Containing THE THREE HUNDRED YEARS NEXT AFTER CHRIST, WITH THE TEN PERSECUTIONS OF THE PRIMITIVE CHURCH.

THESE things before premised, having thus hitherto prepared the way unto our story, let us now (by the grace and speed of Christ our Lord) enter into the matter: that as we have heretofore set forth, in a general description, the whole state as well of the primitive as of the latter times of this church of Rome, so now consequently, we may discourse, in particular sort, the acts and doings of every age, by itself, in such order as is before prefixed: declaring a22 — First , a22 of the suffering time of the church, which containeth about the time of three hundred years after Christ.

Secondly , a22 of the flourishing and growing time of the same, containing other three hundred years.

Thirdly , of the declining time of the church and of true religion, other three hundred years.

Fourthly , of. the time of Antichrist, reigning and raging in the church, since the loosing of Satan.

Lastly , of the reforming time of Christ’s church, in these latter three hundred years.

In the tractation of all which things our chief purpose and endeavour shall be (so near as the Lord will give us grace), not so much to intermeddle with outward affairs of princes or matters civil (except sometimes for example of life), as specially minding, by the help of the Lord, to prosecute such things as to the ecclesiastical state of the church are appertaining: as first, to treat of the establishing of christian faith: then, of the persecutions of tyrants; the constancy and patience of God’s saints; the first conversion of christian realms to the faith of Christ (namely of this realm of England and Scotland, first beginning with king Lucius; and so forward, following the order of our English kings here in this land): lastly, to declare the maintenance of true doctrine, the false practice of prelates, the creeping in of superstition and hypocrisy, the manifold assaults, wars, and tumults of the princes of this world against the people of God. Wherein may appear the wonderful operation of Christ’s mighty hand, ever working in his church, and never ceasing to defend the same against his enemies, according to the verity of his own word, wherein he promised to be with his church while the world shall stand, as, by the process of this story, may well be proved, and will be testified in the sequel thereof.

In the tractation of all which things two special points I chiefly commend to the reader, as most requisite and necessary for every christian man to observe and to note, for his own experience and profit; as, first, the disposition and nature of this world; secondly, the nature and condition of the kingdom of Christ; the vanity of the one, and stableness of the other; the unprosperous and unquiet state of the one, ruled by man’s violence and wisdom, and the happy success of the other, ever ruled by God’s blessing and providence; the wrath and revenging hand of God on the one, and his mercy on the other. The world, I call all such as be without or against Christ, either by ignorance not knowing him, or by heathenish life not following him, or by violence resisting him. On the other side, the kingdom of Christ in this world, I take to be all them which belong to the faith of Christ, and here take his part in this world against the world; the number of whom although it be much smaller than the other, and always, lightly, is hated and molested of the world, yet it is the number which the Lord peculiarly doth bless and prosper, and ever will. And this number of Christ’s subjects is it, which we call the visible church here in earth; which visible church, having in itself a difference of two sorts of people, so is it to be divided into two parts, of which the one standeth of such as be of outward profession only, the other of such as by election inwardly are joined to Christ: the first in words and lips seem to honor Christ, and are in the visible church only, but not in the church invisible, and partake the outward sacraments of Christ, but not the inward blessing of Christ. The other are both in the visible, and also in the invisible church of Christ, which not in words only and outward profession, but also in heart do truly serve and honor Christ, partaking not only the sacraments, but also the heavenly blessings and grace of Christ.

And many times it happeneth, that as between the world and the kingdom of Christ there is a continual repugnance, so between these two parts of this visible church aforesaid ofttimes groweth great variance and mortal persecution, insomuch that sometimes the true church of Christ hath no greater enemies than those of their own profession and company; as happened not only in the time of Christ and his apostles, but also from time to time almost ever since; but especially in these latter days of the church under the persecution of Antichrist and his retinue; as by the reading of these volumes more manifestly hereafter may appear.

At the first preaching of Christ, and coming of the gospel, who should rather have known and received him than the Pharisees and Scribes of that people which had his law? and yet who persecuted and rejected him more than they themselves? What followed? They, in refusing Christ to be their king, and choosing rather to be subject unto Caesar, were by the said their own Caesar at length destroyed; whereas Christ’s subjects the same time escaped the danger. Whereby it is to be learned, what a dangerous thing, it is to refuse the gospel of God, when it is so gently offered.

The like example of God’s wrathful punishment is to be noted no less in the Romans also themselves. For when Tiberius Caesar, having learnt by letters from Pontius Pilate of the doings of Christ, of his miracles, resurrection, and ascension into heaven, and how he was received as God of many, was himself also moved with belief of the same, and did confer thereon with the whole senate of Rome, [and proposed] to have Christ adored as God; they, not agreeing thereunto, refused him, because that, contrary to the law of the Romans, he was consecrated (said they) for God, before the senate of Rome had so decreed and approved him. F847 Thus the vain senate (following rather the law of man than of God, and being contented with the emperor to reign over them, and not contented with the meek King of glory, the Son of God, to be their king) were, after much like sort with the Jews, scourged and entrapped for their unjust refusing, by the same way which they themselves did prefer. For as they preferred the emperor, and rejected Christ, so the just permission of God did stir up their own emperors against them in such sort, that both the senators themselves were almost all destroyed, and the whole city most horribly afflicted for the space almost of three hundred years together. For first, the same Tiberius, who, for a great part of his reign, was a moderate and a tolerable prince, afterward was to them a sharp and heavy tyrant, who neither favored his own mother [Livia], nor spared his nephews f848 [Drusus and Nero], nor the princes of the city, such as were his own counsellors, of whom, being of the number of twenty, he left not past two or three alive; and so cruel was he to the citizens, that, as the story f849 recordeth, “Nullus a poena hominum cessabat dies, ne religiosus quidem ac sacer.” Suetonius reporteth him to be so stern of nature, and tyrannical, that, in time of his reign, very many were accused, and condemned, with their wives and children; maids also first deflowered, then put to death. In one day he recordeth twenty persons to be drawn to the place of execution. F850 By whom also, through the just punishment of God, Pilate, under whom Christ was crucified, was apprehended and sent to Rome, [where he was accused before Caligula,] deposed, then banished to the town of Vienne in Dauphiny, and at length did slay himself. f853 Neither did Herod and Caiaphas long escape, of whom more followeth hereafter. Agrippa the elder, also, by him was cast into prison, albeit afterward he was restored. F854 In the reign of Tiberius, the Lord Jesus, the Son of God, in the four-and-thirtieth year of his age, which was the sixteenth of this emperor, by the malice of the Jews suffered his blessed passion for the conquering of sin, death, and Satan the prince of this world, and rose again the third day. After whose blessed passion and resurrection, this aforesaid Tiberius Claudius Nero (otherwise [for his wine-bibbing], called Biberius Caldius Mero ) lived seven years, during which time no persecution was yet stirring in Rome against the christians, through the commandment of the emperor.

In the reign also of this emperor, and the year which was the next after the passion of our Savior, or somewhat more, St. Paul was converted to the faith.

After the death of Tiberius, when he had reigned three-and-twenty years, succeeded C. Caesar Caligula, Claudius Nero, and Domitius Nero: which three were likewise such scourges to the senate and people of Rome, that the first not only took other men’s wives violently from them, but also deflowered three of his own sisters, and afterward banished them. So wicked he was, that he commanded himself to be worshipped as god, and temples to be erected in his name, and used to sit in the temple among the gods, requiring his images to be set up in all temples, and also in the temple of Jerusalem; which caused great disturbance among the Jews, and then began the abomination of desolation spoken of in the gospel to be set up in the holy place. His cruelty of disposition, or else displeasure towards the Romans, was such that he wished that all the people of Rome had but one neck, that he, at his pleasure, might destroy such a multitude. By this said Caligula, Herod Antipas, the murderer of John Baptist and condemner of Christ, was condemned to perpetual banishment, where he died miserably.

F857 Caiaphas also, who wickedly sat upon Christ, was the same time removed from the high priest’s room, and Jonathan set in his place. The raging fierceness of this Caligula, incensed against the Romans, had not thus ceased, had not he been cut off by the hands of a tribune and other gentlemen, who slew him in the fourth year of his reign. After whose death were found in his closet two small books, one called the Sword, the other the Dagger: in which books or libels were contained the names of those senators and noblemen of Rome, whom he had purposed to put to death.

Besides this Sword and Dagger, there was found also a coffer, wherein divers kinds of poisons were kept in glasses and vessels, for the purpose of destroying a wonderful number of people; which poisons, afterward being thrown into the sea, destroyed a great number of fish. F858 But that which this Caligula had only conceived, the same did the other two, which came after, bring to pass; namely, Claudius Nero, who reigned thirteen years with no little cruelty; but especially the third of these Neros, called Domitius Nero, who, succeeding after Claudius, reigned fourteen years, with such fury and tyranny, that he slew the most part of the senators, and destroyed the whole order of knighthood in Rome. F859 So prodigious a monster of nature was he (more like a beast, yea rather a devil, than a man), that he seemed to be born to the destruction of men.

Such was his monstrous uncleanness, that he abstained not from his own mother, his natural sister, nor from any degree of kindred. Such was his wretched cruelty, that he caused to be put to death his mother, his brotherin- law, his sister, his wife great with child, all his instructors, Seneca and Lucan, with divers more of his own kindred and consanguinity. Moreover, he commanded Rome to be set on fire in twelve places, and so continued it six days and seven nights in burning, while that he, to see the example how Troy burned, sung the verses of Homer. And to avoid the infamy thereof, he laid the fault upon the christian men, and caused them to be persecuted. And so continued this miserable emperor in his reign fourteen years, till at last the senate, proclaiming him a public enemy unto mankind, condemned him to be drawn through the city, and to be whipped to death; for the fear whereof, he, flying the hands of his enemies, in the night fled to a manor of his servant’s in the country, where he was forced to slay himself, complaining that he had then neither friend nor enemy left, that would do so much for him. In the latter end of this Domitius Nero, Peter and Paul were put to death for the testimony and faith of Christ, A.D. 67.

F861 Thus ye see, which is worthy to be marked, how the just scourge and heavy indignation of God from time to time ever follow, and how all things there go to ruin, neither doth any thing well prosper, where Christ Jesus, the Son of God, is contemned, and not received; as may appear, both by these examples of the Romans — who not only were thus consumed and plagued by their own emperors, but also by civil wars (whereof three happened in two years at Rome, after the death of Nero) and other casualties (as in Suetonius is testified); so that in the days of Tiberius aforesaid, five thousand Romans were hurt and slain at one time by the fall of a theater — and also most especially by the destruction of the Jews, who about this same time in the year threescore and ten, and about forty years after the passion of Christ, and the third year after the suffering of St. Peter and Paul, were destroyed by Titus, and Vespasian his father, (who succeeded after Nero in the empire) to the number of eleven hundred thousand, besides those which Vespasian slew in subduing the country of Galilee; over and beside them also which were sold and sent into Egypt and other provinces to vile slavery, to the number of seventeen thousand; two thousand were brought with Titus in his triumph; of whom, part he gave to be devoured of the wild beasts, part otherwise most cruelly were slain. By whose case all nations and realms may take example, what it is to reject the visitation of God’s verity being sent, and much more to persecute them which be sent of God for their salvation.

And as this wrathful vengeance of God thus hath been showed upon this rebellious people, both of the Jews and of the Romans, for their contempt of Christ, whom God so punished by their own emperors, so neither the emperors themselves, for persecuting Christ in his members, escaped without their just reward. For among so many emperors who put so many christian martyrs to death, during the space of these first three hundred years, few or none of them escaped either being slain themselves, or dying by some miserable end; or otherwise worthily revenged.

First, of the poisoning of Tiberius, and of the slaughter of the other three Neros after him, sufficiently is declared before. After Nero Domitius, Galba, within ten months, was slain by Otho. And so did Otho afterward slay himself, being overcome by Vitellius. And was not Vitellius, shortly after drawn through the city of Rome, and, after he was tormented, thrown into the Tiber? Titus, a good emperor, is thought to be poisoned of Domitian his brother. F862 The said Domitian, after he had been a persecutor of the Christians, was slain in his chamber, not without the consent of his wife.

Likewise Commodus was murdered of Narcissus. The like end was of Pertinax and Julian. Moreover, after that Severus was slain here in England (who lieth at York), did not his son Bassianus slay his brother Geta, and was not he, after, slain of Martialis?

Macrinus with his son Diadumenus were both slain of their own soldiers. After whom Heliogabalus, that monstrous belly-paunch, was of his own people slain, drawn through the city, and cast into the Tiber. Alexander Severus, that worthy and learned emperor, who said he would not feed his servants, doing nothing, with the bowels of the commonwealth, although in life and virtues he was much unlike other emperors, yet proved the like end, being slain at Mentz with his godly mother Mammaea, by Maximin, whom the emperor before, of a muleteer, had advanced to great dignities: the which Maximin also, after three years, was slain himself of his soldiers. What should I speak of Maximus and Balbinus, in like sort both slain in Rome? Of Gordian slain by Philip; of Philip, the first christened emperor, slain, or rather martyred, for the same cause; of wicked Decius drowned, and his son slain the same time in battle; of Gallus, and Volusian his son, emperors after Decius, both slain by conspiracy of AEmilianus, who rose against them both in war, and within three months after, was slain himself? Next to AEmilian succeeded Valerian, and Galienus his son, of whom Valerian (who was a persecutor of the Christians) was taken prisoner of the Persians, and there made a riding fool of Sapor their king, who used him for a stool to leap upon his horse; while his son Galienus, sleeping at Rome, either would not, or could not, once proffer to revenge his father’s ignominy; for, after the taking of Valerian, as many emperors rose up as there were provinces in the Roman monarchy. At length Galienus also was killed by Aureolus, who warred against him.

It were too long here to speak of Aurelian, another persecutor, slain of his secretary; of Tacitus, and Florianus his brother, of whom the first reigned six months, and was slain at Pontus; the other reigned two months, and was murdered at Tarsus; of Probus, who, although a good civil emperor, yet was destroyed by his soldiers.

After whom Carus, the next emperor, was slain by lightning. Next to Carus followed the impious and wicked persecutor Dioclesian, with his fellows Maximian, Galerius, Maximinus, Maxentius, and Licinius, under whom all, at one time (during the time of Dioclesian), the greatest and most grievous persecution was moved against the Christians ten years together. Of whom, Dioclesian and Maximian deposed themselves from the empire. Galerius the chiefest minister of the persecution, after his terrible persecutions, fell into a wonderful sickness, having such a sore risen in the nether part of his belly, which consumed his privy-members, and so did swarm with worms, that, being curable neither by surgery nor physic, he confessed that it happened for his cruelty towards the Christians; and so called in his proclamations against them.

Notwithstanding he, not able to sustain, as some say, the stink of his sore, slew himself. Maximinus, in his war, being tormented with pain in his guts, thereof died. Maxentius was vanquished by Constantine, and drowned in the Tiber. Licinius likewise, being overcome by the said Constantine the Great, was deposed from his empire, and afterward slain by his soldiers. But, on the other side, after the time of Constantine, when the faith of Christ was received into the imperial seat, we read of no emperor after the like sort destroyed or molested, except it were Julian, or Valens, or Basiliscus, (who expelled one Zeno, and was afterward expelled himself); beside these, we read of no emperor to come to ruin and decay, as the others before mentioned. f865 And thus have we, in brief sum, collected out of the chronicles the unquiet and miserable state of the emperors of Rome, until the time of Christian Constantine; with the examples, no less terrible than manifest, of God’s severe justice upon them, for their contemptuous refusing and persecuting the faith and name of Christ their Lord.

Moreover, in much like sort and condition, if leisure of time or haste of matter would suffer me a little to digress unto more lower times, and to come more near home, the like examples I could also infer of this our country of England, concerning the terrible plagues of God against the churlish and unthankful refusing or abusing the benefit of his truth. First, we read how that God stirred up Gildas to preach to the old Britons, and to exhort them unto repentance and amendment of life, and to warn them afore of plagues to come, if they repented not. What availed it? Gildas was laughed to scorn, and taken for a false prophet, and a malicious preacher.

The Britons, with lusty courages, whorish faces, and unrepentant hearts, went forth to sin, and to offend the Lord their God. What followed? God sent in their enemies on every side, and destroyed them, and gave the land to other nations.

Not many years past, God, seeing idolatry, superstition, hypocrisy, and wicked living, used in this realm, raised up that godly-learned man John Wickliff, to preach unto our fathers repentance; and to exhort them to amend their lives, to forsake their papistry and idolatry, their hypocrisy and superstition, and to walk in the fear of God. His exhortations were not regarded, he, with his sermons, was despised, his books, and he himself after his death, were burnt. What followed? They slew their right king, and set up three wrong kings on a row, under whom all the noble blood was slain up, and half the commons [in addition] thereto. What in France, with their own sword in fighting among themselves for the crown; while the cities and towns were decayed, and the land brought half to a wilderness, in respect of what it was before. O extreme plagues of God’s vengeance!

Since that time, even of late years, God, once again having pity of this realm of England, raised up his prophets; namely, William Tyndale, Thomas Bilney, John Frith, doctor Barnes, Jerome, Garret, Anthony Peerson, with divers others, who, both with their writings and sermons, earnestly labored to call us unto repentance; that, by this means, the fierce wrath of God might be turned away from us. But how were they treated?

How were their painful labors regarded? They themselves were condemned and burnt as heretics, and their books condemned and burnt as heretical. “The time shall come,” saith Christ, “that whosoever killeth you, will think that he doth God high good service.” (John 16:2) Whether any thing since that time hath chanced to this realm worthy the name of a plague, let the godly-wise judge. If God hath deferred his punishment, or forgiven us these our wicked deeds, as I trust he hath, let us not therefore be proud and high-minded, but most humbly thank him for his tender mercies, and beware of the like ungodly enterprises hereafter.

Neither is there here any need to speak of these our lower and latter times, which have been in king Henry’s and king Edward’s days, seeing the memory thereof is yet fresh, and cannot be forgotten. But let this pass; of this I am sure, that God, yet once again, is come on visitation to this church of England, yea, and that more lovingly and beneficially than ever he did before. For in this visitation he hath redressed many abuses, and cleansed his church of much ungodliness and superstition, and made it a glorious church, if it be compared to the old form and state. And now how grateful receivers we be, with what heart, study, and reverence, we embrace that which he hath given, that I refer either to them that see our fruits, or to the sequel, which, peradventure, will declare it. But this by the way of digression.

Now to regress again to the state of the first former times. It remaineth, that as I have set forth the justice of God upon these Roman persecutors, so now we declare their persecutions raised up against the people and servants of Christ, within the space of three hundred years after Christ; which persecutions in number commonly are counted to be ten, besides the persecutions first moved by the Jews, in Jerusalem and other places, against the apostles. In the which, first St. Stephen the deacon was put to death; with divers others more, in the same rage of time either slain or cast into prison. At the doing whereof, Saul the same time played the doughty pharisee, being not yet converted to the faith of Christ, whereof the history is plain, set forth at large by St. Luke in the Acts of the Apostles.

After the martyrdom of this blessed Stephen, suffered next James the holy apostle of Christ, and brother of John. Of which James mention is made in the twelfth chapter of the Acts of the Apostles, where is declared, how that not long after the stoning of Stephen, king Herod stretched forth his hand, to take and afflict certain of the congregation, among whom James was one, whom he slew with the sword. Of this James, Eusebius also inferreth mention, alleging Clement, thus writing a memorable story of him. “This James,” saith Clement, “when he was brought to the tribunal seat, he that brought him and was the cause of his trouble, seeing him to be condemned and that he should suffer death, as he went to the execution, being moved therewith in heart and conscience, confessed himself also, of his own accord, to be a christian. And so were they led forth together, where in the way he desired of James to forgive him what he had done. After that James had a little paused with himself upon the matter, turning to him, ‘Peace,’ saith he, ‘be to thee, brother;’ and kissed him. And both were beheaded together, A.D. 36.”

Dorotheus in his book named “Synopsis,” testifieth, that Nicanor, one of the seven deacons, with two thousand others which believed in Christ, suffered also the same day, when Stephen did suffer. The said Dorotheus witnesseth also, that Timon, another of the deacons, bishop afterward of Bostra in Arabia, was there burned. Parmenas also, another of the deacons, suffered. F869 Thomas preached to the Parthians, Medes, and Persians, also to the Carmanians, Hyrcanians, Bactrians, and Magians. He suffered in Calamina, a city of India, being slain with a dart. Jude, brother of James the younger, called also Thaddaeus, and Lebbeus, preached to the Edessenes, and to all Mesopotamia: he was slain under Abgarus, king of the Edessenes, in Berytus. F873 Simon, who was brother to Jude above mentioned, and to James the younger, who all were the sons of Mary Cleophas and of Alpheus, was bishop of Jerusalem after James, and was crucified in a city of Egypt in the time of Trajan the emperor, as Dorotheus recordeth. Simon the apostle, called Cananeus and Zelotes, preached in Mauritania, and in the country of Africa, and in Britain: he was likewise crucified. But Abdias writeth, that he and the apostle Jude were both slain by a tumult of the people in Suanir a city of Persia. F874 Mark, the evangelist and first bishop of Alexandria, preached the gospel in Egypt, and there, drawn with ropes unto the fire, was burnt, and afterward buried in a place called there “Bucolus,” under the reign of Trajan the emperor. F875 Bartholomew is said also to have preached to the Indians, and to have converted the gospel of St. Matthew into their tongue; where he continued a great space, doing many miracles. At last in Albinopolis, a city of greater Armenia, after divers persecutions, he was beaten down with staves, then crucified; and after, being excoriate, he was at length beheaded. F876 Of Andrew the apostle and brother to Peter, thus writeth Jerome in his book “Catalogus Scriptorum Ecclesiasticorum.” “Andrew the brother of Peter (in the time and reign of Vespasian, as our ancestors have reported) did preach, in the year fourscore of our Lord Jesus Christ, to the Scythians, Sogdians, to the Sacae, and in a city which is called Sebastopolis, where the Ethiopians do now inhabit. He was buried in Patrae, a city of Achaia, being crucified by AEgeas, the governor of the Edessenes.” Hitherto writeth Jerome, although in the number of years he seemeth a little to miss: for Vespasian reached not to the year fourscore after Christ. But Bernard, in his second sermon, and St. Cyprian, in his book “De duplici Martyrio,” do make mention of the confession and martyrdom of this blessed apostle; whereof partly out of these, partly out of other credible writers, we have collected after this manner:

That when Andrew, being conversant in a city of Achaia called Patrae, through his diligent preaching, had brought many to the faith of Christ, AEgeas the governor, knowing this, resorted thither, to the intent he might constrain as many as did believe Christ to be God, by the whole consent of the senate, to do sacrifice unto the idols, and so give divine honor unto them. Andrew, thinking good at the beginning to resist the wicked counsel and the doings of AEgeas, went unto him, saying to this effect unto him: “that it behoved him who was judge of men, first to know his Judge which dwelleth in heaven, and then to worship him being known; and so, in worshipping the true God, to revoke his mind from false gods and blind idols.” These words spake Andrew to the proconsul. But he, greatly therewith discontented, demanded of him, whether he was the same Andrew that did overthrow the temple of the gods, and persuade men to be of that superstitious sect, which the Romans of late had commanded to be abolished and rejected.

Andrew did plainly affirm, that the princes of the Romans did not understand the truth, and that the Son of God coming from heaven into the world for man’s sake, hath taught and declared how those idols, whom they so honored as gods, were not only not gods , but also most cruel devils ; enemies to mankind, teaching the people nothing else but that wherewith God is offended, and, being offended, turneth away and regardeth them not; and so by the wicked service of the devil, they do fall headlong into all wickedness, and, after their departing, nothing remaineth unto them, but their evil deeds. But the proconsul esteeming these things to be as vain, especially seeing the Jews (as he said) had crucified Christ before, therefore charged and commanded Andrew not to teach and preach such things any more; or, if he did, that he should be fastened to the cross with all speed.

Andrew, abiding in his former mind very constant, answered thus concerning the punishment which he threatened: “He would not have preached the honor and glory of the cross, if he had feared the death of the cross.” Whereupon sentence of condemnation was pronounced; that Andrew, teaching and enterprising a new sect, and taking away the religion of their gods, ought to be crucified. F879 Andrew, going toward the place, and seeing afar off the cross prepared, did change neither countenance nor color, as the imbecility of mortal men is wont to do, neither did his blood shrink, neither did he fail in his speech, his body fainted not, neither was his mind molested, nor did his understanding fail him, as it is the manner of men to do, but out of the abundance of his heart his mouth did speak, and fervent charity did appear in his words as kindled sparks; he said, “O cross, most welcome and long looked for! with a willing mind, joyfully and desirously, I come to thee, being the scholar of him which did hang on thee: because I have been always thy lover, and have coveted to embrace thee.” F881 So, being crucified, he yielded up the ghost and fell on sleep, the day before the Kalends of December.

Matthew, otherwise named Levi, first of a publican made an apostle, wrote his gospel to the Jews in the Hebrew tongue. F882 After he had converted to the faith AEthiopia and all Egypt, Hireanus, their king, sent one to run him through with a spear, as writeth the aforenamed Johannes de Monte Regali. Concerning the doings and decreements of this blessed apostle and evangelist, divers things are recorded by Julius Africanus, f883 under the pretensed name of Abdias; also by Vincentius, Perionius, and others; but in such sort, as, by the contents, the matter may greatly be suspected not to lack some crafty forgery, for the more establishment of later decretals and Romish doctrine; as touching merits, consecration of nuns, the superstitious prescription of Lent-fast, not only in abstaining from all flesh meats, but also from all matrimonial intercourse between man and wife, during the said time of holy Lent: Item, the strict prohibition not to taste any bodily sustenance, before receiving of the Lord’s supper: in ordaining of mass; and that no nun must marry after the vow of her profession, with other such-like.

Johannes de Monte Regali, testifieth of Matthias, after he had preached to the Jews, at length he was stoned and beheaded. Some others record that he died in AEthiopia.

Philip, the holy apostle, after he had much labored among the barbarous nations in preaching the word of salvation to them, at length suffered, as the other apostles did, in Hierapolis, a city of Phrygia, being there crucified and stoned to death; where also he was buried, and his daughters also with him. F885 OF JAMES, THE BROTHER a23 OF THE LORD, THUS WE READ IN EUSEBIUS. F886 After that Festus had sent the apostle Paul to Rome after his appellation made at Cesarea, and that the Jews, by the means thereof, had lost their hope of performing their malicious vow against him conceived, they fell upon James, the brother of our Lord, who was bishop at Jerusalem, against whom they were bent with like malice, and brought him forth before them, and required him to deny, before all the people, the faith of Christ. But he, otherwise than they all looked for, freely and with a greater constancy, before all the multitude confessed Jesus to be the Son of God, our Savior and our Lord. Whereupon they, not being able to abide the testimony of this man any longer, because he was thought to be the justest of all men, for the divine wisdom and godliness which he exhibited in his life, they killed him; finding the more opportunity to accomplish their mischief, because the government at that time was vacant. For, Festus being dead in Jewry, the administration of that province was destitute of a ruler, and a deputy. But after what manner James was killed, the words of Clement do declare, who writeth that he was cast down from the pinnacle of the temple, and being smitten with a club, was slain.

But Hegesippus, who lived in the time next after the apostles, in the fifth book of his Commentaries, writeth most accurately about him, as followeth: — James, the brother of our Lord, took in hand to govern the church with the apostles, being counted of all men, from the time of our Lord, to be a just and perfect man. Many and divers other Jameses there were beside him, but this was born holy from his mother’s womb. He drank no wine nor any strong drink, neither did he eat any animal food; the razor never came upon his head; he was not anointed with oil, neither did he use the bath; to him only was it lawfill to enter into the holy place, for he was not clothed with woollen, but with linen only; (See Leviticus 16:2-4. — ED.) and he used to enter into the temple alone, and there, falling upon his knees, ask remission for the people; so that his knees, by oft kneeling (for worshipping God, and craving forgiveness for the people), lost the sense of feeling, being benumbed and hardened like the knees of a camel. He was, for the excellency of his just life, called “The Just,” and, “Oblias,” which means in Hebrew “the safeguard of the people” and “justice,” as the prophets declare of him: therefore, when many belonging to the seven sects of the Jews asked him what the door of Jesus was, he answered, that he was the Savior. Whereupon some believed Jesus to be Christ; but the aforesaid sects neither believe the resurrection, neither that any shall come, who shall render unto every man according to his works; but as many of them as believed, believed for James’s preaching. When many therefore of their chief men did believe, there was a tumult made of the Jews, scribes, and pharisees, saying; There is danger, lest all the people should look for this Jesus, as the Christ. Therefore they gathered themselves together, and said to James, “We beseech thee restrain the people, for they believe in Jesus, as though he were Christ; we pray thee persuade all them which come unto the feast of the passover to think rightly of Jesus; for we all give heed to thee, and all the people do testify of thee that thou art just, and that thou dost not accept the person of any man. Therefore persuade the people that they be not deceived about Jesus, for all the people and we ourselves are ready to obey thee. Therefore stand upon the pinnacle of the temple, that thou mayest be seen above, and that thy words may be heard of all the people; for all the tribes with many gentiles are come together for the passover.” And thus the forenamed scribes and pharisees did set James upon the battlements of the temple, and they cried unto him, and said, “Thou just man, whom all we ought to obey, because this people is going astray after Jesus which is crucified, tell what is the door of Jesus crucified.” F889 And he answered with a loud voice, “Why do you ask me of Jesus the Son of man? He sitteth on the right hand of the Most High, and shall come in the clouds of heaven.” Whereupon many were persuaded and glorified God, upon this witness of James, and said, “Hosannah, to the Son of David.” Then the scribes and the pharisees said among themselves, “We have done evil, that we have caused such a testimony of Jesus; let us go up, and throw him down, that others, being moved with fear, may deny that faith.” And they cried out, saying, “Oh, oh, this just man also is seduced” and they fulfilled that scripture which is written in Isaiah, “Let us take away the just man, because he is not profitable for us, wherefore let them eat the fruits of their works.” F890 Therefore they went up to throw down the just man. Yet he was not killed by the fall, but, turning, fell down upon his knees, saying, “O Lord God, Father, I beseech thee to forgive them, for they know not what they do.” (Luke 23:34) And they said among themselves, “Let us stone the just man, James;” and they took him to smite him with stones. But while they were smiting him with stones, a priest, one of the children of Rechab, a descendant of the Rechabites mentioned in Jeremiah the prophet, said to them, “Leave off what do ye? The just man prayeth for you.” And one of those who were present, a fuller, took an instrument, wherewith they did use to beat and purge cloth, and smote the just man on his head, and so he finished his testimony. And they buried him in the same place, and his pillar abideth still by the temple. He was a true witness for Christ to the Jews and the Gentiles. And shortly after, Vespasian the emperor, destroying the land of Jewry, brought them into captivity.

These things thus written at large by Hegesippus, do well agree with those which Clement did write of him. F891 This James was so notable a man for his justice, that he was had in honor of all men; insomuch that the wise men of the Jews, shortly after his martyrdom, did impute the besieging of Jerusalem, and other calamities which happened unto them, to no other cause, but unto the violence and injury done to this man. Also Josephus hath not left this out of his history, where he speaketh of him after this manner: “These things so chanced unto the Jews in revenge of that just man James, the brother of Jesus whom they called Christ, for the Jews killed him, although he was a righteous man.” F892 The same Josephus declareth his death in the twentieth book of his Antiquities, saying, “Caesar, hearing of the death of Festus, sent Albinus, as procurator, into Jewry: but Ananus the younger, of the sect of the Sadducees, being high-priest, and trusting that he had obtained a convenient time [to shew his authority], seeing that Festus was dead, and Albinus yet on the road, assembled the Sanhedrim, and, calling many unto him, among whom was James, the brother of Jesus who is called Christ, he delivered them to be stoned, accusing them as breakers of the law.”

Whereby it appeareth, that many others also, besides James, at the same time were martyred and put to death among the Jews, for the faith of Christ.

A DESCRIPTION OF THE TEN FIRST PERSECUTIONS IN THE PRIMITIVE CHURCH, WITH THE VARIETY OF THEIR TORMENTS.

These things being thus declared for the martyrdom of the apostles, and the persecution of the Jews : a24 now let us (by the grace of Christ our Lord) comprehend with like brevity, the persecutions raised by the Romans against the Christians in the primitive age of the church, during the space of three hundred years, till the coming of godly Constantine, which persecutions are reckoned by Eusebius, and by the most part of writers, to the number of ten most special. F894 Wherein marvellous it is to see and read the numbers incredible of christian innocents that were slain and tormented, some one way, some another, as Rabanus saith, and saith truly, “Some slain with sword; some burnt with fire; some with whips scourged; some stabbed with forks of iron; some fastened to the cross or gibbet; some drowned in the sea; some their skins plucked off; some their tongues cut off; some stoned to death; some killed with cold; some starved with hunger; some their hands cut off alive, or otherwise dismembered, have been so left naked to the open shame of the world,” etc. Whereof Augustine also thus saith, “Ligabantur, includebantur, caedebantur, torquebantur, urebantur laniabantur, trucidabantur, multiplicabantur, non pugnantes pro salute, sed salutem contemnentes pro servatore.” F896 Whose kinds of punishments, although they were divers, yet the manner of constancy in all these martyrs was one. And yet, notwithstanding the sharpness of these so many and sundry torments, and also the like cruelness of the tormentors, yet such was the number of these constant saints that suffered, or rather such was the power of the Lord in his saints, that, as Jerome, in his epistle a25 to Chromatius and Heliodorus, saith, “There is no day in the whole year, unto which the number of five thousand martyrs cannot be ascribed, except only the first day of January.” F897 THE FIRST PERSECUTION.

