assignes vnto him one yeere, 8. Socrat. lib. 3. cap. 21. monethes onely: he was Constantius neere kinsman, namely. his vncles sonne: But he dealt vnkindly with Constantius, who made him Caesar, and giue vnto him in mariage Helena his sister: Hee was brought vp in Christian Relig on, but was peruerted by Socrat. lib 3. cap. 1. Maximus an Ephesian Philosopher, whom Valentinian the Empe­rour afterward punished vnto the death, as a practiser of Magi­call Socrat. ibid. artes. In the beginning of his reigne he restored those Bis­shops to their places againe, whom Constantius had banished, not for loue of Religion, but to impare the fame of Constantius▪ Socrat. ibid. yet immediately after, hee manifested his affection towarde [Page 17] Heathnicke superstition, and opened the doores of the Temples of the gods of the Heathen, which Constantine had locked vp, Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4. and incouraged others by his owne example, to offer sacrifices to the gods of the Gentiles.

Iulian absteined, for a time, from crueltie, and shedding of blood: not for pitie, and compassion of Christians: but ra­ther for enuie: For he enuyed the glorie of Christian Martyrs, whose magnanimitie, courage, and constant perseuerance in the faith of CHRIST vnto the death, was commended in the Theod. lib. [...]. cap. 8. mouthes of all men. But hee indeuoured by subtile and craf­tie meanes to vndoe Christian Religion. Hee debarred the children of Christians from Schooles, and from the vse of Learning: Also hee debarred them from warre-fare, from offi­ces of gouernement of Romane Prouinces, and from offices of Socra. lib. 13 & 14. Sozom. lib. 5 cap. 15. Collectorie of money: and burthened them with paiment of heauie taxations: which taxations also the auaritiousnes of the Deputies of Prouinces increased, & made them more grieuous and intollerable. Neuerthelesse, when Christians complained of the vnrighteous dealing of the Deputies, the Emperour moc­ked them, and said, their happinesse was increassed, according to the speech of CHRIST their LORD and Maister, Blessed are they, who suffer persecution for righteousnesse sake. Matth. 5.

Likewise, in the market places of Cities, hee set vp his owne Image, with the Effigies of the gods of the Heathen pictured rounde about it: to the ende, that whosoeuer should doe ciail reuerence to the Emperours Image, might also seeme Theod. lib. 3. cap. 16. to worshippe the gods of the Gentiles: And by the contrarie, they who woulde not bowe to the gods of the Gentiles, might seeme also to refuse all due reuerence to the Emperour. When hee distributed golde to his Captaines and Warriours (as the custome was) hee used a forme of distributing not accustomed before, to haue an altar neere vnto his Princely throne, and coales burning vpon it, and incense vpon a table neere vnto the altar: whereby it came to passe, that no man receiued golde, be­fore Sozom. lib. 5. cap. 17. he cast incense vpon the coales of the altar: by this subtile artifice circumuenting many, who knew not, that it was Iulians purpose to intangle them with the rites of idolatrous seruice. In Antiochia, and in the Region round about, he dedicated all [Page 18] the Fountaines to the Goddesses of the Gentiles, and caused all the victuall that was to be solde in market places, to be sprinc­kled with Heathnicke holy water. Neu [...]rthelesse, Ch [...]istians, without scruple of conscience, dranke of the water that was in the Welles, and ate of the meat which they bought in the mar­ket, beeing fully perswaded, that to the cleane all thinges are Titus 1. verse, 15. 1. Cor. 10. verse, 25. cleane: and againe, it is written, Whatsoeuer is solde in the [...]hambles, eat ye, and aske no question for conscience sake. The libertie that Iu­uentius and Maxentius, two worthie Warriours, used in repro­uing the Emperour in his face, for his Heathnicke superstition, moued Iulian to such wrath, that hee punished them vnto the dea [...]h: And so by degrees the policie and wisedome of Iulian in end breakes foorth into the fruites of crueltie and shedding of Theod. lib. 3 cap. 15. blood.

Albeit no publicke mandate of Iulian was set soorth, com­manding to persecute Christians, yet by many euident testimo­nies it was knowne to the people, that the Emperour hated them, and that no man woulde incur punishment, for outrage and violence used against them. Therefore in the towne of Se­baste, the Sepulchre of Iohn the Baptist was opened, his bones Ruffin. lib. 2. cap. 28. were brunt, and the ashes scattered abroad. Likewise the wic­ked men of Gaza and Ascalon, killed Preachers and holy Vir­gins, ripped their bellies, filled them with barlie, and cast their bodies to the swine to be eaten. Cyrillus also, a Deacon in Hie­rapolis, a towne of Phoenicia, at the foot of Mount Libanus, who in time of the reigne of Constantine had broken in pieces the ima­ges Theodor. li 3 cap. 6. of the Gentiles, was taken by them, his bellie was ript, his li­uer was drawne out of his bodie, which with Barbarous inhu­manitie they chawed with their teeth. But the LORD suffered not such vnkouth crueltie to escape vnpunished: for the teeth of those who committed this fact of vnnaturall inhumanitie, fell out of their jaw-bones, their tongues: otted within their Theodor. li. 3 cap. 7. mouthes, and their eyes were darkned and blinded: a just and deserued punishment of bruitish Sauages practised by men. Marcus A [...]ethusius had his bodie ouerlaide with honie, and it was hung vp in hot summer weather, to be molested with wasps and flies. In Alexandria many Christians were slaine for disco­uering the abominations of the Pagans, especially in sacrificing Theod. ibid. [Page 19] to Mythra bloody sacrifices of reasonable creatures. Among others, Georgius the Arrian Bishop was bound vnto a Camell, Socrat. lib. 3. cap. 2. and both hee and the Camell were burned with fire: whom no man counts a martyr, because he kept not the true faith. In the countrey of Phrygia, and towne of Miso, Macedonius, Theodulus, and Tatianus, for breaking in pieces images, were broiled vpon Socrat. lib. 3. cap. 15. hot grattes of yron. The persecution of Athanasius, which with great hazard hee escaped, by a stratageme, of turning backe his shippe in the face of the persecuting enemie, was procured by Philosophers, Sorcerers, and Inchanters, who were about Iulian, and affirmed that all their trauailes would be spent in vaine, if Ruffiin. lib. 2 cap. 33. Athanasius, the onely barre, and obstacle of their doinges, were not made out of the way.

The wrath of Iulian was highly kindled against the inhabi­tants of Casarea in Cappadocia. This towne of old was call [...]d Ma­za, but the Emperour Claudius changed the name of it, and cal­led it Casarea. The inhabitants of the Citie, for the most part, Sozom. lib. 5 cap. 4. were Christians, and they had of olde ouerthrowne the Temples of Iupiter and Apollo, and the Temple of Fortune (which onely re­mained) they ouerthrew in Iulians owne time. For this cause Iulian rased the name of Caesarea, out of the roll of Cities and ex­acted from them 300 pound weight of golde, compelled their Cleargie to serue in warrefare: And finally, he threatned to pu­nish vnto the death all the inhabitants of Casarea; but the righ­teous LORD cutted the cordes of the wicked, and hee had not power to performe all his bloody designes.

He had intention to fight against the Persians, yet would hee doe nothing without consultation of his gods. Hee sent his most assured friendes to all the Oracles within the Romane Do­minions, and he himselfe would inquire at the Oracle of Apollo in Daphne, what should be the successe of his enterprises. The Th [...]odor. lib. [...] cap. 9, 10 Socrat. lib. 3. cap. 18. 19. answere of Apollo was, that hee was hindered by the dead, to giue his responses. Hereof it came to passe, that Iulian gaue li­bertie to Christians, to transport the bones of the Martyr Ba­bylas. About the same time fire came downe from heauen, and destroyed the Temple of Apollo in Daphne, and beate the image of Apollo in pieces, like vnto the lightest and smallest powder, Theodoret. ibid. or dust.

[Page 20] Moreouer, he gaue libertie to the Iewes, to returne to Hierusa­lem, to build their Temple, & to offer sacrifices conforme to the Ruffin. lib. 1. cap. 37. 38. 39. Socrat. lib. 3. cap. 20. Theod lib. 3. cap. 20. Sozom. lib. 5 cap. 22. Socrat. lib. 3. cap. 21. law of Moses: not for loue he caried toward the Iewes, but for hatred of the Christians: therefore the worke prospered not, but was hindered by earthquake, fire & a mightie tempest of wind. Marke how euery thing this hatefull enemy of CHRIST enter­prised, had an euill successe. Iulian arriued at Ctesiphon the Metra­politane towne of Chaldea, after that Babylon was ruined. The king of Persia had his people in better preparation then the Emp. loo­ked for: therefore he tooke deliberation to returne back againe to the bounds of the Romane dominions: but hee who was de­ceitful al his dayes, was in end deceiued by an old Persian captiue, Sozom. lib. 6 cap. 1. 2. who led the Emp. into a barren wildernes, where he concluded his life, wounded with a darte: but it remaines vncertaine by whom hee was slaine.

Jouinianus.

