THE AVNCIENT ECCLESIASTICALL HISTORIES OF THE FIRST SIX HVNDRED YEARES AFTER CHRIST, wrytten in the Greeke tongue by three learned Historio­graphers, Eusebius, Socrates, and Euagrius. EVSEBIVS PAMPHILVS Bishop of Caesarea in Palaestina vvrote 10 bookes. SOCRATES SCHOLASTICVS of Constantinople vvrote 7 bookes. EVAGRIVS SCHOLASTICVS of Antioch vvrote 6 bookes. VVhere­unto is annexed DOROTHEVS Bishop of Tyrus, of the liues of the Prophetes, Apostles and 70 Disciples. All which authors are faithfully translated out of the Greeke tongue by MEREDITH HANMER, Maister of Arte and student in diuinitie. Last of all herein is contayned a profitable CHRONOGRAPHIE collected by the sayd Translator, the title whereof is to be seene in the ende of this volume, with a copious INDEX of the Principall matters throughout all the Histories.


Imprinted at London by Thomas Vautroullier dwelling in the Blackefriers by Ludgate. 1577.

TO THE RIGHTE HONORABLE, THE GODLY, WISE AND VERTVOVS LADIE ELIZABETH, COVNTESSE OF LYNCOLNE, vvife to the right noble Edvvarde Earle of Lyncolne, Lorde highe Admirall of England one of the Queenes Maiesties priuie counsail and Knight of the most honorable order of the Garter: MEREDITH HANMER vvisheth encrease of honor, con­tinewance of Godly zeale, perfection of wisedome, and health in Christ Iesus.

THE holy Apostle and Euangelist, Sainct Iohn, one that lea­ned on our Sauiours breaste (right honorable Ladie) when he sawe a noble woman whome he tearmeth a Lady, walking in the way of trueth, and willingly embracing the gladsome tidmges of the Gospell, reioyced exceedingly and wrote vn­to her an Epistle wherein he commendeth her vertues, ex­horting her to obserue the olde commaundement of louing one an other, and to take heede of deceauers: though in all poynctes I am founde farre inferior, nay in nothing compa­rable at all vnto the blessed Apostle, yet your honors vertues doe counteruaile, or rather surpasse the other Ladies Godlinesse, seeinge the seede of Christianity was in her but newely sowen, and true zeale of religion firmely rooted these many yeares in your Ladiships mind. Notwithstanding my inferior condition, be it lawfull (though not of worthinesse, at least wise of fauour) for me to imitate the blessed Apostle, & to wryte vnto your honor, not any exhortation of myne owne (whiche peraduenture woulde be very simple) but the exhortation of the Apostles and Disciples of our Sauiour, the martyrdomes of Saynctes and such as serued God in trueth and vp­right conuersation, the inuincible courage and constancie of zealous Christians, the Godly sayinges and sentences of true professors, the wise and politicke gouer­nemente of common weales by Catholicke Emperours and Christian princes, the carefull ouersight of the flocke of Christ by reuerend Bishops and learned Prelats, the confutation and ouerthrowe of heretickes with the confirmation of the trueth [...]y holy councells and sacred assemblies, and to say the wholl in one worde, as the principall drifte of myne Epistle, to presente vnto your Ladiship these auncient Ec­clesiasticall Historiographers, to wit, Eusebius, Socrates, Euagrius, & Dorotheus. Whose histories are so replenished with such godly doctrine, that I may very well say of their [Page] all, as a learned wryter reporteth of Eusebius, that they are able to perswade any man be his mind neuer so farre alienated from the trueth, to become a zealous Christian. Wherefore my good Lady seeing that as Plato sayth running witts are delighted with poetrie, as Aristotle wryteth, effeminate persons are rauished with musicke, and as Socrates telleth vs histories agree beste with staide heades: I present vnto your honor these histories agreeing very well with your disposition, and beinge the frutes of my trauell and studie. Ruffinus sayth, that he wrote his historie to delight the reader, to oc­cupie the time, and to remoue the remembrance of the calamities (meaning the per­secution) which then lately had happened. As for Christian pleasure and Godly de­lightes, what can be more pleasaunt then the reading of the Ecclesiasticall histories? toutching the time, I knowe it full well you spende it as it beseemeth your calling, to speake of calamitie (vnlesse we beholde the miserie and lamentable estate of other Realmes and dominions) presentlye there is geuen no suche occasion, for it can not be remembred that the subiectes within this realme of Englande had the Gospell so freely preached, Clerkes so profoundely learned, Nobility so wise and politicke, all successes so prosperous, as in this happie raygne of our most vertuous & noble Prin­cesse Queene Elizabeth, and therefore are we greatly bounde to praise God for it. Yet if ye call to memorie the corruption of late dayes, the blindnes of such as woulde be called Gods people, the lamentable persecution of the English Church, then may ye reade them after calamitie. But notwithstandinge the premises it is not my drifte to salue such sores, neither to prouide medicens for such Maladies. God of his proui­dence hath continewally bene so carefull ouer his Church that his seruants were ne­uer left desolate. Though Elias complayned that he was left alone, yet were there thousandes vvhich bovved not their knees to Baal. S. Paul telleth vs there is of Israel a remnant left. Our Sauiour speaking of his Church though it be not of the greatest multitudes yet is it accordinge vnto his Epitheton a litle flocke. And sure I am there may be found a righteous Abraham in Chaldaea, a iust Lot in Sodome, a godly Dani­el in Babylon, a deuout Tobias in Niniue, a paciente Iob in Husse, and a zealous Nehe­mias in Damasco. There is found wheate among tares, graine in the huske, corne a­mong chaffe, a kearnel within the shale, marrow within the bone, a pearle within the cockle, and a rose amonge the thornes. There was a Ionathas in the court of Saul to fa­uour Dauid, there was an Obadia in the Court of Achab to entertayne the Prophets, there was an Abedmelech in the Court of Sedechias to entreate for Ieremie, and in the Court of Diocletian there were many yonge Gentlemen, namely Petrus, Dorotheus, Gorgonius with many others which embraced the Christians & suffred death for the testimony of Christ, as your honor may reade in these Ecclesiastical histories, which I haue not therfore commended vnto you for the remembrance of any calamitie at all. But as for the Court of our most gracious Queene (a sight both ioyfull and comfor­table) where there resortes so many learned Clerkes, so many Godly persons, so many graue Matrons, so many vertuous Ladies, so many honorable personages, hauinge so noble a heade to gouerne them all: There the Christian is no Phoenix, the godly is no blacke swanne, for the Gospell is freely preached, and the professors thereof had in honor and estimation. Wherefore in so godly a place, to be so vertuously disposed at vacant times, as to reade these auncient histories, wilbe a commendation vnto your honor, an encrease of knowledge, a confirmation of the faith, a maintenance of zeale, and a liuely beholdinge of Christ Iesus in his members. Here you may see the mode­sty and shamefastnes of Christian maydens, the constancie of zealous women, the chast mindes of graue Matrons, the godly disposition & wise gouernment of Queenes [Page] and Empresses. Heere your Ladiship shall finde zealous prayers, sorowefull lamen­tations, godly Epistles, Christian decrees & constitutions. The father admonishing the sonne, the mother her daughter, the Bishop his clergie, the Prince his subiectes, one Christian confirming an other, and God exhortinge vs all. Many nowe adayes had rather reade the stories of Kinge Arthur: The monstrous fables of Garagantua: the Pallace of pleasure: the Dial of Princes, where there is much good matter: the Monke of Burie full of good stories: Pierce ploweman: the tales of Chaucer where there is excellent wit, great reading and good decorum obserued, the life of Marcus Aurelius where there are many good Morall precepts: the familiar and golden Epi­stles of Antonie Gvvevarra where there is both golden witt & good penning: the pil­gremage of Princes well penned and Clerckly handeled: Reinard the Fox: Beuis of Hampton: the hundred mery tales: skoggan: Fortunatus: with many other infortunate treatises and amorous toies wrytten in Englishe, Latine, Frenche, Italian, Spanishe, but as for bookes of diuinitie, to edifie the soule, and instructe the inwarde man, it is the least part of their care, nay they will flatly answere it belongeth not to theyr calling to occupie their heades with any such kinde of matters, It is to be wished, if not all, at leaste wise that some part of the time which is spente in readinge of suche bookes (althoughe many of them contayne notable matter) were bestowed in rea­ding of holy Scripture or other such wrytinges as dispose the mind to spirituall con­templation. I am fully perswaded that your Ladiship readeth no vayne bookes, I haue seene the experience of your vertuous disposition my selfe and knowen it nowe of a long time. Wherefore seeinge you haue obtained honor with them that be pre­sēt, fame for the time to come, riches for your posterity, an estate for your successors reputation among straungers, credit amongest your owne, gladnesse for your friends and that which passeth all, a sure affiance in the goodnesse of God: thinke it not amisse seeing it agreeth with my vocation, as I beganne with the Apostle that I nowe ende with exhorting of your Ladiship to goe on still in well doinge, and with requestinge of your honor louingly to accept the thankefull remembrance of the benefits which I haue receaued at your handes. Let your vertuous disposition and right hono­rable callinge be a protection and defence that these auncient histories be not blemished in the handes of Zoylous Sycophants, which as Socrates sayth, being obscure persons, and such as haue no pith or substance in them, go about most com­monly to purchase vnto them selues fame and credit by dispraising of others. God send your Ladiship ma­ny ioyfull yeares. From London the first of September. 1576.

Your Honors to dispose and commaunde MEREDITH HANMER.


AS I am geuen to vnderstande (good Christian reader) there haue bene diuers vvhich attempted to translate these auncient Ecclesiastical histories, yet haue geuen ouer their purpose, partly being discouraged vvith the diuersitie and corruption of Greeke copies, and partly being dismayed vvith the crookednes of Eusebius stile, vvhich is by reason of his vnperfect allegations, and last of all, beinge vvhollie ouercome vvith the tedious studie and infinite toyle and labour. The occasion that moued me to take so great an enterprise in hand vvas, that I read them in Greeke vnto an honorable Ladie of this lande, and hauing some leasure besides the lecture and other exerci­ses agreeable vnto my calling, I thought good to turne the priuate commoditie vnto a pu­blique profite, and to make the Christian reader of this my natiue countrey partaker also of these learned, zealous, and pleasaunt histories. VVhen I tooke penne in hande, and considered vvith my selfe all the circumstances of these Histories, and founde in them certen things vvhich the autors peraduenture might haue left vnvvritten, but the interpretor in no vvise vntranslated: I remembred the saying of Augustine, Diuinitatis est non errare, It belongeth to the Diuinitie, or to God him selfe not to erre, and that these Historiographers vvere but men, yet rare and singuler persons. Daily experience teacheth vs there is no gar­dē vvithout some vveeds, no medovv vvithout some vnsauerie floures, no forest vvithout some vnfrutefull trees, no countrey vvithout some barren land, no vvheate vvithout some tares, no day vvithout a cloude, no vvriter vvithout some blemish, or that escapeth the re­prehension of all men. I am sure there is no reader so foolish as to builde vpon the antiquitie and autoritie of these histories as if they vvere holy scripture, there is an historicall Faith vvhich is not in the compasse of our Creede, and if you happen to light vpon any storie that sauoureth of superstition, or that seemeth vnpossible, penes autorem sit fides, referre it to the autor, take it as cheape as ye finde it, remember that the holy Ghost sayth, omnis homo mendax. if so, peraduenture the reader to, then let the one beare vvith the other. VVhere the places did require, lest the reader shoulde be snared in errour, I haue laide dovvne Cen­sures of an other letter then the texte is of, vvhere the autor vvas obscure, I haue opened him vvith notes in the marge, vvhere I founde the storie vnperfect, I haue noted it vvith a starre, and signified vvithall vvhat my penne directed me vnto. Manie Latine vvriters haue imployed great diligence and labour about these Greeke Historiographers, one transla­ting one peece, an other an other peece, one interpreting one of the autors, an other trāslating almost all, one perusing, an other correcting. Ierome turned Eusebius into Latine, but it is not extant. Ruffinus tooke vpon him to translate Eusebius. Of him Ierome vvryteth inIerom [...] Ruffinus this sort: Ecclesiasticam pulchre Eusebius histo [...] texuit, quid ergo de interprete sentiendum, liberum sit iam cuique iudicium. Eusebius hath very vvell compiled the Ecclesiasticall historie, but as for the interpreter, euery man hath to thinke of him vvhat [Page] himlist. Beatus Rhenanus, a man of great iudgement, saith thus of Ruffinus. In libris à se versis parum laudis meruit, quod ex industria nō verba vel sensum autoris quem ver­tendum susceperit appendat, sed vel minus vel plusculum tanquam paraphrases, non velut interpres pro sua libidine plerum (que) referat. Ruffinus deserued but small praise for his translations, because of purpose he tooke no heede vnto the vvordes and meaning of the autor vvhich he tooke vpon him to translate, but interpreted for the most parte at his plea­sure, by adding and diminishing, more like a Paraphrast then a translator. I finde by perusing of him that he vttered in fevv vvords, vvhich Eusebius vvrote at large: that he is tedi­ous vvhere Eusebius is brief: that he is obscure vvhere Eusebius is plaine: that he hath o­mitted vvhere Eusebius is darke, vvords and sentences and pages, and Epistles, and in ma­ner vvholl bookes. Half the eight booke of Eusebius (so hath Musculus to) and in maner all the tenth booke, he hath not once touched. Ruffinus vvrote the historie of his time in tvvo bookes, and erred fovvly in certen things, as Socrates doeth report of him. Epiphanius Scholasticus translated the Tripartite historie. Ioachimus Camerarius geueth of himohanius. this iudgement. Tantam deprehendi in translatione non modo barbariem sed etiā in­scitiam ac somnolentiam istius Epiphanij, vt mirarer vlli Graecorum non adeo alie­nam linguam Latinam, sed ignoratam suam esse potuisse. I founde in the translation of this Epiphanius, not onely such barbarous phrases, but also ignoraunce and palpable er­rour, that I can not chuse but maruell, hovve any Grecian coulde be vnskilfull, not so muche in the straunge Latine tongue, as ignorant in his ovvne language. VVol [...]gangus Muscu­lus a learned interpretour, hath translated the histories of Eusebius, yet Edvvardus God­salfus [...]sculus. geueth of him this Censure. Hic autem satis correctis exemplaribus, vt credibile est destitutus innumeris locis turpissime labitur. Est porro adeo obscurus vt inter­pres egeat interprete, adeo salebrosus vt lector identidem inhaereat, adeo lacunosus vt autores ipsi Graeci historiae suae sententias non fuisse expletas grauiter conque­rantur. This Musculus as it is very like, vvanting perfect coppies, erred fovvly in infinite places. Moreouer, he is so obscure that the Translator hath neede of an interpretour, so in­tricate that the Reader is novve and than graueled, so briefe that the Greeke autors them selues doe grieuouslie complaine, that the sentences in their Histories vvere not fullie ex­pressed. Though the reporter be partiall being of a contrarie religion, yet herein I finde his iudgement to be true, and specially in his translation of the tenth booke of Eusebius. yet not I only, but others haue founde it. Iacobus Grynaeus a learned man, corrected many faultes,naeus. explicated many places, printed in the marge many notes, yet after al this his labour vvhich deserueth great commendation, there are founde infinite escapes, and for triall thereof, Ire­port me vnto the Reader. Christophorson (as for his religion I referre it to God and to him [...]isto­ [...]rson. selfe, vvho by this time knovveth vvhether he did vvell or no) vvas a great Clarke, and a learned interpretour, he hathe Translated passing vvell, yet sometimes doeth he addicte him self very much to the Latine phrase, and is caried avvay vvith the sound and vveight therof. If anye of the former vvryters had done vvell, vvhat needed the later interpre­tours to take so much paines? I vvoulde haue all the premisses, and vvhatsoeuer hath bene spoken of these Latine Translatours by me (althoughe one of them chargeth an other) to be taken, not that I accuse them of mine ovvne heade, but by beholding their doings, to ex­cuse the faultes that myghte escape in this Englishe Translation. I founde the Greeke coppie of Eusebius in manie places vvonderfull crabbed, his Historie is full of allegations, sayings [...]bius. and sentences, and Epistles, and the selfe same autoritie oftentimes alleaged to the confirma­tion of sundrie matters, that the vvords are short, the sense obscure & hard to be trāslated. Yet the learning of the man, the autoritie of his person, & the Antiquitie of his time vvill cause vvhatsoeuer may be thought amisse to be vvell takē. Socrates vvho follovved Eu­sebius [...]ates. [Page] about a hundred and fortie yeares after, and continevved the Historie, vvrote an e­loquent and an artificiall stile, he vseth to alleage vvholl Epistles, perfecte sentences, and hath deliuered the historic very plaine. His vvords are svveete, his vaine pleasaunt, & his inuention very vvittie. though the historie be large, his bookes long, and the labour great in vvryting of them, yet vvas I very much recreated vvith the svvetenesse of the vvorke. Euagrius, vvho beganne vvhere Socrates left, and continevved his penne vnto the endeEuagrius of the first six hundred yeares after Christ, is full of Dialects, and therefore in Greeke not so pleasaunt as Socrates. He hath many superstitious stories vvhich might very vvell haue bene spared. But in perusing of him I vvould haue the reader to note the great chaunge that vvas in his time more then in the dayes of the former vvryters, and therafter to consider of the times follovving, the difference that is in these our dayes betvvene the Church and the Apostolicke times. the encrease, augmentation, & daily adding of ceremonies to ceremonies, seruice vpon seruice, vvith other Ecclesiasticall rites and decrees, is not the encrease of pie­tie and the perfection of godlines, for our Sauiour telleth vs in the Gospel, that tovvards theMath. [...] later dayes loue shall vvaxe colde, and iniquitie shall abound: but the malice and spite of the Deuell, vvho vvith the chaunge of time, altereth (as much as he may) the state of the Ec­clesiasticall affaires, and thrusteth daily into the church one mischiefe vpon an other. More­ouer Euagrius being a tēporall man, stuffeth his Historie vvith prophane stories of vvarres and vvarlike engines, of battailes and loudshed, of Barbarians and Heathen nations. In describing the situation of any soyle, the erection of buildings, and vertues of some proper person, he doth excell. Dorotheus Bishop of Tyrus & Martyr, vvhom I haue annexed vn­toDorothe these former Historiographers, being vvell seene in the Hebrevv tonge, and a great An­tiquarie, vvrote briefly the liues of the Prophets, Apostles, and seuentie disciples of our Saui­our. The faultes that are therein, I attribute them rather vnto the corrupt coppies, then to a­ny vvant of knovvledge in him. Such things as are to be noted in him, I haue laid them in the preface before his booke. After all these Translations (gentle Reader) not vvithstanding my great trauell & studie, I haue gathered a briefe Chronographie, begining vvith Eu­sebius, A Chr [...] nograph and ending vvith Euagrius, vvhere thou maist see the yeares of the Incarnation, the raigne of the Emperours, the famous men and Martyrs, the kings of Iudaea, and highe priestes of the Ievves in Ierusalem, from the birth of Christ vnto the ouerthrovve of the Citie, the Councels, the Bishops of Ierusalem, Antioch, Rome, Alexandria, and all the heresies vvithin the first six hundred yeares after Christ, deuided into Columnes, vvhere the yere of the Lord stāds right ouer against euery one. The profite that riseth by reading of these histo­ries, I am not able in fevv vvords to declare▪ besides the vvorks of the autors thē selues, they haue brought forth vnto vs Sentences, Epistles, Orations, Chapiters and bookes of auncient vvryters, such as vvrote immediatly after the Apostles, and are not at this day extant saue in them. Namely of Papias Bishop of Hierapolis, Polycarpus Bishop of Smyrna, Polycra­tes Bishop of Ephesus, Dionysius Bishop of Corinth, Apollinarius Bishop of Hierapolis, Dionysius Bishop of Alexandria, Melito Bishop of Sardis, Serapion Bishop of Antioch, Irenaeus Bishop of Lions, Alexander Bishop of Ierusalem, Theoctistus Bishop of Caesa­rea, A [...]atolius Bishop of Laodicea, Phileas Bishop of Thumis, Alexander Bishop of Alex­andria, Eusebius Bishop of Nicomedia, Theognis Bishop of Nice, Athanasius Bishop of Alexandria, Gregorie Bishop of Nazianzum, Cyrill Bishop of Alexandria, Eusebius Bi­shop of Dorilaeum, Peter Bishop of Alexandria, Gregorie B. of Antioch. Of Gaius, Cor­nn [...]ius, Iulius, Liberius, Bishops of Rome. Of the Councels, as the Synode in Palaestina and Antioch, the Councel of Nice, Ariminum, Ephesus, Chalcedon and Constantinople. Of lear­ned vvriters as, Quadratus, Rhodon, Africanus, Miltiades, Apollonius, Maxi­mus, Macarius, Origen, Euagrius, and Symeon. If vve be disposed to see the Empe­rours, [Page] their Decrees, Epistles, Constitutions and Edicts, vve may soone finde them euen fro [...] Iulius Caesar the first, vnto Mauricius the last, vvithin the first sixe hundred yeres, namely Augustus, Tiberius, Caligula, Claudius, Nero, Galba, Otho, Vitellius, Vespasia [...] Titus, Domitian, Nerua, Traian, Adrianus, Antoninus Pius, Verus, Comodus, Pertinax, Didius Iulianus, Seuerus, Caracalla, Macrinus, Heliogabalus, Alexander Maximinus, Gordianus, Philip, Decius, Gallus, Aemilianus, Valerianus, Claudius Quintilius, Aurelianus, Tacitus, Florianus, Carus, Diocletian and Maximianus, Cō ­stantius and Maximinus, Constantinus Magnus and Licinius, Constantinus the yon­ger, Constantius and Constans, Iulian the Apostata, Iouian, Valentinianus and Va­lens, Gratian, Valentinianus the yonger, and Theodosius Magnus, Arcadius and Honorius, Theodosius iunior, Martianus, Leo, Zeno, Anastasius, Iustinus, Iustinianus; Iustinus the 2. Tiberius and Mauricius. VVe may see the Bishops hovve they gouerned, Ministers hovv they taught, Synodes vvhat they decreed, Ceremonies hovv they crept in­to the Church, Heresies hovv they rose and vvere rooted out. If vve stande vpon the Thea­ter of Martyrs, and there beholde the valiant vvrastlers, and inuincible champions of Christ Iesu, hovv can vve chuse but be rauished vvith zeale vvhen vve see the professors of the truth torne in peeces of vvilde beastes, crucified, beheaded, stoned, stifled, beaten to death vvith cudgels, fried to the bones, slaine aliue, burned to ashes, hanged on gibbettes, drovvned, brained, scurged, maimed, quartered, their neckes broken, their legges savved of, their tongues cutte, their eyes pulled out and the emptie place seared vvith scalding i­ron, the vvrapping of them in oxe hides vvith dogges and snakes and drovvned in the sea, the inioyning of them to kill one an other, the gelding of Christians, the paring of their flesh vvith sharpe rasors, the renting of their sides vvith the lashe of the vvhip, the pric­king of their vaines vvith bodkins, and famishing of them to death in deepe and noysome dungeons. It is a vvonder to see the zeale of their prayers, their charitie tovvards all men, their constancie in torment, and their confidence in Christ Iesus. These be they vvhome S. Iohn in his Apocalypse savve in a vision vnder the altare, that vvere Martyred for thec. 6. 7. vvord of God and the testimonie of Christ Iesus, vvhich cried vvith a loud voyce, saying: Hovve long tariest thou Lord, holy and true, to iudge and to auēge our bloude, on them that dvvell on the earth. And long vvhite garments vvere geuen vnto euery one of them, and it vvas sayd vnto them, that they should rest yet for a litle season, vntill their felovve ser­uaunts and their brethern that should be killed as they vvere, vvere fulfilled. The Angell telleth him vvho they vvere that vvere arayed in long vvhite garmentes, and vvhence they came, saying: these are they vvhich came out of great tribulation, and haue vvashed their long robes, and made them vvhite by the bloude of the Lambe, therfore are they in the presence of the throne of God, and serue him day and night in his temple: and he that sitteth in the throne vvill dvvell among them. They shall hunger no more, neither thurst, and God shall vvipe avvay all teares from their eyes. Very comfortable vvordes. But the executio­ners, the tyrantes, and tormentours hearts vvere so hardened, that neither voyces from a­boue, nor signes in the [...]er threatning vengeance and the vvrath of God to light vpō them, neither the svvetting of stones, nor the monsters that the earth brought forth could molli­fie their stonie mindes. The sea ouerflovved the land, the earth opened and left daungerous gulphes, Earthquakes ouerthrevve their Tovvnes and Cities, fire burned their houses, yet vvoulde they not leaue of their furie. They vvere as S. Paul sayeth, turned into a reprobate sense, they left no villanie vnpractised, in the ende many of them fell into frensie and mad­nes, they ranne them selues vpon naked svvordes, they brake their ovvne neckes, they han­ged them selues, they tumbled them selues headlong into riuers, they cutte their ovvne throtes, and diuersly dispatched them selues. This is the viall full of the vvrathe of God, [Page] vvhich the Angell in the reuelation povvred vpon the vvaters, and the voyce that folo­vved after may very vvell be spoken of them: O Lord vvhich art and vvast, thou art righ­teous and holy, because thou hast geuen such iudgements, for they haue shed out the bloud of Saincts and Prophets, and therefore hast thou geuen them bloud to drinke, for they haue de­serued it. The aforesaid Martyrs gaue forth godly sayings, diuine precepts for the posteritie, they sealed their doctrine vvith their ovvne bloude, they spared not their liues vnto the death, they are gone before, they shevved vs the vvay to follovv after, these (good Christi­an reader) vvith other things are to be seene throughout these Histories. The Chapiters in the Greeke vvere in many places very small, if I shoulde haue follovved the Greeke diuision, then had I left much vvast paper, I haue sometimes ioyned tvvo or three together, some o­ther times taken them as they lay, yet vvhere I altered the diuision, I noted in the marge the number of the Greeke Chapiters. There is no raigne of any Emperour, no storie almost vvor­thie the noting, but thou hast in the marge the yeare of the Lord for the better vnder­standing therof. VVhatsoeuer I found in the Greeke, vvere it good or bad, that haue I faithfullie vvithout any parcialitie at all laide dovvne in English. VVherfore if ought be vvell done, geue the praise vnto God. let the paines be mine, and the profit the Readers.

PSAL. 113.‘Non nobis Domine, non nobis, sed nomini tuo da gloriam.’
The life of Euſebius …

The life of Eusebius Pamphilus out of Sainct Ierome.

EVSEBIVS Bishop of Caesarea in Palaestina, one that was very studious [...]esides the works with­ [...] named, [...]usebius [...]rote foure [...]ooks of the [...]e of Con­ [...]antine: a­ [...]inst Hicro­ [...]es 8 books: against fatall [...]stenie one [...]oke, all which I haue [...]ne. more­ [...]er Socrat. [...]. 2 eccle. [...]. cap. 16. [...] saith he [...]ote three [...]oks against [...]rcellus [...]d there he [...]eageth [...]e peeces [...]ereof. in holy scripture, and a diligent searcher together with Pamphilus mar­tyr of the diuine librarie, wrote infinite volumes, and amongest others these which followe. Of Euangelicall preparation 15 bookes, as prepa­ratiues for such as were to learne the doctrine of the Gospel. Of Euangelical demon­stration 20 bookes, where he proueth and confirmeth the doctrine of the newe Te­stament, with a confutation of the aduersarie: Of diuine apparition 5 bookes: Of the Ecclesiasticall historie 10 bookes: Of Chronicall Canons a generall recitall with an Epitome thereof: Of the disagreeing of the Euangelists: tenne bookes vpon the Prophet Esay: against Porphyrius who wrote then in Sicilia (as some doe thinke) 30 bookes, whereof onely twentie came to my handes: One booke of Topiks: An Apo­logie or defence of Origen in 6 books: The life of Pamphilus in three books: Of mar­tyres certaine other books: Vpon the 150 Psalmes very learned commentaries, with sundry other workes. He florished chiefly vnder the Emperour Constantinus Magnus, and Constantius his sonne, and for his familiaritie with Pamphilus martyr, he was cal­led Eusebius Pamphilus. So farre Ierome.


The proëme of Eusebius to his Historye.

THE successions of the holy Apostles, together vvith the tymesThe argu­ment of this Eccle siasticall history. from our Sauiour vnto vs hither to continevved, and those things vvhich are sayd to be done, according vnto the Ecclesiasticall hi­storye, vvhat they are, hovve greate, and vvho decently haue go­uerned the Churche, specially in the most famous prouinces: also vvho in all ages haue set forth the heauenly doctrine, eyther by preaching, or by vvriting: and agayne vvhat men, hovve many, & vvhen through desire of noueltye, and error, falling into extre­mityes, haue published them selues Authors of knovvledge falsely so called, & cruelly rent a sunder as rauening vvolues, the flocke of Christ: moreouer vvhat euils forthvvith haue fallen vpon the vvhole [...]ation of the Ievves, because of their con­spiracye against our Sauiour: and againe hovvmany, by vvhat meanes, and in vvhat times the vvorde hath bene of the Gentils striuen against, and vvhat singuler men in all tymes, haue passed and gone throughe bitter conflicts for his name sake, euen by sheding of their bloode, and suffring of torments, and beside▪ all this, the martyrdomes done in our tyme, together vvith the mercifull and comfortable ayde of our Sauiour, tovvardes euery one louingly exhibited: I determining to publishe in vvriting, vvill not beginne of any o­therVVhere Eusebius beginne [...] his histo [...] ▪ The diffi­culty the [...] of. place my entraunce, then of the first order in doinge or dispensation of our Sauiour and Lorde Iesus Christ▪ but truely the circumstance it selfe, euen in the beginning cra­ueth pardon, being greater then our strength can sustayne. I confesse in deede that vvhich vve promise, to be absolute, and that vvhich vve professe to omitte nothing, to be a thinge incomprehensible. For vve first taking this argument in hande, endeuoringe to treade a solitary and vntroden vvaye, praying that God may be our guyde, and the povv­er of our Lorde and Sauiour, our present helper and ayder: yet can vve no vvhere finde as much as the bare steppes of suche as haue passed the same path before vs, hauinge onely sma [...] shevves and tokens, vvherevvith diuers here and there in their seueral tymes haue lefte vnto vs particuler declarations as it vvere certaine sparcles, vvhilest that they lift their voyces from farre, and from aboue, from vvhence, as from an highe place and inuisible, crying as out of a certayne vvatchtovver horne, vvhat vvaye vve ought to goe, and hovve to directe vvithout error and daunger the vvay and order of our talke. vvhatsoeuer thinges therefore vve thinke profitable for this present argument, choosing those thinges vvhich of them are here and there mentioned, and as it vvere culling and gathering the commodious and fitt sentences of such as haue vvritten of olde, as flovv­res out of medovves bedecked vvith reason, vve vvill endeuour in shevving the vvay of historye, to compact the same as it vvere into one body, being also desirous to retayne [Page 2] from obliuion the successions, althoughe not of all, yet of the most famous Apostles of [...] Sauiour, according vnto the Churches most notable, and yet freshe had in memorye. I sup­poseThe neces­sity. verily that I haue taken in hand an argument very necessary, because that I haue fou [...] no vvhere any Ecclesiasticall [...]ter, vvhich in this behalfe vnto this day, hath imployed any parte of diligence. I hope [...] it vvilbe a very profitable vvorke for the studious, th [...] The vtility is earnenestly sett to knovve the vtilitie of this historye. And of these thinges heretofore, vvhen that I compiled certayne Chronicall Canons, I vvrote an Epitome, but the more ample declaration thereof, I thought good to reserue vntill this pre­sent▪ and the beginning (as I sayd) vvill I take of the dispensation and diuinity of our Sauiour Christ, higher and deeper to be consi­dered, then that vvhich concernes his humanity, for it is requisite for him that comitteth to vvri­ting an Ecclesiastical historye, thence to be­ginne, euen from the chiefe dispensation of Christ, & deuiner then it seemeth to many, in so much that of him vve are termed Chri­stians.

T. V.


A summarye recit all of thinges concerning the diuinitie and humanitie of our Lorde and Sauiour Iesus Christ.

BEcause therefore the consideration of the maner in Christ, is two folde, the one consisting as a head on the bodye, by the which he is vnderstoode God, the other to be pondered with paces, by the which he hath put on man, like vnto vs, sub­iecte to passions for our saluations sake. We shal make a right rehersal of those thinges which folowe, if that first we begin the declaration of the whole history from them which are principal and most proper pillers of this doctrine. In the meane space the auncientrie and dignitie of Christian Antiquitie, shal against them be declared, which suppose this religion newe, straunge, of late, and neuer hearde of before: but to declare the generation, dignitie, essence, and nature of Christe, no speache can sufficiently serue. sithence that the holy Ghost in the prophets hath testified: His generation vvho shalbe able to declare? for Esai. 53. Iohn. 10. the father no man hath knovven, but the sonne, neither at any time hath any knovven the sonne vvorthely, but the father alone vvhiche begate him. This light going before the worlde, and all worldes the intellectual and essentiall wisdome, and the liuing worde of God, being in the begin­ning with the father, who but the father alone hath rightly knowen? which is before euery crea­ture and workemanship, both of visible and inuisible thinges, the first and only sonne of God, chiefe captayne of the coelestiall, rationall, and immortall hoaste, the Angel of the great counsel, Esai. 9. & executour of the secrete will of the father, maker and worker of all thynges together with y fa­ther, whiche after the father is cause and auctor of all thinges, the true and only begotten sonne of God, Lorde, md God, and King of all thinges whiche are created, receauing dominion and rule of the father hy the same diuinitie, power, and glorye, for according to the mysticall diuinitie con­cerning him in the scripture. In the beginning vvas the vvorde, and the vvorde vvas vvith God, Ioh. 1. and God vvas the vvorde▪ the same vas in the beginning vvith God▪ all thinges vvere made by it, and vvithoutit vvas nothing made that vvas made. The same doth Moses, the most auncient of al the prophets testifie, for describing by inspiration of the holy spirite the substance and dispo­sition of the vniuersall worlde, he sheweth the framer and workeman of all thinges, God, to haue graunted to Christ him selfe and none other, that is his deuine and only begotten worde, the fra­ming of these inferior thinges. For vnto him, conferring about the creation of man: God sayde Genes. [...]. (sayth he) let vs make man after our ovvne likenesse and similitude. And with this saying a­greeth an other prophet thus speaking of God in Hymnes, and saying: He spake and they vvere Psal. 32. made, he commaunded and they vvere created. By whiche wordes he bringeth in the father a maker, commaunding as vniuersall captayne with his kingly becke, but the worde of God next to him (not an other from that which amongst vs is preached) obseruing in al thinges his fathers ordinances: as many therefore from the first originall of mankinde as appeared iuste, godly, ver­tuous, and honest liuers, eyther about the tyme of Moses that great worshipper of the great God, or before him as Abraham and his sonnes, or as many in the times folowing accompted iust, and the prophets also which conceaued of God with the clensed eyes of the minde, haue knowen this same, and haue worshipped him as the sonne of God with conuenient and due honor: but he not degenerating from his fathers pietie, is appointed a teacher vnto all of his fathers knowledge.