The first of these ten persecutions was stirred up by Nero Domitius before mentioned, the sixth emperor, about the year of our Lord threescore and four. The tyrannous rage of which emperor was very fierce against the Christians, “Insomuch that (as Eusebius recordeth) a man might then see cities full of men’s bodies, the old there lying together with the young, and the dead bodies of women cast out naked, without all reverence of that sex, in the open streets,” etc. Likewise Orosius, writing of the said Nero, saith, “that he was the first who in Rome did raise up persecution against the Christians; and not only in Rome, but also through all the provinces thereof; thinking to abolish and to destroy the very name of Christians in all places,” etc. Whereunto accordeth, moreover, the testimony of Jerome upon Daniel, saying, that many there were of the Christians in those days, who, seeing the filthy abominations and intolerable cruelty of Nero, thought that he was Antichrist.

In this persecution, among many other saints, the blessed apostle Peter was condemned to death, and crucified, as some do write, at Rome; albeit some others, and not without cause, do doubt thereof: concerning whose life and history, because it is sufficiently described in the text of the Gospel, and in the Acts of St. Luke, I need not here to make any great repetition thereof. As touching the cause and manner of his death, divers there be which make relation, as Jerome, Hegesippus, Eusebius, Abdias, and others, although they do not all precisely agree in the time. The words of Jerome be these: “Simon Peter, the son of Jonas, of the province of Galilee, and of the town of Bethsaida, the brother of Andrew, after he had been bishop of the church of Antioch, and had preached to them of the circumcision that believed, dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithynia, in the second year of Claudius the emperor [which was about the year of our Lord 42] came to Rome to withstand Simon Magus, and there kept the priestly chair the space of five and twenty years, until the last year of the aforesaid Nero, which was the fourteenth year of his reign, of whom he was crucified, his head being down and his feet upward, himself so requiring, because he was (he said) unworthy to be crucified after the same form and manner as the Lord was.” F902 Hegesippus, prosecuting this matter something more at large, and Abdias also (if any authority is to be given to his book, which, following not only the sense, but also the very form of words, of Hegesippus in this history, seemeth to be extracted out of him and of other authors), saith, f905 Simon Magus, being then a great man with Nero, and his president and keeper of his life, was required upon a time to be present at the raising up of a certain noble young man in Rome, of Nero’s kindred, lately departed; where Peter, also, was desired to come to the reviving of the said personage. But when Magus, in the presence of Peter, could not do it, then Peter, calling upon the name of the Lord Jesus, did raise him up, and restored him to his mother: whereby the estimation of Simon Magus began greatly to decay and to be detested in Rome. Not long after, the said Magus threatened the Romans that he would leave the city, and, in their sight, fly away from them into heaven. So, the day being appointed, Magus taking his wings in the mount Capitolinus began to fly in the air: but Peter, by the power of the Lord Jesus, brought him down with his wings headlong to the ground; by the which fall his legs and joints were broken, and he thereupon died. Then Nero, sorrowing for the death of him, sought matter against Peter to put him to death; which, when the people perceived, they entreated Peter with much ado that he would fly the city. Peter, through their importunity at length persuaded, prepared himself to avoid. But, coming to the gate, he saw the Lord Christ come to meet him, to whom he, worshipping, said, “Lord, whither dost thou go?” To whom he answered and said, “I am come again to be crucified.” By this, Peter, perceiving his suffering to be understood, returned back into the city again, and so was he crucified in manner as is before declared.

This is out of Hegesippus. Eusebius, moreover, writing of the death not only of Peter, but also of his wife, affirmeth, that Peter, seeing his wife going to her martyrdom (belike as he was yet hanging upon the cross), was greatly joyous and glad thereof, who, crying unto her with a loud voice, and calling her by her name, bade her “remember the Lord Jesus.” Such was then (saith Eusebius) the blessed bond of marriage among the saints of God. F907 And thus much of Peter.

Paul, the apostle, who before was called Saul, after his great travail and unspeakable labors in promoting the gospel of Christ, suffered also in this first persecution under Nero, and was beheaded. Of whom thus writeth Jerome in his “Catalogus Scriptorum Ecclesiasticorum:” Paul, otherwise called Saul, one of the apostles, yet out of the number of the twelve, was of the tribe of Benjamin, and of a town of Jewry called Giscala; which town being taken of the Romans, he with his parents fled to Tarsus, a town of Cilicia; afterward was sent up by his parents to Jerusalem, and there brought up in the knowledge of the law, at the feet of Gamaliel, and was a doer of the death of Stephen. And when he had received letters from the high priest to persecute the Christians, by the way, going to Damascus, he was stricken down of the Lord’s glory; and, of a persecutor, was made a professor, an apostle, a martyr, a witness of the gospel, and a vessel of election.

Among his other manifold labors and travails in spreading the doctrine of Christ, he first won Sergius Paulus, the proconsul of Cyprus, to the faith of Christ, whereupon he took his name, as some suppose, turned from Saul to Paul. After he had passed through divers places and countries in his laborious peregrinations, in company with Barnabas, he went up to Jerusalem, to Peter, James, and John, where he was ordained and sent out with Barnabas to preach unto the Gentiles. And because it is in the Acts of the Apostles sufficiently comprehended concerning the admirable conversion and conversation of this most worthy apostle, that which remaineth of the rest of his history I will here add, how the said apostle Paul, the five and twentieth year after the passion of the Lord, in the second year of Nero, at what time Festus ruled in Jewry, was sent up in bonds to Rome, where he, dwelling in his free hostery two years together, disputed daily against the Jews, proving Christ to be come (Acts 28:30). And here is to be noted, that, after his first answer or purgation there made at Rome, the emperor Nero not yet fully confirmed in his empire and not yet bursting out into those mischiefs which histories report of him, he was at that time by Nero discharged, and dismissed to preach the gospel in the west parts, [and about the coasts of Italy] ; as he himself afterward, in his second epistle to Timothy, (2 Timothy 4:16 [This passage proves that Peter was not then at Rome: see “Essays on Romanism,” Seeley and Burnside, London 1839, p. 175. —ED.]) written in his second apprehension (in which also he suffered), witnesseth, saying, “In my first purgation no man stood with me, but all did forsake me: the Lord lay it not to their charge! But the Lord stood with me, and did comfort me, that the preaching of his word might proceed by me, and that all the Gentiles might hear and be taught. And I was delivered out of the lion’s mouth.” In which place, by the lion he plainly meaneth Nero. [And afterwards likewise he saith, “I was delivered from the mouth of the lion.” And again, “The Lord hath delivered me out from all evil works, and hath saved me unto his heavenly kingdom.”] f909 Speaking this, because he perceived then the time of his martyrdom to be near at hand. For in the same epistle before, he saith, “I am now ready to be offered up, and the time of my dissolution draweth on.”

Thus, then, this worthy preacher and messenger of the Lord, in the fourteenth year of Nero, and the same day on which Peter was crucified [although not in the same year, as some write, but in the next year following], was beheaded at Rome for the testimony of Christ, and was buried in the way of Ostia, the seven and thirtieth year after the passion of the Lord. He wrote nine epistles to Seven churches; to the Romans one, to the Corinthians two, to the Galatians one, to the Ephesians one, to the Philippians one, to the Colossians one, to the Thessalonians two. Moreover he wrote to his disciples, to Timothy two, to Titus one, to Philemon one.

The epistle which beareth the title to the Hebrews, some think not to be his, for the difference of the style and phrase, but either judged to be written of Barnabas, as Tertullian supposeth, or of St.

Luke, as others think; or else of Clement, afterward bishop of Rome, who, as they say, compiling together the sayings and sentences of Paul, did phrase them in his own style and manner. Or rather, as some do judge, because St. Paul wrote unto the Hebrews, for the odiousness of his name among that people he dissembled, and confessed not, his name in the first entry of his salutation, contrary to his accustomed condition. And as he wrote to the Hebrews, being himself a Hebrew, so he wrote in Hebrew, that is, his own tongue, the more eloquently; and this, afterward, was after a more eloquent manner translated into the Greek, than his other epistles be written in. And that is thought to be the cause why it differeth from his other epistles. Some also acknowledge as his the epistle to Laodicea, but that is rejected of most men. F910 As touching the time and order of the death and martyrdom of St. Paul, as Eusebius, Jerome, Maximus, and other authors do but briefly pass it over, so Abdias (if his book be of any substantial authority), speaking more largely of the same, doth say, “that after the crucifying of Peter, and the ruin of Simon Magus, Paul, yet remaining in free custody, was dismissed and delivered at that time from martyrdom by God’s permission, that all the Gentiles might be replenished with preaching of the gospel by him.

And the same Abdias, proceeding in his story, declareth moreover, That as Paul was thus occupied at Rome, he was accused to the emperor, not only for teaching new doctrine, but also for stirring up sedition against the empire. For this he, being called before Nero, and demanded to show the order and manner of his doctrine, there declared what his doctrine was: to teach all men peace and charity; how to love one another; how toq prevent one another in honor; rich men not to be puffed up in pride, nor to put their trust in their treasures, but in the living God; mean men to be contented with food and raiment, and with their present state; poor men to rejoice in their poverty with hope; fathers to bring up their children in the fear of God; children to obey their parents; husbands to love their wives; wives to be subject to their husbands; citizens and subjects to give their tribute unto Caesar, and to be subject to their magistrates; masters to be courteous, not churlish to their servants; servants to deal faithfully with their masters: and this to be the sum of his teaching. Which his doctrine “he received not of men, nor by men, but by Jesus Christ, and the Father of glory,” which spake to him from heaven, the Lord Jesus saying to him, “That he should go and preach his name, and that he would be with him, and would be the Spirit of life to all that believed in him; and that whatsoever he did or said, he would, justify it,” etc. After that Paul had thus declared unto the emperor, shortly after sentence of death was pronounced against him, that he should be beheaded. Unto whose execution then Nero sent two of his esquires, Ferega and Parthemius, to bring him word of his death. They, coming to Paul, instructing then the people, desired him to pray for them, that they might believe; who told them, that shortly after they should believe, and be baptized at his sepulcher. This done, the soldiers came and led him out of the city to the place of execution, where he, after his prayers made, gave his neck to the sword.

Abdias reporteth that as his head was stricken off, instead of blood issued out white milk; and that at laying down his head, he signed himself with the sign of a cross in his forehead: but this being found in no other history, Abdias seemeth either to add it of his own, or else to borrow out of the legend, as he doth many other things beside, whereof more shall be said (Christ willing) hereafter. Although the same miracle of milk flowing out of his neck, is referred also unto Ambrose, who in his threescore-andeighth sermon (if it be not counterfeited) seemeth to affirm the same. Of the time and year when these blessed apostles did suffer, histories do not all agree. They that follow the common opinion, and the pope’s decrees, say, that Peter and Paul both suffered in one day, and in one year; which opinion seemeth to be taken out of Dionysius, bishop of Corinth. Jerome in his “Catalogus Scriptorum Ecclesiasticorum” affirmeth, that they both suffered in one day, but he expresseth not the year. F913 So do Isidore and Eusebius. Simon Metaphrastes bringeth in the opinion of some which think that Paul suffered not with Peter, but after Peter. Prudentius in his “ Peri< stefa>nwn noteth, that they both were put to death upon the same day, but not in the same year, and saith, that Paul followed Peter a year after. F914 Abdias, above mentioned, recordeth that Paul suffered two years after Peter. But, if it be true which Abdias also saith, that after the crucifying of Peter, Paul remained in free custody at Rome (as mentioned in the Acts of the Apostles), which was, as Jerome witnesseth, the third or fourth year of Nero, then must it be ten years betwixt the martyrdom of Peter and of Paul, forasmuch as it is by all writers confessed, that Paul suffered the fourteenth year, which was the last year of Nero. And so Abdias seemeth neither to agree with other authors, nor with himself. And thus much of the first persecution.

THE SECOND PERSECUTION.

The first Roman persecution beginning under Nero, as is aforesaid, ceased under Vespasian, who gave some rest to the poor Christians. After whose reign was moved, not long after, the second persecution, by the emperor Domitian, brother of Titus. Of whom Eusebius and Orosius so write, that he, first beginning mildly and modestly, afterward did so far outrage in pride intolerable, that he commanded himself to be worshipped as god, and that images of gold and silver in his honor should be set up in the capitol.

The chiefest nobles of the senators, either upon envy, or for their goods, he caused to be put to death, some openly, and some he sent into banishment, there causing them to be slain privily. And as his tyranny was unmeasurable, so the intemperance of his life was no less. F916 He put to death all the nephews of Judas, called the Lord’s brother, and caused to be sought out and to be slain all that could be found of the stock of David (as Vespasian also did before him), for fear lest he were yet to come of the house of David, who should enjoy the kingdom. In the time of this persecutor, Simeon, bishop of Jerusalem, after other torments, was crucified to death, whom Justus afterward succeeded in that bishopric. F918 In this persecution, John, the apostle and evangelist, was exiled by the said Domitian into Patmos. Of whom divers and sundry memorable acts be reported in sundry chronicles. As first, how he was put in a vessel of boiling oil, by the proconsul of Ephesus. The legend and Perionius say, It was done at Rome. Isidore also writing of him, and comprehending many things in few words, declareth, that he turned boughs of trees into gold, and stones by the sea side into jewels, to satisfy the desire of two, whom he had before persuaded to renounce their riches: and afterward they, repenting that for worldly treasure they had lost heaven, for their sakes again he changed the same into their former substance. Also, how he raised up a widow, and a certain young man, from death to life. How he drank poison, and it hurt him not; raising also to life two which had drank the same before. F920 These and such other miracles, although they may be true, and are found in Isidore and other writers more, yet because they are no articles of our christian belief, I let them pass, and only content myself with that which I read in Jerome, declaring of him in this wise: that after Nero, in the second persecution, raised by Domitian in his fourteenth year, John was banished into Patmos for the testimony of the word, in the year fourscore and fifteen. And after the death of the aforesaid Domitian, he being slain and his acts repealed by the senate, John was again released under Nerva, the emperor, and came to Ephesus in the year fourscore and seventeen; where he continued until the time of Trajan, and there governed the churches in Asia, where also he wrote his gospel; and so lived till the year after the passion of our Lord, threescore and eight, which was the year of his age, about one hundred. F923 Moreover, in the aforesaid ecclesiastical history of Eusebius we read, that John the apostle and evangelist, whom the Lord did love, was in Asia, where he, having returned out of Patmos after the death of Domitian, governed the churches and congregations. F924 Irenaeus, in his second book, thus writeth: “And of him all the elders do witness, which were with John, the disciple of the Lord, in Asia, that he told them these things, for he continued there with them unto the time of Trajan.” Also, the said Irenaeus in like words declareth, saying, “The church of the Ephesians, being first founded by Paul, afterward being presided over by John (who continued in the same city unto the time of Trajan the emperor), is a true witness of this apostolical tradition,” etc. Clement of Alexandria, moreover , a26 in his book intituled Timenov plou>siov both noteth the time of this holy apostle, and also addeth to the same a certain history of him, not unworthy to be remembered of such as delight in things honest and profitable. The words of the author setting forth this history be these:

Hear a fable, and yet not a fable, but a true report which was told us of John the apostle, and has been ever since kept in our remembrance. After the death of the tyrant, when John was returned to Ephesus from the isle of Patmos, he was requested to resort to the places bordering near unto him, partly to constitute bishops, partly to dispose the causes and matters of the church, partly to ordain to the clerical office such as the Holy Ghost should elect. Whereupon, when he was come to a certain city not far off, (the name of which also some do mention) and had comforted the brethren as usual, he beheld a young man robust in body, and of a beautiful countenance, and of a fervent mind, when, looking earnestly at the newly-appointed bishop: “I most solemnly commend this man (saith he) to thee, in presence here of Christ and of the church.”

When the bishop had received of him this charge, and had promised his faithful diligence therein, again the second time John spake unto him, and charged him with like manner and contestation as before.

This done, John returned again to Ephesus. The bishop, receiving the young man commended and committed to his charge, brought him home, kept him, and nourished him, and at length also did illuminate, that is, baptized him; and after that, he gradually relaxed his care and oversight of him, trusting that he had given him the best safeguard possible in putting the Lord’s seal upon him. The young man thus having his liberty more, it chanced that certain of his old companions and acquaintances, being idle, dissolute, and hardened in wickedness, did join in company with him, who first invited him to sumptuous and riotous banquets; then enticed him to go forth with them in the night to rob and steal; after that he was allured by them unto greater mischief and wickedness. Wherein, by custom of time, and by little and little, he becoming more expert, and being of a good wit, and a stout courage, like unto a wild or unbroken horse, leaving the right way and running at large without bridle, was carried headlong to the profundity of all misorder and outrage. And thus, being past all hope of grace, utterly forgetting and rejecting the wholesome doctrine of salvation which he had learned before, he began to set his mind upon no small matters.

And forasmuch as he was entered so far in the way of perdition, he cared not how much further he proceeded in the same. And so, associating unto him a band of companions and fellow thieves, he took upon himself to be as head and captain among them, in committing all kind of murder and felony.

In the mean time it chanced that of necessity John was sent for to those quarters again, and came. The causes being decided and his business ended for the which he came, by the way meeting with the bishop afore specified, he requireth of him the pledge, which, in the presence of Christ and of the congregation then present, he left in his hands to keep. The bishop, something amazed at the words of John, supposing he had meant them of some money committed to his custody, which he had not received (and yet durst not mistrust John, nor contrary his words), could not tell what to answer. Then John, perceiving his perplexity, and uttering his meaning more plainly: “The young man,” saith he, “and the soul of our brother committed to your custody, I do require.” Then the bishop, with a loud voice sorrowing and weeping, said, “He is dead.” To whom John said, “How, and by what death?” The other said, “He is dead to God, for he became an evil and abandoned man, and at length a robber. And now he doth frequent the mountain instead of the church, with a company of villains and thieves, like unto himself.”

Here the apostle rent his garments, and, with a great lamentation, said, “A fine keeper of his brother’s soul I left here! get me a horse, and let me have a guide with me:” which being done, his horse and man procured, he hasted from the church as much as he could, and coming to the place, was taken of thieves that lay on the watch.

But he, neither flying nor refusing, said, “I came hither for the purpose: lead me,” said he, “to your captain.” So he being brought, the captain all armed fiercely began to look upon him; and eftsoons coming to the knowledge of him, was stricken with confusion and shame, and began to fly. But the old man followed him as much as he might, forgetting his age, and crying, “My son, why dost thou fly from thy father? an armed man from one naked, a young man from an old man? Have pity on me, my son, and fear not, for there is yet hope of salvation. I will make answer for thee unto Christ; I will die for thee, if need be; as Christ hath died for us, I will give my life for thee; believe me, Christ hath sent me.” He, hearing these things, first, as in a maze, stood still, and therewith his courage was abated. After that he had cast down his weapons, by and by he trembled, yea, and wept bitterly; and, coming to the old man, embraced him, and spake unto him with weeping (as well as he could), being even then baptized afresh with tears, only his right hand being hid and covered. Then the apostle, after that he had promised and firmly ascertained him that he should obtain remission of our Savior, and also prayed, falling down upon his knees, and kissing his murderous right hand (which for shame he durst not show before) as now purged through repentance, he brought him back to the church. And when he had prayed for him with continual prayer and daily fastings, and had comforted and confirmed his mind with many sentences, he left him not (as the author reporteth) before he had restored him to the church again; and made him a great example of sincere penitence and proof of regeneration, and a trophy of the future resurrection.

Moreover, the aforesaid Irenaeus and Eusebius, prosecuting the history of John, declare in these words, saying, “There were certain which heard Polycarp say, that John, the disciple of our Lord, going into Ephesus to be washed, seeing Cerinthus within, he leaped out of the bath unbathed, because he feared the bath should have fallen, seeing that Cerinthus, an enemy to the truth, was within. Such fear had the apostles,” saith Irenaeus, “that they would not communicate a word with them that adulterated the truth.”

And forasmuch as we are here in hand with the story of John, the blessed evangelist, here cometh in matter and occasion not given by him, but taken of others, of a great doubt and difficulty, such as hath occupied all the catholic, subtle, illuminate, and seraphical doctors of the pope’s catholic church, these five hundred years. The difficulty is this: that forsomuch as auricular confession hath been, and is yet, received in the pope’s catholic church for a holy and necessary sacrament, extending universally to all and singular creatures christian, here then ariseth a question, Who was our Lady’s confessor, or ghostly father? But that is decreed and confessed with full consent of all the catholics to be St. John. Whosoever denieth, or doubteth of this, is straightways, ipso facto , a heretic. This then so determined, ariseth another question or doubt; that seeing our Lady was without all original sin, and also actual or mortal, what need then had she of any confessor? or what should she confess unto him? for, if she had confessed any sin, when she had none, then had she made herself a liar, and so had sinned indeed. Here, therefore, gentle reader, in this perplexity these our illuminate doctors stand in need of thine aid to help at a pinch. Magnus Albertus, the great divine, denieth not, but that she indeed, although most pure, yet was confessed to her ghostly father, to keep the observance of the law, appointed for such as had that need, which she had not. And therefore (saith he) necessary it was that she should confess with mouth.

But then here is to be asked, What did she say in her confession, when she had nothing to confess? To this Albert answereth again, and telleth us plainly what she said in her confession, which was this: That she had received that great grace, not ex condigno , that is, not of any dignity of her own, but yet notwithstanding of congruity. And this was it, saith Albert, that she said in her confession. F932 Moreover, to help this case out of all doubt, cometh in famous Thomas of Watring, and thus looseth the knot, much after like effect, saying, “that as Christ, although he did owe nothing to the law, yet notwithstanding received circumcision, to give to others example of humility and obedience, in like manner would our Lady show herself obedient to the observance of the law, albeit there was no cause why she had any need thereof.” And thus hast thou (gentle reader) this doubtful question moved and solved, to the intent I might reveal to thee some part of the deep divinity of our catholic masters, that have ruled and governed the church in these their late popish days.

But, breaking off this matter, I return again where we left; that is, to this aforesaid second persecution under Domitian. In which persecution, besides these aforementioned, and many other innumerable godly martyrs, suffering for the like testimony of the Lord Jesus, was Flavia, the daughter of Flavius Clemens, one of the Roman consuls; which Flavia, with many others, was banished out of Rome, into the isle of Pontia, for the testimony of the Lord Jesus, by the emperor Domitian. F935 This Domitian feared the coming of Christ, as Herod did, and therefore commanded them to be killed, which were of the stock of David in Jewry. There were remaining alive at that time certain of the Lord’s kindred, which were the nephews of Jude that was called the Lord’s brother after the flesh. When the commissary had brought these up before Domitian, the emperor demanded of them, Whether they were of the stock of David? Which when they had granted, he asked again, What possessions and what substance they had? They answered, that they both had no more between them, in all, but nine and thirty acres of ground, and how they got their living, and sustained their families with the hard labors of their hands; showing forth their hands unto the emperor, being hard and rough, worn with labors, to witness that to be true which they had spoken. Then the emperor, inquired of them concerning the kingdom of Christ, what manner of kingdom it was, how and when it should appear? They answered, that his kingdom was no worldly nor terrene thing, but an heavenly and angelical kingdom, and that it should appear in the consummation and end of the world, what time He, coming in glory, should judge the quick and the dead, and render to every one according to his deservings. Domitian the emperor, hearing this (as the saying is), did not condemn them; but, despising them as vile persons, let them go, and also stayed the persecution then moved against the Christians. They, being thus discharged and dismissed, afterward had the government of churches, being taken for martyrs, and as of the Lord’s stock; and so continued in good peace till the time of Trajan. f936 By this story here cited, may appear what were the causes why the emperors of the Roman monarchy did so persecute the Christians which causes were chiefly these — fear and hatred. First, fear, for that the emperors and senate, of blind ignorance, not knowing the manner of Christ’s kingdom, feared and misdoubted lest the same would subvert their empery (like as the pope thinketh now that this gospel will overthrow his kingdom of majesty); and therefore sought they all means possible, how, by death and all kinds of torments, utterly to extinguish the name and memory of the Christians. And thereupon seemeth to spring the old law of the Roman senate: that the Christians should not be let go, which were once brought to the judgment-seat, except they changed their purpose, etc. Secondly, hatred, partly for that this world, of its own natural condition, hath ever hated and maliced the people of God, from the first beginning of the world. Partly again, for that the Christians being of a contrary nature and religion, serving only the true living God, despised their false gods, spake against their idolatrous worshippings, and many times stopped the power of Satan working in their idols: and therefore Satan, the prince of this world, stirred up the Roman princes and blind idolaters to bear the more hatred and spite against them.

Upon these causes, and such like, rose up these malicious slanders, false surmises, infamous lies, and slanderous accusations of the heathen idolaters against the christian servants of God, which incited the princes of this world the more to persecute them: for what crimes soever malice could invent, or rash suspicion could minister, that was imputed to the Christians; as, that they were a people incestuous; that in the night, in their concourses, putting out their candles, they ran together in all filthy manner; that they killed their own children; that they used to eat man’s flesh; that they were seditious and rebellious; that they would not swear by the fortune and prosperity of Caesar; that they would not adore the image of Caesar in the market-place; that they were pernicious to the empery of Rome. Briefly, whatsoever mishappened to the city or provinces of Rome, either famine, pestilence, earthquake, wars, wonders, unseasonableness of weather, or what other evils soever happened, it was imputed to the Christians, as Justin recordeth. Over and beside all these, a great occasion that stirred up the emperors against the Christians, came by one Publius Tarquin, the chief priest of the idolatrous sacrifices, and Mamertinus, the prefect of the city in the time of Trajan; who, partly with money, partly with sinister and pestilent counsel, partly with infamous accusations (as witnesseth Nauclerus), incensed the mind of the emperor so much against God’s people.

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

Thus hast thou, christian reader, first, the causes declared of these persecutions; secondly, the cruel law of their condemnation; thirdly, now hear more what was the form of inquisition, which was (as is witnessed in the first apology of Justin) to this effect: That they should swear to declare the truth, whether they were in very deed Christians, or not: and if they confessed, then by the law the sentence of death proceeded. f938 Neither yet were these tyrants and organs of Satan thus contented with death only, to bereave the life from the body. The kinds of death were divers, and no less horrible than divers. Whatsoever the cruelness of man’s invention could devise for the punishment of man’s body, was practiced against the Christians, as partly I have mentioned before; and more appeareth by the epistle sent from the brethren of France, hereafter following. Crafty trains, outcries of enemies, imprisonment, stripes and scourgings, drawings, tearings, stonings, plates of iron laid unto them burning hot, deep dungeons, racks, strangling in prisons, the teeth of wild beasts, gridirons, gibbets and gallows, tossing upon the horns of bulls.

Moreover, when they were thus killed, their bodies were laid in heaps, and dogs there left to keep them, that no man might come to bury them, neither would any prayer obtain them to be interred and buried. f939 And yet, notwithstanding for all these continual persecutions and horrible punishments, the church of the Christians daily increased, deeply rooted in the doctrine of the apostles and of men apostolical, and watered plenteously with the blood of saints; as saith Nicephorus. F940 Whereof let us hear the worthy testimony of Justin Martyr, in his dialogue with Trypho: — “And that none can terrify or remove us who believe in Jesus, by this it daily appeareth, for when we are slain, crucified, east to wild beasts, into the fire, or given to other torments, yet we go not from our confession: but contrary, the more cruelty and slaughter is wrought against us, the more they be that come to piety and faith by the name of Jesus; no otherwise than if a man cut the vine-tree, the better the branches grow. For the vine-tree, planted by God and Christ our Savior, is his people.” f941 To comprehend the names and number of all the martyrs that suffered in all these ten persecutions (which are innumerable) as it is impossible, so it is hard, in such a variety and diversity of matter, to keep such a perfect order and course of years and times, that either some be not left out, or that every one be reduced into his right place; especially seeing the authors themselves, whom, in this present work, we follow, do diversely disagree both in the times, in the names, and also in the kind of martyrdom of them that suffered. As for example: where the common reading and opinion of the church and epistles decretal do take Anacletus to succeed after Clement, next before Evaristus: contrary, Eusebius, making no mention of Cletus, but of Anacletus, saith, that Evaristus succeeded next to Clement. Likewise Ruffinus and Epiphanius, speaking nothing of Anacletus, make mention of Linus, and of Cletus, next before Clement, but say nothing of Anacletus: whereby it may appear that Cletus and Anacletus were both one. Sabellicus, speaking of Linus and of Cletus, saith, that they were ordained helpers under Peter, while he labored in his apostleship abroad, and so saith also Marianus Scotus: contrary, Irenaeus speaketh of Anacletus, making no mention of Cletus. Whereby it may appear by the way, what credit is to be given to the decretal epistles, whom all the later histories of the pope’s church do follow in this behalf, etc. Moreover, whereas Antoninus, Vincentius, Jacobus (in Supplemento), Simoneta, Aloisius, with others, declare of Linus, Cletus, Clement, Anacletus, Evaristus, Alexander, bishops of Rome, that they died martyrs, Eusebius, in his “Ecclesiastical History,” writing of them, maketh thereof no mention.

THE THIRD PERSECUTION.

Between the second Roman a27 persecution and the third, was but one year, under the emperor Nerva, after whom succeeded Trajan; and under him followed the third persecution. So the second and the third are noted of some to be both one, having no more difference but one year between them. This Trajan, if we look well upon his politic and civil governance, might seem (in comparison of others) a right worthy and commendable prince, much familiar with inferiors, and so behaving himself toward his subjects, as he himself would have the prince to be to him, if he himself were a subject. Also he was noted to be a great observer of justice, insomuch that when he ordained any praetor, giving to him the sword, he would bid him use the sword against his enemies in just causes: and if he himself did otherwise than justice, to use then his power against him also.

But for all these virtues, toward christian religion he was impious and cruel; who caused the third persecution of the church.

And first, as touching Clement (whom Marianus Scotus calleth the first bishop of Rome after Peter), they say that he was sent out into banishment by Trajan beyond the Euxine, with two thousand Christians, where he opened a well-spring to those who, in the wilderness, were condemned to the mines. Afterward, being accused to the emperor, he was thrown into the sea with a millstone fastened about his neck; and not long after, his body was cast up and buried (as Platina saith) at the place where the well was made. Some say it was found first in the days of pope Nicholas I. F948 But, forasmuch as I find of his martyrdom no firm relation in the ancient authors, but only in such new writers of later times, which are wont to paint out the lives and histories of good men with feigned additions of forged miracles, therefore I count the same of less credit: as I do also certain decretal epistles, untruly (as may seem) ascribed and intituled to his name. Eusebius, in his third book, writing of Clement, giveth no more of him, but thus: “After he had governed the church of Rome nine years, the said Clement left the succession thereof to Evaristus.”

Of which Evaristus next bishop of Rome, thus we find in Irenaeus: f949 Peter and Paul (saith he), committed the charge of that church to Linus; after whom came Anacletus; then succeeded Clement; next to Clement followed Evaristus; after whom came Alexander; and then Sixtus, the sixth bishop of Rome after the apostles: after Sixtus sat Telesphorus; then Hyginus; then Pius; then Anicetus. And when Soter took the place after him, then the twelfth bishop of Rome was Eleutherius. F951 Thus after Clement followed (as is said) Evaristus, in the second or third year of Trajan, as saith Eusebius; or, as Nicephorus saith, the fourth year of the said emperor. But howsoever the count of years standeth, little or nothing remaineth of the acts and monuments either of this, or of other bishops of Rome in those days; whereby it may appear that no great account was then made of Roman bishops in those days, whose acts and deeds were then either so lightly reputed, or so slenderly committed to history.

Notwithstanding, certain decretal epistles are remaining, or rather thrust upon us in their names; containing in them little substance of any doctrine, but altogether stuffed with laws, injunctions, and stately decrees, little to the purpose, and less savouring of the nature of that time then present. Amongst whom also are numbered the two epistles of this Evaristus. “And when he had given these orders, and had made six priests, two deacons, and five bishops for sundry places,” saith the story, “he suffered martyrdom.” But what kind of death, for what cause he suffered, what constancy he showed, what was the order or conversation of his life, is nothing touched; and seemeth therefore the more to be doubted that which our new histories do say, because the old ancient writers have no remembrance thereof, which otherwise would not have passed such things over in silence, if they had been true. Again, neither do the authors fully agree in the time of his martyrdom, which Nauclerus witnesseth to be in the last year of Trajan: but Platina thinketh rather that he suffered under Adrian. The Fasciculus temporum referreth it to the third year of Adrian; Volateran to the beginning of the reign of Adrian. F954 Contrary, Eusebius (coming near to the simple truth, as seemeth) doth affirm that Evaristus succeeded Clement in the third year of Trajan; and so, giving to him nine years, it should follow thereby that Evaristus deceased the twelfth year of Trajan. F955 After whom succeeded next Alexander I. in the governance of that church, of whose time and death the like discrepance is among the writers.

Marianus Scotus saith, he was the fourth bishop from Peter: but that could not be. Some say he was the sixth, and some the seventh: but they likewise were deceived; for the most part all do grant Sixtus to be the sixth.

Damasus affirmeth, that he was in the reign of Trajan: and how can that be, when the said Damasus affirmed before, that Evaristus his predecessor suffered in the last year of Trajan, and then the bishopric stood at least a month void: except he mean that the said Alexander I. succeeded Evaristus in the last year of Trajan. But then how can that stand with Bede and Marianus a28 Scotus, which say that he suffered under Trajan; or with Otho of Frisinghen, who saith, he suffered the fourth year of Adrian, when he had been bishop ten years, by the general consent of most writers?