AFTER the death of Iulian, Iouinian was chosen, by the Ro­mane armie, to be Emperour, but liued not fully 8. months Ruffin. lib. 2. cap. 1. in his Emperiall dignity. He accepted not the souerainty, vntill the time the whole army with uniforme consent acknowledged themselues to be Christians. He made a couenant of peace with the K. of Persia, such as the necessity of a distressed army compel­led him to condiscend vnto: for Nisib [...]s, a great Citie in Mesopo­tamia, with some dominions in Syria, were resigned ouer to the Socrat. lib. 3. cap. 21. 22. king of Persia. The blame of this scathfull capitulation, was im­puted to the temerity of Iulian the apostate, who had brunt with fire the ships that should haue brought victualles to the armie, and gaue hasty credite to a Persian captiue. When he had redu­ced the army to the bounds of the Romane dominions, hee bu­ried the dead body of Iulian in Tarsus, a towne of Cilicia: and he reduced from banishmēt the worthy captain Valentinian, whom Theod. lib. 4, cap. 2. 3. Iulian had banished, together with the Bishops banished from their places, or compelled to lurke: & inspecial Athanasius, whose counsel he was resolued to follow in matters of Faith & Church Theod. lib. 4. cap. 4. gouernement. In end, he tooke purpose to goe to Constantinople: [Page 21] but by the way, in the Confines of Galatia and Bithinia, hee con­cluded Sozom. lib. 6. cap. 6. his life in a Village called Dadastana.

Valentinianus and Valens.

AFTER the death of Iouinian, the Romane armie choosed Va­lentinian to be Emperour, who reigned 13. yeeres. In whom was accomplished which is promised in the Gospell, to render an hundreth-folde in this life, to them who suffer any losse for for CHRISTS sake, & in the world to come eternal life. Valentinian CHRISTES sake lost his office in Iulians Court, and hee receiued Socrat. lib. 4. cap. 31. in this world a kingdome, and hath a greater recompence of re­ward laid vp for him in heauē. The magnamimus courage of Va­lentinian in beating on the face that heathē Priest, who sprinkled Ruffin. lib. 2. cap. 2. holy water vpon his garments, whereby he thought his garmēts to be contaminate, & not his body sanctified. This couragious fact was the cause wherefore Iulian banished him to Miletina, a Theod. lib. 3. cap. 16. town in Armenia. He was relieued from banishment in the dayes of Iouinian, & was made Emp. after his death. He was borne in a Sozom. lib. 6 cap. 6. town of Panonia, called Cibale: he addressed himselfe immediatly after his acceptation of the Emperial souerainty, to Constantino­ple, and within the space of 30. dayes he choosed his brother to be his associate in the gouernement: in such sort, that the Emp. Valentinian gouerned the West, and the Emp. Valens gouerned Socrat. lib. 4. cap. 1. the Easterne parts of the Romane Dominions.

The Emp. Valens finding the Persians to be quiet, and dispo­sed to keepe the couenant of peace bounde vp in the dayes of Iouinian, he vndertooke an vnsupportable warre-fare against the Homousians. The usurpation of the Tyrant Procopius, did some­what slacken the readines and quicknes of his attempts: but af­ter Procopius was deliuered into the handes of the Emp. Valens, by Agelon and Gomarius his Captaines, hee rent in pieces the bo­dy of Procopius, by bowing downe to the ground the toppes of strong trees, whereunto he caused the legges of Procopius to be fastened. The bodies of Agelon and Gomarius, the two Captaines Socrat. lib. 4. cap. 5. who betrayed Procopius, were cutted in twaine with sawes of yron. In which fact the Emp. Valens had no regarde to the oath of GOD, which he made vnto them for their safetie.

[Page 22] Procopius being subdewed, hee bended all his might against the Homousians: He banished Mil [...]tius, Bishop of Antiochia, to Theodor. lib. 4 cap. 13. Armenia: Eusebius Bishop of Samosata to Thracia: Pelagius Bishop of Laodicea, to Arabia. The towne of Samos [...]ta was so affectioned to their owne Pastor Eusebius, that they would not communica [...]e Theod. ibid. with Eunomius, whom the Arrians sent to fill his place, Val [...]ns was filled with wrath against the Fathers conueened in the Councill of Lampsacum (this is a towne neere vnto the straite Socrat. lib. 4. cap. 6. firth of Hellespontus) because they adhered fast vnto the Nicene faith. In Constantinople he not onely banished the Homousians, but also the Novatians, & their Bishop Agelius, because they would not consent with the Arrians in the matter of faith. In Edes­sa, a towne of Mesopotamia, the Emperour gaue commandement to slay the Homousians, who were assembled together in the Ruffin. lib. 2. cap. 5. Church: but the feruent zeale of one woman, that ran in haste through the rankes of souldiers, drawing with her, her young Theod. lib. 4. cap. 17. and tender child, together with her couragious answere to the Captaine, staied the rage of the Emperour wonde [...]fully: for she counted it a sweet fellowship, that she and her babe should bee found amongst the number of these, who were counted wor­thie Sozom. lib. 6. cap. 18. to suffer death for the NAME of CHRIST. Neuerthe­lesse the Emperour banished of men who dwelt in Edessa. espe­cially of such as were in spiritual offices, to the number of four­score, whom he commanded, by two and two, to bee dispersed through Thracia, Arabia, and Thebaida. The inuincible courage of Basilius, Bishop of Casarea in Cappadocia, the peaceable death of Athanasius, which hapned in the verie time of the Persecution of this Arrian Emperour Valens, together with the surie & mad­nesse of the Arrian Bishop Lucius, intruded in Alexandria, All these thinges, GOD willing, shall bee touched in their owne places.

Amongst all the facts of vnspeakeable cruelty committed by Valens, o [...]e fact ouerwent all the rest. While the Emperour was at Nicomedia, fourescore Ambassadours were directed vnto him: Socrat. lib. 4. cap. 16. amongst whom Menedemus, Urbanus, and Theodorus, were the chiefe. These complained to the Emperour, of the manifolde injuries done to the Homousians. The Emperour gaue comman­dement Theod. lib. 4. cap. 24. to Modestus, the Gouernour of his armie, to embarke [Page 23] them into a ship, as if they were to bee banished vnto some re­mote and far distant place: but secret direction was giuen vnto the ship-men, to set the ship on fire, & to retire themselues into a boat. So it came to passe, that these fourscore Martyrs circum­uented Sozom. lib. 6. cap. 14. by the craft of Valens, glorified the NAME of CHRIST, by patient suffering of many deathes at one time, both tormen­ted by fire, and drowned in water.

Terentius and Traianus, two worthie Captaines, used some li­bertie in admonishing the Emperour to absteine from persecu­ting of innocent people, because his fighting against GOD pro­cured Theo. lib. 4. cap. 34. good successe to the Barbarians: but the LORD was min­ded to destroy him, therefore hee coulde receiue no wholsome admonition: for a number of the nation of the Gothes, whom he intertained as souldiers, meet to defend his Dominions against the inuasion of forrainers and strangers, they began to waste Ruffin. lib. 2. cap. 13. the countrey of Thracia: and they faught against the Emperour Valens, and preuailed against him: so that he fled, and was ouer­taken in a certaine Village, which the Gothes set on fire. So this Emperour died miserably, brunt with fire by his enemies, with­out succession, and left his name in curse and execration to all ages, after he had reigned fifteene or sixteene yeeres, as Sozo­menus Sozom. lib. 7. Cap. 40. reckoneth.

Nowe to returne to the Emperour Valentinian: Hee was a defender of the true faith, and was so highly offended against his brother Valens, that hee would make him no support against the inuasion of the Gothes: for he said, it was an impious thing, Theo. lib. 4. cap. 12. to strengthen the hande of a man, who had spent his dayes in warrefare against GOD, and his CHURCH. In his dayes the Sarmatians inuaded the bounds of the Romane Dominions. Va­lentinian prepared a mightie armie to fight against them: but they sent vnto him Ambassadours, to intreate for peace. When the Emperour sawe that they were but a naughtie people, hee Socrat. lib. 4. cap. 31. was moued with excessiue anger, whereby he procured the rup­tu [...]e of some arters, or vaines, whereupō followed great effusion of blood. And so he himselfe died, leauing behind him two sons, Sozom. lib. 6. cap. 36. Gratianus, whose mother was Seuera, and Valentinian the second, whose mother was Iustina.

Gratianus, Valentinianus the second, and Theodosius.

GRATIANUS, the sonne of Valentinian, after the death of Valens his fathers brother, had the gouernament both of Ruffin. lib. 2. cap. 13. 14 West and East. His brother Valentinian the second, was his asso­ciate in the gouernement of the West: But when hee perceiued, Socrat. lib. 5. cap. 2. that the weightie affaires of the kingdome required the fellow­ship of a man, who was ripe in yeeres, hee choosed Theodosius, a man of Noble parentage in Spaine, to whom hee committed the gouernement of the East, contenting himselfe and his brother Valentinian, with the gouernement of the West. Gratianus in the beginning of his reigne, reduced from banishment those Bis­shops, whom the Arrian Persecuter Valens had banished. Hee was slaine by Andragathius, Captaine of the armie of Maximus, Socrat. lib. 5. cap. 11. who usurped the Empire of the West. This Andragathius, not by valour and might, but by circumuention, falshood, and treason, ouerthrew the good Emp. Gratian: for he made a report to passe in Lions, where the Emp. Gratian had his remaining, that his wife Sozom. lib. 7 cap. 13. was comming to visite him: and he in simplicitie went foorth to meete his wife beyond the riuer of Rhonne: but Andraga [...]hius (who was couertly lurking in a chariot) stepped out, and slewe Gratianus, after he had reigned with his father, with his brother, and with Theodosius, 15. yeeres.