The Sonne of God appeared vnto the fathers in the olde testament, and was present with the aeternall father at the creation of the worlde. Eusebius sheweth his diuinitie partly by his apparitions and partly by creating the worlde.

THe Lorde God therefore appearing, conferred as a common man with Abraham, sittinge in the oke groue of Mambre, he forthwith fallyng downe vpon his face, although with the outward eye he beheld but man, yet worshiped him as God, & made supplication vnto him as Lorde, with the same wordes he confesseth that he knewe him when he sayde: O Lord vvhich Genes 18. iu [...]gest the vvhole earth vvilt not thou iudge rightly? For if no reason permit the vnbegotten an [...]mmtable essence of the almightie to transforme him selfe vnto the lykenesse of man, neither [Page 4] agayne the imagination of any begotten suffer to seduce the sightes of them that see, neither the Scriptures to fayne such thinges falsely: the Lord and God which iudgeth the whole earth and executeth iudgement, being seene in the shape of man, what other should be praysed (if it be lawe­full for me to mention the Author of all thinges) then his onely preexistent worde? of whome it isPsal. 106. sayde in the Psalmes: he sent forth his vvorde and healed them, and deliuered them out of all their distresse. The same worde next after the father Moses playnely setteth forth saying: The Genes. 19. Lorde rayned brimstone and fire from the Lorde, out of heauen vpon Sodom and Gomorha. The same doth the sacred Scripture call God, appearing againe vnto Iacob in the figure of man,Genes. 32. & saying vnto Iacob: Thy name shal no more be Iacob, but Israel shalbe thy name, because thou hast vvrastled and preuailed vvith God. at what time Iacob termed that place the vision of God, Genes. 32. He preuen▪eth the ob­ [...]ection: per­ [...]aps they [...]vere Angels [...]vhich ap­ [...]eared vnto [...]en. [...]sus other­ [...]vise I [...]ho­ [...]a. [...] Secōdaryly [...]ot in digni­ [...]e but in per [...]n & order. [...]sue 5. saying: I haue seene God face to face and my life is preserued. Neither is it lawefull once to surmise that the apparitions of God in the Scriptures may be attributed to the inferior Angels and ministers of God, for neither the Scripture if at any tyme, any of them appeared vnto men concealeth the same: calling by name neither God, nor Lorde, but Angels or messengers which may easily be tryed by innumerable testimonies. This same also doth* Iesus the successor of Moses cal graund captayne of the great power of the Lorde, being as prince of all supernatural powers and of celestiall Angels and Archangels, and the famous power and wisedome of the father, to whome * secondaryly all thinges concerning rule and Raigne are committed, when as he behelde him in no other forme or figure then of man, for thus it is written: And it happened vvhen Iosua vvas in Iericho he lifted vp his eyes and behelde a man standinge ouer agaynst him, hauinge a naked svvorde in his hande, and Iosua comming vnto him saide: art thou on our side, or on our aduersaryes? and he sayd vnto him, I am chief captaine of the hoast of the Lorde, and novv am come hither. And Iosua fell on his face to the earth and sayde vnto him: Lorde vvhat com­maundest thou thy seruaunte? and the captaine of the Lordes hoast saide vnto Iosua: loose thy shoe from of thy foote, for the place vvhere thou standest is an holy place and the grounde is holy. By these words thou maist perceaue the self same, not to be different from him which tal­ked with Moses, for there also the Scripture hath vsed the same wordes: vvhen the Lorde savve [...]xod. 3. that he came for to see, God called him out of the middest of the bushe and sayd: Moses, Moses, and he aunsvvered, vvhat is it? and he sayde come not hither, put thy shoes of thy feete, for the place vvhere thou standest is holy grounde, and he sayde vnto him: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Iacob. And that it is a certayne essence liuing and subsisting with the father & the God of all thinges before the fundations of the worlde were layde, ministring vnto him at the creation of all creatures termed the worde, and the wise­dome of God (notwithstanding the aforesayde) wisedome her selfe in her proper person thus by Solomon plainly and pithely speaking, is to be hearde: I (sayth wisedome) haue framed or fixed a Prouerb. 8. tabernacle, counsel, knovvledge, & vnderstanding. I haue by calling allured vnto me. Through me Kinges do raygne, & Potentates put in practise iust lavves. Through me mighty men, and Princes are much made of▪ Through me Princes beare rule on earth. to this she addeth: The Lorde him selfe fashioned me the beginning of his vvayes, for the accomplishing of his vvor­kes. I haue bene ordayned before the fundations of the vvorld vvere layde, and from the begin­ning, or euer the earth vvas made, before the vvelspringes flovved out, before the fundations of the mountaynes vvere firmley sett, and before all hills begate he me, vvhen he spred and prepa­red the heauens, I vvas present, vvhen he bounde in due ordre the depth vnder heauen I vvas by. I vvas vvherevvith he daily delited, reioycing continually in so much that he reioyced at the perfect finishing of the vvorld. that he was before all thinges, and to whome (though not to [...]ll men) the heauenly worde was declared, it followeth that in fewe wordes we entreate.


VVhy before the incarnation the worde was not preached and published among all people, and knowen of all as after the incarnation?

FOr what cause therefore the worde of olde, vnto all men, and vnto all nations, euen as [...] was not preached, thus it shall euidently appeare▪ that olde and auncient age of man [...] not attayne vnto this most wise and most absolute doctine of Christ, for immediatly the [...]r [...]t man, from his happy estate, being carelesse of the commaundement of God, fell into this [...]all [Page 5] and frayle life, and changed those heauenly delightes and pleasures of olde for this cursed earth▪ and consequently his posterity, when they had replenished the whole worlde, appearing farre worse (one or two excepted) haue chosen certayne▪ sauage and brutishe maners, and with all this bitter and sorowful life, & cast in their mindes nether city nether common weale, nether artes, ne­ther sciences whatsoeuer▪ and retayned amongest them not as much as the name either of lawes or iudgements, and to be short not once as much as the vewe of vertue and philosophie, but liuing among beastes, spent their time in wildernesse, as [...]eldish men and voyd of humanity, corrupting the reasonable vnderstanding agreable with nature, the reasonable seedes of mans minde with their wilful malice, yelding them selues wholy to al abominations, so that sometimes they infect eche other, sometimes they sleye eche other, sometimes they deuoure mans fleshe, presuming to wage batle with God after the famous battel of the foolish Giants, determining and imagining inGenes. 11. their minde to wall heauen and earthe in one, and beinge moued throughe the madnesse of their minde they went about to conquere God the gouerner of all thinges, whereby they haue thus sore incensed him agaynst them selues. God the duerseer and ruler of all things, reuenged them with floodes and destructions of fiery flames, as if they had bene a certaine wilde, vmnanured thickett, ouerspreadinge the whole earthe: also with famyne and continuall plagues, with bat­tayle and thunderboltes from aboue he cut them of, and subdued that seuere and most bitter mala­dye of their soules: by restrayning them with more sharpe punishments & imprisonments. When malice was now flowen vnto the brimme and had ouercast al with the couer thereof, ouershadow­ing & ouerdarkening the mindes of mortall men, as it were a certaine soking slumber of drunken­nesse: that first begotten wisedome of God, and the same worde that was in the beginning with God by his superabundant louing kindnes, appeared vnto the inhabiters on earth sometimes by vision of Angels, sometimes by him selfe, as the helping power of God vnto some one or other of the auncient worshippers of God, in no other forme or figure then of man, for otherwise their ca­pacity could not haue comprised the same. After that now by them the seede of piety was sowen & scattered amiddes the multitude of men, and the whole nations which from the Hebrewes linea­ly descended had now purposed to preferre godlines vpon earth: he deliuered vnto them of olde by his seruant Moses, after strait institutions certayne figures and formes of a mi [...]ticall Sabaoth and circumcision, and entrances vnto other spiritual contemplations, but not the perfect & playne mysteries thereof. When as the law was published and set forth as a sweete [...] vnto all men, then many of the Gentils through the law makers, euery where yea and philosophers changed their rude, brutish, and sauage senses vnto meeke and milde natures, so that thereby there ensued amongest them perfect peace, familiarity, and frendshipithen againe to al men and to the Gentils throughout al the worlde, as it were now in this behalfe holpen and fit to receaue the knowledge of his father, the same schoolemaster of vertue, his fathers minister in al goodnes, the deuine and celestiall worde of God through man with corporall substance not different from ours, shewed him selfe about the beginning of the Romaine empire, wrought and suffred such thinges as were consonant with holy Scripture which foreshewed there shoulde be borne such a one as shoulde be both God and man, a mighty worker of miracles, an instructor of the Gentiles in his fathers pie­ty, and that his wonderfull birth shoulde be declared, his new doctrine, his wonderfull workes, besides this the maner of his death, his resurrection from the dead, and aboue all his diuine resti­tution into the heauens. The Prophet Daniel beholdinge his kingdome in the spirit to be in theThe King­dome of Christ, Daniel. [...] latter age of the worlde, whereas otherwhere deuinely yet here more after the maner of man des­cribeth the vision of God. I beheld (sayth he) vntill the thrones vvere placed, and the au [...]ent of dayes sate theron, his garments vvere as the vvhite snovve, the heares of his heade as pure vvoll, his throne a flame of fire, his chariots burning fire, a fyry streame slyded before his face, a thou­sande thousandes ministred vnto him, the iudgement vvas set, & the bookes vvere opened, &c. Againe: And againe after this I behelde (sayth he) and beholde one comminge in the cloudes like the Sonne of man, and he came still vnto the auncient of dayes, & he vvas brought [...]ore him, and to him vvas geuen principalitie, & honour, and rule, and al people, tribes, and to [...] shall serue him, his povver is an euerlasting povver vvhiche shall not pa [...]e, his kingdome [...] neuer be destroyed. These thinges truely may be referred to none other then in out [...] God that was the word, being in the beginning with the father, and named [...] reason of his incarnation in the latter tin [...]es, [...] [...]eause we haue in out [...] propheticall expositions touching our Lord [...] Christ, and therin hath [...] [Page 6] thinges which concerne him, at this present we wylbe content with the premises.


That Iesus and the very name of Christ from the beginning was both knowen and honored among the deuine Prophets, that Christ was both a King, an highpriest, and a Prophet.

THat the name both of Iesus and also of Christ among the holy prophets of old was honored, nowe is it time to declare. Moses first of all knowing the name of Christ to be of great re­uerence & glorious, deliuering types of heauenly things, & pledges & mistical formes (ac­cording vnto y commaundement prescribed, saying vnto him: See thou doe all thinges after the Exod. 25. fashion that vvas shevved thee in the mount. Naming man (as he lawfully might) an highpriest of God, called the same Christ, and to this dignitie of highe priesthood althoughe by a certayne prerogatiue excelling all others among men, yet because of honor and glory he put to, the name of Christ. So then he deemed Christ to be a certayne deuine thyng. The same Moses also, when, being inspired with the holy Ghost he had wel forseene the name of Iesu, iudged the same worthy of singuler prerogatiue: for this name of Iesu appeared not manifest among men afore it was knowen by Moses, and this name he gaue to him first, and to him alone whom he knew very wel by tipe & figuratiue signe to receaue the vniuersal principality after his death. His successor ther­fore, before that time called not Iesu, but otherwise to weete [...] in this place I suppose to be corrupted commonlye in the greeke it is red [...] the Hebrues call him Ie­hoschua▪ ben Nun. [...]. The sonne of Nun. Num. 11. and▪ 14. Deut. [...]. Iosu. 24. Ause: He called Iesu, the which name his parents had geuen him: therby attributing to that name singuler honor farr passing al prince­ly scepters, because that the same Iesus Naue was to beare the figure of our Sauiour, & also alone after Moses to accomplish the figuratiue seruice committed vnto him, and thought worthy to be­ginne the true and most sincere worship. Moses to these two men after him thus surpassing all people in vertue and honor, attributed for great honor the name of our sauiour Iesus Christ to the one as highe priest, to the other as principal ruler after him. After this y prophets playnely haue prophecied & namely of Christ, & of the peeuishe practise of the Iewishe people agaynst him, & of the calling of the Gentils by him. The testi­monies of the prophets touching Christ. [...]am. 4. Psal. 2. Psal. 2. Ieremie thus sayde: The spirite before our face, Christ our Lorde, is taken in their nets, of vvhom vve speake before vnder the shadovve of his vvinges vve shalbe preserued aliue among the Heathen. Dauid also being amazed because of his name, expo­stulateth the matter thus: VVhy (sayth he) haue the Gentiles raged, and the people imagined vayne thinges? The kinges of the earth stoode foorth, and the princes assembled together a­gainst the Lorde and against his Christ. To these he addeth in the parson of Christ saying: The Lorde sayde vnto me thou art my sonne, this day haue I begotten thee. Aske of me and I shall geue thee the Heathen for thine inheritaunce, and the endes of the earthe for thy pos­session, Kigs Priests and prophets among the Hebrevvs, because of their an­ [...]oynting evere called Christs. [...] types & [...] of Christ being [...] King and Prophet. The name of Christ therefore among the Hebrewes hath not onely honored those that were adorned with the high priesthood, anointed with figuratiue oyle prepared for that purpose: but also princes whom the Prophets by the precept of God haue anoynted and made figuratiue Christs: because they figuratiuely resembled the deuine worde of God, and the regall and prince­ly power of the onely and true Christ gouerning all thinges. And moreouer we haue learned cer­taine of the Prophets typicalye by their anoynting to haue bene termed Christs. Al they had a re­lation vnto the true Christ, the deuine and heauenly worde, the onely highpriest of all, the king of all creatures and the chiefe Prophet of the father ouer all other Prophets, the proofe hereof is playne: for none euer of all them that typicaly were anoynted, were they Princes, or Priests, or Prophets, haue purchased vnto them selues suche deuine power and vertue as our sauiour and Lorde Iesus Christ sole and singuler hath shewed. None of all them howe famous so euer they were found, among their owne throughout many ages by reason of their dignitie and honor haue bestowed this benefit vpon their subiects, that by their imaginatiue appellation of Christ they should by name be consecrated Christians in deede. Neyther hath the honor of adoration bene ex­hibited by the posteritie vnto any of them, neither after their death hath there bene any such affec­tion, that for their sake any prepared them selues to dye for the maintenance of their honor, nei­ther hath there bene any tumult among the Gentils throughout the worlde for any of them, the power of the shadow was not of such efficacy in them, as the presence of the verity by our sauiour declared, which resembled nether the forme or figure of any: nether linealy descended according vnto the fleshe from the Priests: neither was exalted by the might of men vnto his kingdome: nei­ther [Page 7] prophecied after the maner of the auncient Prophets: neither obtayned any preeminence or prerogatiue amonge the Iewes: yet for all this, Christ, being by the diuine spirite adorned with all these dignities though not in types yet in trueth it selfe, and enioyinge all the gyftes of those men (whereof mention is made) he hath bene more published and preached, and hath pow­red vpon vs the perfect ornature of his moste reuerent and holy name, not turning henceforthe vnto types and shadowes such as serue him, but vnto the naked trueth, the heauenly life, and vn­doubted doctrine of verity, his anoynting was not corporall, but spirituall, by participation of the vnbegotten dyetie of the father, the whiche thinge Esai declareth when as in the person of Christ he breaketh out into these wordes: The spirite of the Lorde vpon me, vvherefore he a­noynted Esay. 61. me to preache glad tydinges vnto the poore, he sent me to cure the contrite in hearte, to preache deliuerance vnto the captiues, and sight vnto the blinde. Not Esay alone but Dauid also touching the person of Christ lifteth vp his voyce and sayeth: Thy throne ô God lasteth for Psal. 44. aye, the scepter of thy kingdome is a right scepter; thou hast loued righteousnes and hated ini­quitie, vvherefore God, euen thy God hath anointed thee vvith the oyle of gladnesse aboue thy felovves, of the which the first verse termeth Christ, God, the seconde honoreth him with regall scepter, thence consequently passing vnto the rest he sheweth Christ to be anoynted not with oyle of corporal substance but of deuine, that is of gladnes, whereby he signifieth his prerogatiue and surpassing excellencie and difference seuering him from them, which with corporall and typicall oyle haue bene anoynted. And in an other place, Dauid declaring his dignitie sayeth: The Lorde Psal. 110. sayde vnto my Lorde, sit thou on my right hand, vntil I make thine enemies thy footestole. And out of my vvombe before the day starre haue I begotten thee. The Lorde svvare, neither vvil it repent him, thou art a Priest for euer after the order of Melchisedech. This Melchisedech in theGenes. 14 Heb. 4. 7. sacred Scriptures is sayde to be the Priest of the most highe God, so consecrated and ordayned neither by any oyle prepared of man for that purpose, neither by succession of kindred attayning vnto the priesthoode as the maner was among the Hebrewes. Wherfore our Sauiour according vnto that order and not others (which receaued signes & shadowes) is published by performance of the othe, Christ and Priest. So that the history deliuereth him vnto vs nether corporally anoyn­ted, among the Iewes, nether borne of the priestly tribe, but of God him self before the day starr, that is being in essence before the constitution of all worldly creatures, immortall possessinge a priesthoode that neuer perisheth by reason of age, but lasteth worlde without ende. Yet this is aThe offi of Christ proued [...] consent the serui [...] of the fa [...] full Sain [...] greate and an apparent argument of his incorporeall and deuine power, that alone of all men that euer were, and now are, among all the wightes in the worlde, Christ is preached, confessed, testified, and euery where among the Grecians and Barbarians, mentioned by this name, and hi­therto among all his adherentes honored as King, had in admiration aboue a Prophet, glorified as the true and the onely high Priest of God, surpassing all creatures, as the worde of God, con­sisting in essence before all worldes, receauing honor and worship of the father & honored as God him selfe, and which of all other is most to be marueled at, that we which are dedicated vnto him honour him not with tongue onely, & garrulous talke of whispering wordes, but with the whole affection of the minde, so that willingly we preferre before our liues, the testimony of his trueth.

CAP. v.

That the Christian religion is neither newe neither straunge.

I suppose these thinges to haue bene necessaryly placed by me in the beginning of this history,In the g [...] both th [...] chapter [...] were o [...] lest that any surmise our Sauiour and Lorde Iesus Christ to be a newe vpstarte by reason of the time of his being in the fleshe. Nowe agayne leste that any so deeme his doctrine as newe founde and straung, deliuered by such a one so thought of, and nothing differing from other in [...] doctrines, let vs then in fewe wordes entreat and reason of this the which we may take for vndou­bted. For when as the comming of our Sauiour Christ was now freshe in the mindes of all men,The [...] an nat [...] and that a newe nation neither smale, nether weake, neither such as was conuersant and situate in corners of fountaynes and welspringes, but of all other most populous and most religious secure as toutching daunger, and of inuincible minde ayded continually by the deuine power of God, at certaine secret seasons sodenly appeared, the same I say being bewtified among all men by the the ti­tle and name of Christ, the which one of the Prophets being astonished and fore seeing to come to passe with the single eye of the deuine spirite, vttereth thus: vvho hath hearde such thinges▪ or [Page 8] vvho hath spoken after this maner? hath the earth traueling brought forth in one day? hath ere a nation spronge vp sodenly and at one time? in an other place also he hath signified the sameEsay 62. to come to passe, where he sayeth: They that serue me shalbe called after a nevve name, vvhich shalbe blessed on earth. Although presently we playnely appeare to be vpstarts, and this nameThe life of Christians very aunciēt. of Christians of late to haue bene notified vnto all nations: yet that the life and conuersation of Christians is neither new founde neither the inuention of our owne brayne, but from the auncient creation of mankinde, and as I may say rectified by the naturall cogitations and wisedome of the asicient godly men, we wil thus by godly examples make manifest vnto the world. The nation of the Hebrevves, is no new nation, but famous among all people for their antiquity, and knowen ofThe fathers of the olde te stamentwere Christians. al. They haue bookes and monuments in writing containing auncient men. Though their nation were rare and in number few, yet they excelled in piety, & righteousnes, and al kinde of vertues, some notable and excellent before the flood, and after the flood others as the sonnes & NephewesIsuppose this Atar to be Thare mēti­oned in the 11. of Genes. [...] The defini­tion of a Christian. of Noe, as Atar & Abraham, in whom the children of the Hebrevves do glory as their chiefe guide and forefather, if any affirme these famous men set forth by the testimony of righteousnes though not in name yet in deede to haue bene Christians, he shal not erre therin, *for he that vvil expresse the name of a Christian must be such a man as excelleth through the knovvledge of Christ and his doctrine, in modesty and righteousnes of mind, in constancy of life, in vertuous fortitude, & in confessing of sincere piety tovvardes the one & the onely vniuersall God. They of olde had no lesse care of this then we, nether cared they for the corporall circūcision no more do we, nether for the obseruation of the Sabaoths no more do we, nether for the abstinence from certaine meates & the distinction of other things which Moses first of all instituted & deliuered in signes & figures to be obserued, no more do Christians the same now, but they perceaued plainely the very Christ of God to haue appeared to Abraham, to haue aunswered Isaac, & reasoned with Israel, that he com­moned with Moses, and afterwards with the Prophets, we haue entreated before. Whereby thou maist finde the godly of old to haue sorted vnto them selues the surname of Christ, according vntoPsal. 104. Christs that anoynted. that of them spoken: se that ye touch not my *Christs, nether deale peruersly vvith my Prophets. It is manifest that the same seruice of God, inuented by the godly of old about the the time of A­braham, and published of late vnto all the Gentils, by the preaching of the doctrine of Christ is the first, the eldest, and the auncientest of all, but if they obiect that Abraham a long time after recea­ued the commaundement of Circumcision, yet afore the receit therof by the testimony of his faith hath bene accompted righteous, the Scripture declaring thus of him: Abraham beleued God & [...]nes. 15. [...]. 4. it vvas imputed vnto him for righteousnes, & he being the same before circūcision heard y voyce of God, which also appeared vnto him. The same Christ, then the worde of God promised vnto the posterity folowing that they should be iustified after the maner of Abrahams iustification, saying: and all the tribes of the earth shalbe blessed in thee. againe, thou shalt be a great & a populous [...] [...]. 4. [...]nes. 12. [...]nes. 22. nation, & all the nations on earth shalbe blessed in thee. this is manifest in so much that it is ful­filled in vs, for he through faith in the word of God, and Christ which appeared vnto him was iu­stified, when as be forsooke the superstition of his natiue contrey, and the error of his former life, confessed the only God of al, & worshiped the same with vertuous works, & not with the Mosaical ceremonies of the law which afterwards ensued, vnto him in this case it was sayd: In thee shal al [...]es. 22. the tribes & al the nations of the earth be blessed, The same maner of sanctimony was seene ex­cercised of Abraham in workes farre excelling the words vsualy receaued among the Christians alone throughout the worlde, what then hindereth but that we may confesse the sole and the same conuersation of life, the same maner of seruice, to be common vnto vs (after the time of Christ) wt them which haue sincerely serued God of olde? so that we shew the same to be nether new, nether straunge, but (if it be lawful to testifie the trueth) the auncientest, the only, and the right restaura­tion of piety deliuered vnto vs by the doctrine of Christ, of these thinges thus farre.


Of the time of our Sauiours comming vnto the worlde.

NOwe that we haue conueniently proposed hitherto as by waye of preface, this our Eccle­siasticall [...]. 5. after [...]reeke. history, it remayneth then that we beginne after a compendious sorte from the comming of our Sauiour Christ in the flesh, & that this may take effect, we pray God the father of the word and the reuealed Jesus Christ our Lorde and Sauiour, the heauenly worde of [Page 9] God to be our helper and felowe laborer to the setting forth of the true declaration therof. It wasIesus Christ vvas borne the 3963. yeare of the vvorld, in the 3. yeare of the 134 O­lympiade, th [...] 42. yeare of Augustusth [...] 34 of Herod [...] Luc. 2. Iosephus. Act. 5. Iosephus an­tiquit. lib. 18. cap. 1. the two and forty yeare of the raygne of Augustus the Emperour, after the subiection of Aegypt, and the death of Antonius and Cleopatra where last of all the Ptolemaees in Aegypt ceased to beare rule, the eyght and twentieth yeare, when as our Sauiour and Lorde Jesus Christ, at the time of the first taxing, (Cyrenius then President of Syria) was borne in Bethleem a city of Iudea, accor­ding vnto the prophecyes in that behalfe premised. The tyme of which taxing vnder Cyrenius, Flauius Iosephus an auncient historiographer among the Hebrevves maketh mention of, adding thereunto an other history of the heresye of the Galilaeans, which sprong vp about the same time, wherof amongest vs also Luke in the Actes of the Apostles mentioneth writing thus: After this maner started vp on Iudas of Galilee in the dayes of tribute & drevve avvay many of the people after him, he also him selfe perished and as many as obeyed him vvere scattered abrode. The same doth Iosephus (before mentioned) in his eyghtenth booke of Antiquities confirme thus, by worde: Cyrenius of the number of Consuls vvhich enioyed other principalities, and by the con­sent of all men so preuailed that he vvas thought vvorthy of the Consulship & counted great by reason of other dignities, came vvith a fevve into Syria, sent for this purpose by Caesar that he should haue there the iurisdiction of the Gentiles, & be Censor of their substance. And a litle af­ter. Iudas (sayth he) Gaulanites a man of the city Gamala, hauing taken vnto him on Sado [...]hus a Pharisee, became a rebell, & affirmed together vvith this Pharise, that the taxing of this tribute Ioseph lib. 2. Iudaic. bell. cap. 7. callet this Galilae­an Simon & not Iudas as Eusebius doth. inferred nothing els but manifest seruitude, & exhorted the Gentils to set their helping hand to the maintenance of their libertie And in his second booke of the warres of the Ievves, he writeth thus of him: About that time a certaine Galilaean by name Iudas, seduced the people of that re­gion, misliking vvith this, to vvit: that they sustained the payment of tribute, vnto the Romaine empire, & vnder God that they suffred mortall men to beare rule ouer them. So farre Iosephus.

CAP. VII.Cap. 6. after the Greke.

That according vnto the prescript tymes foreshewed by the Prophets, the Princes of the Iewes which vnto that tyme by succession helde the principalitie, surceassed & that Herode the first of the Aliens became their King.

VVHen Herode the firste of them whiche vnto Israel are counted straungers, re­ceauedChrist vvas borne vvhe as the scept taken from Iuda vvas helde of H [...] rode the Id [...] maean. Genes. 19. rule ouer the Jewishe nation the prophecye written by Moses in that behalfe was fulfilled, which said: There shal not vvant a Prince in Iuda, neither a leader faile of his loynes, vntil he come for vvhom it vvas kept & reserued, vvhom he pronounced to be the expectation of the Gentils. Then were not these thinges come to an ende which concerned this prophecy, at what time it was lawful for this natiō to be gouerned by their owne Princes which lasted by line of succession, euen from Moses vnto the raygne of Augustus the Emperoure vnder whome Herode the foreyner became ruler ouer the Ievves beinge graunted vnto him by the Ro­maines, who as Iosephus writeth, was by father an Idumaean, by mother an Arabian, & as Aphri­canus one not of the vulgare sort of Historiographers writeth by the report of them which dili­gently read him: The sonne of Antipater, & the same to be the father of on Herode Ascalonites, onHerode A [...] tipater the father of H [...] rode Ascal [...] nites. of the number of them which ministred in the temple of Apollo. This Antipater being a childe was taken by Idumaean theues, among whome he remayned because his father being poore was not able to redeme him, & being bred & brought vp in their maners, he became very familiar with Hyrcanus the high Priest of the Ievves, this had then a sonne borne called Herode, which raygned in the time of our Sauiour. The principalitie of the Ievves being at this point, then present was the expectation of the Gentils according vnto the rule of prophecy when as their Princes by suc­cession from Moses, ceased to beare rule & to raygne ouer the people. before they were taken cap­tiueIudges. and led to Babylon, their Kings began to raigne, from Saul who was the first, & from Dauid. Kinges. Before their Kings Princes bare rule whom they called Judges, beginning the gouernment af­ter Moses & his successor Iesus oth [...] vvise calle [...] Iehosua. Priestes. Pompeye Aristobul [...] Iesus. After their returne from Babilon there wanted not those which gouerned the state, wherin the best ruled, & the state wherin few bare authority. Priestes had the preeminence vntil that Pompeye the Romayne captaine had by mayne force besieged Ierusalem, polluting the holy places by entring into the sanctuaries of the temple, & sending him which had continewed the succession of Kings from his progenitors vnto that time (Aristobulus by name) Prince & Priest, captiue, together with his sonnes to Rome, committed the office of high Priest­hood [Page 10] vnto his brother Hyrcanus, so that from that time forth the Ievves became tributaryes vntoHyrcanus. the Romaynes. Anone after that Hyrcanus (vnto whome the succession of the highe priesthoode befell) was taken of the Parthians, Herode the first foreyner (as I sayd before) tooke of the Ro­mayne senate and the Emperour Augustus the gouernement of the Ievvish nation, vnder whome when as the presence of Christ was apparent, the saluation of the Gentils long looked for, tooke effect. and their calling consepuently folowed according vnto the prophecye in that behalfe pre­mised. since which tyme the Princes and Rulers of Iuda ceasing to beare rule, the state of high­priesthoode (which among them by order of succession, after the decease of the former befell vn­to the next of bloode) was forthwith confounded. Hereof thou hast Iosephus a witnes worthy of creditte, declaring how that Herode after that he had receaued of the Romaines, the rule ouer the Ievves, assigned them no more Priests which were of the priestly progeny, but certayne base and obscure personages, the like did his Sonne Archelaus, and after him the Romaines bearing rule, committed the same against the priestly order. The sayd Iosephus declareth how that Herode first shutt vp vnder his owne seale the holy robe of the high Priest, not permitting the high Priests to retayne it in their proper custody. So after him Archelaus, and after Archelaus the Romaynes did the like. To this ende be these thinges spoken of vs, that we shewe what effecte (toutching the prophecye of the comming of our Sauiour Christ Jesu) ensued, but most playnly of all other the prophecye of Daniel describing the number of certayne weekes by name vnto Christ the ru­ler [...]Daniel. 9. (whereof we haue in an other place entreated) foretelleth, that after the ende and terme of those weekes, the Ievvishe anoyntinge should be abolished. This is playnly proued to haue bene fulfilled at the comming of our Sauiour Jesus Christ in the fleshe. these thinges I sup­pose to haue bene necessaryly obserued of vs, for the tryall of the trueth toutching the tymes.


Of the disagreing imagined to be among the Euangelists about the genealogie of Christ.