They which write of the deeds and doings of this blessed bishop, as Bergomensis, Antoninus, Equilinus, and such as follow them, declare that he had converted a great part of the senators to the faith of Christ, amongst whom was Hermes, a great man in Rome, whose son, being dead, Alexander raised again to life, and likewise restored sight to his maid being blind. Adrian the emperor, then absent, hearing this, sent word to Aurelian, prefect of Rome, to apprehend Alexander, with Euentius and Theodulus (otherwise called Theodorus, as Platina saith), his two deacons, and Hermes, and to commit them to ward with Quirinus the tribune: which being done, as their story recordeth, Alexander, inclosed in a diverse prison from Hermes, notwithstanding, by the guiding of an angel, through three doors with three locks a-piece, was brought with candlelight to the prison of Hermes; and then returning to his own prison again, cured the daughter of Quirinus his keeper, named Balbina; by reason whereof the said Quirinus, with his whole household, were all baptized, and suffered also for the faith of Christ. “Thus then,” saith the story, “about the second year of Adrian, Aurelian the prefect took Alexander the bishop, with Hermes, his wife, children, and his whole household, to the number of one thousand two hundred and fifty, and threw them into prison. And not long after, the said Alexander, with Euentius his deacon, and Hermes, and the rest, were burnt in a furnace. Theodulus, another deacon of Alexander, seeing and rebuking the cruelty of the tyrant, suffered also the same martyrdom.”

Quirinus also, the same time (as saith Antoninus), having first his tongue cut out, then his hands and feet off, afterward was beheaded and cast to the dogs: Equilinus saith, that he was beheaded and cast into the Tiber, in the reign of the emperor Claudius; but that cannot be: albeit Platina maketh relation but only of Alexander, with his two deacons aforesaid, declaring moreover, that, in the time of this bishop, Sapphira of Antioch, and Sabina, a Roman, suffered martyrdom. F959 Florilegus, the author of “Flores Historiarum,” affirmeth, that Alexander, bishop of Rome, was beheaded seven miles out of Rome (where he lieth buried), in the year one hundred and five; but that agreeth not with the chronicles above recited. Eusebius recordeth of him no more, but that in the third year of Adrian, he ended his life and office, after he had been bishop ten years.

Divers miracles are reported of this Alexander, in the canon-legends, and lives of saints; which as I deny not but they may be true, so, because I cannot avouch them by any grave testimony of ancient writers, therefore I dare not affirm them, but do refer them to the authors and patrons thereof, where they are found. Notwithstanding, whatsoever is to be thought of his miracles, this is to be affirmed and not doubted, but that he was a godly and virtuous bishop.

And as I say of his miracles, the like judgment also I have of the ordinances both of him and of Evaristus his predecessor, testified in the pope’s decrees by Gratian, where it is said that Evaristus divided divers titles in the city of Rome to the priests; also ordained in every city seven deacons to be associate with and assist the bishop in his preaching, both for his defense, and for the witness of truth. F963 Notwithstanding, if probable conjectures might stand against the authority of Gratian and his decrees, here might be doubted whether the absolute ordination of priests were first forbidden by Evaristus, and whether the intitulation of priests were first by him brought in or not: wherein an instance may be given to the contrary, that this intitulation seemeth to take its first beginning at the council of Chalcedon, and of pope Urban II. in the council of Placentia.

In the which council of Chalcedon the words of the canon (making no mention of Evaristus at all) do expressly forbid, that any ecclesiastical person, either priest or deacon, should be ordained absolutely: otherwise the imposition of hands, without some proper title of the party ordained, to stand void and frustrate, etc. And likewise Urban II. in the council of Placentia doth decree the same, alleging no name of Evaristus, but the statutes of former councils. F967 Moreover, in the time of Evaristus, the church, then being under terrible persecutions, was divided into no peculiar parishes or cures, whereby any title might rise, but was scattered rather in corners and deserts, where they could best hide themselves. And as the church of Rome in those days was not divided into several parishes or cures (as I suppose), so neither was then any such open or solemn preaching in churches, that the assistance or testimony of seven deacons either could avail among the multitude of the heathen, or be needed amongst the christian secret congregations. Again, this constitution of seven deacons seemeth rather to spring out of the council of Neocesarea, long after Evaristus, where it was appointed that in every city, were it never so small, there should be seven deacons after the rule. And this rule the said council taketh out of the book of the Acts of the Apostles, making no word or mention of Evaristus at all. F969 But these (as is said) be but only conjectures, not denying that which is commonly received, but only showing what may be doubted in their epistles decretal.

More unlike it seemeth to be true that is recorded and reported of Alexander, of whom we read, that he was the first founder and finder of holy water mixed with salt, to purge and sanctify them upon whom it is sprinkled. The words of the Distinction be these: “We bless water mixed with salt among the people, that all men, being sprinkled therewith, may be sanctified and purified; and this we command all priests to do,” etc. f970 The opinion is also (but how true I have not to affirm), that by him first was ordained water to be mixed with wine in the chalice. Item, that by him was brought in the piece of the mass canon, beginning, “Qui pridie,” etc.

And thus much of these aforesaid bishops of Rome, martyred in the days of Trajan and Adrian.

In this third persecution a29 Pliny the second, a man learned and famous, seeing the lamentable slaughter of Christians, and moved therewith to pity, wrote to Trajan of the pitiful persecution, certifying him that there were many thousands of them daily put to death, of which none did any thing contrary to the Roman laws worthy persecution; saving that they used to gather together in the morning before day, and sing hymns to a certain God whom they worshipped, called Christ — in all other their ordinances they were godly and honest. Whereupon the persecution by commandment of the emperor was greatly stayed and diminished. The form and copy of which epistle of Pliny, I thought here not inconvenient to set down, as followeth: f971 THE EPISTLE OF PLINY A HEATHEN PHILOSOPHER, TO TRAJAN THE EMPEROR.

It is an inviolable rule with me, sir, to make reference of all those things wherein I doubt, to you; for who is better able either to direct my judgment or instruct my ignorance? I have never yet witnessed any of the proceedings against the Christians; and therefore I am quite at a loss what punishment ought to be administered, and to what extent; and how far it is proper that any inquiry should be made after them. Nor am I at all clear, whether any difference should be made for age, or whether those of tender years should be treated with the same severity as adults; also whether repentance should entitle to a pardon, or whether he who has once been a Christian should gain nothing by ceasing to be one; also, whether the bare profession, unaccompanied by any criminal conduct, should be visited with punishment, or only crimes which may be connected with the profession. In the mean time, I have adopted this course with those who have been brought before me as christians. I ask them whether they are Christians; if they confess to it, I repeat the question a second and a third time, accompanied with threats: if they persist, I order them to be led to punishment; for of this I never doubted, that, whatever their opinions might be, a contumacious and inflexible obstinacy deserved correction. Some of those infected with this infatuation, being citizens of Rome, I have reserved as privileged persons to be sent thither. But the crime spreading (as is usually the case) while it was actually under prosecution, more cases soon occurred. An anonymous libel was presented to me, containing the names of many persons, who yet denied that they were, or ever had been, Christians, and repeated after me an invocation of the gods, and offered worship with wine and incense to your image (which for this purpose I ordered to be brought with the images of the deities), and they even cursed Christ; things — which, I am told, no real Christian can be prevailed on to do: on this account I thought proper to discharge them. Others, on being accused by an open informer, have allowed that they were Christians, but presently after denied it; alleging, that once indeed they were Christians, but that they ceased to be such, some three years ago, others more, some even twenty years back: these, likewise, all worshipped your image and the images of the gods, and even cursed Christ: but the whole account they gave of their crime or error (whichever it is to be called) amounted only to this, — viz, that they were accustomed on a stated day to meet before day-light, and to repeat together a set form of prayer to Christ as a God, and to bind themselves by an obligation — not indeed to commit wickedness; but, on the contrary, — never to commit theft, robbery, or adultery, never to falsify their word, never to defraud any man: after which it was their custom to separate, and reassemble to partake in common of a harmless meal, from which last practice, however, they had desisted, in consequence of my edict, in which (agreeably to your command) I forbad such societies. This being the whole of their statement, I judged it quite necessary to examine two young women, who were said to be deaconesses, by torture, in order to get at the real truth; but I found out nothing except absurd and raving superstition. I have thought proper, therefore, to suspend all further proceedings in order to consult you. For it appears to me a matter which calls for serious deliberation, especially on account of the great number of the persons involved, many of all ranks and ages, and of both sexes, being already under prosecution, and more will soon be in the same situation. Not that I think it impossible to check and master the evil: this at least is certain, that the temples which were nearly deserted have begun to be frequented, and the sacred solemnities which had been intermitted are again attended, and victims, which lately were very scarce, owing to the scarcity of purchasers, are now selling every where. Whence it is easy to conjecture, that crowds might be reclaimed from their error, if only pardon should be promised to such as repent.

THE EPISTLE OF TRAJAN TO PLINY.

You have followed just the course which you ought, my dear Secundus, in dealing with the Christians who have been brought before you; for no specific rule can be framed so as to be of universal application. These people, however, must not be purposely sought after: if they be brought before you and convicted, they must be punished; yet with this restriction, that if any one declares that he is not a Christian, and shall prove that he is not by the fact of supplicating our gods, however suspected for the past, let him be pardoned on his repentance.

Tertullian, writing upon this letter of Trajan, above prefixed, thus saith: “O sentence of necessity confused! as men innocent he would not have them to be sought for, and yet causes them to be punished as persons guilty.” And thus the rage of that persecution ceased for a time, although, notwithstanding, many naughty-disposed men and cruel officers there were, who, upon false pretense to accomplish their wicked minds, ceased not to afflict the Christians in divers provinces: and especially if any occasion were given (never so little) for the enemies to take hold of, or if any commotion were raised in the provinces abroad, by and by the fault was laid upon the Christians. As in Jerusalem, after that the emperor Trajan had sent down his commandment that whosoever could be found of the stock of David, he should be inquired out and put to death: upon this Hegesippus, writing, saith, that certain sectaries there were of the Jewish nation, that accused Simeon, the bishop then of Jerusalem and son of Cleophas, to be of the stock of David, and that he was a christian. Of the which his accusers it happened also (saith the said Hegesippus), that certain of them likewise were apprehended and taken to be of the stock of David, and so right justly were put to execution themselves, who sought the destruction of others. As concerning Simeon the blessed bishop, the aforesaid Hegesippus thus writeth: That Simeon the Lord’s nephew, when he was accused to Atticus the proconsul by the malicious sect of the Jews, to be of the line of David, and to be a Christian, was scourged during the space of many days together, being a hundred and twenty years of age. In which his martyrdom he endured so constantly, that both the proconsul and all the multitude did marvel to see him of that age so constantly to suffer; and so at last, being crucified, finished his course in the Lord, for whom he suffered, as partly before also is recorded.

In this persecution of Trajan above specified (which Trajan next followed after Nerva), besides the other aforementioned, also suffered Phocas bishop of Pontus, whom Trajan, because he would not do sacrifice to Neptune, caused to be cast into a hot lime-kiln, and afterward to be put into a scalding bath; where the constant godly martyr, in the testimony of Christ, ended his life, or rather entered into life. F975 In the same persecution suffered also Sulpitius and Servilianus, two Romans; whose wives are said to be Euphrosyne and Theodora, whom Sabina did convert to the faith of Christ, and who after were also martyred.

Of which Sabina, Jacobus Philippus (author of the book called “Supplementum”) reporteth that she was beheaded on the mount Aventine in Rome, by Elipidus the prefect, in the days of Adrian. F976 Under whom also suffered Seraphia, a virgin of Antioch, as Hermannus and Antoninus witness. F977 The aforenamed authors, Antoninus and Equilinus, make mention moreover of Nereus and Achilleus, who, in this persecution of Trajan, had the crown of martyrdom, being put to death at Rome. Eusebius maketh mention of one Sagaris, who, about the same time, suffered martyrdom in Asia, Servilius Paulus being then proconsul in that province.

In this persecution, beside many others, suffered the blessed martyr of Christ, Ignatius, who, unto this day, is had in famous reverence among very many. This Ignatius was appointed to the bishopric of Antioch next after Peter in succession. Some do say, that he, being sent from Syria to Rome, because he professed Christ, was given to the wild beasts to be devoured. F980 It is also said of him, that when he passed through Asia, being under the most strict custody of his keepers, he strengthened and confirmed the churches a30 through all the cities as he went, both with his exhortations and preaching of the word of God; and admonished them especially, and before all other things, to beware and shun those heresies risen and sprung up newly among them, and that they should cleave and stick fast to the tradition of the apostles; which he, for their better safeguard, being now about to suffer martyrdom, judged it necessary to put in writing. Accordingly, having come to Smyrna, where Polycarp was, he wrote one epistle to the church of Ephesus, wherein he maketh mention of Onesimus as their pastor; and another he wrote to the church at Magnesia on the Maeander, wherein also he mentioneth Damas as their bishop. Also another he wrote to the church at Tralles, the bishop of which church at that time he noteth to be one Polybius. Another he wrote to the church at Rome, wherein he exhorts them not to use means for his deliverance from martyrdom, lest they should deprive him of that which he most longed and hoped for. F981 But it will be worth while citing a short passage thereof, in confirmation of what has been said. F982 “From Syria to Rome,” saith he, “I fight with,wild beasts, by land and by sea, by night and by day, being chained among ten leopards (that is, a band of soldiers), who are made even worse by kind treatment. By their injuries, however, I learn daily the more to be a disciple of Jesus; — yet am I not hereby justified. O that I were come to the real wild beasts, which are prepared for me! May I find them eager to dispatch me! I will encourage them to devour me without delay, and not use me as some, whom through fear they would not touch. And if they will not dispatch me willingly, I will provoke them to it. Pardon me; — I know what is good for me.

Now I begin to be a disciple. I care for nothing, of visible or invisible things, so that I may but win Christ. Let fire and the cross, let the companies of wild beasts, let breaking of bones and tearing of limbs, let the grinding of the whole body, and all the malice of the devil, come upon me; be it so, only may I win Christ Jesus!”

Such things wrote he from the aforesaid city of Smyrna, to the congregations which we have recited. And even when he was now sentenced to be thrown to the beasts, such was the burning desire that he had to suffer, that he spake, what time he heard the lions roaring, saying, “I am the wheat of Christ: I am going to be ground with the teeth of wild beasts, that I may be found pure bread.” He suffered in the eleventh year of Trajan the emperor. F983 Besides this godly Ignatius, many thousands also were put to death in the same persecution, as appeareth by the letter of Pliny the younger above recited, written to the emperor. Jerome in his book intituled “Catalogus Scrip. Eccles.” F984 maketh mention of one Publius, bishop of Athens, who, for the faith of Christ, the same time during this persecution, was put to death and martyred.

ADRIAN, EMPEROR.

Next after this Trajan, succeeded Adrian the emperor, under whom suffered Alexander the bishop of Rome, with his two deacons Euentius and Theodorus; also Hermes and Quirinus, with their families, as late before was declared.

It is signified moreover in the histories, that in the time of this Adrian Zeno, a nobleman of Rome, with ten thousand two hundred and three were slain for Christ. F986 Henry de Herford and Bergomensis make mention of ten thousand, as being crucified in the days of this Adrian, on mount Ararat, crowned with crowns of thorn, and thrust into the sides with sharp darts, after the example of the Lord’s passion; whose captains (as Antoninus and Vincentius declare) were Achaicus, Heliades, Theodorus, and Carcerius. Whether this story be the same with the other above of Zeno or not, it is doubted. F990 As touching the miracles done, and the speaking of the angel, I refer the certainty thereof to Vincentius, and such other like authors, where more things seem to be told than be true.

There was one Eustachius a captain, whom Trajan in time past had sent out to war against the barbarians. After he had by God’s grace valiantly subdued his enemies, and now was returning home with victory, Adrian, for joy, meeting him in his journey to bring him home with triumph, by the way first would do sacrifice to Apollo for the victory gotten, willing also Eustachius to do the same with him. But when Eustachius could by no means thereto be enforced, being brought to Rome, there with his wife and children he suffered martyrdom under the foresaid Adrian. It were a long process here to recite all the miracles contained, or rather suspected, in the story of this Eustachius; concerning his conversion and death; how the crucifix appeared to him between the horns of an hart; of the saving of his wife from the shipmen; of one of his sons saved from the lion, the other saved from the wolf; of their miraculous preservation from the wild beasts, and from the torments of fire — mentioned in Bergomensis, Vincentius, and others. F991 All which as I find them in no ancient records, so I leave them to their authors, and the compilers of the legends.

We read also of Faustinus and Jobita , a31 citizens of Breschia in Italy, who suffered-martyrdom with like grievous torments. At the sight whereof one Calocerius, seeing their so great patience in so great torments, cried out with these words, “Verily great is the God of christians:” which words being heard, forthwith he was apprehended, and being brought to the place of their execution, was made partaker of their martyrdom. F995 The history of Nicephorus maketh mention of Anthia, a godly woman, who committed her son Eleutherius to Anicetus bishop of Rome, to be brought up in the doctrine of christian faith; who afterwards, being bishop of Illyricum , a32 was beheaded with his aforesaid mother Anthia. F996 Justus also, and Pastor; two brethren, with like martyrdom ended their lives in a city of Spain, called Alcala, under the said Adrian the emperor.

Likewise Symphorissa, the wife of Getulus a33 the martyr, with her seven children, is said about the same time to suffer; who first was much and often beaten and scourged; afterwards was hanged up by the hair of her head; at last, having a huge stone fastened unto her, was thrown headlong into the river, and, after that, her seven children in like manner, with sundry and divers kinds of punishment diversly martyred by the tyrant.

The story of Hermannus, and Antoninus, and others, report of Sophia, with her three children also; also of Seraphia and Sabina, as having suffered under the said emperor, about the year of our Lord 130.

As concerning Alexander bishop of Rome, with his two deacons, also with Hermes, Quirinus, Seraphia and Sabina, some writers (as Bede and Marianus Scotus) record that they suffered under Trajan. Others again (as Otho of Frisinghen; with like more) report that they suffered in the fourth year of this emperor Adrian: but of these martyrs sufficient hath been said before.

A little before , a34 mention was made of Symphorissa, otherwise named Symphorosa, wife of Getulus, with her seven sons. This Getulus or Getulius was a minister or teacher (as witness the Martyrology [and Chronicle] of Ado ) in the city of Tibur, which Getulus, with Cerealis, Amantius, and Primitivus, by the commandment of Adrian, were condemned to the fire; wherein they were martyred and put to death. The names, moreover, of the seven sons of this Symphorosa I find to be Crescens, Julianus, Nemesius, Primitivus, Justinus, Stacteus, and Eugenius, whom the [Martyrology and] Chronicle of Ado a35 declare to have been put to death at the commandment of Adrian, being fastened to seven stakes, and so racked up with a pulley, and at last were thrust through; Crescens in the neck, Julianus in the breast, Nemesius in the heart; Primitivus about the navel, Justinus cut in every joint of his body, Stacteus run through with spears, Eugenius cut asunder from the breast to the lower parts. Next day their bodies were all together cast into a deep pit, by the idolatrous priests entitled “ Ad septem Biothanatos . a36 “ After the martyrdom of whom Symphorosa, the mother, did likewise suffer, as is before declared.

While Adrian the emperor was at Athens, he was initiated into the Eleusinian and most of the other mysteries of the Greeks; after which he gave free leave and liberty, whosoever would, to persecute the Christians. Whereupon Quadratus, a man of no less excellent zeal than of famous learning, being then bishop of Athens, and disciple of the apostles, or at least succeeding incontinent the age of the apostles, and following after Publius (who a little before was martyred for the testimony of Christ), did offer up and exhibit unto Adrian the emperor a learned and excellent apology in the defense of the christian religion; wherein he declared the christians, without all just cause or desert, to be so cruelly intreated and persecuted. The like, also, did Aristides, an excellent philosopher in Athens, who, for his singular learning and eloquence, being notified to the emperor, and coming to his presence, there made before him an eloquent oration. Moreover he did exhibit unto the said emperor a memorable apology for the Christians, so full of learning and eloquence, that, as Jerome saith, it was a spectacle and admiration to men in his time, that loved to see wit and learning. Over and besides these, there was also another named Serenius Granianus, proconsul of Asia, who likewise did write very pithy and grave letters to Adrian the emperor, showing and declaring therein that it was not consonant with right or reason, for the blood of innocents to be given to the rage and fury of the people, and so to be condemned for no fault, only for the name and sect that they followed.

Thus, the goodness of God being moved with the prayers and constant labor of these so excellent men, so turned the heart of the emperor, that he, being better informed concerning the order and profession of the christians, became more favorable unto them. And, immediately upon the same, directed his letters to Minucius Fundanus (as is partly before mentioned), proconsul of Asia, willing him from henceforth to exercise no more such extremity against the christians, as to condemn any of them, having no other crime objected against them, but only their name. The copy of which his letter, because that Justin in his apology doth allege it, I thought, therefore, to express the same in his own words, as followeth: — THE LETTER OF ADRIAN THE EMPEROR, TO THE PROCONSUL, MINUCIUS FUNDANUS.

I have received a letter written to me by the very illustrious Serenius Granianus, your predecessor in office. The subject is one which I feel bound to inquire into, both that these people may not be vexatiously disturbed, and that base informers may not be encouraged in their vile occupation. To the matter then — if the people of the province will appear openly to support their charges against the Christians, so as to give them opportunity of answering for themselves before the tribunal, let them keep to this alone, and not proceed by rude demands and vain clamours: for it is much more becoming, if any one wishes to accuse, that you should take regular cognizance of the matter. If then any one shall accuse them and shew that they are breaking the laws, do you determine according to the degree of their offense. But if, by Hercules, the charge prove to be a calumny, do you estimate the enormity of such calumny and take care to punish it. f1002 Thus, by the merciful providence of God, some more quiet and rest was given to the church, although Hermannus thinketh these halcyon days did not very long continue, but that the emperor, changing his edict, began to renew again persecution of God’s people, albeit this soundeth not to be so by the words of Melito in his apology to Marcus Antoninus hereafter ensuing. In the mean time this is certain, that in the days of this Adrian, the Jews rebelled against the Romans and spoiled the country of Palestine: against whom the emperor sent Julius Severus, who overthrew in Jewry fifty castles, and burnt and destroyed nine hundred and fourscore villages and towns, and slew of the Jews fifty thousand, so that with famine, sickness, sword, and fire, Judah was almost desolate. But at length Adrian the emperor, who otherwise was named AElius, repaired and enlarged the city again of Jerusalem, which was called after his name AEliopolis, or AElia Capitolina, the inhabiting whereof he granted only to the Gentiles, and to the Christians, forbidding the Jews utterly to enter into the city.

After the death of Adrian, who died by bleeding at the nose, succeeded Antoninus Pius, in the year of our Lord 138, and reigned twenty and three years, who, for his clemency and modest behavior, had the name of Pius , and is for the same in histories commended. His saying was, that he had rather save one citizen, than destroy a thousand of his adversaries. At the beginning of his reign, such was the state of the church, as Adrian his predecessor had left it, as in which, although there was no edict set forth to persecute the Christians, yet the tumultuous rage of the heathen multitude, for the causes above specified, did not cease to disquiet and afflict the quiet people of God; imputing and ascribing to the Christians whatsoever misfortune happened contrary unto their desires; moreover, inventing against them all false crimes and contumelies whereof to accuse them. By reason whereof, divers there were in sundry places much molested, and some put to death: albeit, as it is to be supposed, not by the consent of the emperor, who of nature was so mild and gentle, that either he raised up no persecution against the Christians, or else he soon stayed the same, being moved.

And here occasion a37 serveth to speak of Justin, a man in learning and philosophy excellent, and a great defender of the christian religion; who also exhibited two Apologies, concerning the defense of christian doctrine, the one to Antoninus Pius, the emperor, the other to the senate of Rome.

This Justin was born at Neapolis, in the country of Palestine, whose father was Priscus son of Bacchius, as he himself doth testify, by whom in his youth he was set to school to learn; where, in process of time, he became a famous and worthy philosopher, of whose excellency many learned and notable men do record. For first he, being altogether inflamed and ravished with desire of knowledge, would in no wise be satisfied in his mind, before he had gotten instructors singularly seen in all kind of philosophy. Whereupon he writeth of himself, in the beginning of his dialogue with Trypho, thus, declaring that in the beginning he, being desirous of joining that sect and society, applied himself to be scholar to a certain Stoic, and, remaining with him a time, when he nothing profited in divine knowledge (whereof the Stoic had no skill, and affirmed the knowledge thereof not to be necessary), he forsook him, and went to another, of the sect of the Peripatetics, a sharp-witted man, as he thought; with whom, after he had been awhile, he demanded of him a stipend for his teaching, for the better confirmation of their familiarity. Whereupon Justin, accounting him as no philosopher, left him, and departed. And yet not satisfied in mind, but desirous to hear of further learning in philosophy, adjoined himself to one that professed the Pythagorean sect, a man of great fame, and one who made no small account of himself. Whom after he had followed a time, his master demanded of him whether he had any sight in music, astronomy, and geometry; without the sight of which sciences (he said) he could not be apt to receive the knowledge of virtue and felicity; unless before he had used to apply his mind from sensible matters to the contemplation of things intelligible. And, speaking much in the commendation of these sciences, how profitable and necessary they were, after that Justin had declared himself not to be seen therein, the philosopher gave him over; which grieved Justin not a little, and so much the more, because he thought his master to have some knowledge in those sciences. After this Justin, considering with himself what time was requisite to the learning of these sciences, and thinking not to defer any longer, thought best to resort to the sect of the Platonists, for the great fame that ran of them. Wherefore he chose unto him a singular learned man of that sect, who lately was come to those parts; and so, remaining with him, seemed to profit not a little in contemplation of supernal things and invisible forms, insomuch that he thought shortly to aspire to such sharpness of wit and wisdom, that, out of hand, he might achieve to the comprehension and contemplation of God; which is the end of Plato’s philosophy. And in this manner he bestowed his youth: but afterward he, growing to a riper age, how and by what means the said Justin came to the knowledge and profession of Christianity, it followeth likewise in his first Apology: where he affirmeth of himself (as witnesseth Eusebius ), that when he did behold the Christians in their torments and sufferings to be so constant in their profession, he was therewith marvellously moved.

After this manner reasoning with himself: that it was impossible for that kind of people to be subject to any vice or carnality, still less cannibalism, which vices, of their own nature, are not able to sustain any sharp adversity, much less the bitterness of death. The sight whereof helped him not a little (being of his own nature inclined to the searching of true knowledge and virtue), to begin to love and embrace the christian religion, for so he doth witness of himself in the end of his second Apology; signifying there, how it was his seeking and endeavor to attain to Christianity, when he perceived how the Christians, by malice of wicked persons, were compelled to suffer wrong and torments, and to be evil spoken of. By sight whereof, as he saith himself, he became a Christian, through this occasion. Being in this state of mind, as is aforesaid, it came in his head, for his more quietness, to go aside to a certain solitary place void of concourse of people, near to the sea-side; whither as he approached, thinking there to be all alone, he fell in with an old and venerable father of a comely visage and gentle behavior, who, making up to him, began to reason with him: where, after long disputation, when the old man had declared unto him, that there was no knowledge of truth amongst the philosophers, who neither knew God, neither were aided by the Holy Ghost; and further had reasoned with him of the immortality of the soul, of the reward of the godly, and punishment of the wicked: then Justin, being confirmed with his reasons and arguments, yielded to him of his own accord; and demanded of him by what means he might attain to that true knowledge of God, whereof he had spoken; who then counselled him to read and search the prophets, adjoining therewith prayer. “But what master,” quoth Justin, “should I use for the instruction thereof, and who shall be able to help us if these philosophers (as you say) lack the truth, and are void of the same?” To whom the old father answered: “There have been, many years before all these reputed philosophers, others more ancient than they, who were blessed, just, and lovers of God, who spake by the spirit of God, foreseeing and prophesying these things which we see now come to pass; and therefore they are called prophets. These alone saw the truth, and revealed it to men, neither fearing nor passing for any; who were seduced with no desire of human applause, but only spake and taught those things which they themselves both heard and saw, being inspired with the holy Spirit of God; whose writings and works yet to this day remain, out of which the reader may receive great profit and knowledge of things, as concerning the first creation of the world, and end of the same, with other things necessary to be known of every true philosopher. But faith is necessary to profit by them; for in their teaching they do not use any demonstration, as being in themselves (independently of any demonstration) sure witnesses of the truth. Moreover, the course of events, (not to mention that the miracles also, which they wrought, entitle them to credit), both past and present, constraineth us of necessity to believe the things spoken by them, when they both glorified God as the Maker and Father of all things, and also did prophesy before, of Christ his Son to be sent of him; all which, the false prophets, being filled with a false and corrupt spirit, neither have done, nor do, but only take upon them to work certain prodigious wonders to astound men, setting out thereby to the world false and unclean spirits. But before all things, make thy prayer that the gates of light may be opened unto thee, for these things cannot be seen or comprehended by every man, but only by him to whom God and his Christ give the understanding thereof.”

These things, with much more (which now leisure serveth not to prosecute), after the aforesaid old father had declared unto him, he departed, exhorting him well to follow the things which he had spoken; and, after that, Justin (as he himself witnesseth) saw him no more.

Immediately after this, Justin, being all inflamed as with a fire kindled in his breast, began to conceive a love and zeal towards the prophets, and all such as were favored of Christ. And thus he, revolving in his mind more and more these words, found only this philosophy among all other professions both sure and profitable. And so became he a philosopher at first, and by these means, afterwards, he was made a Christian, and baptized. But where he received this holy sacrament of baptism is not recorded, nor yet by what occasion he left his country and came to Rome.

This only we read in Jerome, that he was in Rome, and there used certain exercises which he called Diatribes, disputing there with Crescens, a Cynic philosopher, as is before touched. But this is certain, how that Justin, after he had received the profession of the christian religion, became an earnest defender of the same; travailing and disputing against all the adversaries thereof, fearing neither peril of life nor danger of death, whereby he might maintain the doctrine of Christ against the malicious blasphemers, and also augment the number of christian believers, as may appear by his vehement disputations against the heathen philosophers: also, it well appeareth in that long disputation which he had with Trypho, a Jew, at Ephesus; as also in his confutations of heretics. Furthermore, his Conflicts and Apologies, which with great courage and boldness he exhibited against the persecutors of the Christians, both to the emperor and the magistrates, yea and the whole senate of Rome, do testify the same.

Of the which Apologies , a38 the first he wrote to Antoninus Pius the emperor, and the second to the senate of Rome, as is before mentioned; where, in the first, writing to Antoninus the emperor, and his successors, with gravity and free liberty he declareth unto them how they had the name, commonly being reputed and taken as virtuous philosophers, maintainers of justice, lovers of learning: but whether they were so, their acts declared. As for him, neither for flattery, nor favor at their hands, he was constrained thus to write unto them; but only to sue unto them, and desire a serious and righteous kind of dealing in their judgments and sentences (for it becometh princes to follow uprightness and piety in their judgments, not tyranny and violence); and also in plain words chargeth as well the emperor as the senate with manifest wrong, for that they did not grant the Christians that which is not denied to all other malefactors, judging men to death not convicted, but only for the hatred of the name. “Other men which be appeached,” said he, “in judgment, are not condemned before they are convicted: but on us , you take our name only for the crime, when indeed you ought to see justice done upon our accusers.” And again, saith he, “If a Christian, being accused, only deny that name, him you release, if not able to charge him with any other offense. But, if he stand to his name, only for his confession you cast him: whereas, indeed it were your duty rather to examine their manner of life, what thing they confess or deny, and according to their deserts to see justice done.”

And, in the same, further he saith: “You examine not the causes, but, incensed with rash affections, as with the spur of fury, ye slay and murder them not convicted, without any respect of justice.” And further he addeth, “Some peradventure will say, certain of them have been apprehended and taken in evil doings: as though,” saith he, “you used to inquire upon them, being brought afore you, and not commonly to condemn them before due examination of their offense, for the cause above mentioned.” Where also, in the end of the said Apology, after this manner he reprehendeth them; “You do degenerate,” quoth he, “from the goodness of your predecessors, whose example you follow not; for your father Adrian, of famous memory, caused to be proclaimed, that Christians accused before the judge should not be condemned, unless they were found guilty of some notorious crime.” I find that all his vehement and grave Apology standeth upon most strong and firm probations, denying, that the Christians ought by conscience, at the will and commandment of the emperor and senate, to do sacrifice to the idols: for which they, being condemned, affirm that they suffer open wrong; affirming, moreover, that the true and only religion is the religion of the Christians, whose doctrine and conversation have no fault.

And likewise, in his second Apology, writing with great liberty to the senate, he declared that of necessity he was compelled to write and utter his mind and conscience to them. For that in persecuting of the Christians they did neglect their duty, and highly offended God, and therefore need they had to be admonished. And further, mentions one of the martyrs as reproaching Urbicius, prefect of the city, saying, “That he put men to death and torments for no offense committed, but for the confession only of the name of Christ; which proceedings and judgments neither became the emperor, nor Caesar’s son, nor the senate;” defending, moreover, in the said Apology, and purging the Christians of such crimes as falsely were laid and objected against them by the heathen.

By these things a39 it is apparent, with what zeal and faith this Justin did strive against the persecutors, which (as he said) could kill only, but could not hurt.

This Justin , a39 by the means and malice of Crescens the philosopher (as will be hereafter declared), suffered martyrdom under Marcus Antoninus Verus, about the time that Polycarp was martyred in Asia, as witnesseth Eusebius. f1012 Justin, although with these and such-like persuasions he did not so prevail with the emperor, as to cause him to love his religion and become a Christian (for that is not recorded), yet thus much he obtained, that Antoninus, writing to his officers in Asia in the behalf of the Christians, required and commanded them, that those Christians only who were found guilty of any trespass, should suffer; and such as were not convicted, should not for the name only be punished, because they were called Christians, as well may appear a40 by his letter sent down to the commons of Asia, the tenor whereof here ensueth. f1013 THE EPISTLE OF ANTONINUS PIUS, TO THE COMMONS OF ASIA.

Emperor and Caesar, Marcus Aurelius Antoninus Augustus, Armenicus, Pontifex Maximus, tribune fifteen times, consul thrice, to the common council of Asia, greeting.