His brother Valentinian, young in yeeres, was seduced by the intising speeches of his mother Iustina, after the death of her husband, in whose dayes she durst not presume to auow the Ar­rian Heresie: yet after his death, she intised the flexible minde of her sonne, to persecute Ambrose, Bishop of Millane, because hee Theod. lib. 5 cap. 13. would not consent to the Arriane doctrine. The zeale of the people affectioned to their faithfull Pastor, hindered the cruell purposes of Iustina. Likewise the miracle wrought at the sepul­chres Sozom. lib. 7 cap. 13. of Protasius and Geruasius, opened the mouthes of the peo­ple to glorifie GOD, and to magnifie that Faith, which Protasius and Geruasius had sealed vp with their blood: these holie men of GOD were martyred in the second great Persecution moued August. lib. Confess. 9. Cap. 7. by the Emp. Domitian. The dolorous tithinges of the death of [Page 25] Gratianus, and the neere approaching of the tyrant Maximus to Italie, compelled Iustina to leaue the persecuting of Ambrose, & to Ruffin. lib. 2. cap. 16. Theo. lib. 5. cap. 14. fly to Illy [...], for safety of her own life, & her sons life. Theodosius being mindfull of the kindnes of Gratianus toward him, led an army against the tyrant Maximus. The captains of Maximus ar­mie, terrified with the rumor of he might of Theodosius armie, Socrat lib. 5. cap. 14. deliuered him bound into the hāds of Theodosius, & he was justly punished vnto the death. Andragathius, who slew the Em. G [...]atian (as said is) seeing no way to escape, threw himselfe headlonges into a riuer, & so ended his wretched life. About the same time Iustina the mother of Valent. the II. she died, her son was peace­ably possessed in his kingdome, & Theodosius returned to the east Ruffin. lib. 2. cap. 17. againe. But within few dayes he was compelled to gather a new army & fight against the tyrant Eugenius, & his chiefe captaine A bogastus, who had conspired against Valent. the II. & strangled him while he was lying in his bed. This battel went hardly at the beginning, but Theodosius had his recourse to GOD by prayer: & the LORD sent a mighty tempest of winde, which blew so vehe­mently Socrat. lib. 5. cap. 25. in the face of Eugenius army that their dartes were ram­ue [...]sed and turned backe by the violence of the winde, in their owne faces. Of which miraculous support, sent from aboue, the Poë [...] Claudian writes these Verses:

The tyrant Eugenius fell downe at the feete of Theodosius, to beg pardon: but the souldiours pursued him so stra [...]tly, that they slew him at the Emp. feete. Arbogastus, the author of al this mis­chiefe, hee fled, & being out of all hope of safetie, slew himselfe. Like as there was no sacrifice, wherein dung was not foūd, euē so the life & actions of this noble Emp. was spotted with some infirmities. Against the inhabitants of Thessalomca the Emp. was moued with excessiue anger so that 7000. innocent people were s [...]in, inuited to the spectacle of Playes, called Ludi circenses, & in Ruffin. lib. 2. cap. 18. the Grieke lāguage, [...]. For this fault the good Em. was reproued by Ambrose Bish. of Millane, & confessed his fault in sight of the people with teares: and made a lawe, that the like Theodor. lib. 5 cap. 17. cōmandements anent the slaughter of people, should not h [...]ue [Page 26] hastie execution, vntill the time that 30. dayes were ouerpassed: to the ende that space might bee left either to mercie, or to repentance. In like maner, he was angry out of mea [...]ure against the people of Antiochia, for ouerthrowing the brasen portrate of his beloued bedde-fellow Placilla. The Emp. denuded their Theod lib. 5. cap. 19. towne of the dignitie of a Metrapolitane Citie, conferring this eminent honour to their neighbour towne Laodicea. Moreouer he threatned to set the towne on f [...]e, and to redact it vnto the base estate of a Vil age. But Flauiannus, Bishop of Antiochia, by his earnest trauailes with the Emperour, mitigated his wrath: (for the people repented their foolish fact, & were sore afraide) & the good Emp. moued with pitie, pardoned the fault of the Sozom. lib. 7. cap. 23. towne of Antiochia. His lenitie toward the Arrians, whom he permitted to keepe conuentions in principall Cities, was with great dexteritie & wisedome reproued by Amphilochius, Bishop of Iconium: For hee came in vpon a time, and did reuerence to the Emperour, but not vnto Arcadius his sonne (albeit alreadie associated to his Father in gouernament, & declared Augustus) Theod. lib 5. cap. 16. whereat Theodosius being offended, Amphilochis very pertinent­lie, and in due season, admonished the Emperour, that the GOD ofHeauen also would be offended with them, who tolerated the blasphemers of his onely begotten Sonne, the LORD IESUS CHRIST. Wherupon followed a lawe, discharging the con­uentions of Heretiques in principall Cities. In all these infitmi­ties, it is remarkeable that the good Emperour [...] gaue place to wholsome admonitions. The excessiue raines hee was com­pe [...]led to vndertake in Wa [...]re-fare, hastened his death: for hee contracted sicknesse soone after his returning from the battell Theod lib. 5 cap. 26. faught against Eug [...]nius. and died in the 60 yeere of his age, and in the 16. yeere of his reigne. He left behind him his two sons, Arcadius to g [...]uerne the East, and Honorius to gouerne the West.

Bishops of Alexandria.

IN the third CENTURIE wee rested at the name of [...] Bishop of Alexandria, whose successour was Alexander. His accurate disputation anent the unitie in the Tiinitie, made Alexander. Arrius a presbyter in Alexandria, to thinke that Alexander was intangled with the er [...]our of Sabellius: Hereof arose contertious dispu [...]ations, new opinions, exulc [...]er te minds & open schismes. [Page 32] This intestine maladie was not vnknowne to the good Empe­rour Constantine, who sent Hosius Bishop of Corduba, a man singu­larly beloued of the Emperour, together with persuasiue letters from the Emperour, exhorting both Alexander and Arrius, to leaue accurate & profounde disputations, and keepe inuiolably the peace & unitie of the Church: But no meanes could auaile, vntill this question was desided by the determination of the ge­nerall Councill of Nice.

After the Councill of Nice had damned the opinion of Ar­rius as Hereticall, Alexander continued not aboue 5. monethes Athanasius aliue: In the last period of his life hee called for Athanasius, but he was not present: Of whom Alexander said, Thou hast escaped, Theod. lib. 1 cap. 25. Sozom. lib. 2 cap. 17. but shalt not escape, fore-prophecying that Athanasius should vn­dergo that wieghtie charge, which he, giuing place to nature, & to the calling of GOD, was leauing. Athanasius in his young yeeres and childish playes was counterfeiting diuine mysteries, & baptizing children: yet after such due forme of interrogato­ries & answeres preceeding Baptisme that Alexander then Bish­durst not presume to rebaptize those who apparently in chil­dish Ruffin. lib. 1. cap. 14. simplicitie had beene made partakers of diuine grace. Hee began no sooner to accept the weightie charge of the Church of Alexandria, anno 333. but the Arrians began to fret and of­fend, Hist. magd. Cent. 4. [...]ap. 10. knowing how diligently he attended vpon Alexander his predecessor, at the Councill of Nice, and how vigilantly & wisely hee had detected the lurking absurdities of the vilde [...] of Arrius: And they thought the preferment of Athanasius was the vtter vndoing of their opinion. Therefore they cōspired against him, and by a multiplied number of false accusations preuailed Socrat. lib. 1. Cap. 35. somewhat against him, euen in the dayes of the good Emper. Constantine. But in the dayes of Const [...]ntius and Iulian, almost the whole world conspired against him: so that except he had bene vp-holden by that grace that commeth from aboue, it was not possible that hee coulde haue consisted and borne out such vn­supportable hatred. Iustly did Nazianzene compare him in time of aduersitie to the Adamant, and in time of prosperitie to the Nazianzen. in laudem Atbanasii. Magnet In time of aduersitie no trouble ouercame him, in time of prosperitie, hee allured the heartes of men more intractable then yron, to embrace the trueth of GOD.

[Page 33] Now seeing Athanasius liued sixe and fourtie yeeres, gouer­nour of the Church of Alexandria, his great troubles can not bee comprised in better order, then by declaring shortly what troubles hee susteined: first in Constantines dayes, next vnder the reigne of Constantius: thirdly, vnder the reigne of Iulian: and last to speake of his peaceable end vnder the reigne of the Empe­rour Valens, albeit he was an Arrian Persecuter. In the dayes of Constantine first he was accused by an effronted harlot, whom the Arrians had suborned to beare false witnesse against him: but Athan. guided the matter with wisedome, & suffered Timotheus a worthie presbyter, to speake (whom hee had brought in with Theod. lib. 1 cap. 29. him to the Councill) but hee was silent himselfe. The impudent woman pointing out Timotheus by the finger (as if he had bene Athanasius) with clamours voide of all womanly modestie, af­firmed that hee had abused her in whosedome, so that all who were present were ashamed of her impudencie. This was done in the Councill of Tyrus, to the perpetuall shame of the Arrians, who suborned an harlot to accuse the faithful seruāt of CHRIST without a cause.

Secondly they accused him for this, that hee had cutted off the hand of Arsenius, some time his owne seruant: and for grea­t [...]r euidence, they produced in the Councill of Tyrus before the Iudges the hand of a man inclosed in a case, which hande they affirmed that Athanasius had cut off from Arsenius. This they spake the more confidently, because they supponed that Arse­nius remained still secretly kept in their owne custodie: but by the prouidence of GOD hee escaped, came to Tyrus, and was presented before the Councill, hauing both his handes perfect, Theod. ibid. sounde, and vnmutilated, After this the Councill was full of confusion, for the Arrians cried, that ATHANASIUS by ma­gicke artes deluded the sences of men: and they were purpo­sed, by violence and force to lay handes vpon him, and to teare him in pieces: But he fled by a ship, and came to Constantinople, where the Emperour was, as shall bee declared, GOD willing, in the fourth CHAPTER. The rest of his accusations, and howe they dealt against him moste vnjustly and falsely, and gaue out a sentence of deposition against him in his absence I remit vnto the place foresaid.