IN so much that Matthew and Luke committing the Gospell to writing, haue diuersly deliue­red vnto vs the genealogie of Christ, and of diuerse are thought to disagree amonge them sel­ues, so that euery one of the faythfull throughe their ignoraunce in the trueth, endeuour to commente on those places: nowe therefore concerning the premises, let vs propose a certayne history which came to our handes, the which Aphricanus (of whome we mentioned a litle be­fore) in an Epistle to Aristides, remembred, wryting of the concordancye of the genealogye of Christ, set forth in the Gospels, makinge there with al, a relation of the wrested and false opinions of others, the historye after his order of discourse, he hath in these wordes deliuered to the posteritie. * The names of the kinredes in Israel are numbred, eyther after the lyne of Cap. 7. after [...] greeke. [...]hricanus [...]st. ad Ari­ [...]ē. he liued [...]he tyme Origen. [...]eb. lib. 6. [...]. 30. [...]onnes by [...]ure, and [...]nes by [...] Lavve. [...]n argu­ [...]t of the [...]rection. nature, or after the rule limited in the Lavve. after the lyne of nature, as by succession of the naturall seede, after the rule in the Lavve, as by his succession vvhich raysed seede vnto his barren brother deseased. * For as yet the hope of the resurrection vvas not made manifest, they imitated the promise to come vvith mortall resurrection, * leste the name of the deseased vvith his deathe shoulde quite be cut of, for of them vvhich are ledde vvith this line of gene­ration, some succeaded as naturall children their fathers, some begotten by others haue after others bene called, yet of both mention is made as vvell of them vvhiche truely, as of them vvhich resemble the name of generation. Thus nere nother of the Gospels is founde false, hovv­soeuer it doth number, be it according vnto nature, or the custome of the Lavve. The kinrede of Solomon and of Nathan is so knit together, by reuiuing of the deseased vvithout issue, by second mariages, by raising of seede, so that not vvithout cause, the same persons are posted ouer to di­uerse fathers, vvhereof some vvere imagined, and some others vvere their fathers in deede, both the allegations being properly true, though in Ioseph diuersly, yet exactly by descente determi­ned. And that that vvhich I go about to proue may plainly appear, I vvil declare the orderly suc­cession of this genealogye, makinge a recitall from Dauid by Solomon. The thirde from the [...]th. 1. ende is Matthan founde, vvhiche begate Iacob, the father of Ioseph, but from Nathan the Sonne of Dauid, Descending according vnto the Gospell of Luke, the thirde from the ende is [...] 3. Melchi, vvhose Sonne is Hely, the father of Ioseph. For Ioseph is the Sonne of Hely, the Sonne of Melchi. Ioseph being the proposed marke to shoote at, vve must shevve hovv ether is termed his [Page 11] father, deriuing the pedegrevv of Iacob from Solomon, of Heli from Nathan. and first hovv Iacob, and Heli, being tvvo brethren▪ then their fathers, Matthan and Melchi, borne of diuers kinreds may be proued Graundfathers to Ioseph. Matthan therefore & Melchi, marying the same vvife, begate brethren by the same mother, the Lavv not forbidding a vvidovve either dimissed from her husbande, or after the death of her husbande to be coupled vnto an other man. First there­fore Matthan & Melchi hus­bandes to one and the same wife, be gate seuerall sonnes, to vvit. Matthan begate Ia­cob: & Mel­chi his sonne Heli. Iacob brother to Heli, on his sister the vvil of Heli be­gate Ioseph. * Math. 1. * Math. 1. * Luk. 3. Matthan descending from Solomon, begate Iacob of Esttha, for that is sayd to be her name. After the death of Matthan, Melchi (vvhich is, sayd to haue descended from Nathan) being of the same tribe, but of an other race, hauinge maryed this vvidovve to his vvife, begate Heli his sonne. Thus do vve finde Iacob and Heli of a different race, but by the same mother to haue bed brethren. of the vvhiche Iacob takinge to vvife his sister the vvife of Heli, his brother deseased vvithout issue, begate on her the thirde, to vvitt Ioseph: by naiuro [...]and the order of generation vnto him selfe. VVhereupon it is vvritten: Iacob begate Ioseph, by the Lavv vnto his brother He­ly deseased, vvhose sonne Ioseph vvas, for Iacob being his brother raysed seede vnto him, vvher­fore nether that genealogie vvhich concerneth him, is to be abolished, the vvhich Matthew the Euangelist reciting: Iacob (sayth he) begat Ioseph. & Luke of the other side: vvhich vvas the sonne (saith he) as it vvas supposed (for he addeth this vvith al) of Ioseph, vvhich vvas the sonne of He­li, vvhich vvas the sonne of Melchi. And the vvord of begetting, he ouerskipped vvith silence vn to the ende, vvith such a recital of sonnes, making relation vnto Adam vvhich vvas of God. nei­ther is this hard to be proued, or to smale purpose proposed. The kinsmen of Christ according vnto the flesh, either making apparēt or simply instructing, yet altogether teaching that vvhich is true: haue deliuered these thinges vnto vs: hovve that the Idumaean the eues inuading the city Ascalon in Palaestina, tooke captiue together vvith other spoiles out of the temple of Apollo, ad­ioyning vnto the vvalls, Antipater, sonne to one Herode▪ that vvas minister in that temple. VVhē the priest vvas not able to pay raunsome for his sonne, this Antipater vvas brought vp after the maner of the Idumaeans, & became very familiar vvith Hyrcanus the high priest of the Ievves. & hauing bene in embasye vvith Pompeye in Hircanus steade, he restored vnto him the kingdome vvhich vvas taken from his brother Aristobulus, assigned him selfe gouernour of Palaestina, and proceaded forvvardes in felicitie. VVhen this Antipater vvas enuyed for his greate felicitie, and vvas trayterously slayne, there succeded him his sonne Herode, vvhich at length of Antonius and Augustus, by decree of the Senate, receaued rule ouer the Ievves, vvhose sonnes vvere Herode, and the other Tetrarches. These thinges are common among the greeke historyes. And when as vnto that tyme the genealogies of the Hebrevves, yea of them also linealy descending of Pro­selytes, as Achior the Amanyte, and Ruth the Moabyte, likewise as many as fell, beinge deliuered from out of Aegypt, and mixt with the Israelites, were recorded amonge their aunci­ent monuments: Herode, whome the Israeliticall genealogie auayled nothinge, beinge pric­kedHerode bur­ned the genealogies of the Hebre­vves to make him selfe a gentleman. in mynde with the basenes of his byrthe, burned their auncient recorded genealogies, sup­posing thereby to deriue him selfe of noble parentage, if none other holpen by publique re­cordes were able to prone their pedegrewes from the Patriarches, or Proselytes, or such as were cleped strangers horne, and mingled of olde amonge the Israelytes. Very sewe studious in this behalfe doe glorye, that they haue gott vnto them selues proper pedegrewes or remembraunce of their names, or other wise recordes of them, for the retayninge of their auncient stocke in memorye, whiche these men mentioned of before, haue attayned vnto, beinge cal­led because of their affi [...]i [...]e, and kinred with our Sauiour after the name of the Lorde, and [...] Dominici. trauelinge from the Nazarites and Coc [...]oba, castles of the Ievves into other regions, they expounded the afore sayde genealogie o [...] of the booke of Chronicles, as farre for the as it exten­deth.Paralip. Nowe so euer then the case stande, eyther thus [...] otherwise, no man, in my iudgement can finde a playner exposition. Whosoeuer therefore he be that ruleth him selfe aright, he wilbe care­full of the selfe same with vs, although he wante prefe, to preferre a better, and a [...]ruet exposition. The Gospel in al respectes uttereth most true thinges. About the ende of the same epistle he hath these wordes: Matthan descending of Solomon, begate Iacob, Matthan deceased, Melchi vvhich Aphricanu [...] epist. ad Ari­stidem. descended of Nathan, on the same vvoman begate Heli then vvere Heli and Iacob brethren by the mothers side, Heli dying vvithout issue, Iacob raysed vnto him seede, by be getting of Ioseph, his ovvne sonne by nature, but Heli his sonne by the lavv th [...]s vvas Ioseph▪ sonne to both. so farre Aphricanus. Sithens that the genealogie of Ioseph is thus recited, after the same maner, Ma­ry is termed to be of the same tribe, together with him▪ For by the lawe of Moses, the mingling [Page 12] of tribes was not permitted, which commaundeth that matching in mariage, be made with one of the same people, and family, lest the lott of inheritaunce due to the ki [...]red, be tossed from tribe to tribe. of these thinges thus much.


Of the slaughter of the Infantes by Herode, and the lamentable Tragedy tout­chingCap. 8. after he greeke. the terme and ende of his life.

VVHen Christ was borne in Bethleem of Ievvrye, according vnto Prophecyes for eshe­wed, and tymes already declared: Herode (because of the wise men which came fromMatth. [...]. the East, enquiring: where the King of the levves should be borne, that they had seene his starre, and therefore had taken so great a iorneye in hande, to the ende they might worshippe God which was borne) was not a litle moued, supposing his principality to be in perill, and his rule to goe to wracke, and ruine▪ for he inquiring of the Doctors of the Lawe among the levves, where they looked that Christ should be borne, had no sooner perceaued the prophecy of Mi­cheas, foretelling the byrth of Christ to be in Bethleem, but with one edicte, he commaundes theHerode com naundeth he infantes [...] be slayne, [...]nno Christi Augusti 44 [...]useb in Chronic. Matth. 1. sucking babes in Bethleem, and in all the borders thereof, as many as were two yeare olde and vnder (according vnto the tyme that he had exactly enquired and knowen of the wise men) to be slayne, supposing certaynly thereby (as it was very likely) to destroy Iesus, in the same perill with his equals of the same age▪ but the babe Iesu preuented this deceatefull pretence of his, being con­ueyed into Aegypt, his parents also being forewarned by the appearing of an Angell, of that which should come to passe [...] his the holy Gospell doth declare. Moreouer I thinke it not amisse to let the worlde vnderstande, howe that the de [...]ine vltion without any delaye at all, apprehended the bolde enterprises of Herode agaynst Christ, and his equalls, while breath was yet in his body, shewing as it were by certayne preambles, what was like to be fall him after his death. And how he stayned his princely affayres, which in his owne censure seemed prosperous, by his interchan­geable domesticall calamities, that is: by the truell slaughter of his wife, of his children, of hisThe domesti all tragedies nd crueltye [...]f Herode. nearest kinsfolkes, of his most familiar friendes, so that it is impossible presently to repeate the whole. The matter it selfe so shamefull, that it ouershadowed euery tragicall action. The which Iosephus hath prosecuted at large in his historyes, howe that for his conspiracy and crafty coun­saile which he entended agaynst Christ, and the other infantes, an heuye scourge from aboue ap­prehended him, bexing him to the death. it will seeme pertinent to the purpose presently to heare the wordes of the historiographer him selfe describing in the 17. booke of the Antiquities of theoseph. Anti. ud. lib. 17. ca. [...]. 9. Anno Christi 6. Au [...]sti 47. Euse Chronic. Ievves, the lamentable ende of his life in these wordes: Herods desease vexed him, more & more, God executing iustice on him, for the thinges vvhich he had impiously committed. It vvas a slovve or slacke fire, yet yelding not so great inflamation outvvardly to the beholders, as vexa­tion invvardly to the internal partes, he had a vehement desire, greedely set to take some thing, yet vvas there nothing that sufficed him. moreouer invvarde rotting of the bovvels, and special­ly a greuous fluxe in the fundament, a ravve, and a running [...]leume about his feete, and the like malady vexed him about his bladder. his priuey mēbres pu [...]rified, engendring vvormes vvhich svvarmed out. a shrill stretched vvinde, he had great payne in breathing, and a grosse breathe, hauing throughout al the partes of his body such a crampe, as strength vvas not able to sustaine. it vvas reported by them vvhich vvere inspired from aboue, and to vvhome the gyft of Diuina­tion vvas graunted, that God enioined the Prince this punishment, for his great impiety. These thinges the aforesayd Iosephus in his commentaryes hath made manifest vnto vs, and in the second parte of his historyes, the like he noteth vnto vs, writing thus: From that time forth, sickenesse [...]oseph. bell. [...]d. lib. 1. cap 1. inuaded his vvhole body, and brought him subiect to diuerse passions. it vvas a hott burning fe­uer, an intollerable itche, ouerrunning the outvvard partes of his body, a continual payne in the fundament, hydropical svvellings in the feete, an inflamation of the bladder, putrefaction of the priuities, vvhich ingendred svvarmes of [...]ice. besides this, often, and difficult dravving of breath, vvith the crampe, contracting the synevves throughout all the membres of his body. so that the vvise men reported these deseases to be nothing else, but sure, and certayne plagues, or punish­ments. he, although strugling vvith so many sores, yet for all that, vvholy set to saue his life, ho­ped for health, & imagined after remedies. Passing ouer Iordane, he vsed for helpe the ho [...] ba­thes, nye Calliroe, vvhich runne vnto the [...] Asphaltitis, vvhich also by reason of their svveete­nesse [Page 13] are drinkeable. The Phisitians there, thought good that his vvhole body should be supled, vvith v vhot oyle, & he being dimissed into a vessell full of vvhot oyle, his eyes so dasled, & dis­solued them selues, that he came out, as dead. VVhen the seruantes, by reason of these circum­stances vvere sore troubled, he remembred his plague, and despaired thencefoorth of any reco­uerie at all, commaunding vvithall fiftie In the greke he vvri teth [...] de valuing fixe halfe pence the hundreth part of an At ticke pound. peeces of siluer to be deuided among his souldiers, but his chiefe captaines, and most familiare friendes to receaue great sommes of money. And taking his iourney thence he came to Hiericho, al madde, by reason of melancholy that aboun­ded in him, for he grevve to that passe that he threatned to him selfe death, and vvent about to practise an horrible offence. For gathering together the famous men in euery village through­out all levvrie, he cōmaunded them to be shut vp into one place called Hippodromus, calling vnto him vvithall, his si [...] [...]lome and her husbande Alexander. I knovve (saith he) the Ievves vvill merily celebrate as holy day the day of my death, yet may I be lamented of others, and so haue a glorious Epitaphe, and funerall, if that you vvill execute mine aduise. Those men there­fore, vvhich are kept in close prison (souldiers being circumspectly set on euery side) see that you immediatly slaye, as soone as breath departeth out of my body, so that therby al Ievvric, & euery house, vvill they, nill they, may revve, and lament my death. And agayne a litle after he sayth: VVhen as through vvant of nourishment, and griping coughe, ioyned vvithall, his sicke­nesse sore increased, and novve being quite ouercome, he coniectured that his fatal course vvas then to be finished. For taking an apple in his hande he called for a knife (for he vvas accusto­med to pare, and so to eate) then beholding on euery side vvhether any vvas redy to hinder his enterprise, lifted vp his right hande to do him selfe violence. Besides these, the same Historio­grapher writeth Antipater slame by the commaūde­mēt of his fa­ther Herode. The death of Herode. Math. 2. that a thirde sonne of his, besides the couple before staine, afore the ende of his life, by his commaundement was put to death, so that Herode left not this life without extreme paine. Such was the tragicall ende of Herode, suffering iust punishment, for the babes destroyed in Bethleem, practised purposely for our Sauiours sake. After whose death, an angel came to Io­seph in sleepe, as he remayned in Aegypt, and commaunded that he shoulde returne together with the chylde, and his mother, into Ievvrie, in asmuch as they were dead, whiche sought the childes lyfe▪ vnto these the Euangelist addeth, saying: VVhen that he hearde, that Archelaus raigned in Iudaea in his fathers steede, he feared to go thither, and being admonished in his sleepe from aboue, he departed into the partes of Galilee.


Ʋ Ʋhat successours Archelaus left behinde him, when that he had raigned tenne yeresCap. 9. after the greeke. after his father Herode. Howe that Christ suffred not the 7. yere of Tiberius as some did write, for Pilate then did not gouerne Iudaea.

HOwe that Archelaus was placed in the kingdome of his father Herode, the foresaydeHerode. Archelaus. An. Christiti Augusti. 48. [...]. Chr [...] Phil [...]p. Herode [...]l Lysanias. Ioseph. Ant lud. [...]8. ca. [...] Historiographer doth testifie, describing the maner: that by the testament of Herode his father, by the censure of Augustius Caesar, he tooke to his charge the gouernement of the Ievves, also howe that tenne yeres after; he lost the sayde principalitie, and that his brethren Phi­lip, and the yonger Herode together with Lysanias gouerned there seuerall Tetrarchies. The same Iosephus, in his 18. booke of ludaicall Antiquities, declareth that about the 12. yere of the raigne of Tiberius, (after the fiftie and seuenth yere of the raigne of Augustus) Pontius Pilatus was ap­pointed president of Ievvrie, in the which he continewed welnigh whole ten yeres, vnto the death of Tiberius. The drea­ming san [...] of certayn Heathen [...] suted. Then manifestly is the falsehood of them confuted, whiche of late haue published lewd commentaries, agaynst our Sauiour, where euen, in the beginning, the time after their sup­putation layd downe, and beyng well noted, confuteth the falshood of these [...]ayning fooles. These commentaries do comprehende those thinges, whiche against the passion of Christ, were pre­sumptuously practised of the Ievves, within the fourth Consulship of Tiberius, the seuenth yere of his raigne, at which time it is shewed, that Pilate was not gouerner of Iudaea, if the testimonte of Iosephus be true, whiche playnely sheweth in his foresayde historiesVVhen [...] began rule. that Pilate was appoynted procurator of Iudaea the twelfth yere of Tiberius his raigne.


VVhen Christ was baptized, and beganne to preache, what highe priestes there were in his tyme.Cap. 10. after the greeke.

ABout these times then, accordinge vnto the Euangelist (The [...]luetenth of Tiberius Caesar, Luk. 3. the fourth of the procuratorship of Pontius Pilate, Herode, Lysanias & Phillip ruling the rest of [...]udaea, in their Tetrarchies) the Sauiour, & our God, Iesus the anoynted of God, begin­ningChrist being 30. yeare old was baptized & beganne to preache. Christ did not preache full 4. yeares. to be about thirty yeares of age, came to the baptisme of Iohn, and began to publish the prea­ching of the Gospel. the sacred Scripture do declare, that he finished the ful time of his teaching, vnder the high priesthoode of Annas, & Caiphas, signifying, that within the yeares of their publi­que ministery, he ended yt course of his doctrine. for beginning about the high priesthood of Annas, & lasting vnto the principality of Caiphas, yet in this space, there we [...] not foure yeres fully expi­red. for the legall rites by his edict being in maner abrogated, it folowed then, that the succession of progenitors, by age and line vnto that tyme vsually obserued, should thenceforth be of no force. Nether were then those things, which concerned diuine worship, with due administration execu­ted, for diuerse seuerally, executing the office of high priesthoode, vnder Romayne princes, conti­newed not in the same, aboue one yeare. Iosephus, some where in his bookes of Antiquities, writethIoseph lib. 18 Antiq. cap. 4. Annas. Ismael. Eleazar. foure high priestes, by succession to haue bene after Annas, vnto the time of Caiphas. saying thus: Velerius Gratus (Annanus being remoued) ordayneth Ismael the sonne of Baphus, high prieste. And the same Ismael, not long after being deposed, he appoynteth Eleazar, the sonne of Anna­nus, high priest in his place. the yeare after, this Eleazar being reiected, he committeth the office of high priesthoode to Simon, the sonne of Camithus. And him (vvho enioyed this honor, no lon­ger Simon. Caiphas. then one yeare, Iosephus (vvhich vvas also called Caiphas) succeded. The whole tyme of our Sauiours preaching, is shewed to haue bene comprised, in the compasse of 4. yeares. foure high priestes also, in the same foure yeares, to haue bene from Annas, to Caiphas, executing the admi­nistration of the yearely ministery. The holy Gospell doth very well set forth Caiphas, to be high priest that yeare, in the which the passion of our Sauiour Christ, was finished, that the tyme of Christes preaching might not seeme to repugne with this obseruation. Our Sauiour, and Lorde Jesus Christ, not long after the beginning of his preaching, chose 12. Apostles, whome of all the12. Apostles. 70. disciples. Math. 10. Luk. 10. rest of his disciples, by a certayne singuler prerogatiue, he called Apostles. Afterwardes he ap­poynted other seuenty, whome he enioyned by two and by two, to passe vnto euery place, and city, where he him selfe should come.


Of the life, doctrine, baptisme, and martyrdome of Iohn Baptist. The testimony of Iosephus toutching Christ.

NOt longe after, the holy Gospel reporteth the be headding of Iohn Baptist. wherwithall Io­sephus Math. 14. by name, accordeth, making mention of Herodias, with whome Herode maried (be­ing his brothers wife) puttinge away his owne wife lawefully maryed, which was the daughter of Aretas, King of Persia. Herodias being separated from her husband which was aliue,In the greke [...]oppy of Eu­ [...]eb. Aretas is [...]ayd to be [...]ng of Per­ [...]ia, which I suppose to be corrupted [...]or he was [...]ing of Ara­bia as Iose­lius repor­ [...]th Antiq. [...]ud. lib. 14. [...]p. 2. This battel mentioned [...] Iosephus. [...]ntiq. lud. [...]. 18. cap. 9. Ca. 11. after [...]e greeke. (for the which he slewe Iohn) Herode warred agaynst Aretas, so that his daughter was ignomini­ously reiected. * In the which battell (then being fought,) he reporteth all Herodes hoaste, to haue vtterly perished, and these thinges to haue chaunced vnto him, for the death of Iohn, malici­ously executed. The same Iosephus when he had confessed Iohn Baptist, to be a very iust man, bea­reth witnesse also, with those thinges which concerne him, in the Gospels, he writeth further, that Herode was depriued of his kingdome for Herodias, & together with her, condemned, & banished into Vienna a city of Fraunce, & the same he declareth in his eyghtenth booke of Iudaicall Anti­quities, wherof Iohn Baptist he writeth thus, * Certayne of the levves vvere persvvaded, that the hoast of Herode vvas vtterly foiled, because that God had iustly plagued him, vvich this punishe mēt, reuenging the death of Iohn, cōmonly called the Baptist. for Herode had slaine him being a iust man. This Iohn cōmaunded the Ievves to embrace vertue, to execute iustice, one tovvards an other, & to serue God in piety, reconciling men by baptisme, vnto vnity. for after this sort, bap­tisme seemed vnto him a thing acceptable, if it vvere vsed not for the remissiō of certain sinnes, but for the purifiyng of the body, the soule (I say) being clēsed, before by righteousnes. & vvhē a [...] diuers slocked together (for thy vvere greatly delited in hearing of him) Herod feared lest that so forcible a povver of persvvadīg vvhich vvas in hī, should lead the people into a certain rebelliō, he supposed it far better, to bereaue hī of his lif, afore any nouelty vvere by hī put in vre, thē that [Page 15] change, vvith danger, being come in place, he should repent him and say: Had I vvist, Thus Iohn because of Herods suspicion, vvas sent bounde to Machaerous the vvarde (mentioned of before) and there beheaded. When he had thus spoken of Iohn in the same history, he writeth of our Sa­uiout in this sorce: There vvas at that time one Iesus, a vvise man, if it be lavvefull to call him, a Iosephus An tiq. Iud. lib. 18 cap. 6. testifi­eth thus of Iesus Christ. man, a vvcrker of miracles, a teacher of them vvhich embrace the trueth vvith gladnes. he drevv after him many, as vvell of the Ievves, as Gentils. This same vvas Christ. And though Pilate, by the iudgement of the chief rulers, amongest vs, deliuered him to be crucified: yet there vvanted not them vvhich from the beginning loued him. he appeared vnto them aliue, the third day af­ter his passion, as the holy Prophets haue foretolde, yea these, & an innumerable more marue­lous thinges of him, & to this day the christian people, vvhich of him borovv their name, cease not to encrease. Now when as this Historiographer, by blood an Ebrue borne, hath of olde deli­uered in writing these, & the like thinges, concerning Iohn Baptist, & our Sauiour Christ, what re­fuge now remaineth, but that they be condēned for impudent persons, which of their owne braine, haue fayned comentaryes, contrary to these allegations, and of these thinges also thus much.

CAP. XIII.Cap. 12. after the greeke.

Of the disciples of our Sauiour, that there were more then 12. Apostles, and 70, disciples.

THe names of the Apostles are apparent vnto euery one out of the holy Euangelists, but theThe cataloge of the 70. di­sciples is to be seene in the ende of this volume vvritten by Dorotheus in greeke, & translated by the same tra [...] slator. Galat. 2. 1. Corinth. 1. Clemens. Galat. 2. Act. 1. Barnabas. Sosthenes. Cephas. Mathias. Barsabas. Thaddaeus. 1. Corint. 15 cataloge of the 70. disciples, is no where to be founde. Barnabas is sayde to be one of the number whome the Actes of the Apostles remembred, and no lesse, did S. Paul writing to the Galathians. Amonge these they number also Sosthenes which together with Paul wrote to the Corinthians. The history also of Clemens, in the fift of his Hypotypose on affirmeth Cephas to he one of the 70. of whome Paul sayde: vvhen as Cephas came to Antioche, I vvithstoode him to his face, because he vvas culpable. This Cephas was of the same name with the Apostle. And Ma­thias who of the Apostles was elected in the rowme of Iudas, the traitor, and Barsabas also, who is sayde by the same lott to haue bene worthely preferred to the number of the 70. disciples. Also Thaddaus whome Thomas by the commaundement of Iesu sent to cure Agbarus, is counted one of the number, concerning whome I will forth with declare a certayne historye which came to our handes. Thou shalt finde by diligent obseruation, that there were more then 70. disciples of our Sauiour. for prouf wherof thou maiest vse the testimony of Paul, which sayeth, that after Christs resurrection from the dead, he appeared first to Cephas, then to the tvvelue, After them to more then fiue hundred brethren at once, vvhere of (he sayth) some to haue fallen a sleepe, but more to haue remayned aliue, at that tyme when he wrote these thinges. Afterwards to haue appeared to Iames, which was of the disciples, and one of the brethren of Christ. last of all, as though besides these, there were more Apostles after the maner of the twelue (such as Paul him selfe was) he ad­deth saying: he vvas seene of all the Apostles. but of this so farre.

The Translator toutching the doubt rising about him whom Paul repre­hended at Antioche, whether he was Peter the Apostle, or Ce­phas, one of the seuenty.

WHereas Eusebius in the former chapiter, affirmeth Cephas, to be one of the number of the 70. di­sciples, and the same to be reprehended by Saynct Paule at Antioche, it seemeth repugnant to the playne wordes of holy Scripture, deliuered vnto vs by the holy Ghost. The aduersaryes of the trueth, thought better to erre with Eusebius, by saying that Cephas was rebuked by Paule, and not Peter, rather then that they woulde graunte Peter (whome they terme the Prince of the Apostles) to be controlled of Paule, supposing hereby a presiding to ensur agaynst the prymacye of the Pope, or liking of this opinion as a bare shift to stoppe the sclannderous mouth of Porphyrius, which here took oc­casion to reprehende the Christians for their sedition, but let vs confesse the trueth, and shame the de­uill.Galat. [...]. The wordes of Saynt Paul are these: [...] vvhen Peter came to Antioche, I vvithstoode him to his face. and a litle after: [...] I sayde vnto Peter in the presence of them all. Augustine, and Ierome had great con [...] ­tion about the interpretation of this place but ner [...] [...]her denieth the party to be Peter [...]t [...] giue vn­to [Page 16] the historiographer, the credit d [...] vnto him, he might call Peter, Cephas, as our Sauiour sayd in the Gospell vnto Peter: thou shalt be called Cephas, which is a Syrian word, sounding in greeke, or la­tine,Ioh. 1. nothing else but Peter, or Petra a rocke. In that he calleth him an other from the Apostle, I doe not see how it can stande. Ierome denieth any other Cephas knowen of vs, sauing Peter. The conclusion is this: Eusebius calleth the person reprehended by Paul, Cephas: The holy Ghost in the Scripture cal­leth him Peter. Eusebius sayth, he was an other from the Apostle: The holy Ghost in discourse, calleth him Peter the Apostle, (in the same chapiter) to whome the Apostleship of Circumcision was commit­ted, and most like to be the Apostle, for there (that is at Antioche) he was first placed Bishop.

CAP. XIIII.Cap. 13. after he greeke.

The history concerning the Prince of the Edessaeans. The epistle of Agbarus vnto Christ, and the epistle of Christ vnto him agayne.

THe history toutching Thaddaeus (of whom we spake before) was after this sorte. After thatThe fame of Christ went throughout [...]e whole worlde. Agbarus. the diuinity of our Lorde & Sauiour Iesus Christ, was made manifest vnto al men, through the working of miracles, he drewe vnto him an innumerable sorte of straungers, farre di­stant from Iudaea, affected with sundry diseases, and euery sorte of maladyes, hoping to recouer their health. of which number, king Agbarus, gouerner of the famous nations inhabiting beyond the riuer Euphrates, greuously diseased in body, incurable by mans cunning, hearing the renou­med fame of Iesu, & the wonderfull workes which he wrought, agreable vnto the same, published of all men: made petition vnto him by letters, that he would voutchsafe to deeme him worthy of deliueraunce from his disease. Iesus (though not presently) yelding vnto his petition, voutchsafed to aunswere him by an epistle, that shortly he would sende one of his disciples which shoulde cure his disease, promising with all that he shoulde not onely cure his disease, but as many of them as belonged vnto him, which promise not longe after he performed. for after his resurrection from the dead, and ascention into heauen: Thomas one of the twelue Apostles, sent his brother Thaddae­us, Thomas the apostle sent [...]haddaeus [...]to Edessa. accompted among the 70. disciples of Christ, by diuine inspiration, into the city Edessa, to be [...] preacher and Euangelist of the doctrine of Christ, by whome all thinges, which concerned t [...] promise of our Sauiour, were performed. The reader hath an approued testimony of these thin­ges in writing, taken out of the recorded registery, of the princely city Edessa. for there are found enrolled in their publique registery, things of Antiquity, & which were done about Agbarus time, yea and preserued vnto this day. There is no reason to the contrary, but that we may heart the letters themselues, copied out of their registery, & translated by vs, out of the Syrian tongue into these wordes.

The epistle of Agbarus vnto our Sauiour.

AGbarus gouerner of Edessa, vnto Iesu the good Sauiour, shevving himselfe in Ierusalem, sendeth greetinge. I haue hearde of thee, and thy cures, vvhich thou hast done, vvithoutAgbarus wri [...]th to christ. medicens, and herbes, for as the reporte goeth, thou makest the blinde to see, the lame to goe, the leapers thou clensest, foule spirites, and deuils, thou castest out. the long diseased, thou restorest to health, and raysest the dead to life. VVhen that I hearde these thinges of thee, I ima­ginedThat Agba­ [...] gathered miracles. vvith myselfe one of these tvvo thinges: either that thou art God come from heauen, and doest these things: or the Sonne of God, that bringest such thinges to passe. VVherfore by these my letters I beseeche thee, to take the paynes, as to come vnto me, and that thou vvilt cure this my greuous maladye, vvhervvith I am sore vexed. I haue hearde moreouer, that the Ievves mur­mur agaynst thee, and goe about to mischiefe thee. I haue here a litle city, and an honest, vvhich vvill suffice vs both.

These thinges he wrote after this maner, being a litle lightened from aboue, I thinke it also not amisse, to heare the letters of Iesu, sent backe to Agbarus by the same bearet.

The epistle of our Sauiour vnto Agbarus, though briefe, yet pithy.

AGbarus, blessed art thou, because thou hast beleued in me, vvhen thou savvest me not▪ for [...]rist vvri­ [...] to Ag­ [...]us. it is vvritten of me, that they vvhith see me, shall not beleue in me, that they vvhith see me not, may beleue, and be saued. concerning that thou vvrotest vnto me, that I should [Page 17] come vnto thee, I let thee vnderstande, that al thinges toutching my message, are here to be ful­filled, and after the fulfilling thereof, I am to returne agayne, vnto him that sent me▪ but after my assumption, I vvill sende one of my disciples vnto thee, vvhich shal cure thy maladye, & restore life to thee, and them that be vvith thee. Vnto these epistles, there were also these things added, in the Syrian tongue: VVhen Iesus vvas taken vp, Iudas (vvhich also is called Thomas) sent vnto him Thaddaeus the Apostle, one of the seuenty, vvho, vvhen he came, remayned vvith one Tobias, the sonne of Tobias. vvhen that fame vvas spred of him, & that he vvas made manifest, by the miracles vvhich he vvrought, it vvas signified vnto Agbarus, & said: the Apostle of Iesu is come, of vvhom he vvrote vnto thee. Thaddaeus by that time, began through the povver of God, to cure euery sore, & sicknesse, so that al men greatly marueled. Agbarus hearing of vveighty, & vvonderful vvorkes, vvhich he vvrought, that he cured in the name, & povver of Iesu, forth vvith suspected the same to be he, of vvhom Iesus had vvrittē, saying: After my ascentiō I vvil send one of my disciples vnto thee, vvhich shal cure thy malady. And vvhē he had called vnto him Tobias vvhere Thaddaeus hoasted, he said vnto him: I heare say that a certain mighty mā came from Ie­rusalē, vvhich lodged vvith thee, & cureth many in the name of Iesu. vvho made ansvver, & said: ye Lord, there came a certaine straunger, & hoasted at my house, vvhich hath done vvonderfull things. to vvhome the King said: bring him vnto me. Tobias returning vnto Thaddaeus, said vnto him. Agbarus the gouernour sent for me, & cōmaunded that I should bringe thee vnto him that thou mayst cure his disease. Thaddaeus aunsvvered: I goe, for it is for his sake that I am sent thus mightely to vvorke. Tobias stirring betimes the next day▪ tooke vvith him Thaddaeus, & came to Agbarus. as he came euen at his entrāce there appeared vnto Agbarus in the presence of his chief men, a great spectacle in the countenance of Thaddaeus the Apostle, at vvhich sight Agbarus did reuerence vnto Thaddaeus, so that a [...] they vvhich vvere present marueled. they savv not the sight saue Agbarus alone vvhich questioned vvith Thaddaeus & said: art thou of trueth a disciple of Ie­sus The confe­rence vvhich Thaddaeus had vvith Agbarus. the sonne of God, vvhich made me this promis [...] [...] [...]il sende vnto thee one of my disciples, vvhich shal cure thy disease, & shevv life vnto thee, & all thine, to vvhome Thaddaeus made aun­svver, because thou hast greatly beleued in the Lord Iesu vvhich sent me, therfore am I sent vnto thee, but in case that thou beleue in him as yet▪ thy harty petitions according vnto thy fayth thou shalt obtayne. to vvhome Agbarus: I haue continevved so beleeuing in him (sayth he) that I could haue founde in my harte mightely to destroy the Ievves vvhich crucified him, vvere not the Romaine empire a let vnto my purpose. Thaddaeus sayd agayne. Our Lord & God Iesus Christ fulfilled the vvil of his father, vvhich being finished, he is ascēded vnto him. Agbarus an­svvered: & I haue beleued in him & in his father. to vvhom Thaddaeus: therefore (sayth he) in the name of the selfsame Lord Iesu I lay my hand vpon thee▪ vvhich vvhē he had done, he vvas fort­vvith cured of his malady, & deliuered of the paine that pressed him sore. Agbarus marueled atAgbarus is cured by Thaddaeus. this, that euen as it vvas reported vnto him of Iesu, so in trueth by his disciple and Apostle Thad­daeus, vvithout Poticarye stuffe and vertue of herbes he vvas cured. And not onely he, but also Abdus, the sonne of Abdus grieued vvith the govvte, and falling at the feete of Thaddaeus, reco­ueredAbdus is h [...] led of the govvte. his former health by his laying on of his hands▪ he cured also many others of his felovv ci­tizens, vvorking maruelous & miraculous things, & preaching the vvord of God. To vvhom A­gbarus said againe: Thou Thaddaeus through the povver of God doest these thinges, & vve haue thee in admiration. I pray thee moreouer that thou expoūd vnto me the cōming of Iesu, hovv he vvas made man, his might, & by vvhat povver he brought such things as vve hearde to passe. To vvhō Thaddaeus: at this seasō (saith he) I vvilbe silent though I am set to preach this vvord, but to morovv call together to my sermon al the people & felovv citizens, the vvil I shevv vnto thē the vvord of God, & sovv the vvord of life, & teach the maner of his comming hovv he vvas made mā, of his message, & to vvhat end he came, being sent from the father. moreouer of his miracles & misteries vttered in this vvorlde, & povver in bringing thinges to passe. besides this his nevve preaching, & hovv base, selender & humble he seemed in outvvard appearance. hovv he hūbled him selfe & died, & abated his diuinity, vvhat great things he suffred of the Ievves, hovv he vvas crucified, & descēded into hel, & rent that hedge & mid [...]all [...]u [...]seuered before, & raised the dead that of long time had slepe hovv that he [...] d [...]ēded▪ b [...]t ascēded vnto the father accō ­panied vvith many▪ hovv that he s [...]hin glory [...] right hand of God the father in heauē, & last of al hovv he shal [...]e again vv [...] glory & p [...]e [...] [...]udg both the quick & dead▪ vvhen the morning vvas come, Agbarus cōmaūded his citizēs to be gathered together & to heare the ser­mon [Page 18] of Thaddaeus. vvhich being ended, he charged that golde coyned and vncoyned shoulde be giuen him. but he receaued it not saying: In somuch that vve haue forsaken our ovvne, hovv can vve receaue other mens?

These things were done the three and forty yeare, which being translated worde for worde out of the Syrian tongue, we thought not amisse to printe in this place.

The censure of the Translator, toutching the aforesayd Epistles.

BE it true or be it false, that there were such epistles, it forceth not greatly, as the effect and contentes thereof is not to be preferred before all other writing in trueth: so of the contrary, it is not to be re­iected for falshoode and forged stuffe. Ierome with other graue writers, affirmeth such circumstances to haue bene. Eusebius whose creditt herein is not smale, reporteth the same to haue bene taken out of their recordes in the city of Edessa, regestred there in the Syrian tongue, and by him translated out of the Syrian, into the greeke tongue. I sidorus and Gelasius, the first of that name, bishop of Rome, about the yeare of our Lorde 494. together with 70. other Bishops, decreed that the Churche of God should receaue the same epistles, for no other then Apocrypha, one thing I may not here runne ouerwith si­lence, but admonishe the Reader of, how that late writers, namely Damascenus, and that fabulous Hi­storiographer Nicephorus haue added vnto this history fabulous reportes, howe that Abgarus, gouer­nour of Edessa, sent his letter vnto Iesu, and with all a certayne paynter which might vewe him well, & bring vnto him backe againe the lively picture of Iesu, the which painter (as they reporte) being not able (for the glorious brightnesse of his gracious countenance) to bring his purpose to effect: our Sauiour him selfe tooke an handkerchef, and layde to his deuine and liuely face, and by the wiping of his face, his pi­cture was therein impressed, the which he sent to Abgarus. Nicephorus patcheth other fables therunto: first he sayth, that the King of Persia sent a paynter vnto Iesu, which brought vnto him the picture of Iesu, and also of Mary his mother. Agayne that the Edessaeans in the time of Iustinianus the Emperour, being besieged and brought to such a narrowe straicte, that there remayned no hope of deliuer ance, but a present foyle and ouerthrowe, in the same lamentable plight, to haue runne vnto this picture for a re­fuge, wher (as they say) they foūd presēt remedy. beleue it who wil. Eusebius, who searched their records, who layde downe the copye of the Epistles, who translated faythfully all that he founde there, toutching Christ, neyther sawe, neyther heard, of any such thing, for he promised in the preface to his history, to o­mitt nothing that shoulde seeme pertinent. if the other writers founde it, why did not Eusebius finde it? if the other writers thought expedient to publishe the same, why did Eusebius omitt it? nay it was not there founde at al, but forged. therefore recount them for fables. the first that reported them, was a hun­dred yeares after Eusebius.