I am persuaded, that the gods will take care that persons such as you describe these Christians to be, shall not escape with impunity; for they are much more concerned to punish those who refuse to worship them, than you are. But are they quite the characters you represent? You overwhelm them with trouble, and only confirm them in the opinions which they really do hold, when you charge them with being “atheists:” and it seems infinitely preferable to them to die for their God, than to live under such an imputation. And here it may not be amiss for me to refer to the earthquakes which are continually happening, and remind you how disheartened you are whenever they occur, and how you then envy these people their state of mind, as compared with your own: at such seasons whilst they wax the more bold in their God, you seem to have forgotten that there are gods, and the worship of the eternal is the last thing you think of; and yet the Christians who do worship him, you hunt and persecute to death. Many of the governors of the provinces heretofore wrote about these people to our father of blessed memory, who in reply directed them “not to molest the Christians, unless they should appear to be attempting something against the Roman government.” I have also myself received many communications respecting them, to which I have returned answer to the same effect as my father did. Wherefore, if any one hereafter shall prosecute a Christian, merely as such, though the accused should plainly be proved to be one, let him be acquitted; but let the accuser be punished.

This godly edict of the emperor was proclaimed at Ephesus , a41 in the public assembly of all Asia, whereof Melito also, bishop of Sardis, who flourished in the same time, maketh mention, in his apology written in defense of our doctrine, to M. Antoninus Verus, as hereafter (Christ willing) shall appear. By this means, then, the tempest of persecution in those days began to be appeased, through the merciful providence of God, who would not have his church utterly to be overthrown, though hardly yet to grow.

THE FOURTH PERSECUTION.

After the decease of the aforesaid quiet and mild prince Antoninus Pius (who, among all other emperors of that time made the most quiet end), followed his son Marcus Aurelius Antoninus Verus (with Lucius Verus, his brother), about the year of our Lord 161, a man of nature more stern and severe; and, although in study of philosophy and in civil government no less commendable, yet, toward the christians sharp and fierce; by whom was moved the fourth persecution after Nero.

Among those who sustained a42 the cruelty of this persecution at Rome, under this Marcus Antoninus Verus, is mentioned Felicitas, with her seven children. The names of her children Bergomensis, and other historians, do thus recite: Januarius, Felix, Philip, Silvanus, Alexander, Vitalis, and Martial. Of whom her first and eldest son, Januarius, after he was whipped and scourged with rods, was pressed to death with leaden weights: Felix and Philip had their brains beaten out with malls: Silvanus was cast down headlong, and had his neck broken: furthermore, Alexander, Vitalis, and Martial, were beheaded. Last of all, Felicitas, the mother (otherwise than the accustomed manner was for such as had borne children), was slain with the sword. f1015 To these above recited, is also to be added Praxedes, a blessed virgin, the daughter of a citizen of Rome, who, in the time of Anicetus there bishop, was so brought up in the doctrine of Christ, and so affected to his religion, that she, with her sister Patentiana, bestowed all her patrimony upon the relieving of poor Christians, giving all her time to fasting and prayer, and to the burying of the bodies of the martyrs. And after she had made free all her family with her servants, after the death of her sister she also departed, and was buried in peace.

Under the same Antoninus also suffered Ptolomaeus and Lucius, for the confession of Christ; whose history, because it is described in the Apology of Justin Martyr, I thought therefore so to set forth the same, as it is alleged in Eusebius, declaring the manner and occasion thereof, in words and effect as followeth: — A certain woman had a husband who led a lascivious and libidinous course of life; she herself also had formerly been guilty of the same.

But having become acquainted with the christian religion, she became chaste herself and made it her constant endeavor to persuade him to be the same; repeating to him ofttimes the truths and precepts of Christianity, and telling him of the punishment in eternal fire which was prepared for such as lead an obscene and disorderly life. But he, persevering in his lascivious habits, alienated thereby his wife’s affections. At length the woman, judging it a wicked thing for her to cohabit with a husband who (disregarding the law of nature and common propriety) only sought ways to gratify his lust; was minded to be divorced from him. But her friends advising her still to continue with him in hope that he might yet mend, she put a force on herself and continued with him.

But after this, her husband, having gone a journey to Alexandria, was reported to her as living there more licentiously than ever; whereupon, she (fearing lest by her continuing in connection with him, she should be counted a partaker of his sins) sent him what is termed a bill of divorce and separated from him. But this excellent fellow, who ought to have rejoiced that his wife (who formerly committed the basest lewdness, and took pleasure in drunkenness and all manner of vice) had now desisted from such practices herself and wished him to desist also, and had got divorced from him only because he would not comply, publicly accused her of being a Christian. Whereupon she presented a petition to thee, O emperor, that she might have liberty first to set her affairs in order; after which settlement she would put in an answer to the accusation. To which you condescended.

But her heretofore husband, being unable to substantiate anything against her, set upon one Ptolomaeus (the same whom Urbicius has put to death) who had been her instructor in the christian religion, in the following manner. He persuaded a centurion, who was his friend, to apprehend Ptolomaeus, and having put him in bonds to ask him this one question, Whether he were a Christian.

Ptolomaeus (being a lover of truth and a hater of deceit and equivocation) confessed that he was a Christian; whereupon the centurion caused him to be bound in fetters, and afflicted him with a long imprisonment. At length being brought before Urbicius, he was again asked the plain question, Whether he were a Christian.

He, knowing in himself the blessings he had received through the doctrine of Christ, again confessed himself a follower of that heavenly learning. For he who denies himself to be a Christian, either denies because he disapproves of Christianity, or avoids the profession of it because he feels himself unworthy and a stranger to its blessings; neither of which can be said of a true Christian. He was immediately ordered to execution. Whereupon one Lucius (himself a Christian) considering the injustice of the sentence, said to Urbicius; — “What is the reason that you have sentenced a man who is neither an adulterer, nor a fornicator, nor a murderer, nor a thief, nor a robber, nor convicted of any misdemeanor whatever, but simply owns to the appellation of a Christian? Such proceedings as these, O Urbicius, are not in character with the “Pious” emperor, or the “philosopher” son of Caesar, or the “sacred” senate. But Urbicius made no reply, except, “You seem to be one of this sort, yourself.” Lucius admitting that it was so, Urbicius ordered him also to be led off to execution. He declared himself much obliged to him, “for I shall be delivered (said he) from such wicked tyrants, and go to my God, a gracious father and king.” A third stepping forward and making the same profession, was condemned to undergo the same punishment.

And thus much out of the Apology of Justin, by the which story it may appear not to be true what Gratian attributeth unto Hyginus, bishop of Rome, the deciding of causes matrimonial, seeing that in Justin’s time (who was in the same age as Hyginus), the divorcement of this woman in this history above touched, was not decided by any ecclesiastical law, or brought before any bishop, but was brought before a heathen prince, and determined by the law civil.

Henry of Herford a43 [in Westphalia] recordeth, out of the Martyrology of Isuardus, of one Concordius, a minister of the city of Spoleto, who, in the reign of this Antoninus Verus, because he would not sacrifice unto Jupiter, but did spit in the face of the idol, after divers and sundry punishments sustained, at last with the sword was beheaded. Vincentius reciteth a long story of his acts and life, whereof some part, perhaps, may seem tolerable. But this verily appeareth to be false and fabulous, concerning the water flowing beside his sepulcher in the aforenamed city of Spoleto, unto the which water was given (saith Vincentius) by the virtue of him for whose name he suffered, to restore sight to the blind, to heal the sick, and to cast out devils, etc. Which kind of virtue, to open the eyes of the blind, and to expel devils, neither doth God give to any creature of water, neither is it likely that Concordius, the blessed martyr, did or would require any such thing at the hands of God.

Isuardus and Bede, Vincentius and Henry of Herford, with other authors more, make relation of divers other martyrs that by sundry kinds of torments were put to death under the aforesaid Antoninus Verus: the names of whom be Symmetrius, Florellus, Pontian, Alexander, Caius, Epipodius, Victor, Corona, Marcellus, and Valerian. The cause of whose martyrdom was the reprehending of idolatry, and because, at the emperor’s commandment, they would not sacrifice to idols. Many sorts of punishments and miracles are told of them; but at length the end of them all is this, that they were beheaded. Whereby it may be the more suspected the histories of these writers not to be certain or true, as well touching these as also other martyrs, as may appear in Vincentius, in Petrus “De Natalibus,” and other authors of like sort. In which authors they who list to read more of their miracles, there may find them.

In the rage of this a44 fourth persecution, under the reign of Antoninus Verus, suffered also the before-mentioned good Justin, who first exhibited unto the emperor, and to the senate, his second Apology in the defense of the Christians, and afterward himself also died a martyr. Of whom, in the history of Eusebius, it is thus recorded: — About the time that Polycarp, with divers other saints, suffered martyrdom in Pergamos, a city of Asia, this Justin presented a second book in defense of our doctrine to the emperors aforesaid.

After which he was also crowned with like martyrdom unto those whom he, in his book, had defended; through the malicious means and crafty circumvention of Crescens.

This Crescens was a philosopher, conforming his life and manners to the Cynical denomination, whom because this Justin had confuted in open audience; he therefore, as much as in him lay, did work and procure unto him this crown of martyrdom. And thus much did also Justin (himself a philosopher of no mean order) foresee and declare in his aforesaid Apology, predicting almost all those things beforehand which were to happen unto him, in these words. “I also expect myself to be betrayed and put in the stocks by some one of those whom I have named, perhaps by that pseudo-philosopher, Crescens, who is louder of fame than of truth: for the man does not deserve the name of a philosopher, who publicly asserts what he does not know to be true — for example, ‘that the Christians are atheistical and impious persons’ — merely to gratify and please the multitude. In so doing he commits a grievous error. If he never met with any account of our doctrine, it is very wicked of him to inveigh against us, and he is far worse in so doing than the generality of men, who are mostly cautious how they talk about what they do not understand, lest they speak what is false. If he has met with it, but did not understand the majestic sublimity thereof; or, understanding it, acts thus in order to avoid the suspicion of being himself a Christian, that is still more base and wicked, in that he avows himself the slave of popular opinion and the fear of man. For I would have you know that, when I proposed and asked him some questions on the subject, I discovered that he really knew nothing about it. And to prove the truth of what I say, I am ready (if these our disputations have not come to your knowledge) to propose the questions to him again in your presence — and this exercise will be by no means derogatory to your Imperial Dignity. But if both my questions and his answers have been made known to you, then it must be clear to you already, that he is quite ignorant of our religion. If, however, he understands it, but does not freely declare himself because of his auditors, then is he plainly no philosopher (as I said before), but a slave to popular opinion; and has no esteem for that most excellent saying of Socrates in Plato, that no man is to be preferred before the truth.”

And thus much of Justin, out of Justin himself.

Now, to verify that which Justin here of himself doth prophesy, “That Crescens would procure his death,” Tatian (a man brought up of a child in the learning of the Gentiles, and who obtained in the same not a little fame, and who also left behind him many good monuments and commentaries,) writeth in his book against the gentiles in this sort: “And Justin,” saith he, “that most excellently learned man, full well spake and uttered his mind, that the afore-recited men were like unto thieves, or liers by the high-way side.” And in the said book, speaking afterwards of certain philosophers, the said Tatian inferreth thus: “Crescens, therefore,” saith he, “when he came first into that great city, passed all others in the vicious love of children, and was very much given to covetousness; and whereas he taught that men ought not to regard death, he himself did fear death, and he did all his endeavor to oppress Justin with death, as with the greatest evil that was; and all because that Justin, speaking truth, reproved the philosophers to be men only for the belly, and deceivers: and this was the cause of Justin’s martyrdom.”

Jerome , a45 in his Ecclesiastical Catalogue, thus writeth: “Justin, when in the city of Rome he had his disputations, and had reproved Crescens, the Cynic, a great blasphemer of the Christians, for a belly-god, and a man fearing death, and also a follower of lust and lechery; at last, by his endeavor and conspiracy, was accused to be a Christian, and for Christ shed his blood,” A.D. 153, under Antoninus Pius, according to the abbot of Ursperg; but according to others, A.D. 165 or 166, in the sixth year of the emperor Marcus Antoninus. f1021 Here is to be a46 gathered how Epiphanius was deceived in the time of his death, saying, “That he suffered under Rusticus the prefect, and Adrian the emperor, being of thirty years of age;” which indeed agreeth neither with Eusebius, nor Jerome, nor Suidas, nor others more, who manifestly declare and testify how he exhibited his Apology unto Antoninus Pius, who came after Adrian. Thus hast thou, good reader, the life of this learned and blessed martyr, fully and amply discoursed, for the better commendation of his excellent and notable virtues, of whose final end thus writeth Photius, saying, “That he, suffering for Christ, died cheerfully and with honor.” f1022 In the time of the same Marcus a great number of them which truly professed Christ, suffered most cruel torments and punishments, both in Asia and France. In the number of whom was Polycarp, the worthy bishop of Smyrna, who, in the great rage of this persecution in Asia, among many other most constant saints, was also martyred. Of whose end and martyrdom I thought it here not inexpedient to commit to history so much as Eusebius declareth to be taken out of a certain letter or epistle: written by them of his own church to all the brethren throughout the world: the tenor of which epistle here followeth.

The church of God which sojourns at Smyrna to that which sojourns at Philomelium, and to all the churches throughout the world composing the holy catholic church, mercy, peace, and the love of God the Father and of the Lord Jesus Christ, be multiplied! We have written to inform you, brethren, concerning the martyrs, but particularly concerning the blessed Polycarp, who, as it were, sealed up the persecution with his own blood.

And in the same epistle, before they enter into further matter of Polycarp, they discourse of other martyrs, describing what patience they abode in and showed, in suffering their torments.

Their patience was so admirable (saith the epistle) that the bystanders were amazed; while they beheld them torn with whips till their veins and arteries appeared, yea and even their bowels and the inward structure of their frame were laid open to view; then, laid on prickly sea-shells, and on little sharp spikes or nails called ojbeli>skoi and, in short, made to go through every kind of punishment and torture that could be devised; and, lastly, thrown to the wild beasts to be devoured.

But especially in the aforesaid epistle, mention is made of one Germanicus, how he most worthily persevered and overcame, by the grace of God, that fear of death which is engrafted in the common nature of all men; whose patience and sufferance were so notable, that the whole multitude, wondering at this beloved martyr of God for this his so bold constancy, and also at the singular strength and fortitude of the whole of the Christians, began suddenly to cry with a loud voice, saying, “Away with the atheists: let Polycarp be sought for.” And whilst a great a47 uproar and tumult began thus to be raised upon those cries, a certain Christian, named Quintus, lately come out of Phrygia, having been shown the wild beasts and threatened with being thrown to them, quailed with fear, and, to save his life, gave in. The letter states, that this man had, more hastily than wisely, rushed up, with others, before the tribunal; and thereupon being taken, afforded by his apostasy a signal warning to all, not to venture on such trials fool-hardily and without counting the cost.

But now we will surcease to speak more of them, and return to Polycarp, of whom the aforesaid letter consequently declareth as followeth:

The admirable Polycarp, when first he heard what was passing, was not at all flurried, but preserved his usual calmness and presence of mind, and purposed to remain in the city: but being prevailed on by those about him, who earnestly besought him to convey himself away, he retired to a village not far off; and there, with a few friends, he spent his time entirely, night and day, in praying (as he had ever been wont) for the peace of all the churches throughout the world. Three days before he was apprehended, as he was thus praying at night, he fell asleep, and saw in a dream the pillow take fire under his head, and presently consumed. Waking thereupon, he forthwith related the vision to those about him, and prophesied that he should be burnt alive for Christ’s sake. It is further stated, that when the persons who were in search of him were close at hand, he was induced, for the love of the brethren, to retire to another village, to which, notwithstanding, the pursuers soon followed him; and having caught a couple of boys dwelling there about, they whipped one of them till he directed them to Polycarp’s retreat. The pursuers having arrived late in the day, f1027 found him gone to bed in the top room of the house, whence he might have escaped into another house, if he would; but this he refused to do, saying, “The will of the Lord be done.” Hearing that they were come, as the said history relates, he came down, and spoke to them with a cheerful and pleasant countenance: so that they were wonder-struck, who, having never known the man before, now beheld his venerable age and the gravity and composure of his manner, and wondered why they should be so earnest for the apprehension of so old a man. He immediately ordered a table to be laid for them, and exhorted them to eat heartily, and begged them to allow him one hour to pray without molestation; which being granted, he rose and began to pray, and was so full of the grace of God, that they who were present and heard his prayers were astonished, and many now felt sorry that so venerable and godly a man should be put to death.

After this the aforesaid epistle or letter, prosecuting the history, addeth more, as followeth: — When he had finished his prayers, wherein he made mention of all whom he had ever been connected with, small and great, noble and vulgar, and of the whole catholic church throughout the world, the hour being come for their departure, they set him on an ass and brought him to the city, on the great sabbath. There met him the irenarch Herod, and his father Nicetes, who taking him up into their chariot, began to exhort him, saying, “What harm is it to say ‘Lord Caesar,’ and to sacrifice, and save yourself?” At first he was silent: but being pressed to speak, he said “I will not do you advise me.” When they saw that he was not to be persuaded, they gave him rough language, and pushed him hastily down, so that in descending from the chariot he grazed his shin. But he, unmoved as if he had suffered nothing, went on cheerfully, under the conduct of his guards, to the Stadium. There, the noise being so great that few could hear anything, a voice from heaven said to Polycarp as he entered the Stadium, “Be strong, Polycarp, and play the man.” No one saw him that spake, but many of our people heard the voice.

When he was brought to the tribunal, there was a great tumult as soon as it was generally understood that Polycarp was apprehended. The proconsul asked him, if he were Polycarp. When he assented, the former counselled him to deny Christ, saying, “Consider thyself, and have pity on thy own great age;” and many other suchlike speeches which they are wont to make: — “Swear by the fortune of Caesar” — “Repent” — “say, Away with the atheists.” Then Polycarp, with a grave aspect, beholding all the multitude in the Stadium, and waving his hand to them, he gave a deep sigh, and, looking up to heaven, said, “Take away the atheists.” The proconsul then urged him, saying, “Swear, and I will release thee; — reproach Christ.” Polycarp answered, “Eighty and six years have I served him, and he never once wronged me; how then shall I blaspheme my King, who hath saved me?” The proconsul again urged him, “Swear by the fortune of Caesar.”

Polycarp replied, “Since you still vainly strive to make me swear by the fortune of Caesar, as you express it, affecting ignorance of my real character, hear me frankly declaring what I am — I am a Christian — and if you desire to learn the christian doctrine, assign me a day, and you shall hear.” The proconsul said, “Persuade the people.” Polycarp said, “I have thought proper to address you, because we are taught to pay to magistracies and powers ordained of God, all honor, which is consistent with a good conscience. But I do not hold those people worthy that I should apologize to them.”

Hereupon the proconsul said, “I have wild beasts; and I will expose you to them, unless you repent.” “Call for them,” replied Polycarp; “for repentance with us is a wicked thing, if it is to be a change from the better to the worse, but a good thing if it is to be a change from evil to good.” “I will tame thee with fire,” said the proconsul, “since you despise the wild beasts, unless you repent.”

Then said Polycarp, “You threaten me with fire, which burns for an hour, and is soon extinguished; but the fire of the future judgment, and of eternal punishment reserved for the ungodly, you are ignorant of. But why do you delay? Do whatever you please.”

While saying this, and much more of the same kind, he was filled with confidence and joy, and grace shone in his countenance, and was so far from being confounded by the proconsul’s menaces, that, on the contrary, the proconsul himself was visibly embarrassed, and sent the herald to proclaim thrice in the middle of the Stadium, “Polycarp hath professed himself a Christian.” Which words were no sooner spoken, but the whole multitude, both of Gentiles and Jews, dwelling at Smyrna, with outrageous fury shouted aloud, “This is the doctor of Asia, the father of the Christians, and the subverter of our gods, who hath taught many not to sacrifice nor adore.” They now called on Philip, the asiarch, to let loose a lion against Polycarp. But he refused, alleging that he had closed his exhibition. They then unanimously shouted, that he should be burnt alive. For his vision must needs be accomplished — the vision which he had when he was praying, and saw his pillow burnt, when he turned to the faithful that were with him, and said, prophetically, “I must be burnt alive.” This was no sooner said, than done; for the people immediately gathered wood and other dry matter from the workshops and baths: in which service the Jews (with their usual malice) were particularly forward to help.

The pile being now made, he put off his garments and unloosed his girdle, and attempted to take off his shoes, — a thing which he had not been accustomed to do — because the faithful were wont to strive who should be most assiduous in serving him. For even in his younger days he had been held in great respect, for his integrity and blameless conduct. Immediately the materials for making the pile were placed around him, and when they would have fastened him to the stake, he said, “Leave me as I am; for he who giveth me strength to sustain the fire, will enable me also, without your securing me with nails, to remain without flinching in the pile.”

Upon which they bound him, without nailing him. So he, having his hands bound behind him, like a distinguished ram selected from a large flock, to be offered as an acceptable burnt-offering to God Almighty, said thus: — “O Father of thy beloved and blessed Son Jesus Christ, through whom we have attained the knowledge of thee, the God of angels and principalities, and of all creation, and of all the just who live in thy sight, I bless thee that thou hast counted me worthy of this day and of this hour, to receive my portion among the number of martyrs in the cup of Christ, for the resurrection and eternal life both of soul and body, in the incorruption of the Holy Ghost; among whom may I be received before thee this day, as a sacrifice well-savoured and acceptable, which thou the faithful and true God hast prepared, promised beforehand, and fulfilled accordingly. Wherefore I praise thee for all things, I bless thee, I glorify thee, through the eternal High-Priest, Jesus Christ, thy well-beloved Son; through whom to thee with him, in the Holy Spirit, be glory, both now and for ever. Amen.”

As soon as he had uttered the word “Amen,” and finished his prayer, the officers lighted the fire; and a great flame bursting out, we, to whom it was given to see it, and who were also reserved to relate to others what happened, we saw a wonder. For the flame, forming the appearance of all arch, as the sail of a vessel filled with wind, surrounded, as with a wall, the body of the martyr; which was in the midst, not as burning flesh, but as gold and silver refining in the furnace. We received also in our nostrils such a fragrance as proceeds from frankincense or some other precious perfume. At length the wicked people, observing that his body could not be consumed with the fire, ordered the confector to approach, and to plunge his sword into his body. Upon this such a quantity of blood gushed out, that the fire was extinguished; and all the multitude were astonished to see this difference providentially made between the unbelievers and the elect, of whom this most admirable man was one, the last surviving apostolical and prophetical teacher in our times, having been the bishop of the catholic church of Smyrna; for whatever he spoke, both has been and shall be accomplished. But the envious, malignant, and spiteful enemy of the just, observing the gloriousness of his martyrdom, and the blamelessness of his life, even from his youth up, and knowing that he was now crowned with immortality, and had received the prize of unquestionable victory, studied to prevent us from obtaining his poor body, though many of us longed to do so, that we might have communion with his sacred remains. For some persons suggested to Nicetes, the father of Herod and the brother of Alce, to go to the proconsul, and entreat him not to deliver the body to the Christians, “lest,” said they, “leaving the crucified one, they should begin to worship him .” And they said these things upon the suggestions and arguments of the Jews, who also watched us when we were going to take the body from the pile: unacquainted indeed with our views, viz. that it is not possible for us to forsake Christ, who suffered for the salvation of all who are to be saved of the human race, nor ever to worship any other. For Him, as being the Son of God, we worship ; but the martyrs, as disciples and followers of the Lord, we love , and that justly, on account of the distinguished affection which they bore toward their King and Master. And may we be ranked at last in their number! The centurion, perceiving the malevolence of the Jews, placed the body in the midst of the fire, and burned it. Then we gathered up his bones — more precious than gold and jewels — and deposited them in a proper place, where, if possible, we shall meet, and the Lord will grant us in gladness and joy to celebrate the birthday of his martyrdom, both in commemoration of those who have wrestled before us, and for the instruction and confirmation of those who come after.

Thus much concerning the blessed Polycarp, who, together with eleven Philadelphians, was crowned with martyrdom at Smyrna: who alone is so preeminently famous among all men, that even the heathens everywhere make mention of him.

Thus have you heard, out of the epistle of the brethren of Smyrna, the whole order and life of Polycarp: whereby it may appear that he was a very aged man, who had served Christ eighty-six years since the first knowledge of him, and served also in the ministry about the space of seventy years. This Polycarp was the scholar and hearer of John the evangelist, and was placed by the said John in Smyrna. Of him also Ignatius maketh mention in his epistle, which he wrote in his journey to Rome, going toward his martyrdom, and commendeth to him the government of his church at Antioch, whereby it appeareth that Polycarp was then in the ministry. Likewise Irenaeus writeth of the said Polycarp after this manner: “He always taught,” said he, “those things which he had learned of the apostles (leaving them to the church), and which are alone true. Whereunto also all the churches that be in Asia, and all they which succeeded after Polycarp, to this day, bear witness.” And the same Irenaeus witnesseth also that the said Polycarp wrote an epistle to the Philippians, which whether it be the same that is now extant and read in the name of Polycarp, it is doubted of some: notwithstanding in the said epistle divers things are found very wholesome and apostolic: as where he teacheth of Christ, of judgment, and of the resurrection. Also he writeth of faith very worthily, thus declaring, that by grace we are saved, and not by works, but in the will of God by Jesus Christ.

In Eusebius we read in like manner a part of an epistle written by Irenaeus to Florinus, wherein is declared, how that the said Irenaeus, being yet young, was with Polycarp in Asia; and at what time he wrote, well remembered what Polycarp did, and the place where he sat teaching, his whole order of life, and the proportion of his body, with the sermons which he uttered to the people. And furthermore, he perfectly remembered, how that the said Polycarp oftentimes reported unto him those things which he had heard them speak concerning the Lord’s doings, power, and doctrine, who heard the Word of Life with their own ears, all which [things] were consonant and agreeable to the holy scripture. This, with much more, hath Irenaeus concerning Polycarp.

Jerome also, writing of the same Polycarp, hath, how he was in great estimation throughout all Asia, for that he was scholar to the apostles, and to them who did see and were conversant with Christ himself: whereby it is to be conjectured his authority was great, not only with them of his own church, but with all other churches about him.

Irenaeus, in his book a48 against heresies, and Eusebius in his Ecclesiastical History, report this worthy saying of Polycarp: “This Polycarp,” saith he, “meeting at a certain time Marcion, the heretic, who said to him, ‘Dost thou not know me?’ made answer, ‘I know that thou art the first-begotten of Satan.’” So great fear what evil might ensue thereof, had the disciples of the apostles, that they would not even speak to those whom they knew to be depravers of the verity, even as St. Paul saith: “A heretic, after the first and second admonition, shun and avoid, knowing that he which is such a one, is perverse and sinneth, and damneth himself.”

Over and besides, it is witnessed by the said Irenaeus, that Polycarp came to Rome in the time of Anicetus, bishop of Rome, about the year of our Lord 160, in the reign of Antoninus Pius: the cause of his coming thither appeareth to be about the controversy of Easter-day, wherein the Asians and the Romans something disagreed among themselves. And therefore the said Polycarp, in the behalf of the brethren and church of Asia, took his long journey thither, to come and confer with Anicetus. Whereof writeth also Nicephorus, declaring, that Polycarp and Anicetus something varied in opinions and judgment about that matter, and yet, that notwithstanding, both friendly communicated either with the other, insomuch that Anicetus, in his church, gave place to Polycarp, to minister the communion and sacrament of the Lord’s supper, for honor sake. Which may be a notable testimony now to us, that the doctrine concerning the free use and liberty of ceremonies, was at that time retained in the church without any offense of stomach, or breach of christian peace in the church.

This Polycarp (as is above mentioned) suffered his martyrdom even in his own church at Smyrna, where he had labored so many years in planting of the gospel of Christ; which was in the fourth persecution after Nero, f1043 when Marcus Aurelius Antoninus and Lucius AElius Verus reigned, A.D. 167, as the abbot of Ursperg affirmeth; and in the year 169, and the seventh of M. Antoninus, as Eusebius witnesseth in his Chronicles; f1045 the seventh day before the kalends of March; whereby it appeareth that Socrates (cited in the “Historia Tripartita”) was much deceived, saying, that Polycarp suffered in the time of Gordian. F1047 In this fourth persecution, besides Polycarp and others mentioned before, we read also in Eusebius of divers others, who about the same time likewise did suffer at Smyrna. F1048 Of Germanicus a49 mention is made above, in the story of Polycarp, of whom writeth Eusebius, noting him to be a young man, and most constantly to persevere in the profession of Christ’s doctrine; whom when the proconsul wanted to persuade to remember his youth, and to spare himself, being in the flower of his age, he would not be allured; but constantly and boldly, and of his own accord, incited and provoked the wild beasts to come upon him, and to devour him, that he might be delivered more speedily out of this wretched life.

Over and besides, in the same persecution suffered moreover Metrodorus, a minister, who was given to the fire, and so consumed. Another was worthy Pionius, who, after much boldness of speech, with his apologies exhibited, and his orations made to the people in the defense of christian faith, and after much relieving and comforting of such as were in prisons and otherwise discomforted, at last was put to cruel torments and afflictions; then given likewise to the fire, and so finished his blessed testimony.

Beside these also suffered Carpus, Papylus, and Agathonica, a woman; who, after their most constant and worthy confessions, were put to death at Pergamos, in Asia, as witnesseth Eusebius. F1050 Under the said Antoninus Verus, and in the same persecution, which raged not in Rome and Asia only, but in other countries also, suffered the glorious and most constant martyrs of Lyons and Vienne, two cities in France; giving to Christ a glorious testimony, and to all christian men a spectacle or example of singular constancy and fortitude in Christ our Savior. The history of whom, because it is written and set forth by their own churches, where they did suffer, mentioned in Eusebius, I thought here to express the same in the form and effect of their own words, as there is to be seen. The title of which their epistle, written to the brethren of Asia and Phrygia, thus beginneth: — A LETTER OF THE BRETHREN OF FRANCE, IN THE CITIES OF VIENNE AND LYONS, TO THE BRETHREN OF ASIA AND PHRYGIA.

The servants of Christ, inhabiting the cities of Vienne and Lyons, in France, to the brethren throughout Asia and Phrygia, having the same faith and hope of redemption with us: peace, grace, and glory from God the Father, and from Christ Jesus our Lord. F1052 We are not competent to describe with accuracy in words or in writing, the greatness of the affliction sustained here by the saints, the intense animosity of the heathen against them, and the complicated sufferings of the blessed martyrs. The grand enemy assaulted us with all his might; and by his first essays, exhibited intentions of exercising malice without limits and without control.

He left no method untried to habituate his slaves to his bloody work, and to prepare them by previous exercises against the servants of God. Christians were absolutely prohibited from appearing in any houses except their own, in baths, in the market, or in any public place whatever. The grace of God, however, fought for us, preserving the weak and exposing the strong; who, like pillars, were able to withstand him in patience and to draw the whole fury of the wicked against themselves. These entered into the contest and sustained every species of pain and reproach. What was heavy to others, to them was light, while they were hastening to Christ; evincing indeed, that “the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” The first trial was from the people at large; shouts, blows, the dragging of their bodies, the plundering of their goods, casting of stones, and the confining of them within their own houses, and all the indignities which may be expected from a fierce and outrageous multitude, these were magnanimously sustained. And now, being led into the forum by the tribune and the magistrates, they were examined before all the people, whether they were Christians; and on pleading guilty, were shut up in prison till the arrival of the governor. Before him they were at length brought; and he treated us with great savageness of manners. The spirit of Vettins Epagathus, one of the brethren, was roused — a man full of charity both to God and man — whose conduct was so exemplary, though but a youth, that he might justly be compared to old Zacharias; for he “walked in all the commandments and ordinances of the Lord blameless;” a man ever unwearied in acts of beneficence to his neighbours, full of zeal towards God, and fervent in spirit.

He could not bear to see so manifest a perversion of justice; but, being moved with indignation, he demanded to be heard in behalf of the brethren, and pledged himself to prove that there was nothing atheistic or impious among them. Those about the tribunal shouted against him. He was a man of quality; and the governor, being vexed and irritated by so equitable a demand from such a person, only asked him if he were a Christian; and this he confessed in the most open manner: — the consequence was, that he was ranked amongst the martyrs. He was called indeed, the Advocate of the Christians; but he had an advocate within, the Holy Spirit, more abundantly than Zacharias, which he demonstrated by the fullness of his charity, cheerfully laying down his life in defense of his brethren; for he was, and is still, a genuine disciple of Christ, “following the Lamb whithersoever he goeth.”

The rest began now to be proved. F1053 The capital martyrs appeared indeed ready for the contest, and discharged their part with all alacrity of mind. Others seemed not so ready; but rather, unexercised, and as yet weak and unable to sustain the shock of such a contest: of these, ten in number lapsed, whose case filled us with great and unmeasurable sorrow, and dejected the spirits of those who had not yet been apprehended, who, though they sustained all indignities, yet deserted not the martyrs in their distress. Then we were all much alarmed because of the uncertain event of confession; not that we dreaded the torments with which we were threatened, but because we looked forward to the end, and feared the danger of apostasy. Persons were now apprehended daily of such as were counted worthy to fill up the number of the lapsed, so that the most excellent were selected from the two churches, even those by whose labors they had been founded and established. There were seized at the same time some of our heathen servants, — for the governor had openly ordered us and ours all to be examined, — who, by the impulse of Satan, and fearing the torments which they saw inflicted on the saints; at the suggestion of the soldiers, accused us of eating human flesh, and of various unnatural crimes, and of things not fit even to be mentioned or imagined, and such as ought not to be believed of mankind.