[Page 34] Vnder the reigne of Constantius, Athanasius was compelled to flie at two diuers times. First, while the Emp. Constans was yet aliue who procured a Councill to be gathered in Sardica, where­in the cause of Athanasius was tried, and he found innocent: and was sent backe againe and re [...]ored to his place: For Constantius feared the mina [...]ng letters of his brother Constans, who threat­ned Theod. lib. 2. cap. 8. to lead an armie to the Fast, and to poss [...]sse Athanasius in his place againe, incase his brother linguered in doing of it. After Idem. lib. 2. cap. 13. the death of Constans, Sabinianus was sent to kill Athanasius, but he escaped miraculously, as hath beene declared.

Againe he was compelled first to fl [...]e, and afterward to lurke in the dayes of Iulian: He was restored againe by the good Emp. Iouinian: and he continued in his ministration vntill the dayes of Valentinian and Valens: And although Valens was a crue I perse­cuter, Ruffin. lib. 1. Cap. 34. yet hee absteined from persecuting of Athanasius, for ho­nour of his gray haires and for that he was reuerently regarded of all men. Thus Athanasius, full of dayes, died in peace, after he Sozom. lib. 6 Cap. 19. had gouerned the Church of Alexandria 46. yeeres.

To worthie Athanasius succeeded Peter, whom the Emp. Valens caused to be imprisoned, and Lucius an Arrian bishop, to be sea­ted Peter in his roome. Lucius was made bishop of Alexandria, against all kind of Ecclesiasticall order: neitheir did the people craue him, nor the Cleargie of Alexandria approue him, nor any Or­thodox bishop giue him ordination. Peter escaped out of pri­son, and fled to Damasus bishop of Rome. Lucius like vnto a raue­nous Theod. lib. 4 cap. 22. wolfe, not onely banished the Homousians out of Al [...]xandria and Aegypt, but also that which was more insolent, and neuer attempted before, he persecuted the Monkes who dwelt in so­litarie places of the wildernesse, and banished them, who had [...]l­ready banished themselues from all the delicate pleasures of the world. But marke, To what place could men bee banished, who Theod. lib. 4. cap. 21. inhabited the desert places of barren wildern [...]sses? Hee caused them (especially Macarius & Isidorus) to be transported vnto an Isle, whereinto no Christians were to be found, but only Pagans and worshippers of deuilles. When these prisoners of CHRIST approached neare vnto the Isle, the deuill left his olde habi­tation, to wit the mouth of the image, from whence hee was ac­customed to speake, and hee pos [...]essed the Priests daughte who [Page 35] ranne vnto the shore, and cried words not vnlike to those which Actes, 16, verse, 17. were spoken to Paul and Silas in Philipp [...], by the maid who had the spirit of diuination: and after this the deuill left her, lying vpon the ground, as though she had bene dead: But the men of GOD, by their supplications to GOD, restored the young woman to health, and deliuered her to her father. The inha­bitants of the Isle, who saw the wonderfull works of GOD, re­ceiued the faith, and were baptized in the Name of CHRIST. LUCIUS was so dashed with the fame of this wonderfull worke, and with the out-crying of the people against him, that hee permitted the foresaid monkes to returne backe againe to their owne places.

Afrer Peter succeeded Timotheus, for one cause worthie to bee blamed, because he fauoured the usurpation of Maximus Cy­nicus, Timo­theus. who presumed without a lawfull calling to bee Bishop of Constantino. And after him Theophilus succeeded, whose attempts against Chrysostome I remit to the next CENTURIE.

Bishops of Antiochia.

IN Antiochia, after Tyrannus, succeeded Vitalius, about the time that the rage of the tenth Persecution began to bee as­swaged: Vitalius. therefore hee re-edified a Church in Antiochia, which had beene demolished in time of the Pe [...]secution of Dioclesian, and his successour Philogonius, perfected the building. To whom Philogo­nius. Theod. lib. 1. cap. 3. Eustatius, Theod. lib. 1. cap. 7. Socrat. lib. 1 cap. 24. succeeded Eustatius who was present at the Councill of Nice, & was Moderator and Mouth to all the rest. Eusebius, sometime bishop of Berytus, afterward bishop of Nicomedia, and last of al [...] bishop of Constantinople, did insinuate himselfe in fauour with the Emperour Constantine, and obtained from him libertie to goe to Hierusalem, and to visite the Temples that Constantine had lately builded in Bethlehem. Hierusalem, & vpon Mount Oliuct. To him resorted a number of Arrian Bishops, who had al [...] secretly con­spired against Eustatius. and suborned a vilde woman to accuse him of whoredome. The Arrians vpon the simple deposition of a woman suborned by themselues, contrarie [...]al kind of or­der, dep [...]sed Eustatius, and perswaded the Emp [...]rour to banish him, as a man conuict both of adulterie, and of tyrannie. But Theodor. li. 5 cap. 21. [Page 36] the LORD laide his correcting hand vpon the woman, whom the Arrians had suborned, so that she died, sore tormented with a grieuous sickenesse, and confessed that money was giuen vnto her, to accuse Eustatius, & that she had sworn deceitfully, because the child procreated with her, was begotten by Eustatius a smith of that name, but not by Eustatius bishop of Antiochia.

The Arrians, in the dayes of Constantine, had no great vpper­hand, except onely in the matter of Athanasius his banishment to Triere, and in the deposition and banishment of Eustatius to Illyricum. But in the dayes of Constantius they tooke boldenesse, and planted Arrian bishops in all principall places: so that in Antiochia (after Eustatius) Eulalius, Euphronius, Placitus, Leontius, Eudoxius, all these were Arrian bishops, and placed by them in Antiochia. In end Meletius was ordained bishop of Antiochia, Meletius. a man of great giftes, whom the Arrians transported our of Se­bastia in Armenia, and placed him in Antiochia, supposing that by the meanes of his excellent learning, many should be allured to their opinion: But it fell out farre otherwise: for Meletius pro­fessed the true faith. Onely the reproueable forme of his entrie, by receiuing ordination from Arrian bishops, was the grounde of remedilesse schismes in the Church of Antiochia. There had beene alreadie two factions in the towne, to wit, Arrians, and Eustatians: now the thirde faction is added of them, who were called Meletiani, with whom Eustatiani did not communicate, but abhorred them as they did the Arrians. This schisme indu­red after the death of Meletius for the space of fourescore and Theodor. li. 3 cap. 4. fiue yeeres. Meletius was banished in the dayes of Constantius, and Euzoius an Arrian bishop placed in his roome. Hee was re­stored Socrat. lib. 2. cap. 44. againe by Iulian, onely for desire hee had to vndoe things done by Constantius, and to bring his name to disgrace. Like­wise vnder the reigne of the Emperour Valens, he was banished Socrat. lib. 3. cap. 1. the seconde time. Hee gouerned the Church of Antiochia fiue and twentie yeeres, and died in Constantinople, immediately after the second generall Councill and was caried to Antiochia, to be Sozom. lib. 6 cap. 7. buried there.

The ordination of Paulinus to bee Bishop of Antiochia, Me­letius Paulinus. beeing yet aliue, was the foolish fact of Lucifer bishop of Calaris, in the Isle of Sardinia. He was restored from banishment [Page 37] in the dayes of Iulian. And tooke purpose, accompanied with Eusebius, bishop of Vercellis in Liguria, who was likewise restored at that same time, to visite the estate of their brethren. Eus [...]bius addressed himselfe to Alexandria, and conferred with Athana­sius: Socra. lib. 3 cap. 6. But Lucifer went to Antiochia, where hee found miserable distractions, euen amongst those, who professed one & the selfe same Faith. When exhortations to unitie could preuaile no­thing, but the dissention daily increased, hee ordained Paulinus presbyter of Antiochia, and the chiefe of those who were called Eustatiani, to bee bishop of Antiochia. This fact of Lucifer was like vnto fewell added vnto the fire, and mightily augmented Theo. lib. 3. cap. 4. the schisme. Theodoretus blameth him for so doing, and Eusebius Vercellensis, when hee came backe from Alexandria, disliked also the fact of Lucifer. Wherefore Lucifer woulde not commu­nicate any longer with Eusebius. These sorrowfull times of multiplied schismes, alienated the heartes of a great number Socrat. lib. 3. cap. 9. of people from the true CHURCH. Meletius was restored from his seconde banishment, in the dayes of the Emperour GRATIANUS. Paulinus woulde vpon no condition com­municate Idem, lib. 5 cap. 5. with him, because hee had receiued ordination from the Arrians. When Meletius had ended his life, the people woulde not admit Paulinus to be their bishop, because they said, Theodor. lib. 5 cap. 23. it was not meete that hee should bee his successour, who dispi­sed his fellowship and counsell in his life time.