The ende of the first booke.



Of the ordayning of Disciples, after the ascention of Christ.

IN the former booke, as by way of proëme, we haue published which necessarylyThat vvent [...]ore in the [...] booke [...]vhat fol­ [...]eth novv [...]e secōd. did concerne the Ecclesiastical history, ioyntly contriuing the declaration of the di­uinitie of the worde of saluation, of the auncient principles of our doctrine, of the antiquitie of Gospelike policy among Christians, of his late appearing among men, of his passion, and election of the Apostles. Now it remayneth that we vewe [Page 19] those things, which ensued after his assumption. so that partly we note them out of the sacred scri­ptures, & partly out of prophane historyes, knitting to our historye those thinges which we haue firmely committed to memory. First of al the Apostleship is allotted vnto Matthias, in the rowmeAct. 1. Mathias c [...] sen to be a [...] Apostle. Act. 6. 7. Deacon [...] Act. 7. Stephen sig­nifieth a crowne. Matth. 1. of Iudas the traytour, which (as it is manifest) was one of the disciples of the Lorde. there were also seuen approued men ordayned Deacons, through prayer and laying on of the Apostles han­des, for the publique administration of the Churches affaires ioyned with Stephen, which first af­ter the Lorde, as soone as he was ordayned (as though he were appoynted for this purpose) is stoned vnto death, by them which slewe the Lord, and for this cause, as the first of the triumphing Martyrs of Christ, according to his name he beareth a crowne. After him folowed Iames, called the brother of Christ, and counted the sonne of Ioseph. This Ioseph was thought to be the father of Christ, to whome the virgin was betrothed, vvhiche before they came together, vvas founde to haue in her vvombe of the holy Ghost, as the holy Gospell declareth. This Iames whome of olde they priueledged for his vertue, with the syrname of Iustus, is sayd to be the first which occupiedIames the first bishop of Ierusalem Clemens. [...] 6. Clemens. 7. the bishoplike Seae at Ierusalem. Clemens in the 6. of his hypotyposeon writeth thus: Peter (saith he) and Iames, and Ihon, after the assumption of our Sauiour, though they vvere preferred by the Lorde, yet chalenged they not this prerogatiue vnto them selues, but appoynted Iames the Iust, Byshop of Ierusalem. The same Clemens in the 7. of his Hypotyposeon, also maketh mention of him thus: the Lorde after his resurrection, endued vvith knovvledge Iames the Iust, Ihon, & Pe­ter. They deliuered the same vnto the rest of the Apostles, the Apostles aftervvards vnto the 70. disciples, of vvhich number vvas Barnabas. There vvere tvvo Iameses, the one termed Iust, vvhich Iames bi­shop of Ie [...] salē throw downe fro [...] a pinacle [...] the temple and bray [...] Act. 12. Lib. 1. cap▪ vvas throvvne dovvne hedlon [...] from the pinacle, and brayned vvith a fullers clubbe.* the other beheaded. Of him that vvas [...]d Iust, Paul made mention, saying: I savve none of the Apostles saue Iames, the brother of the Lorde. Those thinges which the Lorde promised the King of the Osroënians, then were performed. Thomas by diuine inspiration sent Thaddaeus vnto the city E­dessa, to be their preacher, and an Euangelist of the doctrine of Christ, as a litle before out of the recordes we haue alleaged. But he after his comming, and hauing cured Agbarus, by the word of God, & astonished all them with his straunge miracles, & workes, which he wrought, brought them to the worshipping of the diuine power of Christ, and ordayned disciples of the doctrine of our Sauiour. From that time vnto this day, the whole city of the Edessaeans addicted vnto the name of Christ, shew forth no smale argument of the great goodnes of our Sauiour towardes them. But these thinges be premised, taken out of their auncient historicall recordes. and now let vs returne vnto the sacred Scripture. The first and the greatest persecution being raysed of theThe perse [...] ­tion of th [...] postles by the Ievve [...] Act. 8. The disp [...] on of the ciples. Paula pe [...] cutor, Act. 8. Phillip p [...] cheth in S [...] maria. Act. 8. Simon Ma­gus a sor [...] rer. Simonia [...] Ievves agaynst the Church at Ierusalem, about the tyme of the martyrdome of Stephen, and al the distiples, the 12. onely excepted, being dispersed throughout Iudaea, & Samaria, certaine of them, as the holy Scripture beareth witnesse, came vnto Phaenices, and Cyprus, and Antioche. but these as yet dated not to deliuer vnto the Gentiles, the word of fayth, but shewed it onely vnto the Ievves. At that tyme also Paul raged agaynst the Church, entring into the seuerall houses of the faythfull, and giuing forth precepts, that both men and women should be imprisoned. And Phillip one of the ordayned Deacons with Stephen, and of the dispersed came to Samaria, and being plen­teous as toutching the diuine power, first of all preached vnto the inhabitantes there the word of God. The grace of God so mightely preuayled with him, that he drew vnto him by his preaching Simon Magus with many moe. Simon at that tyme was so famous, holding in awe them that were bewitched with his sorcery, so that they supposed him to be the great power of God. which then being amazed with the miracles wrought of Phillip by diuine power, came and grewe so farre for­wards to mens seeming, that he dissembled euen vnto the baptisme, y is through fayth in Christ. Which at this day is wonderfull in them that hitherto walowing in that most detestable heresye, treade the trace of their forefather, encroatching vpon the Churche, as a pestilent and [...]ysome disease, infecting them which can not throughly discerne the incurable, & intractable venyme, ly­ingSimonia. hid within them, but diuerse of them (their implety being reuealed) were throughly knowne, and reiected, of which number Simon himselfe being apprehended of Peter, receaued the sentenceAct. 8. of damnation, due to his desert. When that the preaching of the Gospel dayly proceeded with en­crease, it came to passe, by reason of some domest [...] affayres, that there came from the lande of the Aethiopians, the theef gouernour of the qeene, which after the custome of their contrey, held the kingdome, for as yet the people of that contrey, haue to their Prince a Queene. This sameAn Aethi [...] an Eunuc [...] being the first of the Gentiles, obtayned of Phillip, the holy mys [...]eeyes, by the inspiration of the [Page 20] heauenly worde, was made the first fruites of the faithfull throughout the worlde, and as it is re­ported [...]he Eunuch [...]uerted by [...]hillip, prea­ [...]eth the [...]ospell to [...]e Aethiopi [...]s his con­ [...]ymen. [...]sal. 68. [...]ul a prea­ [...]er. [...]ct 9. [...]alat. 1. after his returne vnto his natiue soyle, he preached the knowledge of the vniuersall God, geuing life vnto men, and the comming of our Sauiour. So that in his doing, the prophecy was fulfilled which sayth: Aethiopia shall stretch hir hand before vnto God. About this tyme Paule the chosen vessel, is declared an Apostle not of men, nether by men, but by reuelation of Iesus Christ, and God the father which raysed him from the dead, and is vouchsafed worthy of this vocation, by a vision, and a voyce reuealed from heauen.


The report of Pilate, the censure of Tiberius the Emperour, and the Romayne Senate, concerning Christ.

WHen as the wonderfull resurrection of our Sauiour, and his assumption into the hea­uens, was now made manifest vnto many, and the auncient maner among the heathen Princes had so preuayled, that if any nouelty by any were enterprised, the same forth with should be signified vnto him that helde the Princely scepter, lest that he should be ignorant of any thing which was done: it came to passe that Pilate, made Tiberius the Emperour priuy of those thinges, which concerned the resurrection of our Sauiour Iesu, & were published through­out Palaestina, adding thereunto his maruelous workes, whereof he was credibly enformed, and how that now after his resurrection, he was of many taken for a God. The report goeth, that Ti­berius [...]iberius [...]ould haue [...]d Christ [...]nonized in [...]e number the Gods. [...]he vvise­ [...]me of god this behalf made relation thereof vnto the Senate, which reiected his saying, for no other cause but for that they had not first approued the same, the auncient custome o [...]rued, that none should be ac­counted of the Romaynes, among the number of Gods: vnlesse he were canonized, by the sentence and decree of the Senate, which no doubt was done for this ende, that the holesome doctrine of the diuine preaching, should not neede the approbation, and commendation of man. Though this pe­tition toutching our Sauiour, were reiected of the Romayne Senate, after it was made vnto thē, yet Tiberius, reseruing vnto him selfe his former opinion, conceaued no absurdity preiudiciall vn­to the doctrine of Christ. These things Tertullian, a man well experienced in the Romane lawes, and besides, famous among them which flourished at Rome, in his Apologye which he wrote for the Christians, in the Romane tongue, and by translation writeth thus: and that vve may reason [...]ertull. in [...]polog. toutching the originall of these lavves, it vvas an auncient decree: that no God should be con­secrated by the King, vnlesse it vvere first agreed vpon, by the Senate. The like did Marcus Ae­milius practise, concerning a certayne Idole of A [...]burnus, and this is seene for our sake, that the deytye is deliuered amongst you by mans decree. Vnlesse that God please man, he is not made [...]skomme. God. So that by this decree, it is expedient for man, that he be fauorable vnto God. Tibarius then, vnder vvhome the Christian name vvas spred abroad in the vvorld, vvhen this doctrine vvas signified vnto him out of Palaestina, (vvhere it first sprang) communicated the same vnto the Senate, declaring vvithall, that this doctrine pleased him right vvell. The Senate reiected it, because they had not allovved the same. But he perseuered in his opinion, threatning thē death, that vvoulde accuse the Christians. This was the wisedome of the diuine prouidence, lightning his mind, that the preaching of the Gospel shoulde passe at the beginning, throughout the world, without let or hinderance.


How that in short space, the Gospell was published throughout the worlde.

BY the diuine power, and helping hand of God, the holsome doctrine, sodaynely, as it were sonne beames, shined throughout the worlde, and forthwith according vnto the sacred Scri­pture, the sound of the holy Euangelists, and Apostles, passed throughout the whole earth, and their vvordes vnto the endes of the vvorlde. So that throughout all cities, and villages, af­ter [...]al. 19. the maner of barne floores replenished, forthwith very many, & the same very populous chur­ches, were established, and they which by auncient succession were blinded, through old errour, and the rooted disease of superstitious Idolatry, through the power of Christ, by the doctrine of his disciples, together with the wonderfull workes wrought by them, were at libertye from their cruell Lordes, and loosed out of their lothsome fetters, wholy abandoning the Idolatricall wor­ship [Page 21] of many Gods, confessing the one, and the alone God, the worker of all thinges, and worship­ping him with the rites of true piety, through diuine, and pure religion, gra [...]ed in the heart of man, by our Sauiour himselfe. But the diuine goodnesse, and grace of God, spred it selfe abroade among other nations, and first of all, Cornelius of Caesarea in Palaestina, with all his housholde, byCornelius the Centuri­on is conue [...] ­ted vnto the fayth. Act. 10. The Antio­chians vver [...] first called Christians. Act. 11. a diuine vision, and the ministery of Peter, embraced the fayth of Christ, and many Graecians of Antioche, hearde the preachinge of those which dispersed them selues at the stoning of Stephen, when as at this tyme the Churche of Antioche flourished and multiplied exceedingly, and many Prophets of Ierusalem (among whome were Paul, and Barnabas) frequented thither, and besides them, an other multitude of brethren, so that the christian name, there sprange first, as of a freshe, and fertill soyle, & Agabus one of the Prophets then present, foretold them of the famine to come. Paul and Barnabus were chosen messengers for the ministery of the brethren.


How that Caius Caligula, exiling Herode with perpetuall banishment, created A­grippa king of the Iewes. The commendation of Philo Iudaus.

TIberius when he had raygned about 22. yeares, died. him succeded Caius, which anone com­mittedAnno Chri­sti 39. 40. Caius Cali­gula. Herode the Tetrarch ex­iled vvith h [...] harlet Herodias. Herode A­grippa King of the Ievv [...] Ioseph An [...] lib. 18. cap. [...] Philo Iudae [...] the principalitie of the Ievves vnto Agrippa, and together with his kingdome, the tetrarchies of Phillip and Lysanias, and not long after, the tetrarchy of Herode, which Herode together with Herodias beinge condemned for diuerse crimes and enormityes, was committed to perpetuall banishement. the same Herode was he which liued about the passion of Christ. these thinges Iosephus doth witnesse. About this tyme Philo did flourish, a man not onely excelling our owne men, but also such as passed in prophane knowledge, lineally by descent an Ebrue borne, in­ferior to none of them which excelled at Alexandria. But what labour and industrye he hath em­ployed in diuine discipline, and the profit of his natiue countrey, his workes now extant, playne­ly doe declare, and how farre forth he preuayled in philosophicall, and liberall artes, of prophane knowledge, I suppose it nothing necessary to repeate. But imitating the trade of Plato and Py­thagoras he is sayd to haue excelled all the learned of his tyme.


How Philo, being sent in Embassye for the Iewes vnto Caius the Emperour, behaued him selfe.

VVHat befell vnto the Ievves vnder Caius, this Philo hath written in fiue bookes, wher­in he setteth forth the madnesse of Caius, how he published him selfe God, and besides dealt spicefully an innumerable sorte of wayes. Moreouer what calamities happened vnto the Ievves in his tyme, though Philo him selfe was sent in Embassye, for his owne nation which inhabited Alexandria, vnto the city of Rome, and how that he pleading for the lawes of his contrey people, gayned nothing but gibes, and iestes, returning with great hazarde of his life. Iosephus made mention of these thinges, in the eyghtenth booke of his Iudaicall Antiquities, thusIoseph A [...]. lib. 18. cap. [...] Apion. by word writing. VVhen that dissention rose among the Ievves & Graecians inhabiting Alex­andria, both parties seuerally, sent three legates vnto Caius, vvhereof Apion one of the legates for the Graecians of Alexandria, shamefully entreated the Ievves, vvith many opprobrious, and blasphemous termes, adding this vvith all, that they despised the ma [...]estye of Caesar. And vvhen as all they vvhich vvere tributaryes to the Romaynes, dedicated altars and temples vnto Caius, and esteemed of him in all other respects as God: These onely Ievves be they vvhich disdayne­fully vvithstoode this honour, done vnto him of men, and accustomed to prophane his name. After that Apion had thus spoken many, and greeuous thinges, to the ende he might incen [...]e Caius agaynst thē (as it vvas very likely to be done) Philo, one of the Ievves legates drevv nigh, Philo. a man excelling in all thinges, and brother of Alexander Albarchus, not ignoraunt in philoso­phy, and of hability sufficient, to aunsvvere the opprobrious crimes, layde to their charge. But Caius excluded him, commaunding him forthvvith to departe, and because he vvas throughly moued, he seemed a [...] though he vvent about to practise some mischiefe tovvards him: Philo b [...] ­ing [...]euned, vvent forth, and vnto the Ievves vvhich vvere vvith him in company, he [...]ayd: VVe ought to be of good cheare, for by [...]ight, God should take our part; Insomuch that Caius is in­censed [Page 22] to the contrary. thus farre Iosephus: And Philo him selfe declareth at large, in his written Embassye, the thinges which then were done. Whereof omitting many thinges, I will present­ly toutch that whereby it may euidently appeare vnto the Reader, what euils not long after, hap­pened vnto the Ievves, for the thinges which by rashe enterprise, they practised agaynst Christ. First of all, Seianus in the city of Rome, vnder Tiberius in great creditt with the King, endeuoredSeianus an enemy vnto the Ievves. Pilate vexed the Ievves. with al might possible to destroy al the Iewish nation. And Pilate in Iudaea, vnder whom that vil­lany was committed against Christ, practised against the temple, which stood at Ierusalem, that, which seemed vnto the Ievves vnlawfull, and intollerable, whereby he greeuously vexed them.


Ʋ Ʋhat miseryes happened vnto the Iewes, after that haynous offence which they committed agaynst Christ.

PHilo doth write, that after the death of Tiberius, Caius, hauing obtayned the empire, vexed many with manifold, and innumerable afflictions, but chiefly among all others, the nation of the Iewes, which in few of his wordes may be gathered, writing thus: so greeuous (saythPhilo Iudaeꝰ. The cruelty of Caius Caligula. he) vvas the dealing of Caius Caligula tovvards all men, but specially bent agaynst the nation of the Ievves, vvith greate indignation, that in other cities (yet beginninge in Alexandria) he vvoulde chaleng vnto him selfe, their prayers, and supplications, paynting in euery place, the fi­gure, and forme of his proper picture, and reiecting all others, successiuely by might and force to place him selfe, and dedicating the temple in the holy city (vntill that tyme vndefiled, & free euery vvay,) to him selfe, and his proper vse, translating and consecrating the name to nevv Ca­ius as a famous God. And infinite more mischeeues which can not be tolde, the same Philo repor­teth, to haue happened vnto the Ievves at Alexandria, in his second booke of vertues. And Iosephus agreeth with him, which likewise signifieth all the miseryes of these men, to haue had their origi­nall, from the tyme of Pilate, and their rashe enterprise against Christ. Heare then what he shew­eth in the second booke of the Iudaicall warres, thus writing worde by worde. Pilate being sent Ioseph bell. [...]ud. lib. 2. cap. 8. from Tiberius, Lieuetenant into Iudaea, couertly conueyed by night into Ierusalem, the vayled picture of Caesar, vvhich they call his Armes, vvhich thinge, vvhen day appeared, moued the Ie­vves not a litle. For they vvhich vvere nearest vnto them, at the sight therof, stamped them vvith their feete, as if they had bene abrogated lavves. They iudged it an haynous offence, that any carued image, should be erected in the city. But if thou conferre these with the trueth in the Go­spell, thou shalt easily perceaue, how that not long after, the voyce pressed them, which they pro­nounced before Pilate, saying: VVe haue no other King but Caesar. Moreouer the same historio­grapher [...]oh. 19. reporteth an other calamity, to haue eftsones ensued the former, saying: After this he rai­sed [...]oseph bell. [...]ud. lib. 2. [...]ap. 8. an other tumulte, for their heaped treasure, vvhich they call Corbon, vvas vvasted vpon a conduyte, reaching the space of three hundred furlonges. This vvas the cause of the commotion among the Ievves, and vvhen Pilate vvas present at Ierusalem, they compassed him, crying out vnto him. But he foreseeing their conspiracy, assigned certayne armed souldiers, in outvvarde shevv of apparell, like vnto the common people, vvhich he mingled vvith the multitude, com­maunding [...]ilate pla­gueth the Ieves. that no svvord should be vsed, but such as of the multitude, clamorously murmured (a signe being giuen from the tribunall seate) he caused to be beaten to death vvith clubbes. The Ievves being thus foyled, many perished of their vvoundes, and many in their flight, being trodden of their felovv citizens, vvere crushed to death. At this lamentable slaughter the multi­tude being thus quayled, vvas silent. Besides these an innumerable more altercations, to haue bene at Ierusalem, Iosephus declareth, teaching how that from that tyme, sedition, warres, and of­ten practises of mischeefs incessantly haue shaken not onely the city, but all Iudaea, vntil at length the vtter foyle, by their besieging vnder Vespasian ouerreached them. Thus hath vengeance ligh­ted vpon the Ievves, for their horrible fact committed agaynst Christ.


How Pilate slewe him selfe.

I suppose it necessary to know this also, how that it is reported of Pilate (President in the tyme of Christ vnder Caius, of whose tyme we made mention before) that he fell vnto such misery, so [...]he death of [...]late. that necessity constrayned him to vse violence vpon him selfe, and became his owne murtherer. [Page 23] The iustice of God, as it seemed best vnto his wisedome, not long wincking at his wickednes. Hereof the Graecians are witnesses, which commit to memory in their historyes the Qlimpiades of tymes.


Of the famine in the tyme of Claudius.

WHen as Caius had not fully helde the royall scepter, the space of foure yeares, Claudius Act. 11. Claudij An­no 4. Christi Anno 46. 1 Corinth. 16. 2. Corinth. 9. Galat. 2. the Emperour, succeeded him, vnder whome a great famine afflicted the whole world. The same also haue they deliuered in their Commentaries vnto vs, which farre dissent from our doctrine. And the prophecy of Agabus the Prophet, foreshewing in the Actes of the A­postles, the famine that shoulde ouerspred the worlde, came thus to passe. Luke in the Actes signi­fieth this famine to be vnder Claudius, saying: that the brethren of the Churche of Antioche sent reliefe, euery one after his hability, vnto the faythfull inhabiting Iudaea, by the handes of Paul and Barnabas.


The martyrdome of Iames the Apostle.

About that tyme (that is vnder Claudius) Herode the King stretched forth his hande, toAct. 12. Clemens lib. 7. Hypot. vexe certayne of the Churche, and slevve Iames the brother of Iohn vvith the svvorde. Of this Iames, Clemens in the 7. of his Hypotyposeon, reporteth a certayne history worthy of memory, which he receaued by relation of his predecessors, saying: He truely vvhich drevv him before the tribunal seate, vvhen he savv that he vvould vvillingly suffer martyrdome, vvas ther­vvith moued, & voluntarily confessed him selfe to be a Christian. Then vvere they both brought The tormentor of Iames suffred mar­tyrdome with him. Act. 12. together, but he in the vvay requested Iames the Apostle, to pardon him, vvhich after he had paused a litle vpon the matter, turning vnto him, aunsvvered: Peace be vnto thee, and kissed him, and so they vvere both beheaded together. Then Herode as the holy Ghost witnesseth, per­ceauing the death of Iames to haue pleased the Ievves, layeth wayt for Peter, whome, when he had taken, he cast into prison, whose death he had procured, had not the Angel of the Lorde, by diuine apparition, assisted him by night, miraculously lousing his fetters, and restoring him to the office of preaching? And such was the will of God concerning Peter.


How that Agrippa otherwise called Herode, persecuting the Apostles, and extolling him selfe, felt the heauy hand of God, to his destruction.

THe enterprises of the king, against the Apostles of Christ, passed not long vnpunished. For immediatly after his priuy practises agaynst the Apostles (as it is in the Actes) when he was in Caesarea, vpon an high solemne day, arayed in a gorgeous, and princely robe, prea­ching vnto the people from his lofty tribunall seate, the plague of God (as messenger of iustice) apprehended him. and when as the whole multitude in compasse, had showted to his prayse, that to their hearing the voyce of God, and not of man proceeded from him▪ the Angell of the Lorde (as the Scripture witnesseth) smote him, so that he was consumed of wormes, and miserably fi­nishedAct. 12. his mortal life. And that consent is worthy of memory, which is found betwene holy Scri­pture in this miraculous fact, and the history of Iosephus, wher he deliuereth vnto vs a manifest te­stimony of the trueth, to witt, in the ninetenth booke of Iudaicall Antiquities, writing this mira­cle in these wordes: Novv vvas the thirde yeare of his Lieuetenantshipp throughout all Iudaea, Ioseph. Anti. lib. 19. cap. 7. come to an ende, vvhen he vvent to Caesarea, vvhich of olde vvas called the tovvre of Straton. there he published spectacles, and stageplayes in the honour of Caesar, and ordayned a solemne feaste day, for his prosperous affayres. Vnto this feaste frequented the vvhole multitude of those vvhich vvere chiefe in that prouince, and aduanced to highest promotion, and dignity. The se­conde day of these spectacles, the king putting on a robe of siluer, vvonderfully vvrought, at the davvning of the day came to the theatre, vvhere his siluer robe, by reflexe of the sunne beames being lightned, yelded so gorgeous a glistring to the eye, that the shining thereof seemed terri­ble, and intollerable to the behoulders. Flatterers forthvvith, one, one thing, an other, an other thing, bolted out such sentences, as turned in the ende to his confusion, saluting him for God, [Page 24] and adding thervvithal, be gratious, though hitherto vve haue feared thee as man, yet hēceforth vve confesse thee to be aboue mortall nature. These thinges the king rebuked not, neither re­pelled this impious flatterie. But vvhen he a litle after looked about, he behelde an Angell han­ging This Angell in Iosephus is an Ovvle. ouer his head. The same foorthvvith he supposed to be a messenger of euill, vvho before vvas of goodnesse. Sodenly he felt him selfe pricked at the hart vvith extreme vehemencie of paine in his bovvels, & heauily beholding his friendes, saide: I vvhich seeme to you a God, amThe oration of Herode Agrippa a litle before his death. novve constrayned to end the race of this lyfe. fatal destinie hath founde fault, vvith your fonde flatteries, vvhich of late you sounded to my prayse. I vvhich vvas saluted immortall, am novve caryed avvay, redy to yeelde vp the ghost. I his destinie no doubt is to be borne vvithall, vvhich God hath decreed. For vve haue liued not miserably, but in that prosperous estate vvhich is ter­med blessed. VVhen he had vttered these vvordes he sickned more & more. Then vvas he care­fully, & circūspectly caried, vnto the Palace. but the rumor vvas spred abroad, ouer al the con­trey,If thou had­dest lyued vvell, no doubt thou sholdest haue died vvel▪ thy life vvas very ill, thine end farre vvorse. Herode A­grippa king of the Ievves seuen yeres. He vvas cal­led somtimes Herod, som­times Agrip­pa. that vvithout peraduenture, he vvould dye shortly. The multitude foorthvvith together vvith vvomen, and children, couered vvith sackcloth, after their contrey manner, made suppli­cation vnto God for their king, so that all sounded of sorovve, and lamentation. The king lying in an high lodging, and beholding the people prostrate vpon their knees, could not re­frayne frō teares. But after that he had ben vexed, the space of fiue dayes, vvith bitter gnavving of his bovvels, he ended this lyfe, being the fiftie, and fourth yere, of his age, and the seuenth of his raigne. For the space of foure yeres he raigned vnder Caius Caesar, gouerning the tetrarchie of Philip three yeres. And the fourth yere, that vvhich he tooke of Herode. the other three yeres, he passed vnder Claudius Caesar. These thinges I deepely way that Iosephus, and others toge­ther with the diuine scriptures, hath truely alleaged. But if any seme to mislyke with them selues toutching the name of the kyng, the tyme it selfe, and the Actes do declare him, to be the same, so that eyther by the error of the writer, the name was changed, or that he had two names, as many others haue had.

The censure of the translatour toutching the doubt raysed about the name of Herode, vvhiche vvas smitten of the Angell vvith mortalitie.

EVsebius in this former chapiter seemeth to cleare a certayne doubt, which may rise about the name of this king, whether he were called Herode (as Luke writeth in the Actes of the Apstles) or Agrippa, as Iosephus euery where termeth him. Luke saythi Herode the king stretched forth his hand &c. Act. 12. Agayne, Luke sayth: Herode went downe from Iud [...] to Caesarea. Eusebius, and Iosephus do say, that Agrippa after he had continued three yeres in the kingdome of Iudaea, went downe to Caesarea. Antiq. lib. 19. cap. 7. Luke sayth: Vpon a day appointed, Herode arrayed him selfe in royall apparel, and sate on the iudgement seate, and made an oration vnto the people, & the people gaue a shoute, saying: The voyce of God, and not of man. Eusebius and Iosephus say: Agrippa the seconde day of these spectacles, or stageplayes, putting on a robe of siluer which glistered &c. The flatterers saluted him for God. Luke sayth: The Angell of the Lord smote him. Eusebius sayth: He behelde an Angell hanging ouer his head. Iosephus sayth: he sawe an Owle sit ouer his head, and forthwith he supposed her to be a messenger of ill lucke▪ last of all Luke sayth: He vvas eaten of vvormes and gaue vp the ghost. Eusebius and Iosephus say: that he was pricked at the hart with extreme payne, and bitter gnawing of the bowelles. all which circumstances [...]ende to one effecte▪ the greatest disagreement that I see, is, in the name. By perusing the histories of Iosephus & Eusebius, I can not perceaue, that there were more Hero­des, frō the birth of Christ (which were kinges of the Iewes) vnto the vtter ouerthrowe of Ierusalē, vn­der Titus, and Vespasian, (when [...]s their kinges, and highpriestes were quite cut of) then two: the first: Herode the Idumaean, who slue the infantes, called also Herode the great. The seconde: Herode the Te­trarche, called Herodes minor, whose beginninges and endinges, the reader may beholde in the Chro­nographie printed in the ende of this present volume. Eusebius (lib. 2. cap. 4. also in his Chronicon, and Iosephus, Antiq. lib. 18. cap. 11. & 14. & bell. Iud. lib. 1. cap. 10. 11.) do write: that Agrippa (toutching whom this present doubt doth rise) being the sonne of Aristobulus, nephew to Herode the great, brother to Herodias came to Rome, the yere before Tiberius died, and was a suter vnto the Emperour Tiberius, for some office or other. Tiberius vpon displeasure conceaued agaynst him, clapt him in prison. This A­grippa after the death of Tiberius, grew in such fauour & credite with Caius Caligula (who succeeded [Page 25] Tiberius) That he accused Herode the Tetrarche before the Emperour of treason, for whiche crime Herode (being conuinced) together with Herodias was commaunded to perpetuall banishment, and he appointed king of the Iewes. This Agrippa was king seuen yeres, foure vnder Caius Caligula, and three vnder Claudius. of Claudius [...]e obtayned, besides his other dominions as Iosephus doth witnesse (Antiq. lib. 19. cap. 5.) the kingdome which Herode his graundefather had ouer Iudaea, and Samaria, & withall the Tetrarchie of Lysanias▪ his ende and maner of death Luke, Eusebius, and Iosephus, haue here descri­bed to be very lamentable. the tyme very well agreeth, his death to haue bene in the fourth yere of Clau­dius, An. Christi. 46. though they differ in the name, Luke only calleth him Herode, all other writers call him Agrippa. Yet in Iosephus (Antiq. lib. 19. cap. 5.) I finde, that this Agrippa had to his brother on He­rode. Agrippa (sayth he) begged of Claudius, for his brother Herode, the kingdome of Chalcis. Agayne Iosephus sayth there met Agrippa certayne kinges, Pariter & Herodes frater eius, qui & ipse Chalcidis habebat imperium: and with all his brother Herode, whiche also was king of Chalcis. lib. 19. Antiq. cap. 7. Claudius wrote vnto the president of Alexandria, in the behalfe of the Iewes, supplicantibus sibi regibus, Agrippa, pariter & Herode, at the request both of Agrippa and Herode the kinges. Antiq. lib. 19. cap. 5. agayne in the same place Claudius him selfe in his edict, sayth: Peten­tibus me regibus, Agrippa, & Herode Charissimis &c. libenter hoc praebui: when as Agrippa and Herode, our deare princes, made the petition vnto me, I willingly condescended therunto. I finde more­ouer mention made, that this Herode suruiued his brother Agrippa. Iosephus writeth thus Antiquit. lib. 20. cap. 1. Herode the brother of the late deseased Agrippa, then king of Chalcis, requested of Claudius Caesar, autoritie ouer the temple, the ordayning of Priestes, all vvhiche he obtayned. a litle after it foloweth: Herode remoued Canthara from the highpriesthoode, and substituted Iosoph the sonne of Camus. Moreouer Iosephus sayth: Antiq. lib. 19. cap. 7. that after the departure of his brother, he conspired the death of Sylas. this is all, that I finde to haue ben done by this Herod. finally he died in his bed, his ende being come without any manifest or knowen disease. Iosephus sayth: Desunctus est Herodes frater regis Agrippae maioris, octauo anno Claudij principatus, cuius re­gnum, Claudius Agrippae iuueni dedit. Herode the brother of king Agrippae the greater, died the. 8. yeere, of the raigne of Claudius, whose kingdome Claudius assigned vnto yong Agrippa Antiq. lib. 20. cap. 5. bell. Iud. lib. 1. cap. 10. 11. VVe may in no wise think that Luke erred herein, he might peraduēture meane this Herode, who had some doing in the tēple, some dealing among the priests, some autoritie ouer the Iewes, who was carefull for them, together with his brother Agrippa. but his ende hath no affinitie, with that of Luke if we may credite Iosephus, who no doubt (being a Iewe then liuing) was most skilfull, and best seene in the Iewish affaires▪ wherfore to reconcile this dissagrement. let vs call him Herode with Luke, & Agrippa with Eusebius and Iosephus. nay lesse that we seeme contrary to our selues, in taking contrary partes, let vs make them frendes and ioyning their handes together, name the childe Herode Agrippa, which Eusebius meant, when he gathered the summarie of his chapiters saying: [...], howe that Agrippa and Herode persecuting the Apostles. Eusebius also in the later ende of the chapiter, supposeth the name either to haue ben changed, by some error of the writer, or els that he was, [...], called after two names. In as much as hitherto in this our censure, together with the other writers, we haue layd downe the names of the kinges which gouerned the Iewes since the birth of Christ: there remaineth yet one (which Eusebius lib. 2. cap. 19. toutcheth) to be spoken of, that the reader may finde the history, layd downe in an ample, and perfect maner▪ the same is Agrippa the yonger or lesser. After Herode the Idumaean, or the great which raigned 37. yeres (foure only after the birth of Christ) succeded Archelaus, which continewed king nyne yeares. The thirde, after the birth of Christ was Herode the Tetrarche, who raigned 24. yeres. The fourth was Agrippa maior (touching whose name this controuer sie rose) who raigned seuen yeres. The fifth and the last was Agrippa minor, sonne to the former Agrippa, whom the Angel stroke. this Agrippa raigned. 26. yeres to the destruction of Ierusalem, and the vtter ouerthrowe of the Iewes. Iosephus writeth of him (Antiq. lib. 19. cap. 8.) that he was but 17. yeres olde when his father died. This was he before whome Paul pleaded in the Actes of the Apostles when he sayd: I thinke my selfe happie king Agrippa, because I shall aun­svvere this day before thee &c. because thou hast knovvledge of all customes, and questions, vvhiche are among the Ievves. In the ende Paul sayd: O king Agrippa beleuest thou the pro­phetes? I knovve that thou beleuest. then Agrippa sayd vnto Paul: almost thou persvvadest me to be a Christian &c. Ʋ Ʋhen all was done, Agrippa sayd to Festus, this man might haue ben loo­sed, if he had not appealed vnto Caesar. Act. 20. He began his raigne vnder Claudius, he continewed the raigne of Nero, Galba, Otho, Vitellius, & part of the raigne of Vespasian, and his sonne Titus. Iose­phus [Page 26] commendeth him for diuers vertues, he exhorted the Iewes to cutt of all sedition, and not to venture vpon that most dangerous warres, with the Romaynes: volens & Romanis conseruare Iu­daeos, & Iudaeis templum at (que) patriam, willing, or being desirous, to saue for the Romaynes the Iewes, & for the Iewes the temple, & their natiue soyle. bell. Iud. lib. 2. cap. 17. He entertayned Vespasian, in the time of the warres at Tiberias. Ioseph. bell. Iud. lib. 3. cap. 16. Ioyning with Vespasian at the siege of Ga­mala, he is wounded in the arme with a stone, out of a sling. bell. Iud. lib. 4. cap. 1. He is sent to Rome by Vespasian (who then was but generall captayne) vnto Galba the Emperour, and hearing by the way that Galba was dead, and that Otho succeded him, went on his iourney neuerthelesse. bell. Iud. lib. 5. cap. 6. His last ende I finde no where written▪ but toutching the kingdome, the rule, & the gouernement of the Iewes, after the vtter ruine, and ouerthrowe of Ierusalem, with the confusion of the Iewes: Vespa­sianus wrote vnto Tiberius Maximus liuetenant of Iudaea, that he should sel all the lande of the Iewes, reseruing only a place called Massada, vnto certayne souldiers, Ioseph. bell. Iud. lib. 7. cap. 26. Nowe (gentle reader) thou mayest hereby note the wisdome and prouidence of God toutching this wicked broode, that as Iosephus (Antiq. lib. 18. cap. 11.) writeth: Inter centum annorum spacium, cuncta Herodis origo consumpta est, within the compasse of one hundred yeres, all the progeny of Herode was rooted out.