These things being commonly reported, all were incensed even to madness against us; so that if some were formerly more moderate on account of any connexions of blood, affinity or friendship, they were then transported beyond all bounds with indignation. Now was it that our Lord’s word was fulfilled, “The time will come when, whosoever killeth you, will think that he doeth God service.” The holy martyrs now sustained tortures which exceed the powers of description; Satan laboring by means of these tortures, to extort something slanderous against Christianity. The whole fury of the multitude, the governor, and the soldiers, was spent in a particular manner on Sanctus of Vienne, the deacon, and on Maturus, a late convert indeed, but a magnanimous wrestler in spiritual things; and on Attalus of Pergamos, a man who had ever been a pillar and support of our church; and lastly on Blandina, through whom Christ showed that those things that appear unsightly and contemptible among men are most honorable in the presence of God, on account of love to his name exhibited in real energy, and not in boasting and pompous pretences. For — while we all feared; and among the rest while her mistress according to the flesh, who herself was one of the noble army of martyrs, dreaded that she would not be able to witness a good confession, because of the weakness of her body; — Blandina was endued with so much fortitude, that those who successively tortured her from morning to night, were quite worn out with fatigue, and owned themselves conquered and exhausted of their whole apparatus of tortures, and were amazed to see her still breathing whilst her body was torn and laid open: they confessed that any single species of the torture would have been sufficient to dispatch her, much more so great a variety as had been applied. But the blessed woman, as a generous wrestler, recovered fresh vigor in the act of confession; and it was an evident refreshment, support, and an annihilation of all her pains, to say — “I am a Christian, and no evil is committed among us.”

In the mean time Sanctus, having sustained in a manner more than human the most barbarous indignities, while the impious hoped to extort from him something injurious to the gospel, through the duration and intenseness of his sufferings, resisted with so much firmness, that he would neither tell his own name, nor that of his nation or state, nor whether he was a freeman or a slave; but to every interrogatory he answered in Latin, “I am a Christian.” This, he repeatedly owned, was to him both name, and country, and family, and every thing; and nothing else could the heathen draw from him. Hence the indignation of the governor and of the torturers was fiercely levelled against this holy person, so that having exhausted all the usual methods of torture, they at last clapped brazen plates to the most tender parts of his body. These were made red hot for the purpose of scorching him, and yet he remained upright and inflexible, and firm in his confession; being, no doubt, bedewed and refreshed by the heavenly fountain of the water of life which flows from Christ. His body witnessed indeed the ghastly tortures which he had sustained, being one continued wound and bruise, altogether contracted, and no longer retaining the form of a human creature. In this man the view of Christ suffering wrought great marvels, confounded the adversary, and showed for the encouragement of the rest, that nothing is to be feared where the love of the Father is; and that nothing is painful where the glory of Christ is exhibited. For when, after some days, the impious had renewed his tortures and imagined that a fresh application of the same method of punishment to his wounds, now swollen and inflamed, must either overcome his constancy, or, by dispatching him on the spot, strike a terror into the rest (as he could not even bear to be touched by the hand), this was so far from being the case, that, contrary to all expectation, his body recovered its natural position in the second course of torture; he was restored to his former shape and to the use of his limbs; so that, by the grace of Christ, this cruelty proved not a punishment, but a cure.

One of those who had denied Christ was Biblias, a female. Satan imagining that he had now devoured her, and desirous to augment her condemnation, by inducing her to accuse the Christians falsely, caused her to be led to the torture; and supposing her to be a weak and timorous creature, tempted her to charge us with horrid impieties. But in her torture she recovered herself, and awoke as out of a deep sleep, being admonished by a temporary punishment of the danger of eternal fire in hell; and, in opposition to the impious, she said, “How can we eat infants, — we, to whom it is not lawful to eat the blood of beasts?” And now she professed herself a Christian, and was added to the army of martyrs.

The power of Christ, manifested in the patience of his people, had now exhausted the usual artifices of torment; and the devil was driven to new resources. Christians were thrust into the darkest and most noisome parts of the prison: their feet were distended in the stocks, even to the fifth hole; and in this situation they suffered all the indignities which diabolical malice could inflict. Hence many of them were suffocated in prison, whom the Lord, showing forth his own glory, was pleased thus to take to himself. The rest, though afflicted to such a degree as to seem scarcely capable of recovery under the kindest treatment, destitute as they were of all help and support, yet remained alive, strengthened by the Lord, and confirmed both in mind and body: and these encouraged and comforted the rest.

Some young persons who had been lately seized, and whose bodies had been unexercised with sufferings, being unequal to the severity of the confinement, expired. The blessed Pothinus, bishop of Lyons, upwards of ninety years of age, and very infirm and asthmatic, yet strong in spirit, and panting after martyrdom, was dragged before the tribunal: his body was worn out indeed with age and disease; yet he retained a soul through which Christ might triumph. Borne by the soldiers to the tribunal, and attended by the magistrates and all the multitude, shouting against him as if he were Christ himself, he made a good confession. Being asked by the governor who was the God of the Christians, he answered, “If ye be worthy, ye shall know.” He was then unmercifully dragged about, and suffered variety of ill treatment: those who were near, insulted him with their hands and feet, and those at a distance threw at him whatever came to hand: every one looked upon himself as deficient in zeal if he did not insult him in some way or other; for thus they imagined they revenged the cause of their gods.

He was thrown into prison almost breathless, and after two days expired.

And in the same epistle of the aforesaid brethren of France, writing to the brethren of Asia, it followeth in this manner:

And here appeared a remarkable dispensation of Providence and the immense compassion of Jesus, such indeed as is rarely exhibited among the brethren, but not foreign to the Character of Christ. Many who, when first apprehended, had denied their Savior, were, notwithstanding, shut up in prison and suffered dreadful severities, as their denial of Christ availed them not. But those who confessed him, were imprisoned as Christians, abstracted from any other charge. Now the former, as if they had been murderers and incestuous wretches, were punished much more than the rest: but the joy of martyrdom supported the latter, and the hope of the promises, and the love of Christ, and the Spirit of the Father. The former were oppressed with the pangs of guilt; so that while they were dragged along, their very countenances distinguished them from the rest: but the faithful proceeded with cheerful steps; their countenances shone with much grace and glory; their bonds were as the most beautiful ornaments; and they themselves looked as brides adorned with their richest array, breathing the fragrance of Christ so much, that some thought they had been literally perfumed. The others went on dejected, spiritless, and forlorn, and in every way disgraced, insulted even by the heathen as cowards and poltroons, and treated as murderers; they had lost the precious, the glorious, the soul-reviving appellation. The rest observing these things, were confirmed in the faith, confessed without hesitation on their being apprehended, and would not entertain the diabolical suggestion for a moment.

The martyrs were put to death in various ways: or, in other words, they wove a chaplet of various odours and flowers, and presented it to the Father. In truth, it became the wisdom and goodness of God to appoint that his servants, after enduring a great and variegated contest, should, as victors, receive the great crown of immortality. Maturus, Sanctus, Blandina, and Attalus, were led to the wild beasts into the amphitheatre to be the common spectacle of Gentile inhumanity.

One day extraordinary of the shows being afforded to the people on our account, Maturus and Sanctus again underwent various tortures in the amphitheatre, as if they had suffered nothing before.

Thus were they treated like those wrestlers, who, having conquered several times already, were obliged afresh to contend with other conquerors by fresh lots, till some one was conqueror of the whole number, and as such was crowned. Here they sustained again, as they were led to the amphitheatre, the blows usually inflicted on those who were condemned to wild beasts; they were exposed to be dragged and torn by the beasts, and to all the barbarities which the mad populace with shouts demanded, and above all to the hot iron chair, in which their bodies were roasted and emitted a disgusting smell. Nor was this all: the persecutors raged still more, resolved, if possible, to overcome their patience. But not a word could be extorted front Sanctus besides what he first had uttered — the word of confession. These then after remaining alive a long time, expired at length, and became a spectacle to the world, equivalent to all the variety usual in the fights of gladiators.

Blandina, suspended from a stake, was exposed as food to the wild beasts: she was seen suspended in the form of a cross and employed in vehement supplication. The sight inspired her fellowcombatants with much alacrity, while they beheld with their bodily eyes, in the person of their sister, the figure of Him who was crucified for them, that he might persuade those who believe in him, that every one who suffers for the glory of Christ, always has communion with the living God. None of the beasts at that time touched her: she was taken down from the stake and thrown again into prison, and reserved for a future contest; that having overcome in various exercises, she might fully condemn the old serpent, and fire the brethren with a noble spirit of christian emulation. Weak and contemptible as she might be deemed, yet when clothed with Christ, the mighty and invincible champion, she became victorious over the enemy in a variety of encounters, and was crowned with immortality.

Attalus also was vehemently demanded by the multitude, for he was a person of great reputation among us. He advanced in all the cheerfulness and serenity of a good conscience; — an experienced Christian, and ever ready and active in bearing testimony to the truth. He was led round the amphitheatre, and a tablet carried before him, inscribed in Latin: “This is Attalus the Christian.” The rage of the people would have had him dispatched immediately; but the governor, understanding that he was a Roman, ordered him back to prison: and concerning him and others, who could plead the same privilege of Roman citizenship, he wrote to the emperor and waited for his instructions.

The interval which this circumstance occasioned was not unfruitful to the church. — The unbounded compassion of Christ appeared in the patience of many. Dead members were restored to life by means of the living; and the martyrs became singularly serviceable to the lapsed; and thus the church rejoiced to receive her sons returning to her bosom, for by these means most of those who had denied Christ were recovered and dared to profess their Savior: they felt again the divine life in their souls: they approached to the tribunal; and their God who willeth not the death of a sinner, being again precious to their souls, they desired a fresh opportunity of being interrogated by the governor.

Caesar sent orders that the confessors of Christ should be put to death; and that the apostates from their divine Master should be dismissed. — It was now the general assembly held annually at Lyons and frequented from all parts and this was the time when the christian prisoners were again exposed to the populace. The governor, again interrogated. Roman citizens had the privilege of dying by decollation; the rest were exposed to wild beasts; and now it was that our Redeemer was magnified in those who had apostatized. They were interrogated separate from the rest, as persons soon to be dismissed, and made a confession to the surprise of the Gentiles, and were added to the list of martyrs. A small number still remained in apostasy; but they were those who possessed not the least spark of divine faith, had not the least acquaintance with the riches of Christ in their souls, and had no fear of God before their eyes; whose life had brought reproach on Christianity; and had evidenced them to be the children of perdition; but all the rest were added to the church.

During their examination, a man who had lived many years in France, and was generally known for his love of God and zealous regard for divine truth, a person of apostolical endowments, a physician by profession, a Phrygian by nation, and named Alexander, stood near the tribunal, and by his gestures encouraged them to profess the faith. He appeared to all who surrounded the tribunal as one who travailed in much pain on their account. And now the multitude, incensed at the christian integrity exhibited at the conclusion by the lapsed, made a clamor against Alexander as the cause of this change. Upon which the governor ordered him into his presence, and asked him who he was. He declared that he was a Christian. The former in great wrath condemned him instantly to the wild beasts; — and the next day he was introduced with Attalus. For the governor, willing to gratify the people, delivered Attalus again to the wild beasts; and these two underwent all the usual methods of torture in the amphitheatre: indeed they sustained a very grievous conflict, and at length expired. Alexander neither groaned nor spake a word, but in his heart conversed with God.

Attalus, sitting on the iron chair and being scorched, when the smell issued from him, said to the multitude in Latin, “This indeed which ye do is to devour men; but we devour not our fellow-creatures, nor practice any other wickedness.” Being asked what is the name of God, he answered, “God has not a name as men have.”

On the last day of the spectacles, Blandina was again introduced with Ponticus a youth of fifteen: they had been daily brought in to see the punishment of the rest. They were ordered to swear by the idols; and the mob perceiving them to persevere immovably, and to treat their menaces with superior contempt, were incensed; and no pity was shown either to the sex of the one, or to the tender age of the other. Their tortures were now aggravated by all sorts of methods; and the whole round of barbarities was inflicted; but menaces and punishments were equally ineffectual. Ponticus, animated by his sister, who was observed by the heathen to strengthen and confirm him, after magnanimous exertion of patience, yielded up the ghost.

And now the blessed Blandina, last of all, as a generous mother having exhorted her children, and sent them before her victorious to the king, reviewing the whole series of their sufferings, hastened to undergo the same herself, rejoicing and triumphing in her exit, as if invited to a marriage supper, not as one going to be exposed to wild beasts. After she had endured stripes, the tearing of the beasts, and the iron chair, she was enclosed in a net, and thrown to a bull; and having been tossed some time by the animal, and proving quite superior to her pains, through the influence of hope, and the realizing view of the objects of her faith and her fellowship with Christ, she at length breathed out her soul. Even her enemies confessed that no woman among them had ever suffered such and so great things. But their madness against the saints was not yet satiated. For the fierce and savage tribes of men, being instigated by the ferocious enemy of mankind, were not easily softened; and they now began another peculiar war against the bodies of the saints. That they had been conquered by their patience, produced no stings of remorse: indeed the feelings of common sense and humanity appear to have been extinguished among them.

Disappointment increased their fury. The governor, and the mob equally showed their ferocious malice; that the Scripture might be fulfilled “He that is unjust let him be unjust still,” as well as “He that is holy let him be holy still.” (Revelation 22:11) They now exposed to dogs the bodies of those who had been suffocated in prison, and carefully watched night and day, lest any of our people should by stealth perform the funeral rites. And then exposing what had been left by the wild beasts or by the fire, relics partly mangled and partly scorched, and the heads of others with their trunks, they preserved them by military guards unburied for some days. Some gnashed on them with their teeth, desirous, if possible, to make them feel still more of their malice. Others laughed and insulted them, praising their own idols, and ascribing to them the vengeance inflicted on the martyrs. All, however, were not of this fierce mould. Yet even those who were of a gentler spirit, and who sympathized with us in some degree, upbraided us, often saying, Where is their God — and what profit did they derive from their religion, which they value above life itself? Such variety was there in the behavior of the heathen towards us.

As for ourselves our sorrow was great, that we were deprived of the melancholy satisfaction of interring our friends. Neither did the darkness of the night befriend us herein, nor could we prevail by prayers or by price. They watched the bodies with unremitting vigilance, as if to deprive them of sepulture was to them an object of great importance. The bodies of the martyrs having been contumeliously treated and exposed for six days, were burnt and reduced to ashes, and scattered by the wicked into the Rhone, that not the least particle of them might appear on the earth any more.

And they did these things, as if they could prevail against God and prevent their resurrection — and that they might deter others, as they said, from the hope of a future life, — “on which relying they introduce a new and strange religion, and despise the most excruciating tortures, and die with joy. Now let us see if they will rise again, and if their God can help them and deliver them out of our hands.” F1054 Out of the same writing, moreover, concerning these martyrs of France afore-mentioned, is recorded also another history not unworthy to be noted, taken out of the same fifth book of Eusebius, which history is this: “There was among these constant and blessed martyrs one Alcibiades, who led an austere kind of life, and hitherto had fed on nothing but bread and water. Being thrown into confinement he endeavored there to practice the same austerity of life, when it was revealed to Attalus after his first conflict in the amphitheatre, that Alcibiades did not do well in not making use of God’s creatures and thereby casting a stumbling-block in the way of others. Alcibiades was convinced of his mistake, and thenceforth partook without scruple of all things, and gave God thanks. A proof that in those days they were not destitute of the grace of God, but the Holy Spirit was their counsellor.”

Thus have ye heard the whole account of the blessed saints of a50 France, Vettius, Zacharias, Sanctus, Maturus, Attalus, Blandina, Alexander, Alcibiades, with others, recorded and set forth by the writing of certain christian brethren of the same church and place of France. F1056 In the which aforesaid writing of theirs, moreover, appeareth the great meekness and modest constancy of the said martyrs described in these words: “Such imitators were they of Christ (who being in the form of God thought it not robbery to be equal with God, yet, etc. Philippians 2:6) that though they were in such a height of glory, and had suffered as martyrs not once, nor twice, but often, and had been taken from the wild beasts and committed again to prison, although they had the marks of fire and the scars of stripes and wounds all over their bodies; yet they neither declared themselves martyrs, nor would they suffer us to call them by that name. But if any of us at any time, either by letter or in discourse, called them martyrs, they censured it sharply. For they readily allowed the appellation of martyr to Christ (‘the faithful and true witness and the first begotten of the dead and the Prince of the life of God’); they commemorated also those martyrs who had already departed this life, and said, ‘Those are now martyrs whom Christ vouchsafed to take to himself while they were making their confession, he having (as it were) sealed their testimony by their death: but we are mean and humble confessors.’ And with tears they besought the brethren to pray earnestly for them that they might be perfected. Thus they in fact exhibited the virtue of martyrdom, and manifested their noble spirit by their patience, fearlessness, and undaunted courage, but being filled with the fear of God, they deprecated the being called martyrs by the brethren.”

And after, in the said writing, it followeth more: “They humbled themselves under the mighty hand of God, by which they are now greatly exalted. They excused themselves to all men, but they accused no man; they loosed all, but they bound none; and for them which did so evil entreat them they prayed, after the example of Stephen, that perfect martyr, ‘O Lord, lay not this sin to their charge.’” And after, again: “They did not proudly triumph over those that fell; but bestowed on the indigent among them those good things of which they had a superabundance, having motherly bowels of compassion, pouring forth many tears for them to their heavenly Father. They sought life for themselves, and he gave it them, and so they were ready to communicate it to others. They went to God, victors over all; having always loved peace, and continually recommended it, they departed in peace to God; leaving no grief to their mother, no faction or dissension among the brethren, but joy, peace, concord, and love.”

The aforesaid martyrs of France at the same time commended Irenaeus, newly then made minister, with their letters unto Eleutherius bishop of Rome, as witnesseth Eusebius, in the fourth chapter of the said fifth book; which Irenaeus first was the hearer of Polycarp, then made minister (as is said) under these martyrs: and, after their death, made bishop afterwards of Lyons in France, and succeeded after Pothinus.

Besides the before-named good Justin, there was also about the same time in Asia, Claudius Apollinaris or Appollinarius, bishop of Hierapolis, and also Melito, Bishop of Sardis, an eloquent and learned man, much commended of Tertullian; who, succeeding after the time of the apostles, in the reign of this Antoninus Verus, exhibited unto him learned and eloquent apologies in defense of Christ’s religion; like as Quadratus and Aristides above mentioned did unto the emperor Adrian, whereby they moved him somewhat to storage of his persecution. In like manner did this Apollinaris and Melito (stirred up by God) adventure to defend in writing the cause of the Christians unto this Antoninus. Of this Melito Eusebius in his fourth book maketh mention, and excerpteth certain places of his Apology, in these words, as followeth: f1058 “Now,” saith he, “which was never seen before, the godly suffer persecution, by occasion of certain edicts proclaimed throughout Asia: for impudent informers, covetous of other men’s goods, taking occasion from those proclamations, rob openly, night and day, spoiling innocent persons of their goods.”

And it followeth after: “Now if all this be done by your command, let it stand good. For a just emperor can never authorize anything that is unjust, and we will cheerfully submit to the honor of such a death. This only we humbly crave of you, that you would first take cognizance yourself of those who manifest such determination under all their trials, and then decide impartially whether they deserve punishment and death, or to live in peace and quietness. But if these proceedings and this new edict (too bad to be enacted even against barbarian enemies) do not proceed from you, then we the more earnestly beseech you not to permit us any longer to be infested with these public rapines. For the system which we profess first flourished among the barbarians. F1059 Afterward, in the reign of the great Augustus your progenitor it began to flourish in the Roman provinces, and proved a most fortunate omen for the rising empire.

For from that time the power of Rome was greatly aggrandized. To which prosperous state of affairs you have happily succeeded, and shall continue, together with your son; if you will but defend that religion which was nursed up together with the empire, and which began under the reign of the great Augustus, and which your ancestors honored together with other religions. And verily this is no small proof of the connection between the success of our religion and the prosperity of your happily begun empire, viz. that from the time of Augustus no untoward accident has occurred, but on the contrary brilliant success and glory have crowned all the public measures, agreeably to the wishes of all men. Only Nero and Domitian (and they — influenced thereto by certain ill-natured persons) endeavourd to bring our religion under reproach; from whom the fashion of malicious detraction was propagated to succeeding times, agreeably to irrational usage in such cases. But your pious predecessors corrected their mistake, and frequently by rescripts reproved such as audaciously attempted to behave insolently towards us. Among whom your grandfather Adrian wrote to Fundanus proconsul of Asia, and many others; and your father (at the time when you were his colleague in the empire) wrote to the cities that they should not raise tumults nor commit any insolencies against us, particularly to the Larisseans, to the Thessalonians, to the Athenians, and to all the Greeks. The more confidently, then, do we persuade ourselves that you (who retain the same opinion of us as they held, yea, who are much more graciously and thoughtfully disposed) will do all that we request of you.”

Thus much out of the Apology of Melito, who, writing to Onesimus, giveth to us this benefit; to know the true catalogue and the names of all the authentic books of the Old Testament, received in the ancient time of the primitive church. Concerning the number and names whereof, the said Melito in his letter to Onesimus declareth; how that he, returning into the parts where these things were done and preached, there he diligently inquired out the books approved of the Old Testament, the names whereof in order he subscribeth, and sendeth unto him as followeth: the five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua; Judges; Ruth; Four Books of Kings; Two Books of Chronicles; the Psalms of David; the Proverbs of Solomon, called also the Book of Wisdom; f1060 the Preacher; the Song of Songs; Job; the books of the Prophets Esay, Jeremy; Twelve Prophets in one book; Daniel, Ezekiel, Esdras. And thus much of this matter which I thought here to record, for it is not unprofitable for these latter times to understand what in the first times was received and admitted as authentic, and what otherwise.

But from this little digression, to return to our matter omitted; that is, to the Apologies of Apollinarius and Melito, in the story so it followeth; that whether it was by the occasion of these two Apologies, or whether it was through the writing of Athenagoras, a philosopher, and a legate of the Christians, it is uncertain: but this is certain, that the persecution the same time was stayed. Some do think, which most probably seems to touch the truth, that the cause of staying this persecution did arise upon a wonderful miracle of God showed in the emperor’s camp by the Christians, the story whereof is this. At what time the emperor Marcus Aurelius Antoninus warred against the Quadi, Vandals, Sarmatians, and Germans, in the expedition against them, his army, by reason of the imminent assault of the enemy, was cooped and shut in within the straits and hot dry places, where his soldiers, besides other difficulties of battle, being destitute of water five days, were like to have perished; which dread not a little discomforted them, and abated their courage; whereupon, in this so great distress and jeopardy, the christian soldiers suddenly withdrew from the army for their succour; who, falling prostrate upon the earth, by ardent prayer by and by obtained of God double relief: by means of whom, God gave certain pleasant showers from the sky whereby as their soldiers quenched their thirst, so were a great number of their enemies discomfited and put to flight by continual lightnings which shot out of the air. This miracle so pleased and won the emperor, that, ever after, he waxed gentler and gentler to the Christians, and directed his letters to divers of his rulers (as Tertullian in his Apology witnesseth), commanding them therein to give thanks to the Christians, no less for his victory, than for the preservation of him and all his men. F1062 The copy of which letter ensueth:

MARCUS AURELIUS a51 ANTONINUS, EMPEROR, TO THE SENATE AND PEOPLE OF ROME. F1063 This is to inform you of my efforts and successes in the German war, also of the difficulties to which I was once reduced in the enemy’s territory, being hemmed in by seventy-four dragons. F1064 When within nine miles of us, the scouts gave notice that they were approaching, and Pompeianus, my lieutenant-general, sent me word that they were in sight. I, therefore, thought no less but to be overwhelmed, I and my army — consisting of the first and tenth legions, the double legion, and the legion of the Euphrates — by such an immense multitude, numbering nine-hundred-andseventy- five thousand armed men. Seeing that my forces bore no comparison in point of numbers to the enemy, I betook myself in prayer to our national deities for assistance; gaining no answer from them, and being reduced to straits by the enemy, I sent for the people we call Christians. On being mustered they were found to be pretty numerous. I vented my fury at them in a manner they little deserved, as I afterward learned from experience of their marvellous power. They presently fell to work, not with weapons, armor, and trumpets, a mode of preparation from which they are abhorrent, being contented with the God whom they carry about with them in their consciences. And really it does seem — though we account them atheists — that they have a God in their breasts, and one who is able to defend: for falling prostrate on the ground, they interceded both for me and my army, imploring succor under our pressing need of water and provision: for it was the fifth day of our being without water, and we were in an enemy’s country, in the very heart of Germany. Scarcely had they fallen prostrate on their faces, and poured forth prayers to a God unknown to me, when suddenly there descended from the sky — on us a most cool and refreshing rain, but on our enemies hail mixt with lightning; insomuch that we at once perceived, that a most potent God had interposed irresistibly in our favor. Wherefore, we hereby grant full toleration to these people, lest peradventure by their prayers they should procure some like interposition against us. And I forbid, in virtue of my imperial authority, that the profession of Christianity be objected to any man for a crime. And if any one shall accuse a Christian merely on the ground that he is such, I desire that the accused be acquitted, though he confess to the charge, provided nothing else be objected to him but his religion; but let his accuser be burnt alive. Nor do I wish a confessed and proved Christian to be urged by the proconsul of the province to change his religion, but that he should be left to his own choice. And this my decree I wish to be ratified by a decree of the senate; and I charge Verasius Pollio, prefect of the city, to take care that it be hung up publicly to be read, in Trajan’s forum, and that it be transmitted into all the provinces. I also give free leave to all persons to transcribe and use this edict, taking it from our attested copy publicly hung up in the forum. F1066 Thus the tempestuous rage of persecution against the Christians began for a time to assuage, partly by the occasion hereof, partly also upon other causes incident, compelling the enemies to surcease their persecution; as — great plagues and pestilence lying upon the country of Italy; likewise great wars, as well in the east parts, as also in Italy and France; terrible earthquakes, great floods, noisome swarms of flies and vermin devouring their cornfields, etc. And thus much of things done under Antoninus Verus; which Antoninus, in the beginning of his reign, joined with him in the government of the empire, his brother Lucius A Elius Verus , a52 who also was with him at the miraculous victory gotten by the Christians, as Eusebius recordeth. F1067 Contrary, Platina, in “Vita Soteris,” and Matthew of Westminster, in his book intituled “Flores Historiarum,” refer the same to the time of Antoninus Verus, and his son Lucius Antoninus Commodus; and not of his brother Lucius AElius Verus. But howsoever the truth of years doth stand, certain it is, that after the death of Marcus Antoninus Verus, and of Lucius AElius Verus, succeeded Lucius Antoninus Commodus [A.D. 180], the son of Marcus Verus, who reigned thirty years.

In the time of this Commodus, although he was an incommodious prince to the senators of Rome, yet notwithstanding there was some quietness universally through the whole church of Christ from persecution, by what occasion it is not certain. Some think (of whom is Xiphilinus), that it came through Marcia, the emperor’s concubine, who favored the Christians. But howsoever it came, the fury of the raging enemies was then somewhat mitigated, and peace was given (saith Eusebius) by the grace of Christ unto the church, throughout the whole world; at what time, the wholesome doctrine of the gospel allured and reduced the hearts of all sorts of people unto the religion of the true God, insomuch that many, both rich and noble personages of Rome, with their whole families and households, to their salvation, adjoined themselves to the church of Christ.

Among whom there was one Apollonius, a nobleman and a senator of Rome, mentioned in Eusebius, who was maliciously accused unto the senate, by one whom Jerome writeth to be the servant of the said Apollonius, and nameth him Severus; but whose servant soever he was, the wretched man came soon enough before the judge, and was condignly rewarded for that his malicious diligence. For, by a law which the emperor made, that no man upon pain of death should falsely accuse the Christians, he was put to execution, and had his legs broken forthwith by the sentence of Perennis the judge, which, though a heathen man, he pronounced against him. But the beloved martyr of God, when the judge, with much ado, had obtained of him to render an account of his faith before the honorable senate, under their warrant of life he did the same, and delivered unto them an eloquent defense of the christian belief. But, the said warrant notwithstanding, he, by the decree of the senate, was beheaded, and so ended his life; for that there was an ancient law among them decreed, that none that professed Christ, and was arraigned there-for, should be released without recantation, or altering his opinion.

This Commodus is said in stories, to have been so sure and steady-handed in casting the dart, that in the open theater, before the people, he would encounter with the wild beasts, and be sure to hit them in the place appointed. Among divers other his vicious and wild parts, he was so far surprised in pride and arrogancy, that he would be called Hercules; and many times would show himself to the people in the skin of a lion, to be counted thereby the king of men, like as the lion is of the beasts.

Upon a certain time, being his birthday, this Commodus, calling the people of Rome together in a great royalty, having his lion’s skin upon him, made sacrifice to Hercules and Jupiter, causing it to be cried through the city, that Hercules was the patron and defender of the city. There were the same time at Rome, Vincentius, Eusebius, Peregrinus, and Potentianus, learned men, and instructors of the people, who, following the steps of the apostles, went about from place to place where the gospel was not yet preached, converting the Gentiles to the faith of Christ. These, hearing the madness of the emperor and of the people, began to reprove their idolatrous blindness, teaching in villages and towns all that heard them to believe upon the one triune a53 God, Father, Son, and Holy Ghost, and to come away from such worshipping of devils, and to give honor to God alone, who only is to be worshipped; willing them to repent and to be baptized, lest they perish with Commodus. With this their preaching they converted one Julius, a senator, and others, to the religion of Christ. The emperor, hearing thereof, caused them to be apprehended of Vitellius his captain, and to be required to sacrifice unto Hercules and Jupiter, which when they stoutly refused, after divers grievous torments and great miracles by them done, at last they were pressed with leaden weights to death. F1071 This Peregrinus, above mentioned, had been sent before by Sixtus, bishop of Rome, into the parts of France, to supply there the room of a bishop and teacher, by reason that for the continual and horrible persecutions thereabout touched, those places were left desolate and destitute of ministers and instructors; where, after he had occupied himself with much fruit among the flock of Christ, and had stablished the church there, returning home again to Rome, there he finished at last (as it is said) his martyrdom. F1072 Now remaineth likewise to speak of Julius, which Julius being (as is touched before) a senator of Rome, and now won by the preaching of these blessed men to the faith of Christ, did eftsoons invite them, and brought them home to his house, where, being by them more fully instructed in christian religion, he believed the gospel, and sending for one Ruffinus, a priest, was with all his family by him baptized; who did not (as the common sort was wont to do) keep close and secret his faith, but, incensed with a marvellous and sincere zeal, openly professed the same; altogether wishing and praying it to be given to him by God, not only to believe in Christ, but also to hazard his life for him. Which thing the emperor hearing, how that Julius had forsaken his old religion and become a christian, forthwith sent for him to come before him; unto whom he spake on this wise: “O Julius, what madness hath possessed thee, that thus thou dost fall from the old and common religion of thy forefathers, who acknowledged and worshipped Jupiter and Hercules as their gods, and now dost embrace this new and fond religion of the Christians?” At which time Julius, having good occasion to show and open his faith, gave straightway account thereof to him, and affirmed that Hercules and Jupiter were false gods, and how the worshippers of them would perish with eternal damnation and punishments. The emperor hearing how that he condemned and despised his gods, being then inflamed with a great wrath (as he was by nature very choleric), committed him forthwith to Vitellius, the captain of the guard, a very cruel and fierce man, either to see Julius sacrifice to mighty Hercules, or, refusing the same, to slay him. Vitellius (as he was commanded) exhorted Julius to obey the emperor’s commandment, and to worship his gods, alleging how that the whole empire of Rome was not only constituted, but also preserved and maintained by them; which Julius denied utterly to do, at the same time admonishing sharply Vitellius to acknowledge the true God, and obey his commandments, lest he, with his master, should die some grievous death; whereat Vitellius, being moved, caused Julius with cudgels to be beaten unto death.

These things being thus briefly recited, touching such holy martyrs as hitherto have suffered, now remaineth that we return again to the order of the Roman bishops, such as followed next after Alexander, at whom we left off; whose successor next was Xistus or Sixtus, the sixth bishop, counted after Peter, who governed the church the space of ten years; as Damasus and others do write. Uspergensis maketh mention but of nine years. Platina recordeth that he died a martyr, and was buried at the Vatican. F1073 But Eusebius, speaking of his decease, maketh no word or mention of any martyrdom. In the second tome of the Councils, certain epistles be attributed to him, whereof Eusebius, Damasus, Jerome, and other old authors, as they make no relation, so seem they to have no intelligence nor knowledge of any such matter. In these counterfeit epistles, and in Platina, it appeareth that Sixtus was the first author of these ordinances: First, that the holy mysteries and holy vessels, should be touched but only of persons holy and consecrated, especially of no woman. Item, that the corporas-cloth should be made of no other cloth but of fine linen. Item, that such bishops as were called up to the apostolic see, returning home again, should not be received at their return, unless they brought with them letters from the bishop of Rome, saluting the people. Item, at the celebration, he ordained to be sung this verse, “Sanctus, sanctus, sanctus, Dominus Deus Sabbaoth.” And here (by the way) it is to be noted, that the said Platina, in the life of this Sixtus, doth testify that Peter ministered the celebration of the communion only with the Lord’s Prayer. These trifling ordinances of Sixtus, who is so rude that seeth not, or may not easily conjecture them to be falsely fathered on Sixtus, or on any father of that time? First, by the uniform rudeness and style of all those decretal letters, nothing savouring of that age, but rather of the latter Dunstical times that followed; also, by the matter and argument in those letters contained, nothing agreeing with the state of those troublesome days. Neither again is it to be supposed, that any such recourse of bishops was then to the apostolical see of Rome, that it was not lawful to return without their letters; when the persecution against the Christians was then so hot, in the days of Adrian, that the bishops of Rome themselves were more glad to fly out of the city, than other bishops were to come to them unto Rome. And if Sixtus added the “Sanctus” unto the mass canon, what piece then of the canon went before it, when they who put to the other patches came after Sixtus? And if they came after Sixtus, that added the rest, why did they set their pieces before his, seeing they that began the first piece of the canon, came after him?