To MELETIUS succeeded FLAVIANUS, a worthie Flavianus. m [...]n. Paulinus albeit hee appointed Euagrius to bee his suc­cessor, yet such formes manifestly repugnant to the approued order of the Church could take no place. The bishops of Rome Theod. lib. 5. cap. 23. Damasus, Siricius, and Anastatius, were great aduersaries to him, and misinformed the good Emperour Theodosius against him: but when hee compeared before the Emperour, he spake before him both freely and wisely, wordes that liked the Em­perour well, as they are reported by Theodoretus: O Emperour, if any man doe blame my Faith as peruerse, or my life as vnworthie, I am Theod, ibid. content to be judged by my very aduersaries: but if the disputation onely boe anent principalitie, and eusinent places, I will not contende with any man, but denude my selfe of all superioritie, and com [...]it the chaire of ANTIOCHIA to whome yee like best. The Emperour [Page 38] admired his courage and wisedome, and sent him backe againe to gouerne his owne flocke, and was slow to heare friuolous ac­cusations in time to come against Flarianus. This was that wor­thie Bishop, who associated [...] Chrysostome to be his fellow-la­bourer Sozom. lib. 7. cap. 23. in Antiochia: and who mitigated the wrath of Theodo­sius conceiued aga [...]nst the Citie of Antiochia, for misusing the imag [...] of his wife Placilla.

Bishops of Constantinople.

CONSTANTINOPLE was builded by Constantine, anno Functii Chro­nolog. 336. in a pla [...]e where Asia and Europe neerely confines, b [...]eing separat [...]d onely by a narrow firth, called of old Bo [...]pho­rus Thracius. The cause wherefore this Emperiall Citie was buil­ded in this place was not to resigne the towne of Rome, and the gouernament of the West to the bishop of Rome: but, as Sozo­menus writes, that Constantinople, or new Rome, might be as a soue­raigne Sozo [...]. lib. 2 cap. 3. Lady to all those who in the East, West, North, or South, were obedient to the Romane Empire. Learned men in our dayes are ashamed to mainetaine all the foolish fables of the Romane Church, for they see clearely the cause of the building of this great Citie was to keepe firmely both the East and the West vn­der the Souerainitie of Constantine, and his successours.

Alexander bishop of Constantinople, proued a worthie man, in the dayes of the Emp. Constantine. The Arrians finding them­selues Alexander. to be vtterly rejected by Athanasius, they addressed them­selues to Constantinople, vnder the conduct of Eusebius, bishop of Nicomedia: and threatned Alexander, that incase hee woulde not voluntarily receiue. Arrius into the fellowship of the Church, T [...]eod. lib. 4. cap. 4. then they should bring him in authorized with the Emperours commande, to the grieuance of his heart. Alexander clothed himselfe with the armour of GOD, and all the night long prayed in this sence: LORD, if Arrius be to be receiued to morrow into the communione of thy CHURCH, then let thy seruant depart in peace, and destroy not the just with the wicked: but, LORD, if thou wilt spare thy CHURCH. whereunto I am assured. thou wilt be fauourable: then LORD, turne thine eyes toward the wordes of the Eusebians, and giue not thine inheritance to a desolation and reproach: and cut of Arrius, lest [Page 39] while he entreth into the CHURCH, his heresie also seeme to enter with him, and so no difference seeme to bee betwixt Pietie and Jmpietie. The day next following the prayer of Alexander, Eusebius bis­shop of Nicomedia, with his retinue came with great confidence Theo [...]t. ibid. & pompe, to performe all which they had threatned they would doe: But Arrius was compelled to goe to a secret place, where­into his bowels gusihed out: and hee concluded his wretched life, with ignominie and shame.

To Alexander succeeded Paulus: His lot was to gouerne this Church vnder the reigne of an Arrian Emperour Constantius, Paulus. who rejected him, and seated Eusebius, bishop of Nicomedia, in his place: But this great parrone of the Arrian Heresie, scarcely was placed in Constantinople, when he ended his life. The Homou­sians receiued againe Paulus to bee their bishop: The Arrians choosed Macedonius. This was the c [...]use of great debate in Con­stantinople, Saecrat. lib. 2. cap. 7. and the people diuided in factions, hatefully inuaded one another. The Emperour hearing of the tumult, sent Her­mogenes, the generall commander of his hors [...]-men, to remoue Paulus from Constantinople: Hermogenes was very ready to exe­cute the Emperours commandement, but the people being af­fectioned Sozom. lib. 3 cap. 7. toward their Pastor, arose vp with pop [...]re tumult, compassed the house of Hermogenes, set it on [...] sl [...]w himselfe, and fastned a corde to his legges, and trailed him along the streetes. For this cause the Emper. Constantius willing to punish the authors of this tumult, hastened to come to Constantinople. The people went foorth to meete him, and with reares confes­sed their fault, and craued pardon. The Emperour absteined from punishing them vnto the death, but he cutted off the one halfe of the victuall which the liberalitie of his father had be­stowed vpon Constantinople, to bee payed yeerely out of the tri­butes Socrat. lib. 2. cap. 16. of Aegypt. He banished Paulus the second time and seated Macedo [...]ius in Co [...]stantinople, not without effusion of blood. Pau­lus was againe restored by the meanes of the Emp. Constans: but Socrat. lib. 2. cap. 26. after the death of Constans, he was banish [...]d to Cucusus, a towne of Armenia, where he was strangled by the bloody Arrians.

The Church of Constantinople was miserably troubled with Nectarius. Arrianis [...]ne, vnder the reignes of Constantius & Valens. The reignes of Graiianus and Theodosius was a breathing time to the profes­sors [Page 40] of the true Faith. At this time Nazianzenus a constant de­fender of the Faith, was chosen Bishop of Constantinople, who notwithstanding voluntarily left the great Citie, in regarde the Bishops assembled in the second generall Councill, gaue not a full and uniuers [...]ll consent to his admission: Yet gaue they all without hesitation their consent to Nectarius, a man of noble birth, of the countrey of Cilicia, at that time [...], and Ruffin. lib. 2. cap. 21. who had receiued no ecclesiastical preferment before that time. This man (I say) they made Bishop of Constantinople, with full cons [...]nt and allowance, both of the Councill and people: ouer­passing Nazianzenus: so fraile are the cogitations of men, euen in generall Councils, that they are oft times more ruled with affection then reason. Nectarius continued in that office vntill the third yeere of the reigne of Arcadius, that is, vntill the yeere Hist. magd. Cent. 4. cap. 10. of our LORD 401. In his time the confession of sinnes done in secrete, to presbyter poenitentiarius, was abrogated in the Church of Constantinople, vpon this occasion as Socrates writeth, A certaine noble woman was confessing in secret her sinnes to presbyter poenitentiarius, and shee confessed adultery, committed with one of the Church Deacons. Eudaemon (this was the name Socrat lib. 5. cap. 19. of the father confessor) gaue counsell to Nectarius, to abrogate this custome of auricular and secrete confession, because the Church was like to bee slandered, and euill spoken of by these meanes. Socrates can scarse giue allowance to this fact of Ne­ctarius, in respect that by abrogation of this custome, the vn­fruitfull works of darknesse were lesse coargued and reproued. But Socrates considered not, that CHRIST, when hee talked with the Samaritane woman at the Well, sent away his disciples to buy bread, to the ende the poore Samaritane sinner might more freely poure out her secrete sinnes in the bosome of Iohn, 4. CHRIST, who knew all thinges that were done in secrete. It is not my purpose to contend with Socrates, he is writing an hi­storie, I am writing but a short Compend of an historie: hee ta­keth libertie to declare his judgement concerning this fact of Nectarius, in abrogating confession of secrete sinnes to pres by­ter poenitentiarius. No man can blame mee to write my judge­ment concerning auricular confession. It is in our dayes not like vnto the mantle where with Sem and Iapheth couered the na­kednesse Genes. 9. ve [...]se, 23. [Page 41] of their Father Noe: but it is in very deed a lap of the mantle of the deuill, couering the nakednesse of his children, that is, the horrible treasons that are plotted in secrete by the children of the deuill, against Christian Magistrates. Nowe is auriculare consession for greater causes to bee abrogated, then of olde presbyter poenitentiarius was discharged by Nectarius.

Bishops of Hierusalem.

TO Thermon succeeded Macarius, anno 318. about the 7. Macarius. yeere of the reigne of Constantine: In his time it is thought, that Helena, the mother of Constantine, founde the Crosse of Ruffin. lib. 1. cap. 8. Sacrat. lib. 1. cap. 17. Theod. lib. 1 cap. 18. Ambros. do obitu Theo­dos. CHRIST: but Ambrose writes, that shee worshipped it not, for that, saith he, had beene Gentilis error, & vanitas impioram, that is, an errour of Pagans, and vanitie of vngodly people. But now to lay aside the inexcusable fault of adoration of the tree where­vpon our LORD suffered, What necessity had Helena to bee so serious to seeke out this tree. and to commit it to the custodie. of all posterities? seeing that Ioseph of Arimathea, who sought the body of IESUS at the hands of Pilate, to the end he might burie Math. 27. verse, 58. it honourably, yet sought he not the tree whereon CHRIST was crucified, which with little adoe might haue bene obtained. Se­condly, during the time that the Crosse was easie to bee found, and e [...]sie to haue bene discerned from other crosses, How could the blessed virgine the mother of the LORD, and holy Apostles, haue committed such an ouersight, in not keeping that precious treasure, if so be in the keeping of it there be so great deuotion, as the Romane Church now talks of? Thirdly, what is the cause, that the Romane Church brags so much of antiquity? when as the worshipping of the crosse, one of the maine points of their Reli­gion was vnknowne to the first 300. yeeres of our LORD: & now in the 4 Cent. the crosse is found, but not worshipped yea, and the adoration of it is detested & abhorred, as an error of Pagans.