Of Theudas the sorcerer and his adh [...]rentes.

IN so much that Luke in the Actes, brought in Gamaliel, who (when consultation was aboutAct. 5. the admission of the Apostles) sayd: that about the same time, there rose vp one Theudas̄, which came to nought, and as many as harkened vnto him: Nowe therefore let vs alledgé the testi­monie of Iosephus concerning him. He writeth in the place afore cited these wordes. VVhen Fa­dus Ioseph. Ant. lib. 20. cap. 4. vvas Liuetenant of Iudaea, a certaine sorcerer, named Theudas, persvvaded a great multitude to folovve him, vnto the riuer Iordane, bringing vvith them, their vvhole substance. For he re­ported himselfe to be a prophet, and that at his commaundement, the riuer should deuide it self parting in the middest, yelding vnto them a free passage through, and in so saying, he sedu­ced many. But Fadus suffered not their folly to take effect, for he sent out a troope of horsemen, vvhich apprehending them vnavvares, slevve many, tooke many aliue, but Theudas himselfe being taken, they beheaded, and brought his head to Ierusalem. After this consequently Iosephus reporteth of the famine, which was vnder Claudius in this manner.


Of Helene queene of the Osroënians, and of Simon Magus.

AFter this there fell a great famine in Iudaea, where queene Helene bought much corne of the Aegiptians, and distributed to them that wanted. And these thinges accorde with that in the Actes of the Apostles, howe the disciples of Antioche, after their habilitie, sent suc­cour [...]ct. 11. vnto the saintes inhabiting Iudaea, to be deliuered vnto the elders, by the handes of Paul, and Barnabas. But of this Helene (whereof also this Historiographer mentioned) there remayne vnto this day certayne famous monumentes, in the suburbes of Aelia. It is sayd of olde that shee wasThese Adia­beni vvere a [...]tion dwel­ [...]g beyonde [...]phrates Io [...]. bel. Iud. [...]6. cap. 7. queene of the nation called Adiabeni. When that now the fayth in our Sauiour, and Lord Jesus Christ, was published among all people, the mortall enimie of mankinde, endeuouring to with­draw y Regal citie, from the trueth: conueyed thither Simon (whereof mention was made before) and furthering his deuelishe enchauntementes: seduced many of them which dwelled at Rome. This doth Iustinus also declare, who a litle after the Apostles time, was famous as toutching our doctrine. Concernyng whome, I will lay downe those thinges that may seeme agreable vn­to the time. This Iustinus in the former Apologie, which he wrote in the defence of our doctrine sayth thus.


Of Simon Magus, and Helena a certayne witche his yokemate.

AFter the ascention of our Sauiour into the heauens, the deuell brought forth certayne [...]inꝰ Mar­ [...]in Apo­ men vvhich called them selues gods, vvho not onely suffred no vexation of you, but at­tayned vnto honor amongst you, by name one Simon a Samaritane, borne in the village [Page 27] Gitton, vvho vnder Claudius Caesar, by the art of deuels, through vvhom he dealt: vvrought deuelish enchauntementes, esteemed, and counted in your Regall citie of Rome, for a God, and honoured of you as a God, vvith a picture betvveene tvvo bridges, vpon the riuer Tibris, hauing this Romayne superscription. Simoni deo sancto. To Simon the holy god. And in man­ner all the Samaritanes, certayne also of other nations, doe vvorship him, acknovvledging him for the chiefe god. And together vvith him, one Helena, vvho at that tyme vvandred This Helen was a com­mon harlot Irenaeus lib. 1. cap. 20. cal­leth this He­len, Selen. tvvo, and fro, vvith him, vvhich first of all, had her abyding in Tyrus, a citie of Phaenicia at the receyt of custome, and termed of him, the principall vnderstanding. Thus farre Iustinus. Agreeable vnto this, is that of Irenaus, in his fyrst booke agaynst Heresies, where he writeth of this man, and of his impious and damnable doctrine, which at this present to recite, I thinke superfluous: In so muche that seuerally, if any be so disposed, he may easyly vnderstande the originall, the lyues, the fonde argumentes, and the whole enterprises of the graunde heretikes of these latter tymes, whiche of purpose, are largely published in the foresayde booke of Irenaeus. This Simon we learne to haue bene the first author of all heresies, and they that of him, holdeSimon the father of here­tickes. this heresie vnto this day, fayning through puritie of lyfe, the chast philosophie of Christians renouned among all men: put in vre agayne the pestilent superstition of pictures, from the whiche they seemed once to be free, falling prostrate before the pictures, and carued Images, of Simon & his Iil Helena (mentioned of before) worshipping them with incense, and sacrifices, and sweete odours. They haue as yet certayne more detestable secrecies, and him which at the first heareth the same, they report to become astonyed, and that there is a written oracle amonge them, whiche bringeth astonishment. True it is these men are full of astonishment, ecstasy, and meere madnes, so that not onely, they may not be committed to writing: neyther also with modesty be vttered of chaste lippes, in so much they ouerflowe in filthines, and obscenitie. And what so euer may be imagined more fowle then any filthynes it selfe: the same hath their dam­nable heresye surpassed, who delude miserable women, pressed already with all kinde of impietye.


How Simon Magus after his diuelish dealing in Iudaea, gott him to Rome, where he was mett of Peter the Apostle.

THe malicious power of Sathan, enemy to al honestye, & foe to all humane health: broughtThe comb [...] of light and darkenes. forth at that tyme, this monster Simon, a father, and worker of all such mischieues, as a great aduersary vnto the mighty, and diuine Apostles. But the diuine, and supercelestiall grace succored her ministers, that by their apparition, and presence, the kindled flame of wicked­nes was quenched, all pride by them abated, & humbled, which did sett it selfe agaynst the know­ledge of God. Wherefore, neyther the striuing of Simon, neyther of any other, that then started vp, was able to withstand those Apostolike tymes for the brightnes of trueth, & the diuine word, lately shining from aboue, preuayling on earth, working in his Apostles: victoriously ouercame, and mightely ouer grewe all thinges. But the afore sayd Sorcerer, hauing the eyes of his minde lightened with a diuine, and some sodayne shining from aboue, after that first of all, he was mani­festly knowne to haue maliciously deale agaynst Peter the Apostle in Iudaea: fled alonge iorneye by sea, from the East vnto the West, thinking to gett by that flight, to liue afterwards at hartes ease. And comming into the city of Rome, he was so ayded by his power, whiche preuayleth inSimon [...] commeth [...] Rome. this worlde, that in short tyme he brought his purpose to suche a passe, that his picture was there placed with others, and he honoured as a God. But this his impietye, did not longe pro­sper, for incontinently, vnder the raygne of Claudius, the wonderfull prouidence of the God of allPeter came to Rome der Clau [...] thinges, and carefull ouer mankinde: guyded vnto Rome Peter, that great, and constant Apo­stle, chiefe of all the rest for vertuous fauour: agaynst this so greate a corruptor of Christian life: who like a valyant Capitayne, sensed with the diuine armour of God, transported from East vnto West, the precious marchandise of spirituall brightnes, the wholsome doctrine, and light of soules, that is, the preaching of the glad tydinges of the celestiall kingdome.


The foyle of Simon, and mention of the Gospell written by S. Marke.These 2. cap. in the greeke were one.

WHen the heauenly worde came thither, Immediatly the power of Simon, together with him self, came to nought, and the flame was quenched. But of the contrary, such a light of piety shined in the mindes of such as heard Peter, that they were not suffi­zed with once hearing, neither satisfied with the vnwritten doctrine, that was deliuered: but earnestly besought Saynct Marke (whose Gospell is now in vre) that he woulde leaue in writing,The Romai­nes request S. Marke to write a Go­spell. vnto them, the doctrine which they had receaued by preaching, neither ceased they, vntill they had perswaded him, and so geuen an occasion of the Gospell to be written▪ which is nowe after Marke. It is reported, that the Apostle vnderstanding of this by inspiration of the holy spi­rite, was pleased with the motion of those men, and commaunded this Gospell nowe written, to be reade in the Churches. Clemens in the sixt of his Hypotiposcon, reporteth this story.Clemens. Papias. With him agreeth Papias, Byshop of Hierapolis in Asia, who sayth, that of this Marke mention is made by Peter, in his former Epistle, which he compiled being at Rome, and of him the citye of Rome figuratiuely to be called Babilon, the whiche is signified when he1. Pet. 5. Rome figuratiuely called Babylon. sayth: the Church partaker of your election, vvhich is at Babylon saluteth you, and Marke my sonne.


How that Marke first of all others, preached vnto the Aegyptians the know­leadge of Christ.Cap. 15. after the greeke.

MArke is sayde first of all, to haue bene sent vnto Aegypt, and there to haue both prea­chedMarke the [...]rit preacher [...]f the Aegy­ [...]tians. the Gospell, which he wrote, and first to haue setled the Churches of Alexan­dria, and so a greate multitude of beleeuers, both men, and women, At the first mee­ting was gathered together, by a certayne philosophicall, and diligent exercise, that Philo thought good to commit in writing vnto vs, their exercise, their conuenticles, their dyet, and all the other trade of their life▪ It is reported that this Philo came to Rome vnder Claudius, Cap. 16. in he greeke. [...]hilo came [...]o Rome vn­ [...]r Claudius and had conference with Peter, who then preached vnto the Romaynes, neyther is it vn­like. That Commentary whiche we knowe to haue bene compiled by him in his latter dayes, contayneth manifestly the Canons, hitherto conserued in the Church. And in so much that cu­riously he hath described vnto vs, the lyues of our religious men, it is very like, that he did not onely see those Apostolike men, of his tyme, by originall Ebrevves, and therefore obserued the auncient rites, and ceremonyes of the Ievves: but also allowed of them, as godly, and honest.


Eusebius reporteth out of Philo, the lyues, the maners, the studyes, the habita­tion, the assemblies, the iudgement of the interpretation of the Scri­ptures, of the religious m [...]n in Aegypt, and there about flourishing in his tyme.

FIrst of all, this playnely appeareth, that he passed not the limites of veritye, by reason of him selfe, or of any other in reporting those thinges whiche he wrote in that booke, by him entituled: of the life contemplatiue, or vvorshippers, saying: that the men and women were called worshippers, eyther because like cunning Phisitians, they cured, and healed such as came vnto them of their malitious passions: or els because that religiously, they worship­ped the celestiall godhead, with pure and sincere worship. But whether he gaue them this name of his proper person, for the aforesayde cause: or whether at the beginninge they were so called, when as yet the name of Christians was not euery where published: I thinke it not needefull cu­riously to shift out. Yet first of all this he witnesseth: that they renounced their substaunce, and [...]o Iudaeus their proper goodes: they vvhich deuined of philosophye gaue place, they seuered them selues from all the secular cares of this life: they forsaking the cities, solitarily liued in fieldes, gar­dens, or Orchyardes: they accompanied them vvhiche follovved the contrary trade of life, [Page 29] as vnprofitable and hurtfull vnto them vvhich then liued thus (as requisite it vvas) to this ende, that vvith earnest and feruent desire they shoulde imitate them vvhich ledde this propheticall life. For in the Actes of the Apostles, whence no doubt this is rehearsed, it is written thatAct. 4. all the familiares of the Apostles sould their substance, and possession, distributing to euery one, as need required, so that none wanted among them. For as many, (sayth the text) as had lands or houses, sould them, bringing the price thereof, and laying it at the Apostles feete, to this pur­pose, that seuerally euery ones want, and necessity, might be supplied. The like doth the same Philo testifie, writing thus: In many places this kinde of people liueth (for it behoued as Philo of the vvorshipers in Aegypt. vvell the Graecians, as the Barbarians, to be partakers of this absolute goodnesse) but in Aegypt, in euery prouince (so they terme them) they abounde, and especially about Ale­xandria. From euery vvhere, the best conuaye them selues, as it vvere into their natiue contrey, into the soyle of these vvorshippers, as a most commodious place, adioyninge to the lake of Marye, in a lovver vale, very fitt, both for the securitye, and temperature of the aëre Af­terwardes describing the maner of their mansions, he writeth thus of the Churches of that re­gion:Mansions. Churches. Religious houses. In euery village there is a religious house, vvhich they call Semnion, and a Monasterye, vvherein they inhabiting, do celebrate the mysteries of honest, and holy life, carying thither no­thing, nether meate, nor drinke, nether any other thing, necessary for the sustentation of the bo­dy, but the lavves, and the oracles of the Prophets, Hymnes, and such like (vvherby knovvledge Study of ho­ly Scripture. and pietye is encreased) there are consummated. And a litle after, he sayth: All the space that is from morning to euening, is of them spent, in godly exercise▪ for, reading the holy Scriptures, they meditate thereupon, handling allegorically, the diuine philosophy of their natiue contrey. And they suppose those types of secretye, vvhich by figures are signified, to be made manifest by the exposition of the Scriptures. They haue certayne Commentaryes of auncient vvriters, vvho beinge ringleaders of their opinions, haue left vnto their posterityes, monuments of ma­ny thinges Allegorically handeled, vvhiche they vsing as principall types, do imitate the drifte of their trade. These thinges seeme to haue bene vttered by this man, as thoughe he had bene an auditor, vnto their exposition of the Scriptures. It is also very like that the Commentaryes (whiche he reporteth to haue bene amonge them) were the Gospells, and the workes of the Apostles, and certayne expositions of the auncyent Prophetes, part­lye suche as that Epistle vnto the Hebrevves is, and also the other Epistles of Paul doe contayne. To be shorte, that they newely compiled, and collected Psalmes, thus he writeth: They contemplate not only diuine things, but they make graue canticles, & hymnes vnto God, Psalmes and Hymnes. in a more sacred ryme, of euery kinde of metre, and verse. And many more thinges he declareth in that booke, whiche we here mention. But those thinges seemed necessaryly selected of him, which paynte vnto vs the sure and certayne notes, of their Ecclesiasticall conuersation. But if any man suppose these thinges nowe spoken of, not properly to appertayne vnto the pollycye of the Gospell, but to be applyed vnto others, besydes these forementioned worshippers, let him at leste wise creditt that, which out of his wordes we will alleadge, and no doubt if he iudge indifferently, he shall finde an infallible testimonye. For thus he writeth: First of all, The conti­nency of th [...] vvorshiper [...] ▪ Abstinence▪ they place continency in the mynde, as a certayne foundation, next, they buylde thereupon, other vertues. Not one eateth, or drinketh before sunne sett, adiudging the diuine medita­ting of vvisedome, to be a vvorke of light, & the curious feeding of the carkasse, to be a vvorke of darkenes, geuing vnto the one, the daye, vnto the other, the lesser parte of the night. Ma­ny thinke not vpon meate, no not in vvhole three dayes, beinge rauished vvith a greater de­sire of knovvledge, then of foode. Many are so delighted, and enamoured vvith the foode of vvisedome, vvhich aboundantly, copiously, and plentifully ministreth all kinde of learning, that they abstaine from meate, tvvise as long, & scarse in six dayes, they receaue their necessary foode. These wordes of Philo, in our opinion, concerne without all contradiction, our men. But if any man as yet stifly gaynesaye, and looke to be further persuaded, let him creditt more e­uident demonstrations, whiche he shall not finde amonge any others, saue onely the Christi­ans who religiously▪ rule them selues, accordinge vnto the Gospel, for he sayth: Amonge them Virgines▪ of vvhome vve speake, there are vvomen to be found, vvherof diuers are elderly virgines, vovv­ing chastitye not by compulsion, or necessitye, (as the guyse and maner is of holy virgines▪ a­mongTo compe [...] some to v [...] chastity i [...] paganisme▪ the Gentiles) but rather voluntarily, for the zeale, & desire they haue to vvisedome, vvith vvhose company, these vvomen acquaintinge them selues, despise corporall luste, desirous [Page 30] not of mortall, but immortall children, vvhich soly the amiable and godly minde of it selfe be­getteth. And afterwards he setteth forth the same more playnly, for the interpretations (sayth he)Allegoricall interpretati­ons. of the sacred Scriptures, are among them Allegoricall, and figuratiue. For vnto these men the vvhole Scripture, seemeth like a liuing creature, so that the externall shevve of vvordes, resem­ble the superficyes of the body, and the hidd sense, or vnderstandinge [...]f the vvordes, seeme in place of the soule, vvhich their religion began to contemplate, by the behoulding of names, as it vvere in a glasse, obseruing a passing beautye vvith the bright beames of shininge sentences. What neede we to adde vnto these, how that they gathered together, seuerally men, and seueral­lySynods. Conference. women, haue their conuersation? and what exercise they practise among them? which as yet are in vse among vs, and especially, such as we haue bene accustomed to vse in our fastinges, vi­gils,Fastinges. and reading of diuine Scripture about the festiuall day of the blessed passion, which the a­foresayd author hath diligently noted after the same maner as they are obserued among vs, and deliuered it in writing, but especially describing the vigils of that greate feaste, and the exercisesVigils. thereof, with hymnes, as the maner is among vs. and how that one singing in verse, and the reste geuing diligent eare, with silence, they all close in the ende, and sing with him, the last verse of the hynme. He hath written also, how that in the afore sayde dayes, they lye vpon greene pallets, ca­stingBeddes made of leaues, chasse, and grasse. Bread and vvater. Bishops. Deacons. at all, neither wine, neither any liuinge creature, but their drinke, cleare water, and their foode, bread with salt, and Hyssope. He writeth moreouer of their gouernment, I say of them to whome the Ecclesiasticall Liturgies are committted, of their Deaconshippes, and of the presi­dency of Bishopes, placed aboue all. But if any man be desirous to knowe these thinges exactly, let him repayre vnto the history of the afore said author. Now that Philo writing of these things, entreated of the firste preachers of the Gospell, and the rites deliuered them of the Apostles of olde, it is manifest to euery man.


The commendation of Philo, the cataloge of his workes, whereof many are not extant.

THis Philo flowed in wordes, he was deepe of vnderstanding, highe, and profounde in the contemplation of holy Scripture, he compiled a diuerous and variable exposition of the Scriptures, prosecuting after his order and maner, aswell the tract of the booke of Gene­sis, with the Allegoryes thereof, as the summe in the chapiters contayned, laying downe the que­stions incident, and solutions to the same, entitling his booke: the questions and solutions inci­dent in Genesis, and Exodus. There are besides extant, of his, seuerall tractes, of his Problemes. Namely, tvvo bookes of Husbandry, so many of drunkenes, and certayne others, hauing their proper, and peculiar title, whereof one is: vvhat the sobre minde prayeth or vovveth? also of the confusion of tongues, of vvandring and finding, of Conuenticles vnto discipline. of that: vvho can be heyre of the goods of God? or: vvhat diuision can be of equalls and contraryes? of the three vertues, whereof Moyses, with others hath written. Moreouer: of them vvhose names are changed, and vvhy they vvere changed, where he witnesseth him selfe to haue written agayne, and againe of testaments. There is extant a volume of his: of banishment, and of the life of a per­fect vvise mā, according vnto righteousnes, or: of vnvvrittē lavves. Agayne, of Gyaunts, or: that the Godhead is not changed▪ of dreames, which according vnto Moyses are giuen from aboue, fiue volumes. And thus much of them which he wrote on Genesis, that came to our handes. We haue also knowne vpon Exodus, fiue bookes of questions, and of the tabernacle, and of the tenn commaundements, and foure bookes of them vvhich by nature of lavves may be referred, vnto the tenn commaundements. of the sacrifices of beastes, vvhat kindes of sacrifices there be? of that: vvhat revvardes are set forth to the good and godly, in the lavv? vvhat punishmentes, and curses to the vvicked. There are founde also certayne seuerall bookes of his, as of Prouidence, and of the Ievves, of Politickes, and of Alexander, and concerning that: that brute beastes haue reason. Agayne: that he is a slaue vvhich is vvicked, and there foloweth an other booke: that he is free vvhich is godly. After these he wrote of the life contemplatiue, or vvorshippers, whence we borowed those thinges, which we alleadged concerning the Apostolike mens liues. the inter­pretations of the Hebrue names in the lawe, and Prophetes, are attributed vnto his industrye. This Philo comming to Rome in the time of Caius, wrote a booke of the impiety of Caius, witte­ly [Page 31] cloking it, with the title of vertues, which booke being read before the Romayne Senate, in the tyme of Claudius, was so well thought of, that his bookes were chayned in the publique library, as famous Monuments. At the same tyme, when Paul had trauayled in compasse, from Ierusalem Act. 18. to Illyricum, Claudius vexed the Ievves, when Aquila, & Priscilla with certayne other Ievves were expulsed Rome, and cam [...] to Asia, where they had their conuersation together with Paul, whoAnno Chri­sti 51. then confirmed the Churches, whose fundations he had lately layed. Whereof the holy Scri­pture, in the Actes of the Apostles, sufficiently enstructeth vs.


VVhat calamity happened vnto the Iewes in Ierusalem vpon Easter day.

WHen Claudius as yet raygned, so great a sedition, and sturre was raysed in Ierusalem, about the feaste of Easter, that of them onely, which were pressed in the porches of theThe iustice of God for contemning his sonne. Ioseph bell. Iud. lib. 2. cap 11. temple, crushed, and trodden to death vnder foote, there were slayne thirty thovvsand Ievves, and that festiuall day, was vnto the whole nation, a day of mourning, Lamentation being raysed throughout al their dwelling places. And this, Iosephus doth write worde, by word: Clau­dius assigned Agrippa (the sonne of Agrippa) King of the Ievves: When Felix was sent to be Lieuetenante of the whole prouince of Samaria, Galilaea, and the region beyonde Iordane. VVho after he had raygned thirtenth yeares, and eyght moneths, dyed, leauing Nero to succeade him in the Empire.


VVhat calamity happened at Ierusalem vnder Nero: the sedition betweene priest, and people. The death of Ionathas the high priest.

VNder Nero, Felix being procurator of Iudaea, there was then raysed a sedition betweene the Priestes, which Iosephus in the twentyeth booke of Antiquities describeth, thus: there Ioseph Anti. lib. 20. cap. 13 rose dissention betvveene the high priestes, and inferior priestes, and chiefe of the people at Ierusalem. Euery one gathering vnto him, a company of Russians, and cutters, plaied the cap­tayne, they skirmished among them selues, they vexed one another, they slynged one at ano­ther, but there vvas none to bridle them. And these things frely vvere done in the city, as though there had bene no President. So impudent and past all shame vvere the high priestes become, that they stucke not to sende, and take avvay from the barne floores, the tythes due vnto the in­ferior priestes, so that in the ende it fell out, that the priestes vvere seene to perishe for pouertye. The violence of these seditious persons prenayled beyonde all right and reason. Agayne the same Historiographer writeth that at Ierus [...], about that time, there rose a certayne multitude of theues, or robbers, which slewe them by day that mett them in the streetes, and especially on the holy dayes confounding them selues with the multitude, and carying weapons couered vnder their garmentes, they wounded the chiefe men, and when the wounded fell downe, they drewe them selues to them that were incensed agaynst the theeues, and so brought to passe through the cloking of their prankes, they could not be apprehended. To be briefe he writeth that Ionathas theIoseph. Ant [...] lib. 20. cap. 1 high priest was slayne of them first, and dayly after him many, and the feare to haue bene greater then the calamity it selfe, because that euery man, euery houre looked for death as in warre.


Of the sedition that the Aegyptian Sorcerer moued, whereof the Actes make mention.

COnsequently aft [...]r these, he annexeth other thinges, saying: vvith a greater plague, did Ioseph. bel [...] Iud. lib. 2. c [...] 12. the Aegyptian, being a false prophet, afflict the Ievves. VVhen he came vnto those partes, and chalenged vnto him selfe (being a sorcerer) the credit of a Prophet, he gathered to­gether about a thirty thovvsand of seduced people, vvhome he guyded from the vvildernes vn­to mount Oliuet: vvhence he might make an embushment vpon Ierusalem, and if he obtayned his purpose, to exercise tyranny, partly vpon the Romayne vvatch, and partly vpon the people▪ vsinge to his vvicked enterprise, the company of headye and vvilfull svvashebucklers. But Felix [Page 32] preuenting his violence, mett him vvith armed Romayne souldiers, vvith vvhome all the rest of the people conspired, ready to reuenge them selues of them. After their meeting, and assault geuen, the Aegiptian vvith a fevv fledde his vvay, and many of his adhaerents, vvere foyled and taken aliue. Thus farre Iosephus, in the seconde of his historyes. I thinke it also very expedient, to conferre with these, that which is reade in the Actes of the Apostles, concerning this Aegiptian, where vnder Felix it is sayd of the tribune of the souldiours, that was at Ierusalem, vnto Paul, when the multitude of the Ievves raysed a tumulte agaynst him: art thou that Aegiptian, vvhich Act. 21. a fevv dayes agoe, hast raysed vvith thee foure thousand common theeues, & leddest them vnto the vvildernesse? and such are the thinges that happened vnder Felix.


The going of Paul vnto Rome, and his pleading there, with his Martyrdome.

FEstus is sent by Nero to succeede Felix, vnder whome Paul pleading in his owne cause, is brought bound to Rome. There was with him Aristarchus, whome iustly in some place ofColoss. 4. his Epistles, he calleth his felowe captiue, and Luke when he had finished the Actes of the Apostles, concluded his history here, saying: that Paul liued peaceably at Rome tvvo Act. 28. vvhole yeares, and preached the vvord of God vvithout impediment. The which being expired, fame goeth that the Apostle (after accompt made of his doctrine) returned vnto the office of preaching, and afterwardes when he came the seconde time vnto the city, vnder the same Empe­rour,Whereof reade the 25. cap. of this 2. booke. to haue bene crowned with martyrdome. Where lying in fetters he wrote the latter Epi­stle vnto Timothe, instructing him both of the accompt of doctrine that he made in his former captiuity, and also of his death approching nigh. Take here of his owne testimony, for thus he writeth. At my former apparance none assisted me, for all forsooke me. I pray God that it be 2. Timoth. 4. not laide to their charge. But the Lord assisted me, and strengthned me, that by me the prea­ching should be accomplished, and that all nations might heare. And I vvas deliuered out of the Lyons mouth. Playnly he sheweth by these wordes that he was before deliuered out of the li­ons mouth (meaning as it appeareth Nero, because of his cruelty) that the preaching might be supplyed by him. Neither afterwardes hath he added the like, for he will deliuer me out of the li­ons mouth. He saw in the spirite his death to drawe nigh. Wherfore immediatly he sayth: I haue bene deliuered out of the Lyons mouth, and the Lord vvill deliuer me from euery euill vvorke, and reserue me vnto his heauenly kingdome. Noting, his martirdome to draw nigh. The which more euidently he foresheweth in the same Epistle, saying: For I am novv ready to be offred, & the time of my dissoluing is at hand. In the latter epistle, when he wrote, he declared Luke alone to be with him, but in his former apparance, and pleading, not one, no not Luke to be with him. Wherefore it is playne that Luke wrote the Actes of the Apostles vnto that time, knitting vp his history, with his absence from Paul. These thinges haue we spoken to this end, that we may war­rant the martyrdome of Paul, not to haue bene consummated when Luke finished his history, that is, when Paul came to Rome. It is very like that the apologye of Paul for his doctrine, might haue bene at the beginning sooner accepted, when Nero was somewhat milder in affection, & dea­ling. But after that he fell vnto such outragious wilfulnesse, he was quicke with others for the Apostles sake.


Of the martyrdome of Iames, called the brother of Christ.

THe Ievves, when their purpose fayled them in their pretended malice towards Paul, after his appellation made vnto Caesar, being sent from Festus vnto Rome: they turne themsel­ues agaynst Iames, the brother of Christ, who was placed of the Apostles, Bishop of Ie­rusalem. [...]mesbishop [...]f Ierusalem The like they practise against him, placing him in the middest, and requiring of him, that in presence of all the people, he would renounce the fayth of Christ. When as he contrary to their expectation, freely, and with greater audacity then they hoped, in presence of all the multi­tude, had confessed Iesus to be the sonne of God, our Sauiour, and Lorde, they could no longer a­bide his testimony, for he was counted of all, most iust, for his excellent wisedome, & piety, which he shewed in life. Him they slewe, hauing gotten opportunitie to the accomplishing of this hay­nous [Page 33] fact, by the vacancy of the Regall seat. For Festus gouernour of Iudaea being deade, the pro­uince wanted a President, or Procurator. But how Iames was slaynt, the testimonye of Clemens (heretofore of vs alleadged) hath largely declared, that he being throwne downe from a pinacle of the temple, and brayned with a fullers clubb, gaue vp the ghost. And Aegesippus who imme­diatly succeeded the Apostles, repeateth the circumstance hereof exquistely in his fift booke, af­ter this maner: Iames the brother of Christ, tooke in hand the gouernment of the Church, after Aegesippus lib. 5. the Apostles, termed a iust and perfect man of all men, from the tyme of our Sauiour vnto vs. For many vvere called Iameses beside him, but this man vvas holy from his mothers vvombe, He dranke nether vvine, nor strong drinke, nether [...]are any liuing creature. He vvas neither sha­uen, neither anointed, neither did he vse bathe. Vnto him alone, vvas it lavvfull to enter into the holy places, he vsed no vvollen vesture, but vvore a Syndone, and alone frequented he the tem­ple, so that he vvas found prostrare on his knees, and praying for the sinnes of the people. His knees vvere after the guise of a camels knee, benummed, & bereft of the sense of feeling, by rea­son of his continuall kneeling in supplication to God, and petitions for the people. For the ex­cellency of his righteousnesse he vvas called Iuste, and Oblias, vvhich soundeth by interpretatiō: the bulvvarke, or defence of the people in righteousnes, as prophecies do go of him. VVhen di­uers asked him toutching the heresies among the people vvherof (vve mētioned before) vvhich vvas the gate or dore of Iesu, he aunsvvered: the same to be the Sauiour, by vvhose meanes they had beleeue Iesus to be Christ. But the aforesayde heresies, acknovvledge neyther the resurre­ction, nor the comming of any iudge, vvhich shall revvarde to euery one according to his vvor­kes. For as many as beleeued, they beleeued by meanes of Iames. VVhen many of the Princes vvere persvvaded, there rose a tumult of the Ievves, Scribes, and Pharises, saying: It is very dan­gerous lest that the vvhole people looke after Iesus, as though he vvere Christ, and being gathe­red together they said to Iames: vve pray thee refraine this people, for they erre in Iesu, as though he vvere true Christ. VVe pray thee persvvade this people, vvhich frequent to this feaste of the Passeouer, concerning Iesu, for vve all obey thee, yea vve, and all the people, testifie of thee, that thou art iust, and respectest not the person of any man, persvvade therefore this multitude, that they erre not in Iesu. For the vvhole multitude, and vve, obey thee. stand therefore vpon the pi­nacle of the temple, that thou mayst be seene aloft, and that thy vvord may be perceaued plain­ly of all the people, for because of this Passeouer, all the tribes are mett here, together vvith the Gentiles. The aforesayd Scribes, and Pharises placed Iames vpon the pinacle of the temple, and shouted vnto him, and sayd: Thou iust man, at vvhose commaundement vve all are, in so much that this people is seduced after Iesus, vvho vvas crucified, declare vnto vs, vvhich is the dore of Iesus crucified. And he aunsvvered vvith a lovvde voyce: vvhy aske ye me of Iesus, the sonne of man, vvhen as he sitteth at the right hand of the great povver in heauen, and shal come in the clovvdes of the aëer? VVhen as he had persvvaded many so that they glorified God at the testi­mony of Iames, and sayd: Hosanna in the highest to the sonne of Dauid: then the Scribes, and Pharises, said among them selues, vve haue done very il, in causing such a testimony of Iesu to be brought forth. But let vs clime vp, and take him, to the end the people being stroken vvith feare may renounce his faith. And they shouted saying O, O, and the iust also is seduced, and they ful­filled the Scripture vvhich sayth in Esay: Let vs remoue the iust, for he is a stumbling blocke vn­to Esay. vs. VVherfore they shall gnavve the buddes of their ovvne vvorks. They climed vp, & threvv dovvne headlong Iustus, saying: let vs stone Iames Iustus. And they vvent about him vvith stones, for after his fall he vvas not fully dead, but remembring him selfe, fell on his knees saying: I be­seech thee Lord, God, and Father, forgiue them, for they vvote not vvhat they doe. And as they vvere a stoning of him, one of the Priestes, the sonne of Rechab▪ the sonne of Ch [...]ra [...]im (vvhose testimony is in Ieremy the Prophet) cryed out: cease, vvhat do you? This iust man prayeth for you. And one of them that vvere present, taking a fullers clubb (vvith vvhich they pounce, & purge their clothes) stroke Iustus on the heade, and brayned him, & so he suffred martyrdome, vvhome they buried in that place▪ his piller, or picture as yet remayneth hard by the temple en­grauen thus: This man vvas a true vvitnesse both to the Ievves, and Gentiles, that Iesus vvas Christ. And Vespasianus immediatly hauing ouerrun Iudaea, subdued the Ievves. These at larg re­corded by Aegesippus, are correspondent with these thinges which Clemens wrote. This Iames was so famous and renowmed among all for his righteousnes, that the wise among the Ievves, imputed the cause of this sodayne besteging of Ierusalem after his martyrdome (which no doubt [Page 34] therfore happened vnto them) to be for the presumptuous offence, practised against him. Iosephus sticked not to testifie the same in these wordes. These thinges happened vnto the Ievves in vvay Iosephus. of reuenging the death of Iames the Iust, vvhich vvas the brother of Iesu vvhome they cal Christ. For the levves slevve him vvhen he vvas most iust. The same Iosephus describeth his death in the twentieth booke of Antiquities, saying: Casar hearinge the death of Festus, sendeth Albi [...]us Antiq. lib. 20. cap. 16. President into Iudaea. But Ananus the yonger, vvhome vve reported before to haue taken vpon him the high priesthoode, vvas a very presumptuous and heady cockbrayne, he claue vnto the sect of the Saduces, vvhich vvere mercylesse in iudgment, among all the Ievves, as vve signified before. Ananus then being such a one, hauing gotten opportunity to his thinking, in so much that Festus vvas deade, and Albinus not yet come: called vnto him a counsell, commaundinge the brother of Iesu, called Christ, vvhose name vvas Iames, vvith certayne others to be brought forth, accusing them that they had transgressed the lavve, and deliuered them to be stoned. As many in the city as vvere iust and due obseruers of the lavve, tooke this fact greeuously, sending priuely vnto the King, and beseeching him to vvrite vnto Ananus, that thence forth he attempt not the like, In so much that his former fact vvas vnaduisedly, and impiously committed. Cer­tayne of them mett Albinus comminge from Alexandria, and enstructed him hereof, that it vvas not lavvefull for Ananus to summone a counsell contrary to his commaundement. Albinus thus persvvaded vvrote fumishly vnto Ananus, threatning reuengement vpon him, for this fact. And king Agrippa vvhen he had gouerned the high priesthoode three moneths, depriued him, placing in his rovvme Iesus the sonne of Damaeus, Thus farre toutching Iames, whose epistle that is reported to be, which is the first among the vniuersall Epistles. Yet haue we to vnderstande that the same is not voyde of suspicion, for many of the auncient writers make no mention there­of, like as neyther of that, which is vnder the name of Iudas, being one of the seuen called vniuer­sall, for all this we knowe them to be publickly reade in most Churches.