The same likewise is to be judged of the epistles and ordinances of Telesphorus, who succeeded next unto Sixtus, and, being bishop of that church the term of eleven years, the first year of the reign of Antoninus Pius, died a martyr about the year of our Lord 138. His epistle, like unto the rest, containing in it no great matter of doctrine, hath these ordinances.

First, he commandeth all that were of the clergy to fast and abstain from flesh-eating seven weeks before Easter: that three masses should be said upon the nativity-day of the Lord: that no man should accuse either bishop or priest. He ordained moreover, “Gloria in excelsis,” to be added to the mass, etc. But these things falsely to be feigned upon him, may easily be conjectured. For, as touching the seven weeks’ fast, neither doth it agree with the old Roman term commonly received, calling it “Quadragesima,” that is, the forty days’ fast; neither with the example of our Savior, who fasted not seven weeks, but only forty days. Moreover, as concerning this forty days’ fast, we read of the same in the epistle of Ignatius, which was long before Telesphorus: whereby it may appear that this Telesphorus was not the first inventor thereof. And, if it be true which is lately come out in the name of Abdias (but untruly, as by many conjectures may be proved), there it is read, that in the days of St.

Matthew, this Lent fast of forty days was observed long before Telesphorus, by these words that follow: “In the days,” saith he, “either of Lent, or in the time of other lawful fastings, he that abstaineth not as well from eating meat, as also from the mixture of bodies, doth incur in so doing, not only pollution, but also committeth offense, which must be washed away with the tears of repentance.” Again, Apollonius affirmeth, that Montanus the heretic was the first deviser and bringer-in of these laws of fasting into the church, which before was used to be free. F1077 But especially by Socrates, writer of the Ecclesiastical History, who lived after the days of Theodosius, it may be argued, that this seven weeks’ fast is falsely imputed to Telesphorus. For Socrates, in his fifth book, speaking of this time, hath these words: “The Romans do fast three weeks continuously before Easter, except the Saturdays and Sundays.” F1078 And moreover, speaking of divers and sundry fastings of Lent in sundry and divers churches, he addeth these words: “And because that no man can produce any written commandment about this matter, it is therefore apparent, that the apostles left this kind of fast free to every man’s will and judgment, lest any should be constrained, by fear and necessity, to do that which is good,” etc. With this of Socrates, agree also the words of Sozomen, living much about the same time, in his seventh book, where he thus writeth: “The whole fast of Lent,” saith he, “some comprehend in six weeks; as do the Illyrians and west churches, with all Lybia, Egypt, and Palestine: some in seven weeks, as at Constantinople, and the parts bordering to Phoenicia: others in three weeks, next before the day of Easter, and some again in two weeks,” etc. By which it may be collected, that Telesphorus never ordained any such fast of seven weeks, which otherwise never would have been neglected in Rome and in the west churches; neither again would have been unrecorded by these ancient ecclesiastical writers, if any such thing had been. The like is to be thought also of the rest, not only of his Constitutions, but also of those of the other ancient bishops and martyrs who followed after him, as of Hyginus, who, succeeding him, and dying also a martyr, A.D. 142, as Volateran declareth, is said, or rather is feigned, to have brought in the use of the chrism and of at least one godfather or one godmother in baptism, and to have ordained the dedication of churches; whereas in his time so far was it off, that any solemn churches were standing in Rome, that unneth the Christians could safely convent in their own houses. Likewise the distinguishing the orders of metropolitans, bishops, and other degrees, savours of nothing less than of that time.

After Hyginus followed Pius, who, as Platina reporteth, was so precisely devout about the holy mysteries of the Lord’s table, that if any one crumb thereof did fall down to the ground, he ordained that the priest should do penance forty days; if any fell upon the altar , a54 he should do penance three days; if upon the linen corporas-cloth, four days; if upon any other linen cloth, nine days. And if any drop of the blood, saith he, should chance to be spilt, wheresoever it fell, it should be licked up, if it were possible: if not, the place should be washed, or pared, or scraped, and the parings or scrapings burned, and the ashes laid in the sanctuary. All which toys may seem to a wise man more vain and trifling, than to savor of those pure and strict times of those holy martyrs. This Pius, as is reported, was much conversant with Hermas, called otherwise Pastor.

Damasus saith, he was his brother. F1083 But how is it likely, that Hermas being the disciple of Paul, or one of the seventy disciples, could be the brother of this Pius? Of this Hermas, and of his Revelations, the aforesaid Pius, in his epistle decretal (if it be not forged) maketh mention; declaring that the angel of God appeared unto him in the habit of a shepherd, commanding him that Easter day should be celebrated of all men upon no other day but on Sunday: “whereupon,” saith the epistle, “Pius the bishop, by his authority apostolical, decreeth and commandeth the same to be observed of all men.”

Then succeeded Anicetus, Soter, and Eleutherius, about the year of our Lord one hundred and fourscore. F1085 This Eleutherius, at the request of Lucius, king of Britain, sent to him Damian and Fugatius, by whom the king was converted to Christ’s faith, and baptized, about the year of our Lord 179. Nauclerus saith it was in the year 156. Henry of Herford saith it was in the year 179, in the nineteenth of Verus the emperor. Some say it was in the sixth year of Commodus, which should be about A.D. 185. Timotheus, in his story , a57 thinketh that Eleutherius came himself: but that is not likely. And, as a58 there is a variance among the writers for the count of years, so doth there arise a question among some, whether Eleutherius was the first that introduced the faith from Rome into this land or not. Nicephorus saith that Simon Zelotes came into Britain. Some others allege out of Gildas, “De Victoria Aureliani Ambrosii,” that Joseph of Arimathea, after the dispersion of the [early church by the] f1089 Jews, was sent, by Philip the apostle, from France to Britain, about the year of our Lord 63; and here remained in this land all his time; and so with his fellows, laid the first foundation of christian faith among the people of Britain: whereupon other preachers and teachers, coming afterward, confirmed the same, and increased it more. And therefore doth Peter of Clugni count the Scottishmen among the more ancient Christians. F1090 For the confirmation hereof might be alleged the testimony of Origen, of Tertullian, and even the words of the letter of Eleutherius, which import no less but that the faith of Christ was here in England among the people of Britain, before Eleutherius’ time, and before the king was converted: but hereof more shall be spoken hereafter (Christ willing), when, after the tractation of these ten persecutions, we shall enter into the matter of our English stories.

About this time of Commodus afore mentioned, among divers other learned men and famous teachers, whom God stirred up at that time (as he doth at all other times raise up some) in his church, to confound the persecutors by learning and writing (as the martyrs, to confirm the truth with their blood), were Serapion, bishop of Antioch, and Hegesippus a writer of the Ecclesiastical History, from Christ’s passion to his own time, as witness Jerome and Eusebius, which books of his be now remaining: but those that be remaining (which be five) “De excidio urbis Hierosolymitanae” be not mentioned, neither of Jerome, nor Eusebius, nor of Miltiades, who also wrote his Apology in defense of Christian Religion, as did Melito, Quadratus, and Aristides before-mentioned. About the same time a59 also wrote Heraclitus, who first began to write annotations on the epistles of the apostle Paul. Also Theophilus bishop of Caesarea, Dionysius bishop of Corinth, a man famously learned, who wrote divers epistles to divers churches; and, among others, one to the Gnossian church, wherein he exhorts Pinytus, their bishop, “that he would lay no yoke of chastity of any necessity upon his brethren; but that he would consider the infirmity of others, and bear with it.” Moreover, the said Dionysius, writing in his epistles of Dionysius the Areopagite, f1094 declareth of him how that he was first converted to the christian faith by St. Paul, according as in the Acts is recorded; and afterwards was made the first bishop of Athens; but maketh there no mention of his book “De Hierarchia,” whereby it may easily appear, what is to be judged of that book. Furthermore, by the epistles of the said Dionysius of Corinth, this we have to understand to have been the use at that time in churches, to read the letters and epistles, such as were sent by learned bishops and teachers unto the congregations, as may appear by these words of Dionysius, who, writing to the church of the Romans, and to Soter, saith, “This day we celebrate the holy dominical-day, in which we have read your epistle, which always we will read for our exhortation; like as we do read also the epistle of Clement sent to us before,” etc. Where also mention is made of keeping of Sunday holy, whereof we find no mention made in ancient authors, before his time, except only in Justin Martyr, who, in his first Apology, declareth two times most especially used by christian men for congregating together: first, when any convert was to be baptized; the second was upon the Sunday, which was wont for two causes then to be hallowed, “first, because,” saith he, “upon that day God made the world: secondly, because that Christ, upon that day, first showed himself, after his resurrection, to his disciples,” etc.

The same time, moreover, lived Pantaenus, who was the first in Alexandria that professed in open school to read, of whom is thought first to proceed the order and manner among the Christians to read and profess in universities. This Pantaenus, for his excellency of learning, was sent by Demetrius, bishop of Alexandria, to preach to the Indians, where he found the gospel of St. Matthew written in Hebrew, left there by St.

Bartholomew, which book, afterwards, he brought with him from thence to the library of Alexandria. F1096 Over and besides a60 these above named, about the days of Commodus, wrote also Clemens Alexandrinus, a man of notable and singular learning, whose books, although for a great part they be lost, yet certain of them yet remain; wherein is declared among other things, the order and number of the books and gospels of the New Testament. F1097 During all the reign of Commodus, God granted rest and tranquillity, although not without some bloodshed of certain holy martyrs, as is above declared, unto his church. In the which time of tranquillity, the Christians, having now some leisure from the foreign enemy, began to have a little contention among themselves about the ceremony of Easter: which contention, albeit of long time before it had been stirring in the church (as is before mentioned, in speaking of Polycarp and Anicetus), yet the variance and difference of that ceremony brought no breach of christian concord and society among them; neither as yet did the matter exceed so far, but that the bond of love, and communion of brotherly life, continued, although they differed in the ceremony of the day. For they of the West church, pretending the tradition of Paul and Peter (but indeed being the tradition of Hermas and of Pius), kept one day, which was upon the Sunday after the fourteenth day of the first month. F1098 The church of Asia, following the ordinance of John the apostle, observed another, as more shall be declared (the Lord willing) when we come to the time of Victor bishop of Rome. In the mean time, as concerning the fourth persecution, let this hitherto suffice.

THE FIFTH PERSECUTION.

After the death of Commodus reigned Pertinax but a few months: after whom succeeded Severus, under whom was raised the fifth persecution against the christian saints; who, reigning the term of eighteen years, the first ten years of the same was very favorable and courteous to the Christians: afterward, through sinister suggestions and malicious accusations of the malignant, he was so incensed against them, that by proclamations he commanded no Christians any more to be suffered. Thus the rage of the emperor being inflamed against them, great persecution was stirred up on every side, whereby an infinite number of martyrs were slain, as Eusebius recordeth, which was about the year of our Lord 205. The crimes and false accusations objected against the Christians are partly touched before; as sedition and rebellion against the emperor, sacrilege, murdering of infants, incestuous pollution, eating raw flesh, libidinous commixture, whereof certain indeed, called then “Gnostici,” were infamed. Item, it was objected against them for worshipping the head of an ass; which, whereof it should rise, I find no certain cause, except it were, perhaps, by the Jews. Also, they were charged for worshipping the sun, for that peradventure before the sun did rise, they convented together, singing their morning hymns unto the Lord, or else because they prayed toward the east: but specially, for that they would not with them worship their idolatrous gods, and were counted as enemies to all men.

The persons who managed this persecution under the emperor were chiefly Hilarian, Vigellius, Claudius, Herminian governor of Cappadocia, Cecilius, Capella, Vespronius; also Demetrius mentioned of Cyprian, and Aquila judge of Alexandria, of whom Eusebius maketh relation.

The places where the force of this persecution most raged, were Africa, Alexandria, Cappadocia, and Carthage. The number of them that suffered in this persecution, by the report of Ecclesiastical History, was innumerable; of whom the first was Leonidas the father of Origen, who was beheaded. With whom also Origen his son, being of the age then of seventeen years, would have suffered (such a fervent desire he had to be martyred for Christ), had not his mother privily, in the night season, conveyed away his clothes and his shirt. Whereupon more for shame to be seen, than for fear to die, he was constrained to remain at home; and when he could do nothing else, yet he writeth to his father a letter with these words, “Take heed to yourself, that you change not your thought and purpose for our sake,” etc. Such a fervency had this Origen, being yet young, to the doctrine of Christ’s faith, by the operation of God’s heavenly providence, and partly also by the diligent education of his father, who brought him up from his youth most studiously in all good literature, but especially in the reading and exercise of holy scripture; wherein he had such inward and mystical speculation, that many times he would move questions to his father of the meaning of this place or that place in the scripture. Insomuch that his father, divers times, would uncover his breast being asleep, and kiss it, giving thanks to God which had made him so happy a father of such a happy child. After the death of his father, and all his goods confiscated to the emperor, he, with his poor mother and six brothers, were brought to such extreme poverty, that he did sustain both himself and them by teaching a school: till at length, being weary of the profession, he transferred his study only to the knowledge and seeking of divine scripture, and such other learning [as was] conducible to the same. F1103 So much he profited both in the Hebrew and other tongues, that he conferred the Hebrew text with the translation of the Seventy; a61 and, moreover, did find out and confer the other translations which we call the common translations of Aquila, of Symmachus, and Theodotion. Also he adjoined to these aforesaid other translations, whereof more is in the history of Eusebius expressed. F1104 They that write of the life of Origen, testify of him that he was quick and sharp of wit, much patient of labor, a great travailer in the tongues, of a spare diet, of a strict life, a great faster; his teaching and his living were both one; his going was much barefoot; a strict observer of that saying of the Lord, bidding to have but “one coat,” etc. He is said to have written so much as seven notaries and so many maids every day could pen. F1105 The number of his books [say Epiphanius and Ruffinus] came to six thousand volumes; the copies whereof he used to sell for three pence, or a little more, for the sustentation of his living. F1107 But of him more shall be touched hereafter. So zealous was he in the cause of Christ, and of Christ’s martyrs, that he, nothing fearing his own peril, would assist and exhort them going to their death, and kiss them; insomuch that he was oft in jeopardy to be stoned of the multitude; and sometimes, by the provision of christian men, had his house guarded about with soldiers, for the safety of them who daily resorted to hear his readings. F1108 And many times he was compelled to shift places and houses, for such as laid wait for him in all places: but great was the providence of God to preserve him in the midst of all this tempest of Severus. Among others who resorted unto him, and were his hearers, Plutarch was one, and died a martyr; and with him Serenus his brother, who was burnt. The third after these was Heraclides, the fourth Heron, who were both beheaded. The fifth was another Serenus, also beheaded. [Of women] Rhais, and Potamiena who was tormented with pitch poured upon her, and martyred with her mother Marcella, who died also in the fire.

This Potamiena was of a fresh and flourishing beauty, who, because she could not be removed from her profession, was committed to Basilides, one of the captains there in the army, to see the execution done. Basilides, receiving her at the judge’s hand, and leading her to the place, showed her some compassion in repressing the rebukes and railings of the wicked adversaries: for the which Potamiena the virgin, to requite again his kindness, bade him be of good comfort, saying, “That she would pray the Lord to show mercy upon him,” and so went she to her martyrdom, which she both strongly and quietly did sustain.

Not long after it happened that Basilides was required by his fellow-soldiers, on some occasion, to swear; which thing he refused to do, plainly affirming that he was a Christian [for their oath then was wont to be by the idols and the emperor]. At the first he was thought dissemblingly to jest; but after, when he was heard constantly and in earnest to confirm the same, he was had before the judge, and so by him committed to ward. The Christians marvelling thereat, as they came to him in the prison, inquired of him the cause of that his sudden conversion. To whom he answered again, and said, “That Potamiena, three days after her martyrdom, stood by him in the night, put a crown upon his head, and said she had entreated the Lord for him, and had obtained her request; adding moreover, That it should not be long, but he should be received up.” Which things thus done, the next day following he was had to the place of execution, and there beheaded. F1111 Albeit, the said Eusebius giveth this story of no credit, but only of hearsay, as he there expresseth.

As divers and many there were that suffered in the days of this Severus, so some there were again, who, being put to great torments, through the protection of God’s providence yet escaped with life: of whom was one Alexander, who, for his constant confession and torments suffered, was made bishop afterward of Jerusalem, together with Narcissus; who, being then an old man of a hundred and sixteen years , a63 as saith Eusebius, was unwieldy for his age to govern that function alone.

Of this Narcissus it is reported in Eusebius’s History, that certain miracles by him were wrought, very notable, if they be true.

First, of water by him turned into oil, at the solemn vigil of Easter, what time the congregation wanted oil for their lamps. Another miracle is also told of him, which is this: “There were three evil disposed persons, who, seeing the soundness and grave constancy of his virtuous life, and fearing their own punishment (as a conscience that is guilty is always fearful), thought to prevent his accusations, in accusing him first, and laying a heinous crime unto his charge. And to make their accusation more probable before the people, they bound their accusation with a great oath, one wishing to be destroyed with fire, if he said not true; the other to be consumed with a grievous sickness; the third to lose both his eyes, if they did lie. Narcissus, although having his conscience clear, yet not able, being but one man, to withstand their accusation bound with such oaths, gave place, and removed himself from the multitude into a solitary desert by himself, where he continued the space of many years. In the mean time, to them which so willingly and wickedly forswore themselves, this happened: The first, by casualty of one little small sparkle of fire, was burnt with his goods and all his family. The second was taken with a great sickness from the top to the toe, and devoured with the same. The third, hearing and seeing the punishment of the others, confessed his fault, but through great repentance poured out such tears, that he lost both his eyes; and thus was their false perjury punished. F1112 Narcissus, after long absence, returning home again, was by this means both cleared of the fact, and received into his bishopric again: to whom as is said, for impotency of his age, Alexander was joined in execution of the function. F1113 f1114 Of this Alexander is recorded in the said Ecclesiastical History, that after his agonies and constancy of his confession showed in the persecution of Severus, he was admonished, by a vision in the night season, to make his journey a64 up to Jerusalem from Cappadocia (where he had been a bishop already), to see there the sacred places, and to pray. Thus he, taking his journey, and drawing near to the city, a vision with plain words was given to certain chief heads of Jerusalem, to go out of the gate of the city, there to receive the bishop appointed to them of God. And so was Alexander met and received, and joined partner with aged Narcissus, as is before expressed, in the city of Jerusalem; where he continued bishop above forty years, until the persecution of Decius, and there erected a famous library, where Eusebius had his chiefest help in writing his Ecclesiastical History.

F1115 He wrote also divers epistles to divers churches, and licensed Origen openly to teach his church. At length, being very aged, he was brought from Jerusalem to Cesarea before the judge under Decius, where, after his constant confession the second time, he was committed to prison, and there died.

Besides these that suffered in this persecution of Severus, recited by Eusebius, Vincentius also speaketh of one Andoclus, whom Polycarp before had sent into France which Andoclus, because he had spread there the doctrine of Christ, was apprehended of Severus, and first beaten with staves and bats, and after was beheaded. F1117 To these above-named may also be added Asclepiades, who, although he was not put to death in this persecution of Severus, yet therein constantly he did abide the trial of his confession, and suffered much for the same, as Alexander before-mentioned did. Wherefore afterward he was ordained bishop of Antioch, where he continued the space of seven years; of whom Alexander writes unto the church of Antioch out of prison, much rejoicing and giving thanks to God, to hear that he was their bishop. F1118 About the same time, during the reign of Severus, died Irenaeus. Henry of Herford, Ado, and other martyr-writers , a65 do hold that he was martyred, with a great multitude of others more, for the confession and doctrine of Christ, about the fourth or fifth year of Severus. This Irenaeus, as he was a great writer, so was he greatly commended of Tertullian for his learning, who calleth him, “A great searcher of all kind of learning.” F11109 He was first scholar and hearer of Polycarp; from thence either was sent, or came to France; and there, by Pothinus, and the rest of the martyrs, was instituted into the ministry, and commended by their letter to Eleutherius, as is before premonished. At length, after the martyrdom of Pothinus, he was appointed bishop of Lyons, where he continued about the space of three and twenty years. In the time of this Irenaeus the state of the church was much troubled, not only for the outward persecution of the foreign enemy, but also for divers sects and errors then stirring; against which he diligently labored, and wrote much, although but few books be now remaining. The nature of this man, well agreeing with his name, was such, that he ever loved peace, and sought to set agreement when any controversy rose in the church. And therefore, when the question of keeping the Easter day was renewed in the church between Victor bishop of Rome and the churches of Asia, and when Victor would have excommunicated them as schismatics, for disagreeing from him therein; Irenaeus, with other brethren of the French church, sorry to see such a contention among brethren for such a trifle, convented themselves together in a common council, and directing their letter with their common consent subscribed, sent unto Victor, entreating him to stay his purpose, and not to proceed in excommunicating his brethren for that matter. Although they themselves agreed with him in observing the Sunday-Easter as he did, yet with great reasons and arguments they exhorted him not to deal so rigorously with his brethren, who followed the ancient custom of their country-manner in that behalf. And besides this, he wrote divers other letters abroad concerning the same contention, declaring the excommunication of Victor to be of no force. F1120 Not long after Irenaeus followed also Tertullian, about the time of this Severus and Antoninus Caracalla his son; a man both in Greek and Latin well expert, having great gifts in disputing, and in writing eloquent; as his books declare, and as the commendation of all learned men doth testify no less. To whom Vincentius of Lerins giveth such praise, that he calleth him “the flower of all Latin writers.” And of the eloquence of his style he thus writeth, “that with the force of his reasons,” he saith, “whom he could not persuade, them he compelled to consent unto him. How many words, so many sentences, and how many sentences, so many victories he had,” etc.

Such men, for doing and writing, God raised up from time to time, as pillars and stays for his poor church, as he did this Tertullian in these dangerous days of persecution. For when the Christians were vexed with wrongs and falsely accused of the Gentiles, Tertullian, taking their cause in hand, defended them against the persecutors, and against their slanderous accusations. F1121 First, that they never minded any stir or rebellion, either against the empire or emperors of Rome, he proved, forsomuch as the use of Christians was to pray for the state of their emperors and governors.

And whereas they were accused falsely to be enemies of all mankind, “How could that be?” saith Tertullian to Scapula, “seeing the proper office of the Christians is, by their profession, to pray for all men, to love their enemies, never requiting evil for evil, whereas all others do love but only their friends, and scarcely them.” As touching the horrible slander of murdering infants, “How can that be true of the Christians?” saith he, “whose order is to abstain from all blood and strangled; insomuch that it is not lawful for them to touch the blood of any beast at their tables when they feed? From filthy copulation no sort more free than they, which are, and ever have been, the greatest observers of chastity; of whom, such as may, live in perpetual virginity all their life; such as cannot, contract matrimony, for avoiding all whoredom and fornication.” Neither could it be proved that the Christians worshipped the sun: which false surmise Tertullian declared to rise hereof, for that the manner of the Christians was to pray toward the east. Much less was there any of them so mad as to worship an ass’s head; whereof the occasion being taken only of the Jews, the slander thereof he proved to be falsely and wrongfully laid to the charge of the Christians.

And likewise from all other lies and slanders objected of the heathen against the Christians, the said Tertullian purgeth the Christians, declaring them to be falsely belied and wrongfully persecuted, not for any desert of theirs, but only for the hatred of their name. And yet notwithstanding, by the same persecutions, he proveth, in the same Apology, the religion of the Christians nothing to be impaired, but rather increased. “The more,” saith he, “we are mown down of you, the more rise up. The blood of Christians is seed. For what man,” saith he, “in beholding the painful torments, and the perfect patience of them, will not search and inquire what is the cause?

And when he hath found it out, who will not agree unto it? And when he agreeth to it, who will not desire to suffer for it?” “Thus,” saith he, “this sect will never die, which, the more it is cut down, the more it groweth. For every man, seeing and wondering at the sufferance of the saints, is moved the more thereby to search the cause; in searching, he findeth it, and finding, he followeth it.” F1124 Thus Tertullian, in this dangerous time of persecution being stirred up of God, defended the innocency of the Christians against the blasphemy of the adversaries; and moreover, for the instruction of the church, he compiled many fruitful works; whereof some are extant, some are not to be found. Notwithstanding the great learning and famous virtues of this worthy man, certain errors and blemishes are noted in his doctrine, as are both in a66 Origen and Irenaeus, who were before him, and likewise in them (were they never so excellent) that followed him; which errors all here in order to note and comprehend, were too long a matter for this story to prosecute. This, by the way, shall be sufficient to admonish the reader, never to look for any such perfection of any man in this world, how singular soever he be (Christ only excepted), but some blemish or other joineth itself withal, whereof more, perchance, shall be said when we come to Cyprian.

And now, to return again to the order of bishops of Rome intermitted.

After Eleutherius afore-mentioned, next in the bishopric of Rome succeeded Victor; who, as Platina saith, died quietly in the days of Severus. But Damasus, and such as do follow the common chronicles, f1125 affirm that he died a martyr, after he had sat ten (or as some say twelve) years. This Victor was a great stirrer (as partly before is signified) in the controversy about Easter-day, for the which he would have proceeded in excommunication against the churches of Asia, had not Irenaeus, then bishop of Lyons, with the counsel of his other brethren there assembled, repressed his intended violence.

As touching that controversy of Easter in those days of the primitive church, the original thereof was this, as Eusebius, Socrates, Platina, and others record. First, certain it is, that the apostles, being only intentive and attendant to the doctrine of salvation, gave no heed nor regard to the observation of days and times, neither bound the church to any ceremonies and rites, except those things necessary, mentioned in the Acts of the Apostles, as strangled and blood; which was ordained then of the Holy Ghost, not without a most urgent and necessary cause, touched partly in the history before. For when the murdering and blood of infants were commonly objected by the heathen persecutors against the Christians, they had no other argument to help themselves, nor to repel the adversary, but only their own law, by the which they were commanded to abstain, not only from all men’s blood, but also from the blood of all common beasts. And therefore that law seemeth by the Holy Ghost to be given, and also to the same end continued in the church, so long as the cause (that is, the persecutions of the heathen Gentiles) continued. Besides these, we read of no other ceremonies or rites, which the apostles greatly regarded, but left such things free to the liberty of Christians, every man to use therein his own discretion, for the using or not using thereof. Whereupon, as concerning all the ceremonial observations of days, times, places, meats, drinks, vestures, and such others; of all these things neither was the diversity among men greatly noted, nor any uniformity greatly required.

Insomuch that Irenaeus, writing to Victor of the tradition of days, and of fastings, and of the diversity of these things then used among the primitive fathers, saith: “Notwithstanding all this variety, all they kept peace among themselves, and yet we keep it still; and this difference of fasting among us commendeth more the concord of faith.” F1126 And so long did the doctrine of christian liberty remain whole and sound in the church till the time of Victor, which was about the year of our Lord 197; although the diversity of these usages began before also in the days of Pius, about the year of Christ 143, to be misliked; yet restraint hereof was not so much urged before, as in the time of Victor. And yet neither did the violence of Victor take such place, but that the doctrine of christian liberty was defended and maintained by means of Irenaeus and others, and so continued in the church till after the council of Nice. — And thus much concerning the doctrine of christian liberty, and of the differences of rites and ceremonies.

Now to return to Victor again, to show what diversity there was in observing the day of Easter, and how it came, thus is the story. First, in the time of Pius, in the year of Christ 143, the question of Easter-day began first to be moved, at what time Pius, by the revelation of Hermas, decreed the observation of that day to be changed, from the wonted manner of the fourteenth day of the moon in the first month, unto the next Sunday after. After him came Anicetus, Soter and Eleutherius, bishops of Rome, who also determined the same. F1127 Against these stood Melito bishop of Sardis, Polycarp, and, as some think, Hegesippus, with other learned men of Asia; which Polycarp, being sent by the brethren of Asia, came to Rome as is aforesaid, to confer with Anicetus in that matter: wherein when they could not agree after long debating, yet notwithstanding, they did both communicate together with reverence, and departed in peace. And so the celebration of Easter-day remained ajdia>fron, as a thing indifferent in the church, till the time of Victor; who, following after Anicetus and his fellows, and chiefly stirring in this matter, endeavored by all means and might to draw, or rather subdue, the churches of Asia unto his opinion; thinking moreover to excommunicate all those bishops and churches of Asia, as heretics and schismatics, which disagreed from the Roman order: had not Irenaeus otherwise restrained him from that doing, as is aforesaid, which was about the year of our Lord 197, in the reign of Commodus. Thus then began the uniformity of keeping that holy day to be first required as a thing necessary, and all they accounted as heretics and schismatics, who dissented from the bishop and tradition of Rome.

With Victor stood the following bishops — Theophilus bishop of Cesarea in Palestine, Narcissus of Jerusalem, Irenaeus of Lyons, Palmas [of Amastris] and the other bishops in Pontus, Bachyllus of Corinth, the bishops of Osroene, and others more: all which condescended to have the celebration of Easter upon the Sunday, partly, because they would differ from the Jews in all things as much as they might, and partly, because the resurrection of the Lord fell on the same day. F1129 On the contrary side, divers bishops were in Asia, of whom the principal was Polycrates bishop of Ephesus; who, having assembled a great multitude of bishops and brethren of those parts, by the common assent of the rest, wrote again to Victor and to the church of Rome, declaring, that they had ever from the beginning observed that day, according to the rule of Scripture, unchanged, neither adding nor altering any thing from the same; alleging, moreover, for themselves the examples of the apostles and holy fathers their predecessors, as Philip the apostle, with his three daughters, who died at Hierapolis; also John the apostle and evangelist, at Ephesus; Polycarp, at Smyrna; Thraseas of Eumenia, bishop and martyr, at Smyrna; likewise Sagaris at Laodicea, bishop and martyr; holy Papirius, and Melito at Sardis. Beside these, bishops also of his own kindred, and his own ancestors, to the number of seven, who were all bishops before him, and he the eighth now after them; all of these observed (saith he) the solemnity of Easter on the same day, and after the same wise and sort, as we do now. F1130 Victor, being not a little moved herewith, by letters again denounceth against them (more bold upon authority than wise in his commission) violent excommunication; albeit by the wise handling of Irenaeus, and other learned men, that matter was staid, and Victor otherwise persuaded. What the persuasions of Irenaeus were, partly may appear in Eusebius, the sum whereof tendeth to this effect: “That the variety and difference of ceremonies is no strange matter in the church of Christ, when as this variety is not only in the day of Easter, but also in the manner of fasting, and in divers other usages among the Christians: for some fast one day, some two days, some others fast more. Others there be, who, counting forty hours, both day and night, take that for a full fast. And this so diverse fashion of fasting in the church of Christ began not only in this our time, but was before among our fore-elders. And yet, notwithstanding, they with all this diversity were in unity among themselves, and so be we; neither doth this difference of ceremonies any thing hinder, but rather commendeth the concord of faith. And he bringeth forth the examples of the fathers, of Telesphorus, Pius, Anicetus, Soter, Eleutherius, and such others, who neither observed the same usage themselves, nor prescribed it to others; and yet, notwithstanding, kept christian charity with such as came to communicate with them, though not observing the same form of things which they observed; as well appeared by Polycarp and Anicetus, who, although they agreed not in one uniform custom of rites, yet refused not to communicate together, the one giving reverence unto the other.”

Thus the controversy being taken up between Ireneaus and Victor, [the matter] remained free to the time of the Nicene council. And thus much concerning the controversy of that matter, and concerning the doings of Victor.

After Victor, succeeded in the see of Rome, Zephyrinus, in the days of the aforesaid Severus, about the year of our Lord 202. To this Zephyrinus be ascribed two epistles, in the first tome of the Councils. But, as I have said before of the decretal epistles of other Roman bishops, so I say and verily suppose of this; that neither the countenance of the style, nor the matter therein contained, nor the condition of the time, doth otherwise give to think of these letters, but that they be verily bastard letters; not written by these fathers, nor in these times, but craftily and wickedly packed in by some, which, to set up the primacy of Rome, have most pestilently abused the authority of these holy and ancient fathers, to deceive the simple church. For who is so rude, but that in considering only the state of those terrible times he may easily understand (except affection blind him), beside a number of other probable conjectures to lead him, that the poor persecuted bishops in that time would have been glad to have any safe covert to put their heads in: so far was it off, that they had any list or leisure then to seek for any primacy or patriarchship, or to drive all other churches to appeal to the see of Rome, or to exempt all priests from the accusation of any layman; as in the first epistle of Zephyrinus is to be seen, written to the bishops of Sicily: and likewise the second epistle of his to the bishops of the province of Egypt, containing no manner of doctrine, nor consolation necessary for that time, but only certain ritual decrees to no purpose, argueth no less, but the said epistles neither to savor of that man, nor to taste of that time.

Of like credit also seemeth the constitution of the patines of glass, which Damasus saith that the same Zephyrinus ordained to be carried before the priest at the celebration of the mass. Again Platina writeth that he ordained the administration of the sacrament to be no more used in vessels of wood, or of glass, or of any other metal, except only silver, gold, and tin, etc. But how these two testimonies of Damasus and Platina join together, let the reader judge; especially seeing the same decree is referred to Urban that came after him. Again, what needed this decree of golden chalices f1133 to be established afterward in the councils of Tribur and Rheims, if it had been enacted before by Zephyrinus? How long this Zephyrinus sat, our writers do vary. Eusebius saith, he died in the reign of Caracalla, and sat seventeen years. Platina writeth that he died under Severus, and sat eight years; and so saith also Nauclerus. Damasus affirmeth, that he sat sixteen years and two months. F1135 Matthew of Westminster, author of the story intituled “Flores Historiarum,” with other later chronicles, maketh mention of Perpetua, and Felicitas, and Revocatus her brother, also of Saturninus and Satyrus brothers, and Secundolus, who, in the persecution of this Severus, gave over their lives to martyrdom for Christ; being thrown to wild beasts, and devoured of the same in Carthage in Africa; save that Saturninus, brought again from the beasts, was beheaded, and Secundolus died in prison about the year of our Lord 202, as writeth Florilegus.