To Macarius succeeded Maximus, who had be ne his fellow­labourer, as of old Alexander was to Narcissus. Macarius gouerned Maximus. the Church of Hierusalem, in the peaceable dayes of Constan­tine, but Maximus gouerned that same Church himselfe alone, in the dayes of Constantius. Hee was present at the Councill of [Page 42] Tyrus: but Paphnutius a Bishop and conf [...]ssor in Thebaida pitied the simplicitie of Maximus, whom the Arrians with deceit­full Ruffin. lib. 1. Cap. 17. speeches had almost circumueened, and he stepped to him, and suffered him not to sit in the assembly of vngodly people: wher [...]upon followed a bande of indissoluble conjunction, not onely with Paphnutius, but also with Athanasius, who was char­ged with many false accusations in that wicked Councill of Ty­rus. This warning made him circumspect and wise in time to Socrat. lib. 2. cap. 8. come: so that hee was no [...] present at the Arriane Councill of Antiochia, gathered vnder pretence of dedication of the Temple which Constantine began to build, but his sonne Constantius per­fected the building of it.

To Maximus succeeded Cyrillus, a man greatly hated by the Arrians, in so much, that Acacius bishop of Casarea Palestine de­posed Cyrillus. him (no doubt by some power granted to him by the Emp. Constantius, with aduise of Arrian Bishops) Notwithstan­ding Theod. lib. 2. cap. 26. Silvanus Bishop of Tarsus receiued him, and hee taught in that Cong [...]egation with great liking and contentment of the people. The strife of Acacius against him in the Councill of Seleucia, I remit vnto the owne place. In time of famine hee had a great regard to poore indigent people and sold the pretious vessel and garments of the Church for their support. This was Sozom. lib. 4. cap. 25. a ground of his accusation aft [...]rward, because a costly garment bestowed by the Emp. Constantine to the Church of Hierusalem, Cyrillus sold it to a merchant in time of famine, and againe, the merchant s [...]ld it vnto a lasciuious woman: and such friuolous thi [...]ges w [...]re aggreaged by the Arrians, who hated the men of GOD.

Of other Pastors and Doctors, in Asia, Africa, and Europe.

BESIDES the Patriarchs of principall places, GOD raised vp in this CENTURI [...] a great number of lear­ned Preachers, who were like vnto the Ibides of Aegypt, a remedie prepared by GOD, against the multiplied number of venemous and flying Serpents. Euen so learned Fa­thers of whom I am to speake, were instrumentes of GOD, to [Page 43] vndoe the Heresies which abounded in this age, aboue al other ages. Did not Nazianzenus vndoe the Heresie of Apollinaris? Basilius the Heresie of Eunomius? Hilarius like vnto a s [...]conde Deucalion saw the ouer-flowing speate of Arrianisme abated in FRANCE. Ambrosius, Epiphanius, and Ierom set their hearts against all Heresies, either in their time, or prece [...]ding their dayes. It were an infinite labour, to write of them all, who in this age, like vnto glistering starres with the shining light of celesticall doctrine illuminated the darknesse of the blind worlde: but the names of some principall Teachers (GOD willing) I shall re­member.

Eusebius Pamphili, Bishop of Caesarea in Palestina liued vnder Euseb [...]us Pamphili. the Emp. Constantine, with whom he was familiarly acquainted. He was desired to supply the place of Eustatius bishop of Antio­chia, whose deposition the Arrians without all forme of order had procured most vnrighteously: but he would not consent to accept that charge, so that the chair: of Antiochia vaked with­out a Bishop e [...]ght yeeres. Some expecting the restitution of Socrat. lib. 1. cap. 24. Eustatius, others feeding themselues vpon vaine hopes, that Eu­sebius woulde accept that place. The Emp. Constantine commen­ded his modestie, and counted him worthie to be bishop of the whole world. Neuerthelesse hee was not altogether free of the Heresie of Arrius before the Nicene Councill, and hee was re­misse and slacke in the cause of Athanasius. He was so familiar­lie acquainted with Pamphilus, who suffered martyrdome in Cae­sarea, Sozom lib. 3 cap. 2. that hee clothed himselfe with his name, and called him­selfe Eusebius Pamphili. Hee died about the time that Athanasius first returned from banishment by the meanes of Constantine the H [...]st magd. Cent. 4. cap. 10. youn [...]er, about the yeere of our LORD 342.

Nazianzenus liued in the dayes of Constantius, Iulian, and Theo­dosius. He was borne in a little towne of Cappadocia, called Na­zianzum, Gregoriu [...] Nazianze­nus. Socrat. lib. 5. cap. 6. from which he receiued his name. Hee was trained vp in learning in Alexandria & in Athens: his familiarity with Basi­lius Magnus began in Athens, and it was increased in the wil­dernesse: hee preached in Sasima, but because it was a place vn­meete Ruffin. lib. 2. cap. 9. for studies, hee returned to Nazianzum, and was a hel­per to his aged father. After his fathers death he went to Con­stantinople, where he founde the towne in a moste desolate con­dition, [Page 44] in regard the Arrian & Macedonian Heresies had so migh­tily preuailed, that all the principall Churches w [...]re occupied by them. Nazianzenus only had liberty to preach in a little Church called Anastatia, because the trueth of GOD, which seemed to Sozom. lib. 7 cap. 5. haue bene buried, now by the preaching of Nazianzenus was re­uiued againe. In the second generall Councill gathered by Theo­dosius, because some Bishops of Macedonia and Aegypt murmu­red against his admission, he counterfeited the fact of Ionas, and was content to bee cast out of his place, to procure peace and Ruffin. lib. 2. cap. 9. concord amongst his brethren. He benefited the CHURCH of CHRIST in the dayes of Iulian, by writing bookes of Christian Theodor. lib. 5 cap. 8. Poesie, whereby the Christian Youth shoulde haue no harme by the interdiction of Iulian, prohibiting the children of Christians to bee brought vp in the schooles of learning. Hee detected the Heresie of Apollinaris, and the abominations of Heathen idola­trie, whereunto Iulian had sold himselfe, more clearely then any other man had done. A man worthie for excellencie of giftes, to Sozom. lih. 6 cap. 27. bee ca [...]led THEOLOGUS.

Basilius Magnus Bishop of Caesarea in Cappadocia, was so united in heart and mind with Nazianzenus, that the pen of Socrates will Basilius Magnus. net separate the treatises of their liues. His father Basilius, his mother Eumele, his nuise that fostered him, named Macrina, all Socrat. lib. 4. cap. 26. were Christians. His father was martyred vnder the persecuting Emp. Maximus. Hee left behind him fiue sonnes: three of them were Bishops, namely, Basilius bishop of Caesarea, Peter bish. of Se­basta and Gregorius B. of Nyssa. Hee was instructed in all kind of learning in Caesarea, in Constantinople, in Athens vnder Himerius and Proaeresius, in Antiochia vnder Libanius At his second returning to Athens, hee acquainted himselfe with Nazianzenus. They spent too much time in searching out the deepenesse of humane lear­ning: and it repented Basilius, that he had spent so much time in searching out thinges that are not necessary to eternall life. Hee Basil. Eu [...] statio, epist. 79. was ordained a Deacon by Meletius B. of Antiochia and a pres­byter by Eusebius B. of Caesarea in Cappadocia. The good cariage of Basilius toward Eusebius is worthie of remembrance, albeit Euse­bius conceiued indignation against him without a cause yet hee would not expostulate with his Bishop, but he departed to a so­litarie place in Pontus, where he remained vntill the dayes of the [Page 45] Emperour Valens. Then did the Arrian Heresie so mightily pre­uaile, that necessitie compelled the Churches of Cappadocia to intreat Basilius to returne againe lest in his absence Arrianisme should get a full vpperhand. Basilius returned, not without the fore-knowledge & good aduise of Nazianzenus his deare friend, who counselled him to preueene Ensebius, & to ouercome him Nazian Ba­silio, epist. 19 in courtesie & humanity: So was he reconciled to Euseb. & after his death was ordained B. of Caesarea in Cappadocia, whom GOD so blessed, that the Arrians & Eunomians, who seemed to be excel­lently learned, when they encountered with Nazianz. & Basilius, Socrat. lib. 4. cap. 26. they were like vnto men altogether destitute of learning. In the persecution of Valens hee was led to Antiochia, and presented before the deputy of Valens, who threatned him with banishmēt & death: but hee answered with inuincible courage, so that the deputy was astonished at his answeres. He was not afraid of ba­nishment, because the earth is the LORDS: neither was hee afraid Socrat. ibid. of death, but wished to haue that honour, that the bandes of his earthly tabernacle might bee loosed for the testimonie of CHRIST. The Emp. sonne Galaces at this time was sick vnto the death, & the Empresse sent him word, that she had suffered ma­nie things in her dreame for the B. Basilius, so he was dismissed, and suffered to returne to Caesarea. The prouident care of GOD ouer-ruling all humane cogitations, kept before-hande some sponkes that were not quenched in the feruent heat of this Per­secution. The multiplied number of his letters sent to the Bis­shops of the West, whereof he receiued no comfortable answere, gaue vnto Basilius just occasion to suspect affectation of supre­macy in the West as his owne words do testify, which I cite out of the Latine version as most intelligible: Nihil nos fratres sepa­rat, Basil trans­marinis, epist. 77. nisi animi proposito, separationi causas robúrque demus: unus est Do­minus, una Fides, Spes eadem. Sive caput universalis Ecclesiae vos ipsos esse reputatis, non potest pedibus dicere caput, non est mihi opus vo­bis, &c. That is, There is nothing, brethren, that separates vs, except the purpose of our owne mindes furnish both cause and strength to separation, There is one GOD, one Faith, one Hope. Or if yee suppose your selues to bee head of the uni­uersall CHURCH, yet the head cannot say vnto the feete, I haue no neede of you.