The translator for the remouing of all suspition, concerning the ca­nonicall Epistle of Iames.

TOutching this Iames whose Epistle hath bene suspected, take this lesson of Ierome, agaynst Heluidi­us: disce Scripturae consuetudinem eundem hominem diuersis nominibus nuncupari, learne the maner of the Scripture which calleth one and the same man after diuerse names, he is called in Math. 10. Marke 3. Act. 1. Iacobus Alphaei, and numbred among the 12. Apostles. Though Ierome lib.Ierome. Mat. 10. Mark. 3. Act. 1. Dorotheus in Synopsi. Matth 13. 27 Mark. 6. 15. Galat. 1. Act. 1. 15. 21. 1. Corinth. 15. Galat. 1. 2. Euseb. Eccl. hist lib. 3. cap 21. lib. 3. cap. 22. [...]eron. Cata. Eccle. Script. 5. cap. 17. vpon the Prophet Esay, call him decimum tertium Apostolum, and Dorotheus Bishop of Tyrus do terme him one of the 70. Disciples. He is called Iacobus frater Domini, Iames the brother of the Lord, in Math. 13. 27. Marke 6. 15. Galat. 1. and in this present history▪ but in what sense he might be called his brother, being his mothers sisters sonne, reade Ierome agaynst Heluidius, which handleth that question purposely. He is called Iacobus Iustus, and Oblias, in the former chapiter of Eusebius. This history reporteth him to haue bene placed by the Apostles, Bishop of Ierusalem, and there to haue go­uerned the Church the space of 30. yeares, for oft in the Scriptures he is founde at Ierusalem, as Act. 1. 15. 21. 1. Corinth. 15. Galat. 1. 2. Concerning his epistle, and other parcells of holy Scripture, that they were not generally receaued, no maruell at all, considering the malice of the Deuill, in obscuring those thinges which proceade from the holy Ghost. Eusebius writeth, that besides the Epistle of Iames, the E­pistle of Iude, the latter of Peter, the 2. and 3. of Iohn, with the reuelation, were called into controuersy, so that some reiected them, some cleaued vnto them, tanquam certis, & indubitatis Scripturis, as cer­tayne, and vndoubted Scriptures. Ierome in Catalog. Eccles. Scrip, of Iames writeth thus: vnam tan­tum scripsit epistolam, quae & ipsa, ab alio quodam sub nomine eius aedita asseritur. he wrote one epistle, which is thought to haue bene published by an other, vnder his name if this be the whole, no dan­gerCanon Apo. [...]anon. 84. Concil. Lao­ [...]ic. cap. 59. Concil. Car­ [...]ag. 3. cap. 7. [...]nocen. epi. [...] Euxperiū p. 7. Gela. 1 Ierome ad Paul. August de doctrina Christ. lib. 2. cap. 8. at all. The Canons commonly called the Apostles, Canone 84. haue decreed this, of the Epistle of Iames, together with the other parcells of holy Scripture, that it was to be receaued for Canonicall. so hath the councell of Laodicea, vnder Damasus, cap. 59. about the yeare of our Lord 371. And the third councell of Carthage, vnder Siricius, about the yeare 417. cap. 47. Innocentius the first, about the yeare of our Lord 408. in his Epistle to Euxperius, cap. 7. and Gelasius the first, about the yeare 494. together with seuenty Bishops, haue receaued them for Canonicall, of this minde is Ierome ad Paulinum, Augu­stine de doctrina Christiana, lib. 2. cap. 8. so that from that tyme vnto this day, they were generally al­lowed, and receaued for Canonicall Scripture. Thus much I thought good heere to note, leste that the [Page 35] simple Reader, snared by the subtlety of Satan, (which in these perillous dayes throweth in bones for the true Christians to gnawe vpon) shoulde doubt of any part, or parcell of holy Scripture, that might tende to his confusion.


How that after Marke, Anianus was appoynted Bishop of Alexandria.

WHen Nero had raygned the space of eight yeares, first after Marke the Apostle, and E­uangelist: Anianus tooke the gouernment of the church of Alexandria, a man both ver­tuous, and renowmed, in all respects.


Of the persecution which happened vnder Nero, when as Peter, and Paul, suffred martyrdome at Rome.

NEro now setled in his seate, fell into abominable factes, and tooke armour agaynst the ser­uice due vnto the vniuersall, and almighty God. How detestable he was become, it is not for this present tyme to declare. for there be many that haue paynted out his willful ma­lice, which may easily appeare if we consider the furious madnes of that man. through the which, after that beyond all reason he had destroyed an innumerable company, he fell into such a sucking vayne of slaughter, that he abstayned not from his most deare, and familiar friendes. Yea he tor­mented with diuerse kindes of death, his owne mother, his brethren, his wife, & many of his nea­rest kinsfolkes, as if they had bene enemyes, and deadly foes vnto him. but it behoued vs to note this one thing of him aboue the rest, that he was counted the first enemy of all y Emperours, vntoTertul. in A­polog. the seruice of God. of him doth Tertullian in Romayne letters write thus: reade your authors, there shall you finde Nero, chiefely to haue first persecuted this doctrine at Rome. vvhen the vvhole East vvas novv subdued, he became cruell vnto all men, vve boast and bragge of such a famous persecutor. for they vvhich knevve him may easily perceaue, that this our doctrine had neuer bene condemned by Nero, had it not bene passing good. This enemy of God (wherein he was first espied) set vp him selfe to the destruction of the Apostles, for they write that Paule was beheaded, and Peter crucified of him at Rome, and that maketh for the credit of our history which is commonly reported, that there be churchyardes vnto this day, bearing the name of Peter and Paul. In like maner Gaius a Romayne, and an Ecclesiasticall person, and (after Zepherinus,) Bishop of Rome, writing vnto Proclus, captayne of the heresye which the Cataphrigaeans helde,Gaiu [...]. speaketh thus of the tombes wherein the Apostles were layde. I (sayth he) am able to shevve the banners of the Apostles. for if thou vvilt vvalke vnto Vaticanum, or the vvay Ostiensis, thou shalt finde, their victorius banners, of such as haue builded this Church. And that they were both crowned wt martyrdome at y same time, Dionysius bishop of Corinthe affirmeth in his epistle vn­toDionys. Bi­shop of Co­rinth. the Romaynes. And you obtaining so goodly an admonition, haue coupled in one, the buyl­ding of the Romayne, and Corinthian churches, for they both enstructed vs, vvhen they planted our church of Corinthe.


How the Iewes were wonderfully vexed at Ierusalem vnder Florus, and of the sturre in Syria raysed agaynst them.

LIkewise such as taught together in Italy, suffred martyrdome the same tyme, and that this history may bring with it the more creditt, Iosephus declareth, that after the manifolde mise­ries which happened vnto this nation, many, and the same innumerable, and of them that were among the Ievves in estimation, were scorged in the city of Ierusalem, by the commaunde­ment of Florus, and nayled to the tree. He writeth that Florus was Liuetenant of Iudaea, when as the warres being begonne of olde, encreased the twelfe yeare of the raygne of Nero. Agayne, be­cause of the rebellion of the Ievves throughout all Syria, there rose such a tumulte, that the Gen­tiles without all compassion, as deadely foes destroyed the Ievves which inhabited the cities, so that the cities were seene full of sepulchres, olde men, and yong men, slaine in the streetes, women lying all along, hauing that vncouered, which nature commaunded to be kept in secrete, and the whole prouince miserably afflicted with vnspeakeable calamityes. and greater was the feare (sayth he) of that which was like to ensue, then the harme already committed. such was then the state of the Ievves.

The ende of the seconde booke.



In what contreyes the Apostles preached Christ.

WHen as the Iewish affayres thus did stande, the holy Apostles and Disciples of our Sauiour, were dispersed throughout the worlde. Thomas (as by tradition we re­ceaue) chose Parthia: Andrew, Scythia: Iohn, Asia: where he made his abode, and dyed at Ephesus. Peter is reported to haue preached to the dispersed Ievves through1. Pet. 1. Peter the A­postle was martyred at Rome Anno Christi 70. Rom. 15. Paul behea­ded at Rome vnder Nero. The first of the 10 persecutions, was vnder Nero. Linus Anno Christi 70. 2. Timoth. 4. out Pontus, Gallacia, Bithynia, Cappadocia, and Asia, who about his latter time, tarying at Rome, was crucified with his head downewards, which kind of death, he him selfe de­sired. What shall I say of Paul, which from Ierusalem to Illyricum, filled all places with the Go­spell of Christ. And at the last suffred martyrdome at Rome vnder Nero? These thinges are ma­nifestly, and word by word declared by Origen, in the third tome of his Commentaryes vpon Ge­nesis.


VVho was the first Bishop of Rome.

LInus first, after the martyrdome of Peter, and Paul, was chosen Bishop of Rome. Paul a­bout the latter end in the salucation of the epistle which he wrote vnto Timothe, from Rome, maketh mention of him, saying: Eubulus saluteth thee, and Pudens, and Linus, and Claudia.


Of the Epistles which the Apostles wrote.

THe Epistle of Peter which is in number the first, hath bene receaued without controuersy.2. epistles of Peter. The elders of olde without any doubting, haue alleadged this in their workes, but the lat­ter Epistle we haue learned, not to be allowed. And yet because it seemed profitable, of ma­ny it was reade amongest the rest of the Scriptures: but the Actes, which are called Peters, andForged wri­tinges publi­shed vnder the names of the Apostles the Gospell vnder his name, and the preaching of his, published vnder his name, with the reuela­tion termed his, are no where receaued, as canonical scripture: neither hath any auncient or newe writer alleaged testimonies out of them. but in the processe of our history, we thought good to si­gnifie, together with the diligent annotation of successions: what ecclestasticall writers there flo­rished in their seuerall tymes: and what contrary allegations they vsed: and what writinges they lawfully receaued: and what they reiected. But of the writinges attributed to Peter, (whereof we acknowledge one Epistle lawfully receaued, and neuer doubted of, among the auncient fathers)14. epistles of Paul. The epistle vnto the Hebrewes. The actes of Paul counter sett. Rom. 16. The booke of Hermes called Pastor was wont to [...]e reade in [...]he Church. thus much shall suffice. fourtene Epistles of Paul, are manifest and well knowen. but that diuers reiected the Epistle which is vnto the Hebrues, alleadging the contradiction of the Churche of Rome, that it was not Paules: I thinke it requisite to knowe, and what our Predecessors hereof haue thought: I will lay downe when occasion serueth. The Actes which goe vnder the name of Paule, were neuer taken as vndoubted. And because the same Apostle in his Epistle vnto the Ro­maines, saluteth certayne, and amongest others Hermes: therefore appoynt they the booke called Pastor to be his, which hath bene gaynesayd of many, therefore not to be numbred amonge those bookes, which are for certayne. Others thought this booke very necessary, especially vnto them that haue neede of an elementall introduction, but we haue knowne him to haue bene publikely reade in the Churche, and alleadged of many auncient writers in their workes. let this much be spoken of the holy Scriptures, as well of the generally receaued, as of the doubtfully reiected.


Of the succession of the Apostles.

THat Paul preaching vnto the Gentyles, planted the Churches from Ierusalem, vnto Illyri­cum, Rom. 15. Acts from 14 vnto 21. cap.. 1. Pet. 1. it is manifest, both by his owne wordes, and the testimony of Luke in the Actes. In what prouinces Peter preached vnto them of the circumcision, and deliuered the doctrine of the newe testament, it appeareth by his wordes, and also by the Epistle whiche of trueth is sayde to be his, written to the Hebrues, scattered throughout Pontus, Gallacia, Cappadocia, A­sia, and Bythinia. But how many, and what sincere followers haue fedd the Churches planted by the Apostles, it can not be affirmed, but as farre forthe as can be gathered out of the wor­des of Paul: He had many fellowe laborers, and companions as he called them, whereof di­uersPeter & Paul had many fe­low laborers. haue purchased immortall memorye, for so much as he maketh continuall mention of them in his Epistles, and Luke in the Actes repeting the most famous, remembreth them by name. Timothe is reported to be the firste Bishop of Ephesus, and Titus of the Churches in Creta. Timothe the first Bishop of Ephesus. Titꝰ the first Bishop of Creta. Luke wrote a gospell and the Actes of the Apostles Luc. 1. 2. Timoth. 2. Eusebiꝰ sayth Crescens was sent into Fraunce. S. Paul 2. Tim. 4. sayth he sē [...] him to Gall [...] cia. hereby we may ga­ther that the epistle to the Galathians was writtē b [...] S. Paul vnto the Frēchm▪ Luke by lyne of Antioche, by profession a Phisician, hauinge his conuersation of pur­pose, for the moste parte with Paule, and the reste of the Apostles: lefte vs proofes of skyll, comprysed in two volumes, medicinable for our soules healthe, sought out amonge them. One of the Gospell, whiche he reporteth to haue published, accordinge as he recea­ued of them, whiche from the beginninge were behoulders, and mynisters of this doctrine, so that he searched all from the originall: the other of the Actes of the Apostles, where he compi­led not onely the thinges hearde with his eares, but also the thinges whiche he sawe with his eyes. And of Paule they saye, that he accustomed to mention the Gospell of Luke when he spake, as of his owne, sayinge: accordinge vnto my Gospell. Amonge the other fellowes of Paule, Crescens is witnessed to haue bene sent by the Apostle him selfe into Fraunce. Toutchinge Linus we spake before, that he was the firste Byshop of Rome, after Peter, whome he remembreth to haue bene with him at Rome, in his latter Epistle vnto Timo­the. And Clemens the thirde Byshop of Rome, is proued by his testimonye, to be Paules fellovve laborer, and companion. Moreouer Dionysius the Areopagite, whome Luke in the Actes reporteth to haue firste beleued, at the Sermon of Paule vnto the Athenians, preached in Areopagus: was the firste Bishop of Athens. but an other Dionysius there was, Byshop of the Churche of Corinthe. In processe of our history, we will dilate of the successors of the Apo­stles, in their seuerall tymes succeeding. nowe let vs turne vnto that, whiche consequently de­pendeth vpon the historye.


Of the vtter besieging of the Iewes after the passion and resurrection of Christ.

AFter that Nero had raygned thirtene yeares: Otho and Galba one yeare, and six monethes:Vespasian i [...] proclayme [...] Emperour Anno Do. 7▪ Vespasianus was counted a potent Prince in Iudaea, amonge the armyes appoynted against the Ievves, and being proclaymed Emperour of the hoast that there was, forthe with he is sent to Rome, committing vnto his sonne Titus the warres, in hande agaynste the Ievves. therefore after the ascention of our Sauiour, because the Ievves, besydes the haynous offence committed agaynst Christ, had compassed manyfould mischiefes against his Apostles: firste sto­ningStephen stoned Act. 7. [...] Iames beh [...] ded. Act. 1 [...] Iames the first Bishop of Ierusal [...] martyred▪ The Apo [...] persecute [...] Matth. 28▪ Stephen to death, next beheading Iames, the sonne of Zebede, and the brother of Iohn with the sworde, and aboue all, Iames their first Bishop after the ascention of our Sauiour, with the manner afore mentioned: and draue out of Iudaea, the rest of the Apostles, pursuing them to the deathe with innumerable wyles, when as nowe they were sent by the power of Christ to preache vnto all nations, sayinge vnto them: goe teache all nations in my name: Yea and the congre­gation of the faythfull in Ierusalem forewarned by an oracle, reuealed vnto the beste appro­ued amonge them, that before the warres beganne, they shoulde departe the cytye, and in­habite a village beyonde Iordan, called Pella, into the whiche when the Christians leauing Ie­rusalem had entred, and the holy men had forsaken the princely & principall citye of the Jevves, together with all the lande of Iudaea: the heauye hande of God apprehended that wicked generation vtterly to roote them from amonge men, whiche had practysed so presumptuously [Page 38] agaynst Christ, and his Apostles, howe many mischiefes haue happened at that tyme vnto this whole nation: and howe they chiefely whiche enhabyted Iudaea, were driuen to extreame my­serye: and how many millions of men throughout euery age, together with women and chil­dren, perished with the sworde, with famyne, and with infinite other kindes of deathe: and how many, and what cityes of the Ievves were destroyed: to be shorte, howe many calamityes, and more then calamityes they sawe, whiche fledde vnto Ierusalem, as the Metropolytane and best fortyfied citye: Moreouer the state of the whole warres, and the seuerall actes thereof: and howe at lengthe the abomination of desolation foreshewed by the Prophetes, standing inMatth. 24. Daniel. 9. that famous temple of olde, suffered a diuerous destruction, and an vtter ouerthrowe by fire: he that listeth to knowe, let him reade the historye of Iosephus, where all these are diligently descri­bed. I thinke it necessarye to note howe Iosephus writeth, that vppon the solempne dayes of Easter, there were gathered together at Ierusalem, out of all Iudaea, to the number of three hun­dred Millions, and there shutte vp as it were in prison, saying: It vvas requisite that destruction A million is tenne thou­sande. Iosephus bel Iud. lib. 7. cap 17. sayth that the iust number came to seuen & twenty hundred thousande. due for their desert, dravvinge nighe, by the iust iudgement of God, shoulde apprehende them vpon those dayes (being as it vvere shutte vp in prison) in the vvhiche they before, had dravvne the Sauiour and benefactor of al men, the anoynted of God, vnto his passion. Omiting those thinges whiche particularly happened vnto them, eyther by sworde, or by other kinde of misfortune: I thinke it expedient to expresse their onely calamityes by famine, so that the rea­der may partely hereby coniecture, howe that God, not longe after was reuenged on them, for their impiety practised agaynst Christ. go to then, hauing our recourse againe vnto the first booke of the historyes of Iosephus, let vs peruse their tragicall affayres.


Of the greate famine that fell among the Iewes, and their miserable estate.

FOr the riche men to abide in the citye (sayth Iosephus) vvas nothinge but deathe. and vn­derIosephus bel [...]ud. lib. 6. cap 11. pretence of their trayterous flyght vnto the enemy, they vvere slayne for their sub­stance. The vvoodnes of these seditious men encreased together vvith the famine, & both mischiefes dayly as a double fire vvaxed hott. foode there vvas no vvhere any founde manifest. they rushed into the houses, and made searche, if they found any, they beate them vvhich deni­ed it, if they founde none, they tormented them as thoughe they had vvith diligence hidde it from them. the carkases of the poore vvretches declared, vvhether they had foode or no. they vvhich vvere of strong bodyes seemed to haue aboundance of meate, but such as pined avvay, vvere ouerskipped, for it vvas iudged an absurde thing, to slay them vvhich vvere ready to dye for vvant of vitayles. Many exchaunged priuely their vvealthe, the richer sorte for a measure of vvheate, the poorer sorte for a measure of barley, then hiding them selues in the inner and se­crete corners of their houses, some for meere pouertye, chevved the vnready graynes of ravve vvheate, some other sodde it, as necessitye and feare constrayned them. there vvas no vvhere any table couered. the meate as yet ravve, vvas snatched from the coales. the meate vvas mi­serable, the sight vvas lamentable, the mightier sorte abounded, the vveaker sorte lamented. fa­myne exceedeth any dolefull passion. for nothinge fayleth here so much as shamefastnes, the thing othervvise reuerenced is here quit contemned, vviues from their husbandes, children from their parents, & that vvhich vvas most miserable, the mothers snatched the meate from their in­fants mouthes. and vvhen their dearest friendes pined avvay in their armes, they pitied them not so muche, as to permitte them one droppe of drinke to saue their lyues. neyther yet escaped they thus miserably feeding. for on euery side they vvere besett vvith seditious persons, gree­dily [...]e cruelty [...] seditious [...] sons toge [...]r with [...] famine [...]ed them bent vppon their spoyle, vvhere they espied any dore shutt, they coniectured straight, that there vvas meate in preparinge, and forthvvith rushinge in, vvith the breakinge open of the dores, they violently did vvringe out from them, yea (and not onely) the lumpes of breade out of their iavves. the olde men vvere buffeted, if that egerly they endeuored to retayne their vitayles: the vvomen vvere lugged by the heare of the heade, if they hidde ought of that they had in their handes. no compassion vvas had on the hore headed, or the tender sucklinges. the infantes together vvith their nourishment, vvhere at they honge, and helde faste, vvere lyfted vp, and throvvne to be crushed agaynst the pauement. tovvardes [Page 39] them vvhiche preuented their assaulte, and lauished, (vvhiche vvas preiudiciall to their raue­ninge,) they vsed more crueltye, as if they had bene iniured by them. they inuented cruell kindes of torment, for the searchinge out of vitayles. they stopped vnto miserable men, the passage of their priuye members, vvith the graynes of the herbe Orobus: and pricked their fundamentes vvith sharpe tvvigges: so that horrible thinges to be hearde of, vvere ex­cercysed, and suffered, for the extorting to confession of one lofe of breade, and knovvledge of one handfull of meale. but the tormentors them selues tasted not of hunger. That is euer dea­med of lesse crueltye, vvhich commeth to passe of necessitye. but they thus practising their rage, prouided costage, or viaticall preparation, agaynst the dayes folovving: and meeting them vvhich in the night season crept out, as farre as the Romayne vvatche, to gather pott her­bes, and greene grasse, novv, being escaped the enemy, they spoyled. and vvhen as they had of­ten made supplication, and called the dreadfull name of God to helpe, that at least vvise they might haue some portion of that, vvhich they had gotten vvith daunger: nothinge vvas graun­ted, so that at length it seemed gratefull vnto them, that vvere spoyled, that they perished not vvith their vitayles. Vnto these thinges Iosephus addeth, saying: All hope of safety vvas deniedIoseph. bell. Iud. lib. 6. cap. 14. the Ievves, together vvith their passage excluded, and the famyne encreasing throughout their houses, and families, deuoured the people. the houses vvere full of carkases, of vvomen, and children: and the crosse vvayes replenished vvith the carkases of olde men: children, and yonge men that vvandred, vvere brought to the market place, after the likenes of pictures, and euery one fell dovvne, vvhere the fitt tooke him. Euery one being brought lovv, vvas not able to bury his kinsfolkes, & therefore vvaxed faint by reason of the multitude of dead men. & because that euery one doubted of his ovvne life, many fell dovvne dead vpon the carkases that they buried: many seeing no vvay but one, vvent and layd them dovvne vpon the beeres, to vvelcome death. neither vvas their lamentation, or vveping in these calamities, for famine suppressed euery ones passion. they vvhiche vvere very loth to dye, behelde vvith drye cheekes, the death of those vvhich hastened out of this life vnto rest. The citye vvas in deepe silence, the nyght nothinge but deathe, and theeues more intolerable then all these myseryes. They digged vp houses, andO tragicall factes. tumbes: they spoyled the deade: they tooke of the vvinding sheetes, or coueringes of the deade carkases: in a mockage, they tryed the sharpnes of their svvordes, vpon the deade bodyes. they launced certaine of them vvhiche laye along, and yet aliue, for the triall of their speares: such as prayed them to exercyse their myght, and crueltye vpon them, being vveary of their liues: they contemptuously reserued for famine. Euery one yelding vp the ghost, behelde the temple vvith immoueable and stedy countenance, sorovving that he left there behinde, seditious persons a­lyue. they vvhiche first by commaundement receiued revvarde out of the publike treasury to burye the deade: by reason of the intollerable stinche, and greatnes of the multitude, threvve them into a great trenche or pitt. VVhen Tytus passing by, savve the trenche filled, and the noy­someTitus soroweth at the miserable sight of the Iewes that were dead. Iosephꝰ with griefe vtte­red these wordes, be [...] Iud. lib. 6. cap. 16. Lib. 7. cap. 7. putrefaction stilling▪ and issuing out of the dead carkases, and running dovvne the sinkes, he sighed, and streatched forth his handes, and called God to vvitnes, that he vvas not the cause of this calamitye. Agayne, after a fewe lynes he addeth, saying: I can not refrayne my selfe, but that I breake out, and signifie my griefe: If the Romaynes vvere slacke in ouercomming vvicked persons, I thinke veryly that the cytye vvoulde eyther sincke, at the gapinge of the earthe: or be drovvned vvith a deluge: or after the manner of Sodome, be ouerthrovvne vvith fyre. It brought forthe abroode farre more pernicious, then they are that suffer this: and for their impietye, all this people vvallovveth in destruction. And in the seuenth booke he wri­teth thus, of them which perished by famine: the multitude vvas infinite, the afflictions, vvhich did fall on them can not be vttered. In euery house vvhere there appeared but a shadovve or shevve of meate, there vvas variance, so that the dearest friendes stroue among them selues, one seely soule depriuing an other of his dayly sustenance, and prouision. And lest the dying should be thought to vvant, the theeues searched them that vvere ready to dye, leste peraduenture any had hydd meate in his bosome, & therfore fained him selfe to dye. they vvhich greedely gaped by reason of their vvant, vvandred and trotted, like madd dogges, falling vpon dores like madd men, rushinge into the same houses, tvvyse and thryse in an houre, as men berefte of their vvittes. Necessitye made all meate that came to the teethe, supplying to be eaten those thin­ges, vvhiche vvere not commodious, no not for the fylthyest brute beastes. At lengthe they abstayned not from gyrdles and shoes, they eate the leathren skynnes that couered their tar­getts. [Page 40] Many eate chopt haye, or mynced grasse that vvas vvithered, other some gathered svvept and scraped dust, & dounge, selling the least measure thereof for foure pence. But vvhat should I rehearse, hovve that famyne spareth not thinges that haue no life, vnlesse vvith all I de­clare this vvorke of her: vvhose like vvas neuer reported, to haue bene done amonge the Gen­tyles, nor Barbarians: horrible to be spoken of, but true to the hearer. I of myne ovvne parte vvoulde gladly passe this calamitie, vvith silence, leste that I seemed to laye forthe monstrous lyes vnto the vvorlde: Vnlesse I had infinite vvitnesses in this behalfe. for other­vvise I should recompence my contrye vvith colde thanke, if I restrayned the rehearfall of suchIoseph. lib. 7. Cap. 8. thinges, as they smarted for. * A certayne vvoman vvhich dvvelled beyond Iordane, called Ma­ria, the daughter of Eleazar, of the village Bathezor, vvhich signifieth Hyssope: of good kindredAn horrible history. and great vvealth: sled vvith the rest of the multitude vnto Ierusalem, and there vvas besieged: the rest of her substance, vvhich she had procured vnto her, out of the region beyonde lordane, and caused to be caryed into the city, the tyrantes of the contrye, tooke avvay: the reliques that vvere left, and the prouision for foode, the catchpoles rushing in dayly, snatched avvay. A cer­tayn grieuous indignation inuaded this seely vvoman, so that often tymes she prouoked against her selfe, by rayling and scolding, the cruell rauenners. VVhen as none either moued vvith pity, or prouoked vvith anger, slevve her: & she labored about, seeking vittailes, and could no longer finde any: and famine had entred into her bovvels, and inner partes: furious motions more then famine, inflamed her mind so, that she being ledd vvith the heat of anger, & pinching or pining necessity, offred violence vnto nature. for taking her sonne in her armes, vvhich vvas a suckling, she sayd: O vvretched infant, for vvhom shall I reserue thee in these vvarres, in this famyne, inA mother slayeth her owne childe to eate. this seditious conspiracy? Among the Romaynes, if so be that vve shall liue vnder them, there shall be bondage: this bondage hath famyne for gone: these seditious persons do afflict vs more grieuously then both. Passe on, be thou meate vnto me: a fury vnto these seditious men: a fable vnto the vvorlde: vvhiche yet alone hast not felt the Ievvish calamities. And immediatly vvith these vvordes, she slevve her childe, and boyled him: being boyled, she eate halfe, the rest she saued, and hidd secretly. Anone, these of the conspiracy come in, stamping & staring, threatning present death vnto her, vnlesse vvith speade she bring forth vvhat meate she had prepared. she aunsvvered that she reserued the better portion for them, bringing forth and shevving vvith all the reliques of her litle childe. A sodaine horror, and traunce of trembling minde, tooke them, that they vvere astonied at the sight thereof. But she sayd: this is my naturall sonne, and this is the vvorke of myne ovvne handes: Eate, for I haue eaten: be not you more tender then a vvo­man, or proner to compassion then a mother. If you are so godly, and mislike this my sacri­fice: I truely haue eaten in your name, and that vvhiche remayneth, I reserue for my selfe. vvhiche vvhen she had sayde, they all trembled at this one horrible fact, and scarse leauing this meate for the mother, they departed vvith greate feare. In a vvhile after, this haynous offence vvas bruted ouer the vvhole citye, so that euery man behoulding before his eyes this affliction, vvas no lesse moued, then if the fact had bene committed agaynst him selfe. But they that vvere pressed vvith famyne, desired death earnestly, and happy vvere they accomp­ted, vvhome death so preuented, that they neyther hearde nor savve the greate misery that hap­pened. such were the rewardes of iniquity, and impiety committed by the Ievves agaynst Christ and God. It shalbe thought well, if we adde the true prophecy of our Sauiour, declaring these thinges after this maner to haue come to passe.


The prophecyes of Christ, toutching the destruction of Ierusalem.

WOE be to them vvhich are vvith childe, and geue sucke in those dayes, (sayth Christ) [...]uth. 24. but praye that your slight be neyther in vvinter, nor on the Saboth daye, for then shall be greate tribulation, suche as vvas not from the beginning of the vvorlde, [...]osep. (bel. [...]. lib. 7. cap [...]) saith the [...]ber was [...]e hūdred [...]usande. vnto this tyme, neyther shall be. When the Historiographer had collected the number of them that perished by sword, and famine, he reporteth that it mounted to * a hundred & ten myllions. besides the seditious and theeuish reuenners, betrayed on by an other, and slayne after the win­ning of the city: and yonge men of highe stature, and comlynes of bodye, that were reserued for [Page 41] their exercise in triumphe, of the rest of the multitude, as many as passed seuentene yeare olde, they were sent bounde to druggerye in Aegypt, many were sent into the prouinces, that be­ing layde on theatres, subiect to the sworde, and crueltye of beastes, so they might perishe▪ suche as were vnder seuentene yeare olde, were brought vnto captiuitie, and soulde, the num­ber of these he reporteth to haue mounted to nyne Myriades, or millions. these thinges hap­penedIosephꝰ saith the number of the capti­ues was four score and se­uentenethou sande. after this manner, in the seconde yeare of the raygne of Vespasian, Anno Do­mini 73. forty yeares iust after the passi­on of Christ. Luk. 19. Luk. 21. truly, according vnto the foreshewed prophecye of our Lorde and Sauiour Iesus Christ, which by his diuine power, as if they had bene then present, he foresawe: and with the shedding of teares, as the holy E­uangelistes testifie, he be wayled: whiche alleadge these his wordes then vttered to Ierusalem. If thou hadest knovvne (sayth he) these thinges vvhiche belong vnto thy peace, euen at this daye, thou vvouldest take hede. But novve are they hidde from thine eyes, for the dayes shall come vpon thee, that thine enemyes also, shall cast a banke about thee, and compasse thee rounde, and keepe thee in vvith vexation on euery side, and make thee euen vvith the grounde, and thy children also. Then sayth he of the people: there shall be greate trouble in the lande, and vvrath ouer all this people, and they shall fall through the edge of the svvorde, and shall be ledde avvay captiue vnto all nations, and Ierusalem shall be troden dovvne of the Gentyles, vntill the tyme of the Gentyles be fulfilled. If any will conferre the wordes of Christe with the rest of those thinges that the Historiographer hath written concerninge the whole warres: how can he but fall into an admiration, and confesse, that the prophecy, and pre­science of our Sauiour was wonderfull, and passing naturall reason: of those thinges which (after the passion of our Sauiour, & there crying, when the whole multitude of the Ievves craued a thefeLuk. 23. and a murtherer to be deliuered) happened vnto this whole nation, I thinke it not necessary to entreate. But this is needefull to be noted, which commendeth the goodnes of the prouidence of God, in deferring their destruction, for the space of forty yeares after their presumptuous rashe­nes agaynst Christ, in the which yeares, many of the Apostles and Disciples, (Iames by name, their first Bishop, called the brother of the Lorde) as yet aliue, and abiding in the citye of Ierusa­lem: haue endured and continewed as a most sure fortresse, for that place, God winking all that while, if peraduenture they woulde repent, to the ende they might be pardoned, and saued. And besides so notable a patience, how wonderfull signes from aboue were exhibited, to happen vp­pon the impenitent, which of the aforesayde Historiographer are sett forth to perpetuall memo­ry, and are now to be deliuered of vs, vnto the Readers handes. I will therefore propose what he hath published in his seuenth booke of historyes.