This Severus, the persecutor, reigned, as the most part of writers accord, the term of eighteen years, who, about the latter time of his reign, came with his army hither into Britain; where, after many conflicts had with the Britons, in the borders of the north he cast up a ditch, with a mighty wall made of earth and turfs and strong stakes, to the length of about seventy miles, from the one side of the island to the other, beginning at the Tyne, and reaching to the Scottish sea: which done, he removed to York, and there, by the breaking in of the northern men and Scots, was besieged and slain, about the year of our Lord 211, leaving behind him two sons, Bassianus and Geta; which Bassianus, surnamed Caracalla, after he had slain his brother Geta here in Britain, governed the empire alone, the space of six years. After whose death, (he being slain also of his servants, as he had slain his brother before), succeeded Macrinus with his son Diadumenus, to be emperor; who, after they had reigned one year, were both slain of their own people.

After them followed Varius Heliogabalus in the empire, rather to be called a monster than a man; so prodigious was his life in all gluttony, filthiness, and ribaldry. Such was his pomp, that in his lamps he used balm, and filled his fish-ponds with rose-water. To let pass his sumptuous vestures, which he would not wear but only of gold and most costly silks; and his shoes glistering with precious stones finely engraved; he was never two days served with one kind of meat; he never wore one garment twice. And likewise, for his fleshly wickedness, some days his company was served at meal with the brains of ostriches, and a strange fowl called phoenicoptery, another day with the tongues of popinjays, and other sweet singing birds.

Being nigh to the sea, he never used fish; in places far distant from the sea, all his house was served with most delicate fishes. At one supper he was served with seven thousand fishes, and five thousand fowls. At his removing in his progress, often there followed him six hundred chariots laden only with bawds, common harlots, and ribalds. He sacrificed young children, and preferred to the best advancements in the common-wealth most light personages, as bawds, minstrels, carters, and such like; in one word, he was an enemy to all honesty and good order. And when he was foretold by his sorcerers and astronomers that he should die a violent death, he provided robes of silk to hang himself, swords of gold to kill himself, and strong poison in [boxes of] jacinth and emerald to poison himself, if needs he must thereto be forced. Moreover, he made a high tower, having the floor of boards covered with gold plate, bordered with precious stones, from the which tower he would throw himself down, if he should be pursued of his enemies. But notwithstanding all his provision, he was slain of the soldiers, drawn through the city, and cast into the Tiber, after he had reigned two years and eight months, as witnesseth Eutropius; others say four years.

This Heliogabalas, having no issue, adopted to his son and heir Aurelius Alexander Severus, the son of Mammaea, who, entering his reign the year of our Lord 222, continued thirteen years, well commended for being virtuous, wise, gentle, liberal, and to no man hurtful. And as he was not unlearned himself, through the diligent education of Mammaea his mother, so he was a great favourer of wise and learned men. Neither did he any thing in the commonwealth, without the assistance of learned and sage counsellors. It is reported of him that he bore such stomach against corrupt judges, that when he chanced to meet with any of them, by the commotion of his mind he would cast up gall, being so moved with them that he could not speak, and was ready with his two fingers to put out their eyes. From his court he dismissed all superfluous and unneedful servants, saying, that he was no good pupil which fed idle servants with the bowels of his commonwealth. F1138 Among his other good virtues, it appeareth also that he was friendly and favorable unto the Christians, as by this act may be gathered: for when the Christians had occupied a certain public place in some good use (belike for the assembling and conventing together of the congregation) the company of the cooks or tiplers made challenge of that place to belong unto them.

The matter being brought before the emperor, he judged it more honest, for the place to be continued to the worship of God, howsoever it were, than be polluted by the dirty slubbering of cooks and scullions.

By this it may be understood, that in Rome no Christian churches were erected unto this time, when yet (notwithstanding this favor of the emperor) no public house could quietly be obtained for the Christians. So that, by the reason hereof, may appear the decretal epistle and ordinance of pope Hyginus concerning the dedication of churches, above-mentioned, to be falsified. And likewise the ordinance of Pius his successor, concerning the a67 altar, to be also false. For what altar was it likely they had in the time of Hyginus and Pius, A.D. 150, when at this time, A.D. 223, which was long after, no public place almost could be granted them for the Christians to assemble together.

Of’ this Alexander, Platina writeth, that as he was a great hater of all boasters and flatterers, so he was of such prudence, that no deceit could escape him; and bringeth in a story of one Turinus, who had gotten craftily many great bribes and gifts, by making the people believe that he was of great authority with the emperor, and that he could help them to have whatsoever they sued for. Whereof the emperor being certified, he caused him in the open market to be fastened to a stake, and there killed with smoke, while the crier stood thus crying to the people; “Smoke he sold, and with smoke he is punished.”

Mammaea, the mother of this Alexander above-mentioned (whom Jerome calleth a devout and religious woman), hearing of the fame and the excellent learning of Origen, who was then at Alexandria, sent for him to Antioch, desirous to see and hear him: unto whom the aforesaid Origen, according to her request, resorted, and after that he had there remained a space with the emperor and his mother, returned again to Alexandria. And thus continued this good emperor his reign the space of thirteen years; at length, at a commotion in Germany, with his mother Mammaea he was slain. After whom succeeded Maximin, A.D. 235, contrary to the mind of the senate, only appointed by the soldiers to be emperor. During all this time between Severus and this Maximin, the church of Christ, although it had not perfect peace, yet it had some mean tranquillity from persecution. Albeit, some martyrs there were at this time that suffered, whereof Nauclerus giveth this reason: “For although,” saith he, “Alexander, being persuaded through the entreating of his mother Mammaea, did favor the Christians, yet notwithstanding, there was no public edict or proclamation provided for their safeguard.” By reason whereof, divers there were who suffered martyrdom under Almachius and other judges. In the number of whom, after some stories, was Calixtus bishop of Rome, who succeeded next unto Zephyrinus above mentioned; and after him Urban also, who, both being bishops of Rome, did both suffer , a68 by the opinion of some writers, under Alexander Severus. This Calixtus, in his two decretal epistles, written to Benedict and to the bishops of France, giveth these ordinances; that no actions or accusations against the prelates or doctors of the church should be received; that no secret conspiracies should be made against bishops; item, no man to communicate with persons excommunicate; also, no bishop to excommunicate or to deal in another’s diocese. And here he expoundeth the diocese or the parish of any bishop or minister to be his wife: “The wife,” saith the apostle, “is bound to the law, as long as the husband liveth; when he is dead, she is free from the law.” “So,” saith Calixtus, “the wife of a bishop (which is his church) so long as he liveth, is bound only to him, neither ought to be judged or disposed by any other man, without his will and judgment. After his death, she is free from the law to marry to whom she will, so it be in the Lord, that is ‘regulariter,’ regularly.” In the end of the said his epistle decretal, he confuteth the error of those who hold, “that they which are fallen are not to be received again:” which heresy, after the time of Calixtus or Calistus, came in first by Novatian, in the days of Cornelius, A.D. 251.

Moreover, in his said first epistle decretal is contained the Fast of the Four Times, commonly called the Ember-fast, whereof also Marianus Scotus maketh mention. But Damasus, speaking of the same fast, saith, he ordained the fast but of three times, which was for the increase of corn, wine, and oil.

By these hitherto premised, it is not hard for a quick reader to smell out the crafty juggling of that person or persons, whosoever they were, that falsely have ascribed these decretal institutions to those holy fathers. For first, what leisure had the Christians to lay in their accusations against their bishops, when we never read, or find in any story, any kind of variance in those days among them; but all love, mutual compassion, and hearty communion among the saints? And as we read of no variance among the people in those days, nor of any fault or backsliding among the bishops, who for the most part then died all constant martyrs, so neither do we read of any tribunal seat or consistory used or frequented then about any such matters. Again, if a man examine well the dangers of those busy days, he shall see the poor flock of the Christians so occupied and piteously oppressed by the cruel accusations of the heathen infidels, that though the cause did, yet the time would not serve them to commence any law against their bishops. Secondly, as touching their conspiracy against bishops, what conspiracy either would they then practice against them, who always gave their lives for their defense? Or how could they then conspire in any companies together, when never a true christian man durst once put his head out of his doors? neither was there in the church any christian man in those perilous days, except he were a true man indeed, such as was far from all false conspiracies. And when all the world almost in all places conspired against them, what time, what cause, or what heart, trow ye, could they have to conspire against their instructors? Thirdly, concerning the confutation of that heresy, how standeth the confutation with the time of Calixtus, when Novatian, the author of that heresy, was after him in the time of Cornelius? Fourthly, if by the law of Calixtus every diocese or parish be the proper wife of every bishop or minister, then how many bishops’ wives, and parsons’ wives, has the adulterous pope of Rome deflowered in these latter days of the church! who so proudly and impudently hath intermeddled and taken his pleasure, and his own profit, in every diocese and parish almost through all Christendom, without all leave and license of the good man; who hath been in the mean time, and yet is compelled still, wheresoever the pope’s holiness cometh, “Vigilanti stertere naso,” and to give him leave unasked to do what he list. Wherefore if this canon decretal be truly his, why is it not observed, so as it doth stand, without exception? If it be not, why is it then falsely forged upon him, and the church of Christ deceived? and certes, lamentable it is, that this falsifying of such trifling traditions, under the false pretense of antiquity, either was begun in the church to deceive the people, or that it hath remained so long undetected. For, as I think, the church of Christ will never be perfectly reformed, before these decretal constitutions and epistles, which have so long put on the visor of antiquity, shall be fully detected, and appear in their own color, wherein they were first painted.

And yet neither do I say this, or think contrary, but that it may be, that bishops of Rome, and of the same name, have been the true authors of these traditions. But here cometh in the error (as I credibly suppose), that when other later bishops of the like name have devised these ceremonial inventions, the vulgar opinion of men hath transferred them to the first primitive fathers; although being of another time, yet bearing the same name with the true inventors thereof. But of Calixtus enough; who, as Damasus saith, in the days of this Alexander Severus died a martyr.

Vincentius affirmeth, that he was tied to a great stone, and so out of a window was thrown into a ditch. F1144 Eusebius, speaking of his death, maketh no mention of his martyrdom, and saith he sat five years; Platina saith six years; Sabellicus giveth him seven years, and so doth Damasus.

F1145 After Calixtus followed Urban, about the year of our Lord 223; who, in his epistle decretal (coming out of the same forge) which he wrote in common to all bishops, maketh no mention of the heavy persecutions of the church, nor ministereth any exhortation of comfort or constancy to the brethren; but only giveth many strict precepts for not transporting or alienating the goods of the church, and to pay truly their offerings which they vow: also to have all common among the clergy. Moreover, about the end of his epistle, he instituteth the confirmation of children after baptism (which the papists be wont to take into the number of their seven sacraments) affirming and denouncing more than Scripture will bear, that the imposition of the bishop’s hand bringeth the Holy Ghost, and that thereby men be made full Christians, etc. But of these decretal epistles enough is said before, more may be considered of the discreet reader. Marianus Scotus, Sabellicus, Nauclerus, and other late story-writers do hold, as is aforesaid, that he died a martyr in the days of Alexander Severus, after he had governed that seat four years, as Damasus and Platina do witness; as Marianus saith, eight years.

The same Damasus and Platina do testify of him, that he, by his preaching and holiness of life, converted divers heathens to the faith. Among whom were Tiburtius, and Valerian the [espoused] husband of Cecilia, who both, being [brothers and] noblemen of Rome, remained constant in the faith unto martyrdom. Of this Cecilia a69 thus it is written in the Martyrology by Ado: “Cecilia the virgin, after she had brought Valerian, her husband espoused. and Tiburtius his brother, to the knowledge and faith of Christ, and, with her exhortations, had made them constant unto martyrdom; after the suffering of them she was also apprehended by Almachius the ruler, and brought to the idols to do sacrifice: which thing when she abhorred to do, she should be presented before the judge to have the condemnation of death. In the mean time, the serjeants and officers which were about her, beholding her comely beauty, and the prudent behavior in her conversation, began, with many persuasions of words, to solicit her mind to favor herself, and that so excellent beauty, and not to cast herself away, etc. But she again so replied to them with reasons and godly exhortations, that, by the grace of Almighty God, their hearts began to kindle, and at length to yield to that religion which before they did persecute. Which thing she perceiving, desired of the judge Almachius a little respite; which being granted, she sendeth for Urban, the bishop, home to her house, to stablish and ground them in the faith of Christ. And so were they, with divers others, at the same time baptized, both men and women, to the number (as the story saith) of four hundred persons; among whom was one Gordian a nobleman. This done, this blessed martyr was brought before the judge, where she was condemned; then, after, was brought to the house of the judge, where she was enclosed in a hot bath. But she, remaining there a whole day and night without any hurt, as in a cold place, was brought out again, and commandment given that in the bath she should be beheaded. The executioner is said to have had four strokes at her neck; and yet her head being cut off, she (as the story goeth) lived three days after. And so died this holy virgin martyr, whose body, in the night season, Urban the bishop took and buried among the other bishops.”

Ado, the compiler of this Martyrology, addeth that this was done in the time of Marcus Aurelius and Commodus. But that cannot be, forsomuch as Urban, by all histories, was long after those emperors, and lived in the days of this Alexander, as is above declared. Antoninus, Bergomensis, and Equilinus, with such other writers, set forth this history with many strange miracles wrought by the said Cecilia, in converting her husband Valerian and his brother, in showing them the angel which was the keeper of her virginity, and of the angel putting on crowns upon their heads. F1147 But as touching these miracles, as I do not dispute whether they be true or fabulous, so, because they have no ground upon any ancient or grave authors, but are taken out of certain new legends, I do therefore refer them thither from whence they came.

Under the same Alexander divers other there be, whom Bergomensis mentioned to have suffered martyrdom, as one Agapitus of the age of fifteen years, who, being apprehended and condemned at Preneste in Italy, because he would not sacrifice to idols, was assailed with sundry torments; first with whips scourged, then hanged up by the feet; after, having hot water poured upon him; at the last cast to the wild beasts: with all which torments when he could not be hurt, finally, with sword he was beheaded.

F1148 The executer of these punishments (as by Henry of Herford may be gathered) was one Antiochus; who, in the executing of the foresaid torments, suddenly fell down from his judicial seat, crying out, that all his inward bowels burned within him, and so gave up the breath. f1149 Also with the same Agapitus is numbered Calepodius, a minister of Rome, whose body first was drawn through the city of Rome, and afterwards cast into the Tiber. F1150 Then followeth Palmatius, a senator of Rome, with his wife and children, and others both men and women, to the number of forty and two; also another noble senator of Rome named Simplicius; all which together, in one day, had their heads smitten off, and their heads afterwards were hanged up on divers gates of the city for a terror of others, that none should profess the name of Christ. Besides these suffered also Quiritius, a nobleman of Rome, who, with his mother Julitta, and a great number more, were put likewise to death. Also Tiberius and Valerian [before-mentioned], citizens of Rome and brothers, suffered (as Bergomensis saith) the same time; who, first being bruised and broken with bats, afterwards were beheaded. Also Vincentius, Bergomensis, and Henry of Herford, make mention of Martina, a christian virgin, who, after divers bitter punishments, being constant in her faith, suffered in like manner by the sword.

Albeit, as touching the time of these aforenamed martyrs, as I find them not in older writers, so do I suppose them to have suffered under Maximin or Decius, rather than under Alexander.

THE SIXTH PERSECUTION.

After the death of the emperor Alexander, who, with his mother Mammaea (as is said), was murdered in Germany, followed Maximin, chosen by the will of the soldiers, rather than by the authority of the senate, about the year of our Lord 235; who, for the hatred he had to the house of Alexander (as Eusebius recordeth), raised up the sixth persecution against the Christians, especially against the doctors and leaders of the church; thinking thereby the sooner to vanquish the rest, if the captains of them were removed out of the way. For which reason I suppose the martyrdom of Urban, the bishop of Rome, and of the rest above specified, to have happened rather under the tyranny of this Maximin than under Alexander.

In the time of this persecution Origen wrote his book, “De Martyrio;” which book, if it were extant, would give us some knowledge, I doubt not, of such as in this persecution did suffer, who now lie in silence unknown: and no doubt but a great number they were, and more should have been, had not the provident mercy of God shortened his days, and bridled his tyranny; for he reigned but three years. After whom succeeded Gordian III. in the year of our Lord 238, a man no less studious of the welfare of the commonwealth, than mild and gentle to the Christians. This Gordian, after he had governed with much peace and tranquillity the monarchy of Rome the space of six years, was slain of Philip, the emperor after him.

In the days of these emperors above recited was Pontian bishop of Rome, who succeeded next after Urban above rehearsed, about the year A.D. 230; or in the twelfth year of Alexander, A.D. 233, as Eusebius noteth, f1151 declaring him to sit six years. F1152 Contrary, Damasus and Platina write, that he was bishop nine years and a half, and that in the time of Alexander he, with Philip a priest, was banished into Sardinia, and there died.

But it seemeth more credible, that he was banished rather under Maximin, and died in the beginning of the reign of Gordian. In his Epistles Decretal (which seem likewise to be feigned) he appeareth very much bent, after the common example of other bishops, to uphold the dignity of priests, and of clergymen; saying, “that God hath them so familiar with him, that by them he accepteth the offerings and oblations of others, he forgiveth their sins, and reconcileth them unto him:” also, “that they do make the body of the Lord with their own mouth, and give it to others,” etc.; which doctrine, how it standeth with the glory of God and testament of Christ, let the reader use his own judgment. F1154 Other notable fathers also in the same time were raised up in the church, as Philetus bishop of Antioch, who succeeded after Asclepiades afore mentioned, in the year of our Lord 221; and after him Zebinus, bishop of the same place, in the year of our Lord 233.

Of Hippolytus , a70 also, both Eusebius and Jerome make mention that he was a bishop; but where, they make no relation. And so likewise doth Theodoret witness him to be a bishop and also a martyr, but naming no place. Gelasius saith, he died a martyr, and that he was metropolitan of Arabia. Nicephorus writeth, that he was bishop of Porto, a port-town near to Rome. F1156 Certain it is, he was a great writer, and left many works in the church, which Eusebius and Jerome do recite. By the computation of Eusebius, he was about the year of our Lord 230. Prudentius, in his Peri< Stefa>nwn making mention of great heaps of martyrs buried by threescore together, speaketh also of Hippolytus, and saith that he was drawn with wild horses through fields, dales, and bushes, and describeth thereof a pitiful story.

To these also may be added Ammonius the schoolmaster of Origen, as Suidas supposeth, also the kinsman of Porphyry, the great enemy of Christ: notwithstanding, this Ammonius, indued with better grace, as he left divers books in defense of Christ’s religion, so did he constantly persevere (as Eusebius reporteth) in the doctrine of Christ, which he had in the beginning received; who was about the days of Alexander.

Julius Africanus also, about the time of Gordian aforesaid, is numbered among the ancient writers; of whom Nicephorus writeth, that he was the scholar of Origen, and a great writer of histories of that time.

Unto these doctors and confessors may be adjoined the story of Natalius, mentioned in the fifth book of Eusebius. F1160 This Natalius had suffered persecution before, like a constant confessor; but was seduced and persuaded by Asclepiodotus and Theodorus (who were disciples of Theodotus the tanner ), to take upon him to be bishop of their sect; promising to give him every month a hundred and fifty pieces of silver.

And so, joining himself to them, he was admonished [of his error] by frequent visions from the Lord; for such was the great mercy of our God and Lord Jesus Christ, that he would not have his martyr, who had suffered so much for his name before, now to perish out of his church: “For the which cause,” saith Eusebius, “God, by certain visions, did admonish him. But he, not taking great heed thereunto, being blinded partly with lucre, partly with honor, was at length all the night long scourged of the angels; insomuch that he, being made thereby very sore, and early on the morrow putting on sackcloth, with much weeping and lamentation went to Zephyrinus, the bishop above mentioned; where he, falling down before him and all the christian congregation, showed them the stripes of his body, and prayed them, for the mercies of Christ, that he might be received into their communion again, from which he had sequestered himself before; and so was admitted according as he desired.”

After the decease of Pontian, bishop of Rome, afore mentioned, succeeded next in that place Anterus, of whom Isuardus writeth, that Pontian, leaving Rome, did substitute him in his room: but Eusebius writeth that he succeeded immediately after him. Damasus saith, that because he caused the acts and deaths of the martyrs to be written, therefore he was put to martyrdom himself by Maximin. Concerning the time of this bishop our writers do greatly jar. F1163 Eusebius and Marianus Scotus affirm that he was bishop but one month; Sabellicus saith that not to be so; Damasus assigneth to him twelve years and one month; Volateran, Bergomensis, and Henry of Herford, give to him three years and one month; Nauclerus writeth that he sat one year and one month. All which are so far discrepant one from another, that which of them most agreeth with truth, it lieth in doubt. Next to this bishop was Fabian, of whom more is to be said hereafter.

After the emperor Gordian III. the empire fell to Philip, in the year of our Lord 244, who, with Philip his son, governed the space of six years. This Philip, with his son and all his family, were converted and christened by Fabian and Origen, who by letters exhorted him and Severa his wife to be baptized, being the first of all the emperors that brought Christianity into the imperial seat. Howsoever Pomponius Letus reporteth him to be a dissembling prince. This is certain, that for his Christianity, he, with his son, was slain of Decius, one of his captains. Sabellicus and Bergomensis show this hatred of Decius against Philip to be conceived, for that the emperor Philip, both the father and the son, had committed their treasures unto Fabian, then bishop of Rome.

THE SEVENTH PERSECUTION.

Thus Philip being slain, after him Decius invaded the crown about the year of our Lord 249; by whom was moved a terrible persecution against the Christians, which Orosius noteth to be the seventh persecution. The first occasion of this hatred and persecution of this tyrant, conceived against the Christians, was chiefly (as is before touched) because of the treasures of the emperor which were committed to Fabian the bishop.

This Fabian, first being a married man (as Platina writeth), was made bishop of Rome after Anterus above-mentioned, by the miraculous appointment of God; which Eusebius doth thus describe: “When the brethren,” saith he, “were congregated together in the church about the election of their bishop, and divers of them had nominated divers noble and worthy personages of Rome, it chanced that Fabian, among others, was there present; who of late before was newly come out of the country to inhabit in the city. The brethren thinking of nothing less than of choosing this Fabian, there suddenly cometh a dove flying from above, and sitteth upon his head; whereupon all the congregation were moved, with one mind and one voice, to choose him for their bishop;” in the which function he remained the space of thirteen years, as Eusebius writeth; Damasus, Marianus, and Sabellicus say fourteen years, unto the time of Decius; who, whether for that Philip had committed to him his treasures, or whether for the hatred he bare to Philip, in the beginning of his reign caused him to be put to death; sending out moreover his proclamation into all quarters, that all who professed the name of Christ should be slain.

To this Fabian be ascribed certain ordinances; as, of consecrating new oil for baptism once every year, and burning the old; of accusations against bishops; of appealing to the see apostolic; of not marrying within the fifth degree; of communicating thrice a year; of offering every Sunday; with such other things more in his three Epistles Decretal: which epistles, as by divers other evidences may be supposed to be untruly named upon him, giving no signification of any matter agreeing to that time; so do I find the most part of the third epistle word for word standing in the epistle of Sixtus III., who followed almost two hundred years after him; beside the unseemly doctrine also in the end of the said epistles contained, where he, contrary to the tenor of the gospel, applieth remission of sins (only due to the blood of Christ) unto the offerings of bread and wine by men and women every Sunday in the church.

To this Fabian wrote Origen “De orthodoxia suae fidei,” that is, “Of the orthodoxy of his faith:” whereby is to be understood, that he continued to the time of Decius: some say also to the time of Gallus. Of this Origen partly mention is touched before, declaring how bold and fervent he was in the days of Severus, in assisting, comforting, exhorting, and kissing the martyrs that were imprisoned, and suffered for the name of Christ; with such danger of his own life, that had it not been for the singular protection of God, he had been stoned to death many times of the heathen multitude.

Such great concourse of men and women was daily at his house to be catechised and instructed in the christian faith by him, that soldiers were hired on purpose to defend the place where he taught them. F1168 Again, such search sometimes was set for him, that scarce any shifting of place or country could cover him; in whose laborious travails and affairs of the church, in teaching, writing, confuting, exhorting, and expounding, he continued about the space of fifty-two years, unto the time of Decius and Gallus. Divers and great persecutions he sustained, but especially under Decius, as testifieth Eusebius, declaring that, for the doctrine of Christ, he sustained bands and torments in his body, rackings with bars of iron, dungeons, besides terrible threats of death and burning. All this he suffered in the persecution of Decius, as Eusebius recordeth of him, and maketh no relation of any further matter. But Suidas and Nicephorus, following the same, say further concerning him, that the said Origen, after divers and sundry other torments which he manfully and constantly suffered for Christ, at length was brought to an altar, where a foul filthy Ethiopian was appointed to be, and there this option or choice was offered unto him; whether he would sacrifice to the idols, or have his body polluted with that foul and ugly Ethiopian. Then Origen, saith he, who, with a philosophical mind, ever kept his chastity undefiled, much abhorring that filthy villany to be done to his body, condescended to their request. Whereupon the judge, putting incense in his hand, caused him to set it to the fire upon the altar; for the which impiety he afterward was excommunicated of the church. Epiphanius writeth that he, being urged to sacrifice to idols, and taking the boughs in his hand, wherewith the heathen were wont to honor their gods, called upon the Christians to carry them in the honor of Christ. The which fact the church of Alexandria misliking, removed him from their communion; whereupon Origen, driven away with shame and sorrow out of Alexandria, went into Jewry, where, being in Jerusalem among the congregation, and there requested of the priests and ministers (he being also a priest) to make some exhortation in the church, he refused a great while to do. At length, by importunate petition being constrained thereunto, he rose up, and turning the book, as though he would have expounded some place of the Scripture, he only read the verse of the fiftieth Psalm: “But to the wicked God saith, What hast thou to do, to declare my statutes, or that thou shouldest take my covenant in thy mouth?” which verse being read, he shut the book, and sat down weeping and wailing, the whole congregation also weeping and lamenting with him.

F1171 What more became of Origen, it is not found in history, but only that Suidas addeth, he died and was buried at Tyre. Eusebius affirmeth, that he departed under the emperor Gallus, about the year of our Lord 255; and in the seventieth year of his age, in great misery (as appeareth) and poverty.

In this Origen divers blemishes of doctrine be noted, whereupon Jerome sometimes doth inveigh against him; albeit in some places again he doth extol and commend him for his excellent learning, as in his Apology against Ruffinus, and in his epistle to Pammachius and Ocean; where he praiseth Origen, although not for the perfection of his faith and doctrine, nor for an apostle, yet for an excellent interpreter, for his wit, and for a philosopher: and yet in his Prologue upon the Homilies of Origen on Ezekiel, he calleth him the second master of the churches after the apostle; and, in the preface to his Questions upon Genesis, he wisheth to himself the knowledge of the Scriptures, which Origen had; also with the envy of his name. Athanasius, moreover, calleth him admirable and laborious, and useth also his testimonies against the Arians. F1172 After Origen, the congrue order of history requireth next to speak of Heraclas his usher; a man singularly commended for his knowledge, not only in philosophy, but also in such faculties as, to a christian divine do appertain. This great towardness of wit and learning when Origen perceived in him, he appointed him above all others to be his usher, or under-teacher, to help in his school or university of Alexandria in the reign of Antoninus Caracalla, son of Severus. And after, in the tenth year of Alexander, Origen departing unto Caesarea, he succeeded in his room to govern the school in Alexandria. Further also, in the time of Alexander f1173 after the decease of Demetrius bishop of Alexandria, this Heraclas succeeded to be bishop of the said city; in which function he ministered the term of sixteen years. F1174 Of this Heraclas writeth Origen himself, that he, although he was a priest, yet ceased not to read over and peruse the books of the Gentiles, to the intent he might the better, out of their own books, confute their errors. F1175 After Heraclas succeeded Dionysius of Alexandria in the bishopric of Alexandria, like as he succeeded him in the school before; which Dionysius also writeth of the same Heraclas unto Philemon a priest of Rome, saying thus: “This canon and type I received of blessed Heraclas our pope,” etc. This Heraclas was no martyr, who died three years before Decius, about the year of our Lord, 247. After whom succeeded next in the same see of Alexandria, Dionysius Alexandrinus, who also suffered much under the tyranny of Decius; as hereafter shall be showed (Christ willing) when we come to the time of Valerian.

Nicephorus in his first book, and others who write of this persecution under Decius, declare the horribleness thereof to be so great, and such innumerable martyrs to suffer in the same, that he saith, it is as easy to number the sands of the sea, as to recite the particular names of them whom this persecution did devour; in which persecution the chiefest doers and tormentors under the emperor appear, in the history of Vincentius, to have been these: Optimus the proconsul, Valerian, and Quartus Promotus, etc. Although therefore it be hard here to infer all and singular persons, in order, that died in this persecution, yet such as remain most notable in stories, I will briefly touch by the grace of Him for whose cause they suffered.

In the former tractation of the fifth persecution , a71 mention was made of Alexander, bishop of Jerusalem, and of his troubles suffered under Severus; and how, afterward, by the miracle of God, he was appointed bishop of Jerusalem, where he continued governor of that church above the term of forty years, till the time of the first year of Decius; at what time he, being brought from Jerusalem to Caesarea into the judgment place, after a constant and evident confession of his faith made before the judge, was committed unto prison, and there finished his life a very aged man; as testifieth Dionysius Alexandrinus in the sixth book of Eusebius. F1179 After whom succeeded in that see Mazabanes, the thirty-and-fourth bishop of that city after James the apostle.

Mention was made also before of Asclepiades, bishop of Antioch, who succeeded after Serapion, and in the persecution of Severus did likewise persevere in a constant confession; and, as Vincentius testifieth, suffered martyrdom at last under this Decius. But this computation of Vincentius can in no wise agree with the truth of time; forsomuch as by probable writers, as Zonaras, Nicephorus, and others, the said Asclepiades, after Serapion, entered the bishop’s seat of Antioch, in the year of our Lord 214, and sat seven years before the time of Alexander ; a72 after whom succeeded Philetus, A.D. 221, governing the function twelve years. And after him Zebinus followed, A.D. 233; and so after him Babylas; which Babylas, if he died in this persecution of Decius, then could not Asdepiades also suffer in the same time, who died so long before him, as is declared. Of this Babylas, bishop of Antioch, Eusebius and Zonaras record, that under Decius he died in prison, as did Alexander, bishop of Jerusalem above rehearsed.

We read in a certain treatise of Chrysostom, intituled “Contra Gentiles,” a noble and long history of one Babylas a martyr, who, about these times, was put to death for resisting a certain emperor, not suffering him to enter into the temple of the Christians after a cruel murder committed; the story of which murder is this:

There was a certain emperor, who, upon conclusion of peace made with a certain nation, had received for hostage, or surety of peace, the son of the king, being of young and tender age; with conditions upon the same, that neither he should be molested of them, nor that they should ever be vexed of him. Upon this the king’s son was delivered, not without great care and fear of the father, unto the emperor; whom the cruel emperor, contrary to promise, caused in short time, without all just cause, to be slain. This fact so horrible being committed, the tyrant with all haste would enter into the temple of the Christians, where Babylas, being bishop or minister, withstood him that he should not into that place approach. The emperor therewith not a little incensed, in great rage bade him forthwith to be laid in prison with as many irons as he could bear, and from thence shortly after to be brought forth to death and execution. Babylas, going constantly and boldly to his martyrdom, desired after his death to be buried with his irons and bands, and so he was.

The story proceedeth moreover, and saith; In the continuance of time in the reign of Constantine, Gallus, then made the overseer of the east parts, caused his body to be translated into the suburbs of Antioch, called Daphne, where was a temple of Apollo, famous with devilish oracles and answers given by that idol, or by the devil rather in that place. In the which temple, after the bringing of the body of Babylas, the idol ceased to give any more oracles, saying, that for the body of Babylas he could give no more answers, and complaining that that place was wont to be consecrated unto him, but now it was full of dead men’s bodies. And thus the oracles there ceased for that time till the coming of Julian; who, inquiring out the cause why the oracles ceased, caused the bones of the holy martyr to be removed again from thence by the Christians, whom he then called Galileans.

They, coming in a great multitude, both men, maidens, and children, to the tomb of Babylas, transported his bones according to the commandment of the emperor, singing by the way as they went, the verse of the Psalm, in words as followeth: “Confounded be all that worship images, and all that glory in idols;” which, coming to the emperor’s ear, set him in great rage against the Christians, stirring up persecution against them. F1182 Albeit Zonaras declareth the cause something otherwise, saying, that so soon as the body of him and [those of] other martyrs were removed away, incontinent the temple of the idol, with the image, in the night was consumed with fire: for the which cause, saith Zonaras, Julian, stirred up with anger, persecuted the Christians; as shall be showed (Christ willing) in his order and place hereafter.

And thus much of Babylas, who, whether it was the same Babylas bishop then of Antioch, or another of the same name, it appeareth not by Chrysostom, who neither maketh mention of the emperor’s name, nor of the place where this Babylas was bishop. Again, the stopping of the emperor out of the church importeth as much as that emperor to have been a Christian: for otherwise, if he had come in as a heathen, and as a persecutor, it was not then the manner of christian bishops violently to withstand the emperors, or to stop them out. Over and besides the testimony of Eusebius, Zonaras doth witness contrary, that this Babylas, who was then bishop of Antioch after Zebinus, was not put to death by the tormentors, but died in prison: wherefore it is not impossible, but this Babylas, and this emperor of whom Chrysostom speaketh, may be another Babylas than that which suffered under Decius. Nicephorus maketh mention a73 of another Babylas beside this, that suffered under Decius, who was bishop of Nicomedia. F1186 Vincentius speaketh of forty virgins, martyrs, in the forenamed city of Antioch, who suffered in the persecution of Decius.