[Page] Nyssa is a Citie of Mysia, of olde called Pythopolis. The bro­ther germane to Basilius Magnus, named Gregorius, was Bishop Gregorius Nyssenus. of this towne. In the second generall Council to him was com­mitted the o [...]er-sight of the Countrey of Cappadocia. Albeit the volume of his bookes be not extant, yet hee is renowned in the Socrat. lib. 5. cap. 8. mouthes of the L [...]arned: and the fragments of his writings de­clare that hee hath beene a man of Note and Marke. Anent sinne he said, that albeit the Serpentes that stinged vs, were not slaughtered, yet we haue sufficient consolation in this, that we are cured from their venemous bits and stinges. Anent pilgri­mage to Hierusalem, Mount Olivet, and Bethlehem, he said, that a Numb. 21. verse, 6. pilgrimage from carnall lusts, to the righteousnesse of GOD, is acceptable to the LORD but not a journeying from Cappadocia to Palestina: and that GOD will giue a reward in the worlde to H [...]st. magd. Cent. 4. cap. 10. come, onely to thinges done in this worlde, by warrand of his owne Commandement.

Epiphanius was borne in a little Village of Palestina, called Barsanduce in the fielde of Eleutheropolis. Hee was brought vp Epipha­nius. Sozom. lib. 6. cap. 32. amongst the Monkes of Palestina and Aegypt. In ende hee was ordained bishop of Salamina the Metrapol [...]tane towne of the Isle of Cyprus. Hee refuted the Heresies preceeding his time in his booke called Panarium, and set downe a summe of the true faith in his booke called Anchoratus. He had a great regarde to the poore: in so much, that hee was called oeconomus pauperum. And like as Cyprus was naturally situated in a place neere ap­proaching to Asia the lesse, and to Syria, and to Aegypt, and Pentapolis, and not farre distant from Europe: so it fell out, that Christians, who were disposed to support their indigent bre­thren, they sent their collections to Epiphanius, and hee distribu­ted them to the poore. With all these commendable vertues, Socrat. lib. 6 cap. 10. there was mixed a reproueable simplicitie in him: hee was cir­cumueened by Theophilus Bishop of Alexendria, and tooke a dea­ling against Ihon Chrysostome Bishop of Constantinople, because he would not be suddaine in damning the bookes of Origen. Also he taught in Constantinople, with indeuour to alienate the heartes of the people from their owne Pastour, and celebrated the com­munion, & ordained a deacon in Constātinople, without the fore­knowledge & consent of Chrysostome, & contrary to Church or­der. [Page 47] Chrysost. on the other part sent him aduertisement, that in­case he receiued any disgrace or harme in the fuery of populare commotions, he should blame himselfe, who by his owne inor­dinate doinges was procuring the same. After this Epiphanius ceased from such doings, and entered into a ship, of purpose to returne backe againe to Cyprus, but he died by the way. It is re­ported of him, that when hee entered into the ship, hee said, he left three great thinges behinde him, to wit, a great towne, a Sozom. lib. [...] cap. 15. great palace, and great hypocrisie.

It were a matter of infinite labour, and not agreeing with the nature of a COMPEND, to write of all the worthie men of GOD in the Easterne partes, who did fight a good Fight, runne a good race, and kept the faith. Asclepas in Gaza, Lucius in Adrianopolis, Basi [...]us presbyter in Ancyra, a mightie aduersa­rie Sozom lib. 5 cap. 11. to the Arrians, vnder the reigne of Constantius, and to the Pa­gans vnder the reigne of Iulian, in whose time he was martyred: Philogonius bishop of Antiochia, Hellanicus bishop of Tripolis, and Spyridion, who of a keeper of cattell, became bishop of Trimy­thus, Theod. lib. 1. cap. 5. Hermogenes bishop of Caesarea in Cappadocia, who was present at the Councill of Nice, Iames bishop of Nisibis, in Misopotamia, in the dayes of Constantius, by whose prayers the armie of Sapores Theo. lib. 2. cap. 30. king of Persia was miraculously disapointed, Paulus bishop of Neocaesarea: this towne is situated vpon the bankes of Euphrates, and Paphnutius bishop in Th [...]baida, two notable Confessors, who were both present at the Councill of Nice, Eusebius Samosatenus, to whom many of Basilius Epistles are directed, and who refused to redeliuer vnto the Emperour Constantius the subscriptions of Th [...]d. lib. 2. cap. 32. the Arrian Bishops, who consented to the admission of Mele­tius to bee bishop of Antiochia, which subscriptions were put in his custodie. And albeit the messenger sent from the Emperour, thr [...]tned to cut off his right hand, incase hee d [...]liuered not the subscriptions foresaide, yet hee constantly refused to deliuer them: and the Emp. both admired and commended his con­stancie: Theod. lib. 5 cap. 8. Barses bishop of Edessa in Mesopotamia, Eulogius and Pro­togenes presbyters there, vnder the reigne of Valens were banished to Antinoe in Thebaida, whose trauailes GOD wonderfullie Idem, lib. 4. cap. 18. bl [...]ssed, to the conuersion of many soules to the kingdome of GOD: Theodulus bishop of Trianopolis, Amphilochius bishop of [Page 48] Iconium in Lycaonia, Pelagius Laodicenus, whose name is the more famous for his insolent fact: for he maried a young woman. & the first night after her mariage, hee perswaded her to preferre [...]. lib. 4. cap. 13. Virginall chastitie, to matrimoniall copulation. Antiochus the brother sone of Eusebius Samosatenus could not abide the impo­sition of the hands of an Arrian bishop. Le [...]oius bishop of Mele­tina in Ar [...]enia, who brunt the Monastrees, or rather as Theodore­tus writes, the Dennes of theeues, whereinto the Heretiques Theod. lib. 4. cap. 11. called Massaliani had their abiding. Ephem Syrus a man borne in Nisibis, brought vp in the wildernesse, was counted a famous Writer in the Syriah language. The bookes shrowded vnder his name, are thought for the most part to be supposititious. Aeas, who liued in companie with Zenon Bishop of Maioma, neere vnto Gaza, is much reported of, because hee maried a young Sozom. lib. 7 cap. 27. woman, procreated three children with her, and in end left her, and entered into a Manastrie, forgetting his matrimoniall co­uenant. Zebennius Bishop of Eleutheropolis in Phaenicia, to whom Sozomenus affirmeth, that by diuine reuelation the places were manifested, whereinto the bodies of the Prophets, Habac [...]k and Sozom. lib. 7. cap. 28. Micheas were buried: So superstitious are Ecclesiasticall Wri­ters already become that the searching out of thinges nothing appertaining to eternall life are ascriued to diuine reuelations. The judicious reader will pardon mee that I write not in parti­culare of the liues of a [...]l the fore-mentioned Bishops and Pa­stors, because the nature of a short COMPEND cannot per­mit it to bee done.

Bishops and Doctors in Africke.

IN Africke, ouer and besides the Bishops of Alexandria, was Didymus a Doctor of the schoole of Alexandria, who through Didymus. occasion of a dolour that fell into his eyes, became blind from Sozom. lib. 3 cap. 15. his very youth: Yet by continuall exercise of his minde, hee be­came excellently learned in all Sciences: But aboue all thinges the exact knowledge of diuine SCRIPTURES made him a terrour to the Arrians. Manie doe write, that the verie last pe­riod of time, whereinto Iulian the Apostate concluded his wret­ched life, was reuealed to Didymus in a dreame, and that hee Sozom. lib. 6 cap. 2. [Page 49] againe tolde it to Athanasius, who lurked secretly in Alexandria, during the time of the reigne of Iulian.

Arnobius was an Oratour in Africke, afterward hee became a Christian, and craued to bee baptized. Christian Bishops lin­guered Arnobius. to conferre the holy Sacrament to a man, who had bene a hater of Christian Religion of a long time. Yet hee freede himselfe from all suspition of Paganisme, by writing bookes wherein hee confuted the Idolatrie of the Pagans, and was ba­ptized about the yeere of our LORD 330. Anent the suffe­ring I [...], c [...]n. of our LORD hee writes verie judiciously. That like as the beames of the Sunne, that shine vpon a tree, when the tree is cutted, the Sunne beames cannot bee cutted: Euen so, in Ar [...]b. i [...] Psal. 129. the suffering of CHRIST, the diuine Nature suffered noe paine.

Lactantius Firmianus, was the Disciple of Arnobius. In elo­quence he was nothing inferior to his Maister: yet it is thought, Ierom a [...] Paulinu [...]. that hee impugned errours with greater dexteritie, then hee confirmed the Doctrine of the Trueth.

Optatus Bishop of Meleuitanum in Africke, in the dayes of Valentinian and Valens, set his penne against the Donatistes, espe­cially Optatus Meleuita­nus. against Parmenianus, whose absurde assertion hee cleare­lie refutes. First, whereas the Donatistes affirmed, that the CHURCH of CHRIST was onely to bee founde in a corner of Africke. Hee refutes it by Scripture, wherein it is written, Aske of mee, and I will giue thee the Heathen for thine inheritance, and Psalme, 2. verse, 8. the endes of the world [...] for thy possession: This place proues the CHURCH to bee Catholicke. Also whereas they saide, that Baptisme was not auaileable, except some of their sect had beene present at the administration thereof: hee answereth, That when GOD first created the Element of water, the pre­sence of the Trinitie was powerfull in operation to create wa­ter, albeit none of the Donatistes were then present: Euen so the Trinitie can worke effectually in Baptisme, albeit none of the Donatistes bee present: Yea, and that it was GOD (the au­thor of Baptisme, and not the Minister) that did sanctifie, ac­cording as it is written, Wash mee, and I shall bee whiter then the Psalme, 51 verse, 7 snowe, &c.