Of the signes foreshewing the warres.

SEducers (sayth he) and authors of lyes agaynst God, deceaued at that tyme, that seely andIoseph. bell. Iud lib. 7. cap▪ 12. vvretched people, so that they neither marked those euident ougly shapes, forshevving the desolation to come: nether gaue any credit therunto, but as astonied, both blinde & sense­lesse, contemned the demonstrations of God, so that a starre stoode ouer the city, like vnto aA starre like a sworde. A commet [...] svvorde, and a Commett enduring the space of a vvhole yeare. Agayne, before their rebellion, and vvarlike tumulte, vvhen the people frequented the feaste of svveete breade, the viij. day of the moneth Aprill, in the night, at nyne of the clocke: so greate a light ouerspred the altar, andA light in the temple in the night time. the temple, that it seemed to be cleare daye, continevving the space of halfe an hovvre, vvhich sight vnto the vnlearned seemed good, but vvas numbred of suche as exercised them sel­ues in the holy Scripture, among thinges vvhiche shortly shoulde happen. At the same feaste, a covve ledde by the high priest to sacrifice, calued a lambe, in the middest of the temple.A cowe cal­ued a lamb [...] A great gat [...] opening it selfe. Moreouer the East gate of the inner temple, though of brasse, and most stronge, so that in the euening, tvventy men coulde scarse shutt it, being boulted vvith iron barres, and strengthe­ned vvith longe postes, and pillers: in the night tyme, about the sixt houre, vvas seene to haue opened voluntarily, of it selfe. A fevve dayes after the feaste, the xxj. daye of Maye, thereA deuill in the forme [...] man. vvas seene the figure, and shape of the deuill, almoste incredible. some vvoulde thinke that I vvent about to reporte, a monstrous lye, vnlesse it had bene reported by them, that savve it: and the afflictions vvhiche folovved, vvere correspondent vnto the signes. For before sunne sett, there vvere seene in the aëre, throughout the contrye, charettes, and armed souldiers, [Page 42] marching in the cloudes, and compassing the citye. In the feaste of Pentecost, vvhen the priestesAn army of souldiers in the cloudes. A cōmotion in the aëre. A voyce heard in the temple, Let vs go hence. One Iesus the sonne of Ananias, 4. yeres before the warres, cryed conti­nually woe, woe, all a­bout Ierusa­lem. after their maner, vvent into the temple, in the night season to offer sacrifice, they reported to haue hearde a commotion, and a ratling sounde, vvith this voyce folovving: Let vs goe hence. And that vvhich vvas more terrible on Iesus, the sonne of Ananias, a rude, and a contrey fellovv, came vnto the feaste, in the vvhich the lavve geuen by God, vvas deliuered vnto all, as in the tyme of their tents, foure yeares before the vvarres, vvhen the citye vvas in peace, and prosperi­tie, and so dainly about the temple cryed out, and sayd: A voyce from the East: a voyce from the VVest: a voyce from the foure vvindes: a voyce vpon Ierusalem, and the temple: a voyce vp­pon the bridegrome, and nevve maried vvife: a voyce vpon all this people. this, day, and night, cryed he out, in the crosse vvayes of the streates, Many of the chiefe of the people, not pleased vvith this infortunate voyce, vvere throughly moued, so that they chastized, and scourged him, vvith many, and grieuous stripes: he of the contrary, saying not a vvorde for him selfe, ceased not to cry seuerally, vnto them that vvere present, the same songe. The magistrates supposing him to be possessed of a fanaticall spirite, as it vvas in deede, brought him vnto the Romayne president, vvhere he vvas scourged, from top to toe, so that the bare bones might be seene, yet neuer entreated he for him selfe, nor shedd a teare, but as much as in him laye, lifted his voyce vnto lamentation, sounding at euery stripe, vvoe, vvoe, vnto Ierusalem. An other thing yet more straunge, the same Historigrapher writeth, that a certayne oracle was found in the holy Scri­ptures, An oracle to be vnder­stoode of Christ. contayning in it this sense: y there should one rise out of their owne region, which shoulde rule the worlde, which Iosephus vnderstandeth to haue bene ment by Ʋespasian. yet ruled he not the whole worlde, but the Romayne Empire. This oracle may better be referred vnto Christ, vnto whome it was sayd of the Father: Aske of me, and I vvill geue thee the Gentiles, for thyne inhe­ritance,Psal. 2. and the endes of the earth, for thy possession, the sound of vvhose Apostles, vvent at thePsal. 19. very same tyme, throughout the earth, and their vvordes to the endes of the vvorlde.

The translator vnto the Reader, toutching the infinite number of Iewes, which perished in all the warres, betwene the Romaynes, and the Iewes, diligently gathered out of Iosephus.

I thinke it not amisse (gentle Reader) to note here vnto thee the infinite number of Iewes which peri­shed, from the beginning of the warres, betwene the Romaynes, and the Iewes, that is from the 12. yere of Nero, and the 2. of the Lieuetenantship of Florus, Anno Christi 68. (out of Iosephus a Iewe, whiche was present in the warres) vnto the ouerthrowe of Ierusalem, and the burning of the temple by Titus, the which Eusebius, in these former chapiters, hath partly mentioned, and partly omitted to the ende we may beholde eyther the long suffring, and goodnes of God, for the amendement of our liues, by repen­tance, which winked so long at the wickednesse of these Iewes, to prouoke vs: or els the ire, wrathe, and heauy hand of God, ouer impenitent persons, to terrifie vs to feare his name, and tremble at his plagues. The land of Sodome for their abominable sinne was ouerthrowne, with fire, and brimstone from heauen. The Lord him selfe sayd: (Genes. 18.) that their sinne vvas exceeding grieuous. Abraham pleading with the Angell of God (which came to destroy them) for pardon, could not finde tenne iust persons, no notIosephus. lib [...]. cap. 5. in fiue cities. if they could haue bene founde, all the rest had bene pardoned for their sakes. Iosephus wri­teth of Sodome thus: (bell. Iud. lib. 5. cap. 5.) Terra Sodomitica olim tam fructibus, quàm substantia ciuitatum fortunata, nunc autem omnis exusta, atque habitatorum impie­tate, fulminibus conflagrasse memoratur. denique adhuc in ea Diuini reliquias ignis, & oppidorum quinque videre licet imagines, & renascentes in fructibus cineres, qui colore quidem sunt edulibus similes, carpentium vero manibus in fumum dissoluun­tur, & cinerem. The land of Sodome is knovven of olde to haue bene fortunate, both for frute and vvelth of cities, but novv to lye all parched, and to haue bene burnt vvith lightnings, for the sinne of the inhabitants▪ to be short, as yet a man may there see reliques of the fire, vvhich God sent, and tokens of the fiue cities, and ashes to spring agayne, and grovve in the frute, vvhich in color are like vnto the eateable frute, but being plucked dovvne in the hande of the gatherer, they are dissolued into smoke, and ashes. The tenne plagues of Aegypt were very grieuous, yet was the hart of Pharao, and of the Aegyptians, so hardened, that they could not repent. so that in steede of [Page 43] the salt teares of repentance, which should haue trickled downe their cheekes, to the washing away of their sinnes: the redd sea was fayne to open, & to wipe away such monsters, from of the face of the earth. God ouerthrewe infinite nations, before the face of his owne people (I meane the Iewes) to make away, for them into the land of promise. Yet forgat they all his goodnes, and benefites bestowed vpon them. how shamefull a thing is it for the sonne to disobey his father, for the seruant to dishonour his Lorde and may­ster, for the pacient to cast of the phisicion, for the chosen people to forsake their proper, and peculiar God? this haue the Iewes done, wherefore beholde what happened vnto them. Iosephus writeth (bell. Iud. lib. 2. cap. 13.) that in the 12. yeare of the raygne of Nero, the 17. yeare of the raygne of King Agrippa, in the moneth of May, and the 2. yeare of the Lieuetenantship of Florus, the Iewes beganne to rebell, and to take armour agaynst the Romaynes, reiecting the solemnitie done in the temple, to the honour of Cae­sar. The chiefe cause that moued them thereunto, was the cruelty of Florus. VVherefore this Florus, to geue the Iewes a taste of his authority, for displeasure conceaued agaynst some which reuiled him, cau­sed such a slaughter at Ierusalem, that the number of the slayne, mounted to six hundred and thirty persons. Iosephus bello Iudaico, lib. 2. cap. 14. Agayne through wiles, and deceate, this Florus raysed a great commotion at Ierusalem, to the slaughter of many. cap. 14. The inhabitors of Caesarea, slewe in one day all the Iewes which dwelled there, aboue tvventy thousande in number, all that fled, Florus tooke, and imprisoned. the Iewes seeing this, thought to reuenge them selues, vpon the Syrians, in which skirmishe there were slayne thirtene thousand Ievves, & all their substance taken for spoyle. bell. Iud. li. 2. cap. 19. Other contreyes in like sorte, set vpon the Iewes: the Ascalonites slewe tvvo thousande▪ the inhabitants also of Ptolemais destroyed tvvo thousande. The Tyrians imprisoned a great many, & slewe very many. The Hippinaei and Gadarits set packing the stoutest of them, and watched the rest very na­rowely. Varus the procurator of King Agrippa, slewe seuenty of the noblelest, and sagest Iewes, being sent as Legates vnto him. lib. 2. cap. 20. The people of Alexandria, slewe fifty thousande Ieeves, cap. 21. Cestius gathered an hoast, went into Iudaea, he burned Zabulon, he tooke Ioppe, he destroyed eyght thousand, and forty persons. cap. 22. Caesennius Gallus, ouerrunneth Galilee, he destroyed in Asamon, tvvo thovvsande. cap. 23. The inhabitantes of Damascus, destroyed tenn thovvsande Ievves, which dwelt among them. lib. 2. cap. 25. The Romayne souldiers vnder Antonius their captayne, tooke Asca­lon, and destroyed tenn thovvsande Ievves, immediatly at an other skirmishe, in the same place aboue eyght thousande. bell. Iud. lib. 3. cap. 1. Vespasian is sent from Nero into Iudaea, he inuadeth Galilee, he taketh Gadara, he burneth the citye, and the villages rounde about. lib. 3. cap. 5. 6. The city Aphaca was taken by Titus, the 25. day of Iune, there were slayne fiftene thousande Ievves, and tvvo thousand, a hundred, and thirty persones taken captiues. lib. 3. cap. 11. Ʋespasian tooke Samaria, the 27. daye of Iune, and slewe eleuen thousande, and six hundred. lib. 3. cap, 12. Ʋespasian tooke Iotapata, sett all the castels afire, the 13. yeare of Nero, the first of the Calendes of Iuly, he slewe forty thousande, he tooke a thousand, and tvvo hundred captiue. lib. 3. cap. 13. Ʋespasian tooke Ioppe, the second time, the Iewes seeing no way but one, slewe them selues, and fell hedlong into the sea, so that the sea was imbrued with blood, the number of dead bodyes which the sea threwe vp, was foure thousande and tvvo hun­dred. the rest otherwise slayne, there remayned not one to bring tydinges thereof into Ierusalem. lib. 3. cap. 15. Vespasian besieged the Taricheans, he slewe in their citie six thousande, and fiue hundred, he tooke many aliue, whereof he commaunded a thousande, and tvvo hundred of the noblelest, and elder sorte of them to be slayne, he sent six thousande of the lustier to Nero, vnto Istmon. he solde thirty thou­sande and foure hundred persons, besides those which he gaue to King Agrippa, this was done, the sixt of the Ides of September. Iosep. bell. Iud. lib. 3. cap. 19. The citie of Gamala, beganne to rebel, the 21. of September, the citie was taken, the 23. of October, there were slayne therein, foure thousande, be­sides these, there were founde other fiue thousande, which had cast them selues headlonge, and broke their neckes, not one of the whole city left aliue, but only 2. women. lib. 4. cap. 3. Titus tooke the city Ga­scala, the inhabitantes fledd to Ierusalem, they were ouertaken, tvvo thousande slayne, and three thousande taken captiue. and thus was all Galilee ouerrunne, and now to Iudea. lib. 4. cap. 4. In Ierusa­lem there was such a sedition, and conspiracy among themselues, which opened a gappe for the enemy to come vpon them, that euen in the first bickering. there were founde dead eyght thousande, & fiue hun­dred Ievves. lib. 4. cap. 7. againe the seditions persons among them, called Zelotae, by the helpe of the Idu­maeans, sl [...]we tvvelue thousande of the chiefe of the Iewes. lib. 5. cap. 1. Vespasian tooke Gadara, and slew thirty thousande, besides these, the number was infinite that drowned them selues, the number of the captiues came to tvvo thousand, and tvvo hundred. lib. 5. cap. 3. Vespasian tooke Gerasion, & slewe a thousande yong men, which had not fledd. lib. 5. cap. 6. Vespasian now at length, after the death of Ne­ro, [Page 44] Galba, Otho, and Vitellius the Emperours: is chosen Emperour, and goeth to Rome, he committeth the warres in Iudaea to his sonne Titus. li. 5. cap. vlt. The misery of the Iewes in Ierusalem waxed so great, that the sedition afore tyme but one, was now become three folde, euery one hauing their captayne. Titus layeth siege to the city. Iosep. bell. Iud. lib. 6. cap. 1. 2. Their estate was miserable, the famyne lamentable, the slaughter out of all measure, such as came out of the city, were hanged on gibbetts: such as fledde a­way, were taken: of the fugitiues tvvo thousand had their bowels ript, to see whether they had swalow­ed vp any golde. lib. 6. cap. 15. report came vnto Titus, that from the 14. of Aprill, vntill the 14. of Iune, there were brought out at one gate of the city, fiftene thousande, one hundred and foure score Ie­vves, which dyed of famine. bell. Iud. lib. 6. cap. vlt. The temple is sett on fire, the priestes, the women, and children, with other people which hid them selues in vautts, in walls, and in corners of the temple, which also were burnt to ashes: came to six thousande. lib, 7. cap. 11. Titus tooke the citye, the souldiours killed, vntill they were weary. Titus commaunded all that wore armour to be slayne: such as were olde, weake, and feeeble, the souldiours dispatched. the yong, the lusty, and profitable, they shutt vp in a certayne place of the temple, for further consideration. Many were solde for a smale price, there were many to be solde, but few to bye. all the theeues, robbers, and seditious persons within the city, he commaunded forth with to be dispatched. the chosen yong men of goodly bodyes, and tall stature, he reserued for triumphe: seuen­tene thousand of elderly yeares, he sent bound to Aegypt, for slauery, & druggery▪ many others through out the prouinces, he allotted for spectacles, and teeth of wild beastes▪ as many as were vnder sixtene yeres▪ of age, were solde▪ of such as were shutt vp in the temple, for further consideration, during the time of this deliberation, and disposed order: there dyed tvvelue thousande of famine. Iosep. bell. Iud. lib. 7. cap. 15. 16. The number of the captiues, during the tyme of the warres, mounted to foure score and seuentene thousande. The number of all that dyed, during the siedge within Ierusalem, came to tenne hundred thousande. no maruell at all, that the city could comprise so many. for at the feast of the Passeouer, Ce­stius being Lieuetenant of Iudaea, sent Neroworde, that the high priestes had numbred, at his request, all that came to offer, which came to seuen and tvventy hundred thousande. lib. 7. cap. 17. and suche was the wofull, and miserable ende of the Iewes. Iosephus moreouer (lib. 7. bell. Iud. cap. 18.) writeth of Ierusalem, that it was taken at sondry tymes before, his wordes be these: Ierusalem vvas taken the 2. Iosephus. lib 7. bell. Iud. cap. 18. yeare of the raigne of Vespasian, the 8. day of September, it vvas taken fiue tymes before, & then agayne destroyed. Asochaeus King of the Aegyptians: after him Antiochus: then Pompeius: & after these, Herode and Sosius tooke the city, and kept it▪ and before that tyme the King of Babylon, by conquest destroyed it, a thousande three hundred three score yeares, eyght moneths, and six dayes after the building thereof. The first founder of this city, vvas the most potent Prince of the Chananits, called after his contrey language The iust king▪ for such a one he vvas in deede▪ ther­fore he first ordayned a priesthood vnto God, and hauing first buylded the temple: he termed the city Ierusalem, vvhich afore vvas called Solyma, Leobius King of the Ievves, hauing vanqui­shed the Chananits, deliuered the city to be inhabited of his ovvne people, the vvhich vvas o­uerthrovvne by the Babylonians, foure hundred, three score, foure yeares, and three monethes after. From Leobius the King, vvhich vvas the first Ievve that raygned in it, vnto the ouerthrovv vnder Titus, there vvere one thousande, one hundred, seuenty, and seuen yeares. Yet for all that, neyther did antiquity preuayle, neyther great riches profit, neyther the fame dispersed throughout the whole worlde, fauour them, neyther the great glory they put in their religion, helpe them at all, that the city shoulde not perishe.

Discite iustitiam moniti non temnere Christum.


Of Iosephus, and his commentaries, in the ninth and tenth chapiters folowing.

BEsides all this, I thinke it good, not to be ignorant of Iosephus him selfe, that hath stoode vs in so great steade, for the furnishing of this our present historye, whence, and of what kin­dred he came, which circumstance he him selfe sheweth, saying thus: Iosephus the sonne of sephus of [...] selfe An [...]. lib. 16. cap [...]el. lud. lib cap. 25. lib. contra A­nem. Mattathias, a priest, of Ierusalem, vvhich him selfe also at the first impugned the Romaynes, and vvas necessarily present, at the finall ende of their vvofull miseryes, because of the Ievves of that tyme. This man was famous, not onely among his owne nation, but also among the Romaynes, so that at Rome, he was thought worthy the honor of a grauen picture, and the bookes which di­ligently he wrote, were thought worthy of the publike librarye. He wrote tvventy bookes of Iu­daicall [Page 45] Antiquities. he testifieth him selfe, therefore worthy of creditt, that he gathered in seuen bookes the Romayne vvarres of his tyme, and published it both in the Greeke, and Hebrewe ton­gues. Certayne others worthy the reading, passe vnder his name, for example: Tvvo volumes of the Antiquitie of the Ievvish nation, where he aunswereth Apion Grammaticus, and certayne o­thers: which at that tyme impugned the Ievves, and endeuored to disgrace the natiue lawe, of the Iewishe nation. In the first he layeth downe the number of the bookes of the olde testament, deli­uered by tradition, and receaued without gainfaying, of the Ievves, saying as foloweth:


How Iosephus mentioned the bookes of the old testament, and diuers of his owne.

THe bookes of the holy Scripture (sayth he) are not innumerable amongst vs, disagreeing,Iosep. lib. 1. contra Apiō. The Iewes acknowledg 22. bookes. 5. Bookes of Moses. 13. Bookes of the Prophets 4. Bookes of psalmes and admonitions & dissenting one from an other, but only xxij. contayning the circumstances of all times, and vvorthy of creditt. fiue of these are Moses vvorkes, contayning the lavves, & the state of man, continevved vnto his death. the tyme of them contayneth litle lesse, then three thousand yeares. The Prophetes vvhich liued after Moses, comprised in thirtene bookes, the famous actes of their tymes, from the death of Moses, to Artaxerxes, vvho after the death of Xerxes, vvas king of Persia. The other foure, containe Hymnes vnto God, and admonitions for the amendment of mans life. From Artaxerxes vnto our tymes, there are continuall bookes, yet not of such creditt as the former, in so much there is not diligently layd dovvne a continuall succession of the Pro­phets. It is very apparent, vvhat affection vve beare vnto our Scriptures, because there is novv so much time past, and yet none of vs dare presume, either to adde any thinge thereto: or to dimi­nish anything therefro: or to alter any thinge thereof. this is engrassed in the sevves, from their youth vp, that they persvvade them selues, this doctrine to be the vvritinges of God, and to per­seuere in the same, and vvillingly, if necessity so constrayne, to dye in the quarrell. these wordes I haue thought commodiously to haue bene by vs alleadged out of his commentaryes. this writer hath published one other, and no simple volume of the rule of reason, whiche some haue fathered vppon the Machabees, because it contayneth the combats of the Hebrues, so termed in the bookes of the Machabees, manfully fighting in the defence of their pietye towardes God. And about the ende of the twentieth booke of Iudaicall Antiquities, Iosephus him selfe signifieth, that he wrote foure bookes, of the proper opinions of the Ievves. of God. of his essence. of the lavves. and vvhy according vnto them, certayne thinges are lavvfull, and certayne forbidden. He mentioneth in his workes other treatyes of his. it shall seeme agreable with order, if we recite those thinges, which he wrote about the ende of his Iudaicall Antiquities: that our allegations may the better be confirmed, for he endeuoring to confute Iustus Tyberianus, (who writinge the historye of that This is foūd in losephus first booke a­gainst Apio [...] tyme, reported many vntruthes,) among others, of his confutations, thus he sayth: I feared not thy censure so much of my vvritings, but that I exhibited my bookes vnto the Emperours them­selues, vvhen the dedes done, vvere novv fresh in memory, my conscience bare me vvitnes, that Ierred not, but deliuered the trueth, hauing obtayned their testimonies vvhich I hoped for. And to diuers others, I offred my historye, vvhere of some vvere encombred vvith the vvartes, as king Agrippa, and diuers of his kinsfolkes. And the Emperour Tytus him selfe vvoulde haue the cer­tayne knovvledge of these vvarres, deliuered vnto the vvorlde, by my bookes onely, commaun­ding them to be published, vvith the priuiledge of his ovvne hande. King Agrippa vvrote three­score, & tvvo epistles, vvherin he testifieth of the true history deliuered by me. Two of these epi­stles he alleadgeth. but so farre concerning Iosephus, now we wil proceede to that which foloweth.


How after Iames the Iust, Simeon was Bishop of Ierusalom.

AFter the martyrdome of Iames, and the captiuity of Ierusalem now ended, the reporte [...] ­eth, that the Apostles and Disciples of our Lorde, which then were aliue (whereof many yet remayned) gathered them selues from euery where, vnto one place, together with the kinsmen of the Lorde, according to the fleshe, there to haue consulted, who was thought best wor­thy to succeede Iames: so that all, with one voyce, iudged worthy of the seae of Ierusalem, Simeon the sonne of Cleopas, mentioned in the Gospell, and called the cosin of Christ, for Aegesippi [...] wri­teth that Cleopas was the brother of Ioseph.


How Vespasian commaunded the posteritie of Dauid diligently to be sought out, in the Churche of Ierusalem.

MOreouer, he declareth that Ʋespasian after the siege of Ierusalem, caused enquirie to be made, of such as were of the lyne of Dauid: lest that any remayned yet among the Ievves, of the royall bloude, so that thereby agayne, there was raysed a great persecution among the Ievves.


After Vespasian, and Titus: Domitian raigned. vnder Titus: Linus, and Anacletus were Bishops of Rome. vnder Domitianus: Anianus, and Abilius, were Bishops of Alexandria.

WHen Vespasian had raigned tenne yeares, Titus his sonne, succeeded him in the empire,Titus crea­ted Empe­rour Anno Domini 81. Linus. Anacletus. Domitiā created Empe­rour Anno Domini 83. Anianus. Abilius. The 2. of the tenne perse­cutions was raised by this Emperour Domitian. Clemens. in the seconde yeare of whose raygne, Linus after he had bene Byshop of Rome, the space of xii. yeares, deseased, and him succeeded Anacletus. When Titus had raygned two yeares and two monethes, his brother Domitian tooke the imperiall crowne. In the fourth yeare of the raigne of Domitian: Anianus the first Bishop of Alexandria, (hauing continued there xxii. yeares) dyed. the seconde after him that succeeded, was Abilius.


Of Clemens, his Bishoprike, his testimony, his epistle.

IN the twelfe yeare of the raygne of Domitian, when as Anacletus had bene Bishop of Rome twelue yeares: Clemens succeeded, whome S. Paul writing to the Philippians, calleth his fe­lovv laboter, when he sayth: Cap. 15. af­ter the greke Philip. 4. vvith Glemens, and the rest of my felovv laborers, vvhose names are vvritten in the booke of life. Cap. 16. af­ter the greke The epistle of Clemens [...]nto the Co­inthians eade in the Churche. [...] Cap. 17. af­ter the greke [...]omitian dy [...]d Anno Do [...]ini 98. cap. 18. after [...] greeke. one vndoubted epistle there is of his, extant, both worthy & no­table, y which he wrote from Rome, vnto Corinthe, when sedition was raysed among the Corin­thians: the same Epistle we haue knowne to haue bene reade openly, & publikely, in many chur­ches, both of olde, and amongest vs also▪ that at that tyme there was raysed a sedition amongest the Corinthians, Aegesippus is a witnes of creditt.


Of the persecution, and ende of Domitian, warring agaynst God.

DOmitian, when he had executed much cruelty agaynst many, and put to death no smal mul­titude of the Nobles of Rome, and notable men, beyond all rightfull iudgement: and pu­nished an infinite company of famous men, with the hurtful exile & losse of their substance, dyeth: and appoynteth him selfe successor of the hatred owed to Nero, & of the warre against God. this man secondarily raysed persecution agaynst vs, although his father Vespasian practysed no presumptuous Lordlynes towards vs.


VVhen Iohn the Euangelist was banished into Patmos.

ABout this time, Iohn y Apostle, & Euangelist, is sayd to haue bene banished into y Ile Pat­mos, [...]hn being [...]iled into [...]tmos An. [...]omini 97. [...]ote the relation. [...]naeus lib. 5 for the testimony of the worde of God. Irenaeus in his fift booke agaynst the heresies, writing of the epitheton of Antichrist, layde downe in the reuelation of S. Iohn, sayth thus, word by word of Iohn: If his name ought publikely to haue bene preached, at that present tyme: by him veryly it vvas preached vvhich vvrote the reuelation. for it vvas not seene a long time af­ter, but vvelnigh in this our age, about the ende of the raygne of Domitian. Our religion so flo­rished in the forsayd times, that the heathen writers, noting exactly the tymes: voutchsafed to pu­blish in their historyes, this persecution, and the martyrdomes suffred in the same.


Of Flania Domicilla, a noble gentlewoman, banished into the Ile Pontia: and the e­dict [...]p. 19. after 5 greeke. of Domitian, for the destroying of the posteritie of Dauid.

[Page 47]THey haue written that in the fiftenth yeare of Domitian, one Flauia, descending of the sister of Flauius Clemens, which then was of the Romayne Consuls, was exiled with many others vnto the Ile Pontia, for the testimony of Christ. When Domitian commaunded such as ly­nealy descended out of Dauid to be slayne, the old report goeth, that certayne of this opinion, were accused to haue come out of the auncetors of Iudas, who was the brother of Christ, according vn­to the fleshe, as if by this meanes they were of the stocke of Dauid, and the kinsmen of Christ. this Aegesippus declareth, saying: Cap. 20. af­ter the greke Aegesippus. there suruiued as yet certayne of the kindred of the Lorde, ne­phevves of Iudas, called his brother, according vnto the flesh, vvhom they brought forth, as be­ing of the line of Dauid. these Iocatus doth bring before the Emperour Domitian, for he feared the comming of Christ, euen as Herode did, and demaunded of them, vvhether they vvere of the stocke of Dauid. vvhich vvhen they had acknovvledged, he demaunded againe, vvhat possessi­ons they enioyed, and vvhat money they had. They aunsvvered: both vve haue onely ix. thou­sande pence, so that halfe that summe sufficeth either of vs, yet this summe haue vve not in mo­ney, but in vallovved land, contayning not aboue xxxix. acres, out of the vvhich vve pay tribute, and relieue our selues through our labour, and industry. Then shevved they him their hands, for testimony that they labored them selues, and the hardnes of their bodies, and the hard bravvne of their handes grovven by continuall labour. and vvhen as they vvere asked of Christ, and his The kinsmē of Christ ac­cording vn­to the fleshe, make an ac­compte of their fayth, before Domitian the Em­perour. kingdome, vvhat maner, vvhen, and vvhere, it should appeare, they aunsvvered: that his kinge­dome, vvas neither vvorldly, nor earthly, but caelestiall and Angelicall, and that it shoulde be at the consummation of the vvorlde, vvhen that he comming in glory, shall iudge the quicke and the dead, and revvarde euery man according vnto his vvorkes. After they had thus aunsvvered, the report goeth, that Domitian condemned them not, but despised them, as vile, and base crea­tures, & let them goe free, & stayed by his edict, the persecution then raysed against the church. VVhen they vvere gone, it is sayde, that they vvere rulers ouer Churches, in so much that in the ende they vvere martyres, and of the line of our Lorde, and aftervvardes peace ensuing, the re­port goeth, that they liued vntill the raigne of Traian. So farre Aegesippus. Tertullian also repor­tethTertullian. the like of Domitian. Domitian (sayth he) some time assayed the like practise, being a porti­on of Neroes cruelty. but he hauing some humane sense, (as I suppose) forthvvith relented, cal­ling home agayne such as he had exiled.

CAP. XVIII.Cap. 21. after the greeke.

Nerua succeedeth Domitian, and Traian succeedeth Nerua in the empire. Cerdo succeedeth Abilius, in the Churche of Alexandria.

AFter that Domitianus had raygned fiftene yeares, and Nerua had succeeded him: the Hi­storiographersNerua crea­ted Empe­rour Anno Domini 99. Traian crea­ted Empe­rour Anno Domini 100. The 3. perse­cution of the 10. famous persecutions was vnder this Traian. Cerdo. Cap. 22. after the greeke. Peter. Linus. Anacletus. Clemens. Euodius. Ignatius. Simeon. Cap. 23. after the Greeke▪ of that tyme do write, that the Romayne Senate decreed, that the honors exhibited vnto Domitian shoulde cease, and such as were iniuriously exiled, shoulde returne vnto their natiue soyle, and receaue their substance agayne. it is also amonge the auncient traditi­ons, that then Iohn the Apostle returned from banishment, and dwelt agayne at Ephesus. When Nerua had raigned a litle aboue a yeare: Traian succeeded him. In the first yeare of whose raigne, Cerdo succeeded Abilius, which was Bishop of Alexandria, the space of thirtene yeares. This is the thirde after Anianus of that Churche.


The succession of the first Bishops in three Churches, Rome, Antioch, Alexandria.

AT that tyme Clemens ruled the Churche of Rome, beinge the thirde Bishop after Paul, & Peter. the first was Linus. the seconde Anacletus. And of them which gouerned the church of Antioche, the first was knowne to be Euodius. the second Ignatius. likewise Simeon at the same tyme, the seconde after the brother of our Sauiour, gouerned the churche of Ierusalem.


An history of Iohn the Apostle, and a yong theefe conuerted by him.

AS yet the Apostle and Euangelist, whome the Lorde loued, remayned aliue in Asia, who after the death of Domitian, being returned from the Ile Patmos, gouerned the Churches there in Asia. And that he liued at that time, the confirmation of two witnesses shall suffice. [Page 48] They are worthy of creditt, such as haue gouerned the Churche with sounde doctrine. These are Irenaeus and Clemens Alexandrinus. the former in his seconde booke agaynst the heresies, writeth thus: All the Elders beare vvitnes, vvhich liued together vvith Iohn, the Disciple of our Sauiour Irenaeus lib. 2 cap. 39. Irenaeus lib. 3 cap. 3. in Asia: that he deliuered these thinges. he endured vvith them vnto the tyme of Traian▪ also in the thirde of his sayde argument, he declareth the same in these wordes: The churche of the E­phesians planted by Paul, confirmed by Iohn, vvhich remayned there vntill the tyme of Traian, is a true testimony of this Apostolicke tradition. Clemens with all, signifieth the tyme, and also a very necessary historye is by him adioyned, for suche as are recreated with honest and profitableSozomenus an Historio­grapher is crept into this greeke coppy, I wot not how, he liued an hun­dred and odd yeares after Eusebius, & dedicated his history▪ vnto Theodosius iunior, the autor there­fore of this history tout­ching Iohn, was Clemens as Eusebius writeth be­fore & after. thinges, whereof also one Sozomenus in his history hath made mention, at large in his commen­taryes, if thou reade it, thou shalt finde thus written. Heare a fable, and yet no fable, but a true tale reported of Iohn the Apostle: deliuered vnto vs and committed to memory after the desease of the tyrant. VVhen he had returned to Ephesus, out of the Ile Patmos, being requested, vvent vnto the contreyes adioyning, partly to consecrate Bishops, partly to set in order vvhole Chur­ches, and partly to chuse by lott, vnto the Ecclesiasticall function, of them vvhome the holy Ghost had assigned. VVhen he vvas come vnto a certayn city not farre distant (the name vvherof diuers doe expresse) and among other thinges had recreated the brethren: beholding a yong man of a goodly bodye, a gracious face, and seruente minde, he turned his face vnto him, that vvas appointed chiefe ouer all the Bishops, and sayd: I commend this yonge man vnto thy custody, vvith an earnest desire, as Christ, and the Churche, beare me vvitnes. VVhen he had re­ceaued his charge, and promised diligence therein: he spake and protested vnto him, the selfe same, the second time. Aftervvardes he returned to Ephesus. but the elder taking the yong man, that vvas deliuered vnto him, brought him vp at home, ceased not, cherished him still, and in processe of time baptized him. he came at length to be so diligent & seruiceable, that he made him a liuery garment or scrole, signed vvith his masters seale of Armes. but this yonge man be­came dissolute out of season, perniciously accompanyed him selfe vvith them, of his ovvne yea­res, idle, dissolute, and acquainted vvith ill behauiour. first they bringe him to sumptuous ban­quetts: next they guyde him in the night to steale, and to robbe: after this they require that he consent vnto the committing of a greater offence. but he acquainting him selfe by a litle, and a litle, through the greatnes of his capacitye, much like a horse of a hardned mouth, fierce, strong, and hardy, forsaking the right vvay, vvith the biting of the bridle, bringeth him selfe vnto a bot­tomlesse pitt, of all misorder and outrage. At length despayring of the saluation that commeth of God, being past all hope of grace▪ he practised no toye nor trifle, once being ouer the shoes, he proceeded forvvardes, and tooke the like lott vvith the reste of his companions. takinge vnto him companions, and a rout of theues being gathered together, he became a most violent cap­tayne of theeues, vvholy bent to slaughter, & murther, & extreame cruelty. In the meane vvhile, necessitye so constrayning, the Bishops sent for Iohn: he vvhen he had ended, and finished the cause of his comming, goe to (sayth he) O Byshop: restore vnto vs thy charge, vvhiche I, and Christ haue committed vnto thy custody, the churche vvhereof thou art heade, bearing vvitnes. the Byshop at the first vvas amazed, supposing some deceite to be vvrought toutching money, vvhich he had not receaued, yet vvas he not able to aunsvvere them, for that he had it not, ney­ther to mistrust Iohn. but vvhen Iohn had sayd: I require the yong man, and the soule of our bro­ther, then the elder looking dovvne, vvith a heauy countenance, sobbing and sighing, sayde: he is deade: to vvhome Iohn spake, hovve? and vvhat kinde of death? vvhich aunsvvered: he is dead to God. for he is become vvicked, and pernicious, and to be short, a theefe. for he keepeth this mountayne ouer against the church, together vvith his associates. the Apostle then renting his garment, and beating his heade vvith greate sorrovv, sayde: I haue left a vvise keeper of our brothers soule: prepare me a horse, and let me haue a guyde. he hastened out of the churche, & rode in post, being come vnto the place appoynted, he is straight vvayes taken of the theeuishe vvatch, he neither flyeth, neither resisteth, but exclam [...]th: for this purpose came I hither, bringe me vnto your captaine, vvho in the meane space as he vvas armed, behelde him comminge. but eftsones vvhen he savve his pace, and knevve that it vvas Iohn, he vvas stroken vvith shame, and fledd avvay. the olde man forgetfull of his yeares, vvith might pursueth him flying, and cryeth: My sonne, vvhy flyest thou from me thy father, vnarmed and olde? O sonne tender my case, be [...]he wordes [...]f Iohn the [...]uangelist vn [...] the theefe not afrayde, as yet there remayneth hope of saluation, I vvill vndertake for thee vvith Christe. I vvill dye for thee, if neede be, as Christ did for vs. I vvill hazard my soule for thine, trust to me, [Page 49] Christ sent me▪ but he hearing this, first stoode still, turning his countenance to the ground, next Tokens of true repen­tance. shoke of his armour, anone trembled for feare, and vvept bitterly. He embraced the olde man, comming vnto him, aunsvvering as vvell as he coulde for vveeping, so that agayne he seemed to be baptized vvith teares, the shaking of the hande onely omitted. The Apostle vvhen he had promised and protested to procure for him pardon of our Sauiour, and prayed, and fallen vpon his knees, and also kissed his right hande, novve clensed through repentance, brought him vn­to the Churche agayne. VVhen that also he had povvred forth often tymes prayers for him, and stro [...]gled vvith him in continuall fastinges, and mollified his minde vvith diuers and sun­dry sermons, and confirmed him: departed not (as the reporte goeth) before he had fully resto­red him vnto the Churche▪ and exhibited a greate example of true repentance a greate tryall of nevve birth, and a singular token of the visible resurrection. this haue I taken out of Clemens, partly for the history, and partly also for the profit [...] of the Reader.