The same Vincentius also speaketh of one Peter, who was apprehended, and suffered bitter torments for Christ’s name in the country of Hellespont, and in the town of Lampsacus, under Optimus the proconsul: and likewise of other martyrs that suffered in Troas, whose names were, Andrew, Paul, Nicomachus, and Dionysia a virgin. F1189 Also in Babylon, saith he, divers christian confessors were found of Decius, who were led away into Spain, there to be executed.

In the country of Cappadocia, at the city Caesarea, in like manner of the said author it is testified, that Germanus, Theophilus, Caesarius, and Vitalis, suffered martyrdom for Christ. F1191 And in the same book mention is also made of Polychronius, bishop of Babylon, and of Nestor bishop of Perga in Pamphylia, that died martyr there. F1193 In Persia, at the town of Corduba, Olympiades and Maximus; in Tyre also, Anatolia a virgin, and Audax, gave their lives likewise to death for the testimony of Christ’s name. F1194 Eusebius moreover, in his sixth book reciteth out of the epistles of Dionysius, bishop of Alexandria, divers that suffered diversely at Alexandria, which places of Dionysius, as they be cited in Eusebius, I thought here good for the ancientness of the author, to insert and notify in his own words, as he wrote them to Fabius bishop of Antioch, and rendered in our language as followeth: f1195 This persecution began not with the proclamation set forth by the emperor, but a whole year before, by the occasion and means of a wicked person, a soothsayer and poet; who, coming to our city here, stirred up the multitude of the heathen against us, and incited them to maintain their own country superstition; whereby they, being set agog, and obtaining full power to prosecute their wicked purpose, so thought, and no less declared, all piety and religion to consist only in their idolatrous worship of devils, and in destruction of us. And first, flying upon a venerable old man, named Metra, they apprehended him and commanded him to speak blasphemous words; which when he would not do, they laid upon him with staves and clubs, and with sharp reeds pricked his face and eyes; and afterward bringing him out into the suburbs, there they stoned him to death. Then they took a faithful woman, called Quinta, and brought her to the temple of their idols, to compel her to worship with them; which when she refused to do, and expressed abhorrence thereof, they tied her by the feet, and dragged her through the whole city over the rough pavement, and dashed her against millstones, at the same time scourging her with whips; and having finally brought her to the same place of the suburbs, as they did the other before, they stoned her likewise to death. After this, they all with one accord rushed to the houses of the godly, and, each singling out those of his own neighborhood, spoiled and plundered them, purloining the more valuable goods; the refuse and every thing made of wood they threw out and burnt in the roads; and thus they exhibited the appearance of a city taken and sacked in war. The brethren fled and withdrew themselves, taking no less joyfully the spoiling of their goods than did they of whom St. Paul doth testify; and I am not aware that any person who fell into their hands — except perhaps one — has revolted from his profession and denied the Lord, to this day.

Among others, they seized a most surprising old woman, a virgin, named Apollonia, and dashed out all her teeth; and having made up a pile outside the city, they threatened to burn her alive, unless she would join them in blaspheming Christ: she begged and was allowed a little respite, and shortly after leaped into the fire and was consumed.

There was also one Serapion, whom they laid hands on in his own house, and having racked him with excruciating tortures, and broken all his joints, they threw him down headlong from the top loft. No way, public or private, was passable by us, night or day; the people always and everywhere crying out, if we would not repeat their blasphemies, that we should be dragged to the fire and burnt; and these evils continued a long time. A sedition and civil war then succeeded among the wretches themselves, which averted their fury from us against one another; and so we had a little breathing time, from their wanting leisure to persecute us.

Shortly after this, news came that the government which had been somewhat favorable toward us was changed, and great terror was excited among us by what was threatened against us. At length the edict came; the very thing (one would almost imagine) predicted by our Lord, so exceedingly terrible, as “to seduce if it were possible the very elect.” All were seized with consternation: many Christians of quality came running to sacrifice immediately through fear; others who held public offices were constrained by their office to appear. Others were brought up by their Gentile connexions, and, being called on by name, approached the impure and profane sacrifices: — some of them pale and trembling, not as if they were going to sacrifice but to be themselves the victims, so that they were derided by the multitude who stood round, as being manifestly afraid either to die or to do sacrifice; but others of them ran more readily to the altars, affirming boldly that they never had been Christians; of such our Lord affirmed most truly, that they should be saved with great difficulty. Of the rest, some followed one or other of the examples just mentioned, and others fled. Many were taken, whereof some persevered unto bonds and imprisonment, enduring them perhaps for many days, and then, just before they were led to the tribunal, they abjured; others, after having endured torments for some time, then lost heart. But the firm and blessed pillars of the Lord, being strengthened by him and having received vigor and courage proportionate and correspondent to the strong faith which was in them, became admirable martyrs of his kingdom. The first of these was Julian, a gouty person, who could neither stand nor walk; he was brought forth with two others who used to carry him, one of whom immediately denied Christ; the other, called Cronion the benevolent, and old Julian himself, having confessed the Lord, were led through the whole city — very large as you know it is — sitting on camels, and in that conspicuous situation were scoured: at last they were burnt in a very hot fire in the view of surrounding multitudes.

As these aforesaid were going to their martyrdom, a soldier, named Besas, stood by them and defended them from the insults of the mob; on which they raised an outcry, and this most manful champion for his God was brought forward, and, after behaving himself nobly in the great cause of true religion, had his head struck off.

Another person, a Libyan by birth, named Macar, and truly meriting the appellation, having resisted much importunity of the judge to deny Christ, was burnt alive. After these Epimachus and Alexander, who had long sustained imprisonment and undergone infinite tortures with razors and scourges, were burnt to death; and along with them four women; — viz. Ammonarion, a holy virgin, who, though she was long and grievously tormented by the judge, for having declared beforehand, that she would not repeat the blasphemy which he dictated, yet was true to her word, and was led off to execution. The other three, viz. the venerable matron Mercuria — and Dionysia, a mother indeed of many children, but a mother who did not love her children more than the Lord — and another Ammonarion, — these were slain by the sword without being first exposed to torments: for the judge was ashamed of torturing them to no purpose, and of being baffled by women; which had been remarkably the case in his attempt to overcome the first of the four, Ammonarion, who had undergone what might have been esteemed sufficient torture for them all.

Heron, Ater, and Isidore, Egyptians, and with them Dioscorus, a boy of fifteen, were presented to the judge, who first began with the boy as most likely from his tender years to yield; but the boy resisted both the blandishments and the tortures which were applied to him: the rest, after most barbarous torments still persevering, were burnt. The boy having answered in the wisest manner to all questions, and excited the admiration of the judge, was dismissed by him from regard to his extreme youth, with an intimation of hope that he might afterwards repent. And now the excellent Dioscorus is, with us, reserved to a greater and longer conflict.

Nemesion, another Egyptian, was first accused as a partner of robbers, but he cleared himself of this charge before the centurion: an information that he was a Christian was then brought against him, and he came bound before the president, who most unjustly tortured and scourged him with twice the severity used in the case of malefactors, and then burnt him among robbers. F1197 Thus was he honored in resembling Christ in suffering.

And now some of the military guard, Ammon, Zeno, Ptolemy, and Ingenuus, and with them an old man named Theophilus, stood before the tribunal; when a certain person being interrogated whether he was a Christian, and appearing disposed to deny the imputation, they made the most lively signs of aversion, gnashing their teeth, writhing their countenances, lifting up their hands, and throwing themselves into various attitudes, so as to attract general observation; but before they could be seized, they ran up voluntarily to the tribunal and owned themselves Christians, so that the president and his assessors were astonished: the accused in fact seemed to wax bolder at the prospect of suffering, and the judges were quite daunted. God triumphed gloriously in these, for they went from the judgment-seat to execution in a sort of ovation, glorying in their testimony.

Many others, throughout the various cities and villages, were torn to pieces by the Gentiles. For example — Ischyrion was agent to a certain magistrate. His employer ordered him to sacrifice; on his refusal he scolded him; persisting, he grossly abused him; till at length, seizing a large stake, he ran it through his body and killed him. But what shall we say of the multitude of those who wandered in deserts and mountains, and were at last destroyed by famine, and thirst, and cold, and diseases, and robbers, and wild beasts? Those who have survived, are witnesses of their faithfulness and victory. Suffice it to relate one fact: There was a very aged person named Chaeremon, bishop of the city of Nilus.

He, together with his wife, fled into an Arabian mountain, and did not return; nor could the brethren, after much searching, discover them alive or dead. Many other persons were caught about this Arabian mountain and made slaves by the barbarian Saracens, some of whom were afterwards redeemed for money with difficulty; — others have never regained their liberty to this day.

Thus much out of the epistle of Dionysius to Fabius.

Moreover, the aforesaid Dionysius in another place writing to Germanus, of his own and others’ dangers sustained in this persecution, and before this persecution, of Decius, thus inferreth as followeth:

I say it before God, who knows that I lie not — I did not betake myself to flight, of my own accord or without a providential leading. On the contrary, when the persecuting edict was put forth under Decius, Sabinus, the Roman governor, the same hour sent an officer to seek me, and I remained four days at home, expecting his coming: he made the most accurate search in the roads, the rivers, and the fields where he suspected I might be hid or pass along. A dulness seems to have seized him, that he never inquired for my house, for he had no idea that a man in my circumstances should stay at home. At length after four days, God ordered me to remove; and having opened me a way contrary to all expectation, I and my servants and many of the brethren went out together. The event showed that the whole was the work of Divine Providence.

Again, shortly after, the aforesaid Dionysius, proceeding in the narrative of himself, thus inferreth:

About sunset, I was seized, together with my whole company, by the soldiers and was led to Taposiris. But my friend Timotheus, by the providence of God, was not present, nor was he seized. He came afterwards to my house and found it uninhabited and guarded; and he then learned that we were taken captive. How wonderful was the dispensation! but it shall be related precisely as it happened.

And again shortly after it followeth:

A countryman met Timotheus as he was flying in confusion, and asked the cause of his hurry: he told him the truth: the peasant heard the story and went away to a nuptial feast, at which it was the custom to sit up merry-making all night. He informed the guests of what he had heard. At once they all started up, as by a signal, and ran quickly to find us, bawling and shouting: our guards, struck with a panic, fled; and the party came upon us, just as we were, lying on unfurnished beds. I first thought they must have been a company of robbers, in pursuit of their prey, and continued lying still in my shirt as I was, and offered them the rest of my clothes which lay at my side. They ordered me to rise and go out quickly; at length I understood their real designs, and I cried out and entreated them earnestly to depart, and to let us alone. But, if they really meant any kindness to us, I requested them to strike off my head at once, and so to deliver me from my persecutors. They compelled me to rise by downright violence, as my companions can testify: and then I threw myself on the ground. They then seized me by my hands and feet, and pulled me out by force. Gaius, Faustus, Peter, and Paul, followed me (who also are my witnesses), and taking me up carried me out of the place on a chair, and setting me on the back of an ass, conducted me away.

Thus much writeth Dionysius of himself, the example of whose epistle is cited in the Ecclesiastical History of Eusebius. F1200 Nicephorus, in his fifth book, maketh mention of one named Christopher, who also suffered in this persecution of Decius; of which Christopher, whether the fable riseth of that mighty giant set up in churches, wading through the seas with Christ on his shoulder, and a tree in his hand for a walking-staff, etc., it is uncertain. Georgius Wicelius f1203 allegeth out of Ruggerus of Fulde and mentioneth one Christopher, born of the nation of Canaanites, who suffered under Decius, being, as he saith, twelve cubits high. But the rest of the history painted in churches, the said Wicelius derideth as fables of centaurs, or other poetical fictions. F1204 Bergomensis maketh relation of divers martyred under Decius, as Meniatus, who suffered at Florence; Agatha, a holy virgin of Sicily, who is said to have suffered divers and bitter torments at Catania under Quintian the proconsul; with imprisonment, with beatings, with famine, with racking; rolled also upon sharp shells and hot coals; having moreover her breasts cut from her body, as Bergomensis and the martyrology of Ado record. In which authors as I deny not but that the rest of the story may be true, so again, concerning the miracles of the aged man appearing to her, and of the young man clothed in a silken vesture, with a hundred young men after him, and of the marble table with the inscription, “Mentem sanctam,” etc., I doubt.

Hard it is to recite all that suffered in this persecution, when whole multitudes went into wildernesses and mountains, wandering without succor or comfort; some starved with hunger and cold, some with sickness consumed, some devoured of beasts, some with barbarous thieves taken and carried away. Vincentius, in his eleventh book, speaking of Asclepiades, writeth also of forty virgins martyrs, who, by sundry kinds of torments, were put to death at Antioch about the same time, in the persecution of this tyrant.

Likewise, in the said Vincentius, mention is made of Trypho, a man of great holiness, and constant in his suffering; who being brought to the city of Nicaea, before the president Aquilinus, for his constant confession of Christ’s name was afflicted with divers and grievous torments, and at length with the sword put to death.

At what time Decius had erected a temple in the midst of the city of Ephesus, compelling all that were in the city there to sacrifice to the idols, seven Christians were found, whose names were Maximian, Malchus, Martinian, Dionysius, Johannes, Serapion, and Constantine, who, refusing the idolatrous worship, were accused for the same unto the emperor to be Christians. Which when they constantly professed and did not deny notwithstanding, because they were soldiers pertaining to the emperor’s service, respite was given them for a certain space, to deliberate with themselves, till the return again of the emperor, who then was going to war. In the mean space, the emperor being departed, they, taking counsel together, went and hid themselves in secret caves of the mount Caelius.

The emperor returning again, after great inquisition made for them, hearing where they were, caused the mouth of the place where they were to be closed up with heaps of stones; that they, not able to get out, should be famished within. And thus were those good men martyred. The story (if it be true) goeth further, that they, between fear and sorrow, fell asleep, in which sleep they continued the space of certain ages after, till the time of Theodosius the emperor, before they did awake, as report Vincentius, Nicephorus, and partly also Henry of Herford. But of their awaking, that I refer to them that list to believe it. Certain it is, that at the last day they shall awake indeed, without any fable.

Jerome, in the life of Paul the hermit, reciteth a story of a certain youth, whom when the praetor could not otherwise with torments remove from his Christianity, he devised another way, which was this:

He commanded the youth to be laid upon a soft bed in a pleasant garden, among the flourishing lilies and red roses; which done, all others being removed away, and himself there left alone, a beautiful harlot came to him, who embraced him, and with all other incitements of an harlot labored to provoke him to her naughtiness.

But the godly youth, fearing God more than obeying flesh, bit off his own tongue with his teeth, and spit it in the face of the harlot, as she was kissing him; and so got he the victory, by the constant grace of the Lord assisting him. F1208 Another like example of singular chastity is written of the virgin Theodora, and a soldier, by Ambrose. F1209 At Antioch this Theodora, refusing to do sacrifice to the idols, was condemned by the judge to the stews; and notwithstanding, by the singular providence of God, was well delivered. For as there was a great company of wanton young men ready at the door to press into the house where she was, one of the brethren [named Didymus, as Ado saith], moved with faith and motion of God, putting on a soldier’s habit, made himself one of the first that came in, who, rounding her in the ear, told her the cause and purpose of his coming, being a Christian as she was: his counsel was, that she should put on the soldier’s habit, and so slip away; and he, putting on her garments, would there remain to abide their force, and so aid, whereby the virgin escaped unknown. Didymus, left unto the rage and wondering of the people, being found a man instead of a woman, was presented unto the president, unto whom, without delay, he uttered all the whole matter as it was done, professing himself, so as he was, to be a Christian; and thereupon was condemned to suffer. Theodora understanding thereof, and thinking to excuse him by accusing herself, offered herself, as the guilty party, unto the judge; claiming and requiring the condemnation to light upon her, the other, as innocent, to be discharged. But the cruel judge (crueller than Dionysius, who spared Damon and Pythias), neither considering the virtue of the persons, nor the innocency of the cause, unjustly and inhumanly proceeded in execution against them both; who, first, having their heads cut off, after were east into the fire. F1210 At what time, or in what persecution these did suffer, in the authors of this narration it doth not appear. F1211 Agathon, a man of arms in the city of Alexandria, for rebuking certain lewd persons scornfully deriding the dead bodies of the Christians, was cried out of, and railed on, of the people; and afterwards, accused to the judge, was condemned to lose his head. F1212 Henry of Herford maketh mention also of Paul and Andreas, whom the proconsul at Troas gave to the people; who, being scourged, and after drawn out of the city, were trodden to death with the feet of the people.

Among others that suffered under this wicked Decius, Bergomensis also maketh mention of one Justin a priest of Rome, and of another, Nicostratus a deacon. To these Vincentius also addeth Portius a priest of Rome, whom he reporteth to be the converter of Philip the emperor aforementioned.

Of Abdon and Sennas we read also in the aforesaid Bergomensis and Vincentius, two noble men; who, because they had buffed the Christians whom Decius had brought from Babylon to Corduba, and there put them to death, were therefore accused to Decius, and brought to Rome, where they, being commanded to sacrifice to dead idols, would not obey; and, for the same, were given to the wild beasts to be devoured. But when the wild beasts, more gentle than the men, would not touch them, they were at length with the sword beheaded. F1214 Albeit to me it seemeth not impossible nor unlike this Abdon and Sennas to be the same, whom in other stories we find, and before have mentioned to be Ammon and Zeno.

One Secundian was accused to Valerian, a captain of Decius, to be a Christian; which profession when he stoutly and constantly did maintain, he was commanded to prison. By the way, as the soldiers were leading him to the gaol, Verian and Marcellian, seeing the matter, cried to the soldiers, asking them whither they drew the innocent? At the which word, when they also confessed themselves to be Christians, they were likewise apprehended, and brought to a city named Centum-Cellae; where being willed to sacrifice, they did spit upon the idols. And so after sentence and judgment given, first they were beaten with wasters or truncheons; after that they were hanged and tormented upon the rack, having fire set to their sides. Vincentius addeth moreover that some of the tormentors falling suddenly dead, others being taken with wicked spirits, the martyrs with the sword at length were beheaded. F1216 To prosecute in length of history the lives and sufferings of all them, which in this terrible persecution were martyred, it were too long, and almost infinite: briefly therefore to rehearse the names of such as we find alleged out of a certain brief treatise of Bede, intituled, “De Temporibus,” cited by Henry of Herford, it shall be at this time sufficient. F1218 Under Decius suffered a74 — at Rome, Hippolytus and Concordia, Irenaeus and Abundus, Victoria a maiden, Miniates, and Tryphonia, wife of Decius, eldest son of the emperor: at Antioch, Babylas the bishop: at the city of Apollonia in Pontus, Leucius, Thyrsus, and Callinicus: at the city of Thmuis in Egypt, Phileas the bishop, and Philoromus a military tribune, with many others: in Persia, Polychronius bishop of Babylon and Ctesiphon: at Perga in Pamphylia, Nestor the bishop: at Corduba in Persia, Parmenius a priest, with divers more: at Cirta in Numidia, Marianus and Jacobus: in Africa, Nemesian and Felix, bishops, Rogatian a priest, and Felicissimus: at Rome, Jovinus and Basilius, Ruffina and Secunda, virgins, Tertullian and Valerian; also Nemesius, Symphronius, and Olympius: in Spain at Tarragona, Fructuosus the bishop, with Augurius and Eulogius, deacons: at Verona, Zeno the bishop: at Caesarea in Palestine, Marinus and Astyrius: in France at the town of Mende, f1222 Privatus the bishop. F1223 Vincentius, in his eleventh book, maketh mention of certain children suffering martyrdom under the same persecution, in a city of Tuscany, called Arezzo, whose names a75 were Pergentinus and Laurentinus; they are also mentioned in Equilinus. F1225 Now that I have recorded of those sufficiently, who under this tempest of Decius constantly gave their lives to martyrdom for the testimony of Christ, it remaineth that a few words also be spoken of such as for fear or frailty in this persecution did shrink and slide from the truth of their confession: In the number of whom first cometh in the remembrance of Serapion, an aged old man; of whom writeth Dionysius bishop of Alexandria unto Fabius bishop of Antioch, declaring that this Serapion was an old man, who lived amongst them a sincere and upright life of long time, but at length fell. F1226 This Serapion oft and many times desired to be received again; but no man listened to him, because he had sacrificed. After this, not long after, he fell into sickness, wherein he remained three days dumb, and benumbed of all senses. The fourth day following, beginning a little to recover, he called to him his daughter’s son, and said, “How long, how long, my son, do ye hold me here? Make haste, I pray you, that I may be absolved. Call hither one of the presbyters to me.” And so, saying no more, held his peace as dumb and speechless. The boy ran (it was then night.) unto the presbyter, who, at the same time being sick, could not come with the messenger: but — forsomuch as Dionysius had previously ordered that such as lay a dying, if they coveted to be received and reconciled, and especially if they required it earnestly, should be admitted, whereby with the better hope and confidence they might depart hence — therefore he gave to the boy a little of the Eucharist, willing him to moisten it in water, and so to drop it into the mouth of the old man. With this the boy returned, bringing with him the Holy Eucharist. As he was now near at hand, before he had entered in, Serapion the old man, speaking again, said, “Thou art come, my son: the priest is sick and cannot come, but do as he willeth you, and let me go.” Then the boy moistened the Eucharist in water, and dropped it softly into the mouth of the old man, who, after he had swallowed it by little and little, immediately gave up the ghost. F1228 In the city of Troas, as the proconsul was grievously tormenting one Nicomachus, he cried out, “That he was no Christian;” and so was let down again. And after, when he had sacrificed, he was taken eftsoons with a wicked spirit, and so thrown down upon the ground, where he, biting off his tongue with his teeth, so departed. F1229 Dionysius in his epistles also, writing to Fabius, and lamenting the great terror of this persecution, declareth, how that many worthy and notable Christians, for fear and horror of the great tyranny thereof, did show themselves feeble and weak men. Of whom some for dread, some of their own accord, others after great torments suffered, yet afterwards revolted from the constancy of their profession. Also St. Cyprian, in his treatise “De Lapsis,” reciteth with great sorrow, and testifieth how that a great number, at the first threatening of the adversary, neither being compelled nor thrown down with any violence of the enemy, but of their own voluntary weakness, fell down themselves. “Not even,” saith he, “tarrying while the judge should put incense in their hands, but before any stroke stricken in the field, they turned their backs, and played the cowards; not only coming to their sacrifices, but preventing the same, and pretending to come without compulsion; bringing moreover their infants and children, either put into their hands, or taking them with them of their own accord; and exhorting moreover others to do the like after their example.”

Of this weakness and falling the said author showeth two causes, either love of their goods and patrimony, or fear of torments: and addeth, moreover, examples of the punishments of them which revolted; affirming, that many of them were taken and vexed with wicked spirits; and that one man among others, after his voluntary denial, was suddenly stricken dumb.

Again, another after his abjuration, as he should communicate with others, instead of bread, received ashes in his hand. Item, a certain maiden, being taken and vexed with a spirit, did tear her own tongue with her teeth, and tormented with pain in her belly and inward parts, so deceased.

Amongst others of this sort, St. Cyprian, in his Epistles, maketh also mention of one Evaristus, a bishop, who, leaving his proper charge, and making shipwreck of his faith, went wandering about in other countries, forsaking his own flock. In like manner, he maketh also mention of Nicostratus a deacon, who, forsaking his deaconship and taking the goods of the church with him, fled away into other countries. Albeit Bergomensis affirmeth, that this Nicostratus the deacon afterward died a martyr. Thus then, although some did relent, yet a very great number (saith he) there were, whom neither fear could remove, nor pain could overthrow, to cause them to betray their confession; but they stood like glorious martyrs unto the end.

The same Cyprian also, in another book, “De Mortalitate,” reciteth a notable story of one of his own colleagues and fellow-priests, who, being oppressed with weakness and greatly afraid, with death drawing at hand, prayed for a longer furlough ere he departed. F1232 As he was thus entreating, and almost now dying, there appeared by him a young man, of an honorable and reverent majesty, of a tall stature and comely behavior, so bright and clear to behold, that scarce any man’s carnal eyes were able to bear it, unless he were now ready to depart this world. This young man, speaking to him with a certain indignation of mind and voice, thus said, “To suffer ye dare not; to depart ye wish not; what would ye have me to do for you?” f1233 Upon the occasion of these and such others, who were a great number, that fell and did renounce, as is aforesaid, in this persecution of Decius, rose up first the quarrel and heresy of Novatus, who, in these days, made a great disturbance in the church, holding this opinion, that they which once renounced the faith, and for fear of torments had offered incense to the idols, although they repented there-for, yet could not afterward be reconciled, nor admitted to the church of Christ. This Novatus, being first priest under Cyprian at Carthage, afterward by stirring up discord and factions, began to disturb the bishopric of Cyprian, to appoint there a deacon called Felicissimus, against the bishop’s mind or knowledge; also to allure and separate certain of the brethren from the bishop; all which Cyprian doth well declare. After this the said Novatus going to Rome, kept there the like stir with Cornelius (as the same Cornelius in Eusebius doth testify), setting himself up as bishop of Rome against Cornelius, who was the lawful bishop of Rome beforewhich to bring to pass, he used this practice: first, he had allured to him, to be his adherents, three or four good men and holy confessors, who had suffered before great torments for their confession, whose names were Maximus, Urban, Sidonius, and Celerinus. After this he enticed three simple bishops about the coasts of Italy to repair to Rome, under pretense to make an end of certain controversies then in hand. This done, he caused the same, whether by making them drunk, or by other crafty counsel, to lay their hands upon him, and to make him bishop; and so they did. Wherefore the one of those three bishops hardly was received to the communion, by the great intercession of his people: the other two, by discipline of the church, were displaced from their bishoprics, and others possessed with their rooms.

Thus then were there two bishops together in one church of Rome, Novatian and Cornelius, which was unseemly, and contrary to the discipline of the church. And hereupon riseth the true cause and meaning of St. Cyprian, writing in his epistles so much of one bishop, and of the unity to be kept in ecclesiastial regiment. F1236 And in like sort writeth also Cornelius himself of one bishop, saying of Novatian, “He knows not that there ought to be one bishop in a catholic church.” f1237 This by the way (not out of the way I trust) I have touched briefly, to detect or refute the caviling wresting of the papists, who falsely apply these places of Cyprian and Cornelius to maintain the pope’s supreme mastership alone, over the whole universal church of Christ in all places; when their meaning is otherwise, how that every one catholic church or diocese ought to have one bishop over it, not that the whole world ought to be subject to the dominion of him only that is bishop of Rome. Now to the story again.

Novatian, being thus bishop, took not a little upon him, going about by all means to defeat Cornelius, and to allure the people from him. Insomuch that (as in the aforesaid book of Eusebius appeareth) when Novatian came to the distributing of the offerings, and should give every man his part, he compelled the simple persons every man to swear, before they should receive of the benediction and of the collects or oblations, holding both their hands in his, and holding them so long (speaking these words unto them, “Swear to me by the body and blood of our Lord Jesus Christ, that thou wilt not leave me and go to Cornelius”), till that they, swearing unto him, instead of “Amen” (to be said at the receiving of the bread) f1238 should answer, “I will not return to Cornelius.” Where note by the way, that the Latin book of Christophorson’s translation, in this place, craftily leaveth out the name of “bread.” This story being written in Eusebius, and also contained in Nicephorus (although not in the same order of words, yet in effect drawn out of him), doth declare in plain words in both the authors (whoso will mark the same), that the sacrament of the body of Christ is termed with the plain name of “bread,” after the consecration.

It followeth moreover in the story, that Maximus, Urban, Sidonius, and Celerinus, before mentioned, perceiving at length the crafty dissimulation and arrogancy of Novatian, left him, and with great repentance returned again to the church, and were reconciled to Cornelius; as they themselves, writing to Cyprian, and Cyprian likewise writing to them an epistle gratulatory, do declare; and Cornelius, also, in his epistle to Fabius witnesseth the same. In this epistle the said Cornelius, moreover, writeth of one Moses, a worthy martyr, who once being also a follower of Novatian, afterwards perceiving his wickedness, forsook him, and refused communion with him. Of whom Cyprian also maketh mention, and calleth him “a blessed confessor.” F1241 Damasus, in his “Pontifical” saith, “That he was apprehended with Maximus and Nicostratus above mentioned, and was put with them in prison, where he ended his life.” And thus much of Novatian, against whom (as Eusebius testifieth) a synod was holden at Rome of threescore sundry bishops in the time of Cornelius, under the reign of Decius, in the year of our Lord 251; whereby it may be supposed that the heat of the persecution at that time was somewhat calmed.

After Fabian (or, as Zonaras calleth him, Flavian) next succeeded into the bishopric of Rome Cornelius, whom Cyprian noteth to be a worthy bishop, and for his great virtue and maidenly continency much commendable, chosen to that room not so much by his own consent, as by the full agreement, both of the clergy and also of the people. F1242 Jerome addeth also, that he was a man of great eloquence: whereby it may appear those two epistles decretal, which go in his name, not to be his, both for the rudeness of the barbarous and gross style, and also for the matter therein contained, nothing tasting of that time, nor of that age, nor doings then of the church. Whereof in the first, he writeth to all his brethren of the holy church, concerning the lifting up of the bodies and bones of Peter and Paul from the catacombs, and transferring them to the Vatican and the Appian Way, at the instance of a certain devout woman named Lucina, having no great argument or cause to write thereof unto the churches, but only that he, in that letter, doth desire them to pray unto the Lord, that, through the intercession of those apostolical saints, their sins might be forgiven them, etc. In the second epistle, written to Rufus, a bishop of the eastern church, he decreeth and ordaineth, that no oath ought to be required or exacted of any bishop or clergyman, for any cause or by any power; also, that no cause of priests or ministers ought to be handled in any strange or foreign court, without the precinct, except only in the court of Rome by appellation: wherein who seeth not the train of our later bishops, going about craftily to advance the dignity of the court of Rome, under and by the pretensed title of Cornelius, and of such ancient bishops? If Cornelius did write any epistles to any indeed in those turbulent times of persecution, no doubt but some signification thereof he would have touched in the said his letters, either in ministering consolation to his brethren, or in requiring consolation and prayers of others. Neither is there any doubt, but he would have given some touch also of the matter of Novatian, with whom he had so much to do: as he did elsewhere; for so we find it recorded both in Eusebius and Jerome, that he wrote unto Fabius, bishop of Antioch, of “the decreements of the council of Rome;” and another letter “of the manner of the council;” the third also, of “the cause of Novatian;” and again of the “repentance of such as fell,” whereof there is no word touched at all in these aforesaid epistles decretal. F1243 What trouble this Cornelius had with Novatian, sufficiently is before signified. In this persecution of Decius, he demeaned himself very constantly and faithfully, and sustained great conflicts with the adversaries, as St. Cyprian giveth witness. F1244 Jerome testifieth that he remained bishop after the death of Decius, to the time of Gallus, and so appeareth also by St. Cyprian, who hath these words: “Et tyrannum armis et bello postmodum victum, prior sacerdotio suo vicit.” But Damasus and Sabellicus, his followers, affirm, that he was both exiled, and also martyred, under the tyrannous reign of Decius. Of whom Sabellicus writeth this story, taken out (as it seemeth) of Damasus, and saith, “that Cornelius, by the commandment of Decius, was banished to a town called Centum-Cellae, bordering on Etruria, from whence he sent his letters to Cyprian, bishop of Carthage, and Cyprian again to him.” This coming to the ears of Decius the emperor, he sendeth for Cornelius, asking him, “How he durst be so bold to show such stubbornness; that he, neither caring for the gods, nor fearing the displeasure of his princes, durst, against the commonwealth, give and receive letters from others?” To whom Cornelius answering again, thus purged himself, declaring to the emperor, “That letters indeed he had written, and received again, concerning the praises and honoring of Christ and the salvation of souls; but nothing as touching any matter of the commonwealth.” And it followeth in the story, “Then Decius, moved with anger, commanded him to be beaten with plumbats (which, as saith Sabellicus, is a kind of scourging), and so to be brought to the temple of Mars; either there to do sacrifice, or to suffer the extremity. But he, rather willing to die than to commit such iniquity, prepared himself to martyrdom, being sure that he should die. And so, commending the charge of the church unto Stephen, his archdeacon, he was brought to the Appian Way, where he ended his life in faithful martyrdom.” Eusebius, in one place, saith that he sat two years; in another place, he saith that he sat three years; and so doth Marianus Scotus, following also the diversity of the said Eusebius. Damasus giveth him only two years.

In this aforesaid persecution of Decius, it seemeth by some writers also that Cyprian was banished; but I suppose rather his banishment to be referred to the reign of Gallus, next emperor after Decius, whereof more shall be said (Christ willing) in his place hereafter. In the meantime the said Cyprian in his epistles maketh mention of two that suffered, either in the time of this Decius, or much about the same time. Of whom one was Aurelius, a worthy and valiant young man, who was twice in torments for his confession, which he never denied, but manfully and boldly withstood the adversary till he was banished, and also after; and therefore was commended of Cyprian to certain brethren, to have him for their “lector;” as in the aforenamed epistle of Cyprian appeareth. The other was named Mappalicus, who, on the day before he suffered, declaring to the proconsul in the midst of his torments, and saying, “To-morrow you shall see a struggle for a prize,” was brought forth, according as he forespoke, to martyrdom; and there, with no less constancy than patience, did suffer.

And thus much of the tyranny of this wicked Decius against God’s saints.

Now to touch also the power of God’s vengeance and punishment against him. Like as we see commonly a tempest that is vehement not long to continue, so it happened with this tyrannical tormentor; who, reigning but two years, as saith Eusebius, or three at most, as writeth Orosius, among the middle of the barbarians, with whom he did war, was there slain with his son. F1251 Like as he had before slain Philip and his son, his predecessors, so was he with his son slain by the righteous judgment of God himself. Pomponius affirmeth, that he, warring against the Goths and being by them overcome, lest he should fall into their hands ran into a whirlpit, where he was drowned, and his body never found afterwards.