Bishops and Doctors of Europe.

ACHOLIUS Bishop of Thessalonica, baptized the Empe­rour Theodosius, after here returned from the slaughter of Acholius. Maximus. The Emp. fell sicke by the way, before hee came to Constantinople, and was desirous to be baptized: Neuerthelesse he would not suffer Acholius to baptize him, vntill he was assured Socrat. lib. 5. cap. 6. that Acholius was not spotted with the Airian Heresie. After baptisme the Emperour recouered his health againe. Acholius Sozon. lib. 7 cap. 4. was brought vp in Monastries, like as Epiphanius, & many other worthie men were brought vp.

Hilarius Bishop of Poitiers in FRANCE, liued vnder the Hilarius. reigne of Constantius: a man in Religion constant, in maners meeke and courteous. Hee was banished immediately after the Ruffin. lib. 1. cap. 31. Councill of Millane, to Phrygia, as some suppose. Theodoretus writeth, that hee was banished to Thebaida: and relieued againe from banishment vnder Iulian. But it is more apparent, that hee Theod. lib. 3 cap. 4. remained in Phrygia, vntill the Councill of Seleucia: vnto which Councill he was brought from banishment, not by any speciall commandement from the Emp. but by a generall commande­ment giuen to his deputie Leonas, to assemble together the Bi­shops of the East. Vnder pretence of obeying this commande­ment, Hilarius beeing banished in the East, was brought to the Hist magd. Cent. 4. cap. 10. Councill of Seleucia: from Seleucia he went to Constantinople. The Emp. refused to heare him reason with the Arrians in the mat­ters of Faith, but gaue him liberty to returne to his owne coun­trey againe. Hee tooke great paines to purge the countrey of FRANCE from the poison of Arrian heresie: and he preuailed so farre, that Ierom compares him to Deucalion, who both sawe the flood of waters ouer-flowing Thessalia, and the abating of Ierom. in Chron. them also: Euen so Hilarius sawe both the growth and decay of Arrianisme in FRANCE. Hee liued sixe yeeres after his retur­ning from banishment, and concluded his life vnder the reigne of Valentinian.

Ambrose the sonne of Symmachus, was a man of noble pa­rentage: Ambrosius vnder the Emp. Valentinian he was gouernour of Li­guria. At this time Auxentius bishop of Millane (an Arrian) died. [Page 51] Great sedition was in the towne, for the election of a newe bi­shop, Ruffin. lib. 2. cap. 11. euery man contending to haue a bishop chosen of that faith which he himselfe best liked. Ambrose fearing the vndoing of the towne by this intestine contention, exhorted them to unitie and concord, with words and reasons so perswasiue, that the people with one consent cried out, they would be all of one mind, incase that Ambrose were appointed to bee their bishop. Socrat. lib. 4 cap. 30. The Emp. thought this inexpected consent of the people came from GOD, and he consented to the desire of the people. So was Ambrose ordained bishop of Millane. After the death of Va­lentinian hee was grieuously troubled by Justina, the mother of Valentinian the second: for shee was infected with Arrianisme. Ambrose was sauoured by the people and would not betray the Theod. lib. 5 cap. 13. sheepe-folde of GOD to Wolues. The particulare description of the broile of Iustina may be read at length in the Epistle that Ambrose ad Marcellinam ep: fi. 33. August. Con. fess lib. 9. cap. 7. Theod. lib. 5. cap. 14. Ambrose writes to his sister Marcellina. The miracle wrought at the sepulchres of Protasius and Geruasius, mittigated somewhat the furie of Iustina. But the dolorous tidinges of the slaughter of Gratianus compelled Iustina to flie from Italie to Illyricum for safetie of her owne life, and her sonnes life. Hee sustained also great trouble vnder the two Tyrants Maximus and Eugenius: so that he was compelled in the time of Maximus, to flie to Aqui­leia: H [...]st. magd. Cent. 4. cap. 10. and in the time of Eugenius to flie to Hetruria. He liued also vnder the reigne of Theodosius, whom hee sharpely reproued for the slaughter of the innocent people of Thessalonica: and died in Theodor. li. 5 cap. 18. the third yeere of the reigne of Honorius, after he had gouerned the Church of Millane 22. yeeres.

Prudentius a man of Spaine, a Lawyer at some times, and a war­riour Prudentius at other times in his young yeeres. In his old age he writ of diuine matters. Hee liued vnder the reigne of Valentinian the second, of Theodosius, and his sonnes. Hee set foorth his know­ledge in bookes of Latine Poesie, albeit Greeke inscriptions be prefixed vnto them, such as [...], which intreateth of the Hist. magd. Cent. 4. cap. 10. fight betwixt the spirit & the flesh: [...], which intreateth of the workes to be done in the day time: [...], intreateth of Diuinitie and diuine thinges: [...], intreateth of Originall sinne, against Cerdon and Marcion, the Authors of two beginnings: [...], a booke conteining the praises of [Page 52] victorious Martyres. In this booke is frequent inuocation of Saints expresse against holy Scripture: [...], conteining Psal. 50. veise, 58. Histories, both of old and new Testament. The verses, wherein hee argueth the Heresie of Manicheans, who attributed vnto CHRIST, not a true, but a phantasticall bodie made of aire, are verie judiciously conceiued:

The Ecclesiasticall writers, whom I haue chiefely followed in this COMPEND, make no mention of him.

Osius bishop of Co [...]duba, was a Confessor, in the Persecution of Dioclesian and Maximianus. Hee was regarded by the Emp. Con­stantine, Osius. for the markes of the rebuke of CHRIST. The Emp. employed him to stay the schisme in Aegypt, betwixt Alexander Socrat. lib. 1. cap. 7. and Arrius. Likewise hee sent him to the Bishops of the East, who differed in opinion from the Bishops of the West. Anent the keeping of Easter day, hee was present at the Councill of Nice, where hee damned the Heresie of Arrius: And at the Sozom. lib. 1 cap. 16. Councill of Sardica, hee absolued Athanasius, Paulus, &c. Nei­ther was hee terrified with the minassing letters of Constantius, but answered couragiously, that Athanasius was an innocent man, and that the Emperour did not well to hearken to the ca­lumnies of Ursatius and Valens, men who had by writ confessed to Julius bishop of Rome, that the accusations intended against Theod. lib. 2. cap. 19. Athanasius, were but forged calumnies. And this they did of their owne accord freely, and not compelled. In his decreaped yeeres (for hee liued an hundreth yeeres) some weakenesse was founde in him. At the Councill of Syrmium, hee was com­pelled to bee present in that assemblie of Arrian Bishops, to whose wicked constitutions (fearing torture and banishment, Socrat. lib. 2. cap. 31. from which hee was lately reduced) hee subscriued.

Ierom was borne in a towne of Dalmatia, called Stridon, and Hierony­mus. was instructed in the Rudimentes of Learning at Rome. From Rome hee went to FRANCE, of purpose to encrease his know­ledge, and to diuerse other places, and hee returned againe to Ierom. epist. ad Ger [...]nt. [Page 53] Rome, where hee acquainted himselfe with honourable women, such as Marcella, Sophronia, Principia, Paula, and Euftochium, to whom he expounded places of holy SCRIPTURE, for he was ad­mitted presbyter: He was counted worthie to succeed to Dama­sus B. of Rome: his giftes were enuied at Rome: therefore hee left Rome, and tooke his voiage towarde Palestina. By the way hee acquainted himselfe with Epiphanius b. of Cyprus, with Nazian. b. in Constantinople, with Didymus Doctor in the Schoole of Ale­xandria, and sundrie other men of Note and Marke. In end he came to Iudea, and made choise of the place of the LORDES Natiuitie to bee the place of his death. At Bethlehem, Paula a Noble woman (who accompanied Ierom, and his brother Pau­linianus, from Rome) vpon her owne charges builded foure Mo­nastries. Hist. Magd. Cent. 4. Cap. 10. Ierom guided one Monastrie, wherein were a number of Monkes. The other three, whereinto there was companies of holy Virgines, shee guided her selfe. Ierom was a man of sterne disposition, and more inclinable to a solitarie and Mon­kish life, then to fellowship and societie. Neither Heliodorus in the Wildernesse, nor Ruffinus out of the Wildernesse, coulde August. epist. 17. keepe inuiolable friendship with him. The letters that passed betwixt August. and Ierom declare, that Ierom knewe not howe great a victorie it was in loue, in humilitie, and friendeship to ouer-come them, who seemed to contende against him. Ierom Ierom. Aug. epist. 13. 14. wanted not his owne grosse errours. Anent the creation hee thought, that Angels, Thrones, Dominations, were existant Ierom. anar. in tit. cap. 1. Ierom. lib. 18 Comment. in [...]. Hist. Magd. Cent. 4. Cap. 10. before the worlde was created. In his bookes written against Iouinian, hee writeth not reuerently of Mariage, and hee dam­neth the seconde Mariage. Hee ended his life about the twelfth yeere of the reigne of Honorius, in the yeere of his age 91.

Ecclesiasticall Writers haue filled their Bookes with exces­siue commendations of Heremites and Monkes: of whome (GOD willing) I shall write in a particulare TREATISE anent Monasticke life.