CAP. XXI.Cap. 24. after the Greeke.

Of the order of the Gospells.

NOw we will forwardes, and entreate of the vndoubted wrytinges of this Apostle. AndThe Gospell of Iohn. firste let there be no staggering at his Gospell, which is well knowne of all the Chur­ches vnder heauen. Why it was of olde placed the fourthe, after the other three, it shall thus appeare. The diuine & holy men, namely the Apostles of Christ, leading a passing pure life, hauing their mindes be decked with euery kinde of vertue, vsed, rude and simple speache, yet of a diuine and forcible power, which they had receaued of Christ, neither knewe they, nether en­deuored they to publish the doctrine of their [...]ister, with curious paynting of wordes: but vsingThe Apostle in their prea­ching vsed no curious eloquence▪ the demonstration of the holy spirite which wrought with them, and the onely power of Christ, which brought miracles to perfection, they shewed the knowledge of the kingdome of heauen to the whole worlde, being nothing carefull at all for the writinge of bookes. And this they brought to passe being occupied with a greater worke, and in maner exceeding the strength of man. Paul the mightiest of all the rest, in the setling of wordes, and best armed with the power of perfect sen­ses, wrote but very short epistles, whereas he might haue layd downe infinite thinges, yea and se­cretes,2. Corinth. 12. being rapt vnto the thirde heauen, and behoulding celestiall things, yea brought into pa­radyse it selfe, and there thought worthy to heare secrete mysteries. neyther were the rest of the Disciples of our Sauiour, namely the tvvelue Apostles, and the seuenty, with other innumerable, ignorant and vnskilful herein. And yet of al these the Disciples of our Sauiour, Matthew, & Iohn, wrote gospels. Who (as report goeth) were constrained therunto. for Matthew, when he had firstThe Gospell after Mat­thewe writtē in Hebrewe. Why Iohn the Apostle wrote a Go­spell. preached vnto the Hebrevves, & now passing vnto other people, wrote his Gospell in his contrey language, supplying by writing in his absence, y which was desired in his presence. When Mark and Luke had published their gospels▪ Iohn (say they) in all y space preached without writing, but at length was moued to write for this cause. It is reported that when the bookes of the three E­uangelistes were through out the worlde, and come into his handes, he allowed them, and yelded of them a true testimonye, wishing that the declaration of such thinges had bene printed in their bookes, which were done at the first preaching of Christ. the Reader may perceaue these three Euangelistes to haue onely sett forth the doinges of our Sauiour, one yeare, after the impryson­ment, and captiuitye of Iohn the Baptist, which may be gathered by the beginning of their histo­ries. for after the xl. dayes fasting, and the annexed temptation, Matthewe sheweth the time ofMatth. 4. the beginning of his historye, saying: VVhen he had hearde that Iohn vvas taken, he returned from Iudaea into Galilee And Marke likewise: after that (sayth [...]e) Iohn vvas taken, Iesus came Marck. 1. into Galilee. And Luke also before he had mentioned the doings of Iesu, obseruing the same man­ner:Luke 3. Herode (saythe he) proceeding in his haynous offences, shutt vp Iohn in prison. Iohn the Apostle beinge for these causes entreated, wrote the tyme passed ouer of the former Euange­listes with sylence, and therein the Actes of our Sauiour, namely which went before the impri­sonment of Iohn, which he partly signified, writing thus: this vvas the first of the miracles vvhich Iohn. 2. Iesus did: partly with all mentioning the doinges of Iohn the Baptist, who as then baptized in [...] ­non, by Salem. which is euident, when he sayth: for as yet Iohn vvas not cast into prison. Iohn Iohn. 3. then in his Gospell, deliuereth such thinges as were done of Christ, before the co [...]i [...]ing of Iohn. the other three, beginne with the mention of Iohns imprysonment, vnto him that reco [...]yleth [Page 50] the Euangelistes thus they shall not seeme discrepant, in so much that the Gospell of Iohn con­tayneth the former doinges of Christe, the other, the latter, lastinge vnto the ende. therefore not without cause Iohn passeth ouer with silence, the genealogye of our Sauiour accordinge vnto the fleshe, being afore amply layde downe by Matthewe, and Luke, and beginneth with his diuinitie, reserued of the holy Ghost for him, as the mightier, thus much shall suffice con­cerning the Gospell written by Sainct Iohn. The cause why Marke wrote his Gospell we haueWhy Luke wrote a Go­spell. declared before. Luke in the beginninge of his historye, sheweth the occasion of his writing, si­gnifying that diuers nowe already had imployed their diligent care, to the setting forthe of such thinges, as he was fully perswaded of, deliuering vs very necessarily from their doubtful opini­on, why left that he by his Gospell, declareth vnto vs the sure, and certaine narration, of such thinges whereof he had receaued the truthe sufficiently, partely by the company, and conuer­sation of Paul, partely also throughe the familiaritie had with the rest of the Apostles. but of these thinges thus farre. for hereafter more properly in place conuenient, we will mention what the fathers of olde hereof haue written. Among the rest of Iohns writinges, his first epistle hath bene generally of olde, and late wryters receaued, without any staggering. the two latter, haue bene gainesayed. toutching his Reuelation as yet among many, there is a variable opinion, some allowing, and some disalowing of it. likewise of this hereafter, what the Elders haue thought shalbe entreated.

CAP. XXII.Cap. 25. after the Greeke.

The bookes of the newe Testament, canonicall, and Apocrypha.

IT shall seeme conuenient if in this place we collect briefely, the bookes of the newe Testa­ment.4. Euangelists The Actes of the Apostles. The epistles of Paule. The 1. epistle of Iohn. The 1. epistle of Peter. The reuelation of S. Iohn The epistle of Iames. The epistle of Iude. The 2. of Pe­ter. The 2. and 3. of Iohn. Acts of Paul. Pastor. Reuelation of Peter. epistle of Barnabas. Doctrine of the Apostles The Gospell vnto the He­brewes. Also of Pe­ter, Thomas, Mathias, An­drewe, &c. Cap. 26. after the greeke. Menāder the Sorcerer cal­eth him self [...] Sauiour. In the first place we must sett the fourefolde vvritinges of the Euangelistes: next the Actes of the Apostles: then the Epistles of Paul are to be added: after these the first of Iohn: and that of Peter which is autenticke: lastly, if ye please the Reuelation of Iohn. of the which what is to be thought shall followe hereafter, all these are receaued for vndoubted. the bookes which are gaynesayde, thoughe well knowne vnto many, are these: the Epistle of Iames: the Epistle of Iude: the latter of Peter: the seconde and thirde of Iohn, whether they were Iohn the Euangelistes, or some others of the same name. take these which followe for forged workes: the Actes of Paul. the booke called Pastor. the Reuelation of Peter. moreouer the Epistle fathered vppon Barnabas, and the Doctrine called the Apostles, and the Reuelation of Iohn (if it so please you) which (as I haue sayde before) some disalowe, some other receaue as an vndoubted true doctrine. diuers doe number amonge these the Gospell vnto the Hebrevves, vsed specially of them, which receaued Christ of the Hebrevves. these writinges are they which commonly of all others are impugned. I suppose that necessaryly we made rehearsall hereof, to the ende we may discerne and seuer the vnfayned, the vndoubted, the true writinges, accor­ding vnto the Ecclesiasticall tradition: from the vnlawfull wrytinges of the newe Testament, from such as are impugned, and yet dayly read of diuers Ecclesiasticall persones, that we may knowe them and such as vnder the name of the Apostles, as of Peter, of Thomas, or Matthias, & besides, the Gospells of others, as of Andrewe, of Iohn, contayning the Actes of the other Apo­stles: are published by Heretickes, whereof not one Ecclesiasticall writer hath with reuerence alleadged in his Commentaries. moreouer the forme of the phrase, varieth from the manner of the Apostles: their sentence: their drifte in discourse disagreeth very much with the trueth of the tryed doctrine. for nowe being conuinced, they plainely expresse the fond sigments of hereticall persons. In fine they are not to be placed as forged, but altogether to be reiected as absurde and impious. but let vs proceede vnto that which followeth.


Of Menander the Sorcerer.

MEnander succeeding Simon the Sorcerer, is found nothing inferior vnto him for deuelish operation, for inuention, and behauiour. he was also a Samaritane, and preuailed no lesse in the blinde misteryes of magicall artes, then his maister. yea rather added vnto these monstrous sayned illusions, somewhat of his owne, terming him selfe now a Sa [...]iour, sent downe [Page 51] from aboue of the inuisible worldes for the saluation of mankinde, teachinge with all, that none was otherwise able to subdue the Angels, workers of this worlde, then first of all by his ma­gicall experience, deliuered for the purpose, and by the Baptisme receaued of him, the which as many as doe accept of it, they purchase into them selues, sempiternall immortalitie, yea in this present lyfe, so that they dye no more, but continually remayne amonge them selues, without wrinckled olde age, and become immortall▪ these thinges out of Irenaeus may easi­ly appeare. and Iustinus likewise making mention of Simon, remembreth also this Menander▪ saying: vvo haue knovvne one Menander, and the s [...]me a Samarytane, of the village Capa­rattaea, Iustinus Martyr Apolog. 2 pro Christ. the Disciple of Simon, throughly moued of deuils, and abyding at Antioche, to haue bevvitched many vvith magicall artes, persvvading his follovvers, that they shoulde not dye. And as yet there be diuers which can testifie the same of him. it was the drifte of the deuill by the meanes of such Sorcerers, cloked vnder the name of Christians, to defame by magicke the greate mistery of godlinesse, and by them to choke the Ecclesiasticall doctrine, which concer­ned the immortalitie of the soule, and the resurrection of the deade. but such as embraced theseThe craft of the deuill. Sauiours, haue lost the sauing healthe of their soules. When the spyte of Satan coulde not se­uer vnto him selfe such as syncerely bare affection towards Christ, he linked vnto him selfe the wauering and wandring turnecoates.

CAP. XXIIII.Cap. 27. after the greeke.

The heresie of the Ebionites.

THese the Elders properly called Ebionites, that is poore men. for they were poore andEbionites. abiectes in deliuering the doctrine which concerned Christ, they iudged him a simple and a common man, and for his perfection of manners founde iustified as man onely, borne by reason of the company of man, and his mother Marie▪ againe they thought the obseruation ofThe heresie of the Ebio­nites, which thought that fayth alone did not iusti­fie. the lawe to be necessarye, as thoughe saluation were not by faythe alone in Christ Christ [...] [...]uer­sation of lyfe correspondent vnto the same. Other some of the same name haue au [...]yded the fowle absurditie of the wordes, nor denying the Lorde to haue [...]e [...]e borne of the virgine, and the holy Ghoste: yet when they confesse him to be God, the worde and wisedome to haue bene before the natiuitie of the fleshe they sincke in the same sinne, with their former felowes, especially when as they busily goe aboute to sette vp the corporall obseruation of the lawe. these Heretickes all doe reiecte the epistles of the Apostle Paul, accusinge him that he felle from the lawe. they vse onely the Gospell whiche is after the Hebrevves, other they passe not for. the Iewishe Sabothe, and other their ceremonyes, they obserue a like, with the Ievves. they celebrate the Sonnedayes, as we doe, in remembrance of the resurrection of our Sauiour. for hence it came to passe by reason of these their fancies, that they allotted vnto them selues the name of Ebionites, signifyinge their pouertie. for by this name or title poore menEbionites what it signifieth. are called of the Hebrevves. About the same tyme, we learne there was one Cerinthus, an au­thor of an other heresie. Gaius whose wordes we haue before alleadged, in the controuersie cary­ed about vnder his name, writeth thus of him.

CAP. XXV.Cap. 28. after the greeke.

Of Cerinthus the Hereticke.

CErinthus also by reuelations vvritten, as of a greate Apostle, brought vnto vs certayne Gaiꝰ writeth thus of Ce­rinthus the Hereticke. monstrous thinges, fayning them to haue bene reuealed vnto him by Angels. that the kingdome of Christ after the resurrection shoulde become earthly: that in Ierusalem our fleshe agayne shoulde serue the concupiscence and lust of the flesh: and being set vvholy to seduce, as enemy vnto the vvorde of God, he sayd there shoulde be the terme of a Millenarie feaste allotted for mariage. Dionysius also Bishop of Alexandria, in his seconde booke, afterDionysius bishop of Alexandria lib. 2. he had remembred the reuelation of Sainct Iohn, receaued by tradition of olde, he reporteth of this man, thus: Cerinthus vvhiche founde the Cerinthian heresie▪ gaue his figment a name for the further creditt thereof. his kinde of doctrine vvas this [...]he dreamed the kingdome of Christ shoulde become earthly, and sett vppon those thinges vvhich he lusted after, novv being coue­red vvith his fleshe, and compassed in his skinne, that is: the satisfying of the belly, and the [Page 52] thinges vnder the belly: vvith meate, vvith drinke, vvith mariage, and that he might the more colerably bring his deuelish deuices to passe, he dedicated thereunto holy dayes, oblations, and slaughter for sacrifices. so farre Dionysius. but Irenaus in his first booke against the heresies, layeth downe certayne more detestable opinions of his. And in his thirde booke he reporteth a historye worthy the memorye, as receaued by tradition of Polycarpus, saying: that Iohn the Apostle on a Irenaeus lib. 3. cap. 3. certayne time to bayne him selfe, entred into a bathe, and vnderstandinge that Cerinthus there vvithin bayned him selfe also, started a side, and departed forthe, not abiding any tariance vvith him vnder the same [...]ouffe, signifying the same to his company, and saying: let vs speedely goe hence, lest that the bathe come to ruyne, vvherein Cerinthus the enemy of the truth baineth him selfe.

CAP. XXVI.Cap. 29. after the Greeke.

Of Nicolas, and such as of him are called Nicolaïtes.

AT the same time the heresie of the Nicolaïtes spronge, whiche lasted not longe after, wher­ofApocalyps. 2. Nicolas the 7. Deacon. Act. 6. Clemens Bi­shop of Alex andria. the reuelation of S. Iohn made mention. they boast, that he was one of the Deacons, or­dayned together with Stephen, of the Apostles, to minister vnto the poore. Clemens Alex­andrinus in his thirde booke of stromatôn reporteth thus of him. This Nicolas (sayth he) hauing a beautifull vvoman to his vvife, after the ascention of our Sauiour, vvas accused of ielousie, and to cleare him selfe of that cryme, brought forth his vvife, and permitted him that lysted to ma­rye her. but his follovvers say, that their doing is agreable vvith that saying, that is: the fleshe is to be brydled: and so follovving that doing and saying vvithout all discretion, they sinne vvith­out all shame, in silthy fornication. but I heare that Nicolas accompanied with none other, thenEusebius ex­cuseth this Nicolas whose folowers the holy Ghost in the reuelation abhorreth. Mathias. his proper wife, allotted vnto him by wedlocke: and of his children, his Daughters to haue endu­red virginity: his sonne to haue remained vncorrupt. the case being thus, in y he brought forth his wife (for ielousie ouer the which he was accused) into the middest of the Apostles, it was to cleare him o [...] the [...]me layde to his charge, and to teache the brydling of the fleshe, by contayning and refrayning voluptuous lust and pleasure. He woulde not (as I suppose) accordinge vnto the pre­cept: serue two masters, lust, and the Lorde. they say that Mathias after this maner, commaun­ded by instruction, the fleshe to be ouercome, and tamed, yelding vnto it not one iote which might tende vnto pleasure, and that the soule hereby shoulde take encrease by fayth, and knowledge. Thus much shall seeme sufficiently spoken, toutching them which then depraued the truth, and sodainely came to naught.

CAP. XXVII.Cap. 30. after the greeke.

Of the Apostles which liued in wedlocke.

CLemens whose wordes lately we alleadged, after the premises, against them which relece and rebuke mariage, reciteth the Apostles which liued in wedlocke, saying: VVhat doe Clemens A­lexandrinus. Peter. Philip. Paul was maried. Philip. 4. they condemne the Apostles? for Peter, and Philip, employed their industry, to the brin­ging vp of their children. Philip also gaue his Daughters to mariage. And Paul in a certaine epi­stle sticked not to salute his vvife, vvhiche therefore he ledd not aboute, that he might be the re­dier vnto the ministation. In so much then that we haue made mention hereof, it will not seeme tedious if we alleadge an other historye worthy the notinge, which he wrote in his seuenth booke after this manner: they say that Sainct Peter going to his house, and seeing his vvife ledd to be Clemens A­lexandrinus. executed, reioyced greatly because of the calling, and cryed out vnto her vehemently, exhorting and comforting her, calling her by her name, and saying: O vvoman remember the Lorde. suchThe wordes of Peter vnto his wife whē she went to martyrdome vvas the mariage of the godly, and the entire affection of faithfull friendes. And thus muche as pertinent to my purpose hereof, I thought good here to alleadge.


Of the death of Iohn, and Philip the Apostles.Cap. 31. after the Greeke.

OF the deathe of Paule, and Peter, the tyme eke, and the manner, their resting place also after their departure hence, we haue spoken of before, and of Iohn toutchinge his appoynted tyme, we haue tolde before. but of his resting place, or tombe, we are enstru­cted [Page 53] by Polycrates his epistle, (this Polycrates was Bishop of Ephesus) whiche he wrote vnto Ʋictor Bishop of Rome, where he remembreth also Philip the Apostle, and his Daughters af­terPolicrates Bishop of Ephesus, vn­to Victor Bi­shop of Rome. this maner: fo [...] in Asi [...] (sayth he) greate pleadges of Christian religion rested them selues▪ vvhiche shall rise the laste daye at the comming of the Lorde, vvhen he shall come from hea­uen vvith glorye, to seeke out all the Sainctes▪ Philip one of the tvvelue Apostles▪ resteth in the dust of the earthe at Hierapolis, and tvvo of his Daughters vvhiche ledd their vvhole lyfe in virginitye. the thirde vvhose conuersation vvas directed by the holy Ghoste, resteth at Ephesus. And Iohn (vvhiche leaned on the breaste of our Sauiour, vvho beinge also a Iohn the A­postle called a Priest, he vvore a Bi­shops atyre called Petal [...] ergo mini­sters had thē pecullar ap­parell. Act. 21. Priest, vvore the garment petalum, A martyre and a doctor,) rested at Ephesus. thus much of their endes. In the Dialogue of Gaius mentioned before, Proclus, (agaynst whom be proposed the question) testifieth agreeable vnto that before, of the death of Philip, and his Daughters, say­ing: After this the foure Prophetisses, the Daughters of Philip vvere at Hierapolis in Asia, their sepulchre is there to be seene, and their fathers also▪ so farre he▪ Luke in the Actes of the Apo­stles, maketh mention of the Daughters of Philip, dwelling at Caesarea, in Iudaea, with their father, which were endued with the gift of prophecye, saying: VVe came to Caesarea, and entred into the house of Philip the Euangelist, vvhiche vvas one of the seuen, and there made our a­bode. this Philip had iiij. Daughters vvhiche vvere virgines, and Prophetisses▪ thus much of the Apostles, and apostolicke tymes: and the thinges deliuered vnto vs by holy Scriptures: of the ca­nonicall, and disalowed Scriptures, though read of many in many Churches: of the forged, and farre from the Apostolicall rule, as farre forth as we could learne. Now to that whi [...] followeth▪

CAP. XXIX.Cap. 32. after the Greeke.

The martyrdome of Symeon Bishop of Ierusalem.

AFter Nero, and Domitian, vnder that Emperour, whereof we minde now to entreate, the rumor went euery where throughout the cityes, that persecution was raysed agaynst vs Christians, through populare seditions, in the which we learned that Symeon the sonne of Cleopas, the seconde Bishop of Ierusalem, ended his life with martyrdome. hereof is Aegesippus a witnesse, whose wordes we haue oft alleadged. for he writing of certayne Hereticks geueth vs to vnderstand, how that the afore sayd Symeon was then diuersly by them accused to be a Christian, for the space of many dayes he was scourged, so that the Iudge, and his company, was mar­uelously amazed, and in the ende he dyed a deathe agreeable with the passion of Christe. but let vs heare the Historiographers owne wordes. Certayne (sayth he) of the Heretickes accused Aegesippus writeth thus of Symeons martyrdome Symeon the 2. Bishop of Ierusalem was crucified Anno Dom. 110. being a hundred and twenty yeare olde. Aegesippus writeth of the kinsmen of Christ. Symeon the sonne of Cleopas, that he linealy descended of the stocke of Dauid, and that he vvas a Christian. he suffered martyrdome being a hundreth, and tvventy yeare olde, vnder Traian the Emperour, and Atticus the Consul. The same Aegesippus reporteth, how that his accusers (enquiry being then made of such as came of the royall bloude among the Ievves) were founde to haue their originall, of the Regall Iewish trybe. whosoeuer wayeth this, with him selfe, he will confesse, that this Symeon was of them, whiche both hearde, and sawe the Lorde, in that he liued so long a tyme, and in that the Gospell maketh mention of Marie Cleopas, whose sonne we haue sayde this Symeon to haue bene before. Agayne the same Historiographer writeth, how that cer­tayne others of the posterity, of some one of them, called the brethren of our Lorde, namely Iude, were alyue, vntil the same tyme, yea after the testimony of them whiche vnder Domitian were tri­ed, for the true faythe of Christe. for thus he writeth▪ they come and gouerne vvhole Chur­ches, as martyrs, being also of the kindred of Christ. VVhen peace novve had possessed the Churches, they remayne aliue vnto the tyme of Traian the Emperour, vntil the afore sayd Syme­on the Lords consingermaine, the sonne of Cleopas, vvas il entreated of Heretickes, accused vnder Atticus the Consul, often scourged, tollerated such martyrdome, that all vvondred, & the Con­sul him self marueiled, hovv that he, being a hundred, & xx. yeares old, vvas able to endure that bitter torment. to be short, in the end he vvas by commaundement crucified. Vnto the afore said the same Historiographer annecteth this▪ vnto those tymes the Church of God remained a pure The Church of God was a pure [...] 110 yeares [...] [...] Christ. & an vncorrupted virgin. for such as endeuored to corrupt the sound rule & the right preaching of the vvord (if then there vvere any such) hidd them selues vnto that time in some thicke miste▪ or dongeon of darkenes, but after that the sacred company of the Apostles, vvas vvorne, and come to an end, & that, that generation vvas vvholy spent, vvhich by special fauour had heard [Page 54] vvith their eares, the heauenly vvisedome of the sonne of God▪ then the detestable error of con­spiracy, through deceate of such as deliuered straung doctrine, tooke rooting, and because that not one of the Apostles suruiued, they publish boldely, vvith all might possible, the doctrine of falsehoode, and impugne the open, manifest, and knovvne trueth. Thus of these thinges, hath this Historiographer written. Now to that which by order of history we are bound vnto.

CAP XXX.Cap. 33. after the greeke.

How Traian caused to cease the inquisition for Christians.

SO greate a persecution was raysed agaynst vs in sundry places, that Plinius secundus a no­tablePlinius secundus wrote vnto the Emperour Traian in the behalf of the Chri­stians. President, made relation thereof vnto the Emperour, being very much moued with the number of martyrs, which suffred death for the testimony of their fayth, signifying with­all, that they committed no haynous offence, that they transgressed no law, sauing that they rose before day, and celebrated Christ with hymnes, as God. forbidding adulteryes, & slaughter, with such other like abominable factes, conforming all thinges agreable vnto the lawes. After which reporte, it is written that Traian commaunded by edicte, that the Christian nation shoulde not be enquired for, but if happily they were founde, they ought to be punished. by which edicte, the ve­hement heate of that greuous persecution was somewhat delayed, yet neuerthelesse, there was scope enough left for such as were willing to afflicte vs. so that in one place the people, in an other place the Princes, and rulers of the regions, layde wayte for our men, whereby seuerall persons, suffred martyrdome in their prouinces, and sundry of the faithful, sundry kindes of death, without open, or manifest persecution. which history we haue selected out of the latine Apollogye of Ter­tullian, whereof we haue alleadged before, by interpretation thus: Although vve haue knovvne Tertullian. the inquisition directed for vs to be inhibited, it vvas by reason of Plinius secundus President of the prouince, vvhich hauing condemned some of the Christians, and depriued some others of their dignities, vvas moued vvith the greatnes of the multitude, and doubted vvhat vvas best to be done. he made the Emperour Traian priuy thereof, saying: that he founde nothinge in them that vvas impious, but that they refused the vvorshippinge of Idoles. signifyinge this vvith­all, that the maner of the Christians vvas to ryse before daye, to celebrate Christe in Psalmes as God: and to the ende their discipline might straitly be obserued, to forbid shedding of bloude, adultery, fraude, trayterous dealing, & such like. for aunsvvere hereunto, Traian vvrote againe: that there shoulde be no inquisition for the Christians, but if they vvere mett vvith, to be puni­shed. And thus went the affayres of the Christians then.


Of Euarestus the fourth Bishop of Rome.Cap. 34. after the greeke.

AMonge the Bishops of Rome, when as the afore sayd Emperour had raigned three yea­res,Euarestus. Clemens committed the ministery vnto Euarestus, and finished his mortall race, when he had gouerned the Churche, and preached the worde of God, the space of ix. yeares.

CAP. XXXII.Cap. 35. after the greeke.

How after Symeon, Iustus succeeded, the thirde Bishop of Ierusalem. and of the famous Bishops then liuing▪ Polycarpus, Papias, Ignatius, and his Epistles.

AFter Symeon had such an ende, as before we haue reported, a certayne Ievve, called Iustus, Iustus Bishop of Ierusalem one of that infinite number, which of the circumcision beleued in Christ, was placed in the Bishops seae of Ierusalem. And vnto that time Polycarpus a Disciple of the Apostles, liuedPolycarpus Bishop of Smyrna. Papias Bi­shop of Hie­rapolis. Ignatius Bi­shop of Anti­oche. in Asia, beinge placed Bishop of the Churche of Smyrna, by suche as sawe the Lorde, and mi­nistred vnto him. the same time florished Papias, Bishop of Hierapolis, a man passing eloquent, & expert in the Scriptures. And Ignatius likewise vnto this daye, amongest most men famous, the seconde Bishop by succession after Peter, of the Churche of Antioch. the reporte goeth, that this Ignatius was sent from Syria to Rome, for the confession of his faith, to be foode for wilde beastes, who passing through Asia, and curiously garded with a greate troope of keepers, confirmed the [Page 55] congregations throughout euery citye where he came, with preaching of the worde of God, and wholsome exhortations, and specially geuing charge to auoide the heresies lately sprong, and at that time ouerflowing, and to cleaue stedfastly vnto the traditions of the Apostles, which for the a­uoyding of error, and corruption, he thought very necessary to be diligently written. And being at Smyrna where Polycarpus was Bishop, he wrote an epistle vnto the Church of Ephesus, making mention of Onesimus their Pastor. An other vnto the Church of Magnesia, lying on the riuer Me­ander▪ making mention of Dama their Bishop. An other vnto the Church of Trallis, whose ouer­seer then was Polybius, and besides these epistles, he wrote vnto the Churche of Rome, prefixing an exhortation, lest that they refusing martyrdome, shoulde be depriued of the hope layde vp for them. but it may seeme needefull, that we alleadg thence some part of the wordes for proofe here­of, for thus he writeth: Cap. 36. af­ter the greke Ignatiꝰ epist. ad Rom. from Syria (sayth he) vnto Rome, I striue vvith beastes, by sea, by land, nightes, and nightes, fettered among tenne Leopardes, that is a bande of souldiers, & the more benefit they receaue, the vvorse they become. I thus exercised vvith their iniuries, am the more instructed, yet hereby am not I iustified. I desire to enioy the beastes prepared for me, vvhiche I vvishe to fall vppon me vvith fierce violence, yea I vvill allure them forthvvith to deuoure me, that they abstayne not from me, as they haue left some for feare vntoutched. If they as vnvvil­ling vvill not. I vvill compell them to fall vpon me. pardon me. I vvott vvell vvhat this shall a­uaile me. Novv doe I beginne to be a Disciple, I vvay neither visible, nor inuisible thinges, so that I gaine Christ▪ let fire, gallovves, violence of beastes, bruysing of the bones, racking of the members, stamping of the vvhole body, and all the plagues inuented by the mischiefe of Satan light vpon me, so that I vvinne Christ Iesu. this he wrote from the aforesaid city, vnto the Chur­ches before named. And beinge beyonde Smyrna, he wrote vnto the Churches of Phila­delphia, and Smyrna, and seuerally to Polycarpus their Bishop, whome he knewe for a right Apostolike man, commending as a syncere and right Pastor ought to doe, the congrega­tion of Antioche, praying him to be carefull of the busines there, namely about the election of a Bishop in his rowme. this Ignatius writing vnto the Church of Smyrna, reporteth certaine wor­desIgnatiꝰ epist. ad Smyrnen­ses. vttered by Christ, which he founde I wott not where: I knovve and beleue that he vvas in the fleshe, after the resurrection, for comming vnto them vvhich vvere vvith Peter, he sayde vn­to them. Come, feele me, and knovve that I am not a spirite vvithout body, and anone they felt him, and beleued. Irenaeus also knewe his martyrdome, & remembred his epistles, writing thus:Irenaeus lib. 5 Euen as one of our men condemned vnto the beastes, for the confession of his fayth sayde: In so much that I am the vvheate of God, I am to be grinded vvith the teeth of beastes, that I may be founde pure breade, or fine manchet. And Polycarpus maketh mention hereof in the epistle vnderPolycarpus epist. ad Phi­lip. his name vnto the Philippians, writing thus: I beseeche you all, that you be obedient, and exer­cise patience, vvhich you haue throughly seene, not only in blessed Ignatius, Rufus, and Zosimus, but in diuers of your selues, and in Paul, vvith the rest of the Apostles, being persvvaded for cer­taine, that all these ranne not in vayne, but in fayth, and righteousnes, novve resting them vvith the Lorde, in the place appointed, due for their deserts, vvith vvhom they suffred together. they loued not this present vvorlde, but him that dyed for our sinnes, and rose agayne for our sakes. agayne he addeth: both you, and Ignatius, vvrote vnto me, that if any did trauell vnto Syria, he might conuey thither your letters, of vvhich I vvill be careful, if fitt opportunity be offred, vvhe­ther I my selfe goe, or send, that your busines there, may be dispatched. according vnto your re­quest, I haue sent you the epistles of Ignatius, both vnto vs vvritten, and the others in my custo­dy, annexed vnto this epistle, vvhere you may gayne much profitt, they contayne fayth, and pa­tience, Heros. and all maner of edifying in the Lorde. thus much concerning Ignatius, whom Heros suc­ceeded in the Bishopricke of Antioche.

CAP. XXXIII.Cap. 37. after the greeke▪

Of the Euangelistes then florishing.

AMong them which were then famous, was Quadratus, whome they say together with theQuadratus▪ Daughters of Philip, to haue bene endued with the gift of prophecying, and many others also at the same tyme florished, which obtayning the first stepp of Apostolicall succession, and being as deuine Disciples of the chiefe and principall men, buylded the Churches euery where, planted by the Apostles: preaching, and sowing the celestial seede of the king [...] of hea­uen, throughout the worlde, filled the barnes of God with encrease. for the greater [...]e of the [Page 56] disciples then liuing, affected with greate zeale towards the worde of God, first fullfilling the heauenly commaundement, distributed their substance vnto the poore: next taking their iourney, fullfilled the worke, & office of Euangelistes, that is they preached Christ, vnto them which as yet heard not of the doctrine of fayth, and published earnestly the doctrine of the holy Gospell. These men hauing planted the fayth in sundry newe, and straunge places, ordained there other pastors, committing vnto them the tillage of the newe ground, & they lately conuerted vnto the fayth, pas sing them selues vnto other people, and contries, holpen there vnto by the grace of God which wrought with them, for as yet by the power of the holy Ghost they wrought miraculously so that an innumerable multitude of men, embraced, yea at the first hearing, with prompte and wil­ling mindes, the Religion of the Almighty God. In somuch that it is impossible to rehearse all, by name, when, and who were pastors, and Euangelistes, in the first succession after the Apo­stles, in the Churches scatered throughout the worlde: it shall seeme sufficiente onely to commit in writing to memorie, the names of such as are recorded vnto vs by tradition, from the Apo­stles them selues, as of Ignatius in the epistles before alleadged, and of Clemens mentioned in the epistle which for vndoubted he wrote vnto the Corinthians, in the person of the Romayne churche, where he imitating very much the epistle wrytten vnto the The epistle vnto the He­brewes vn­doubted is Pauls, writtē by him in Hebrewe, but traslated into greeke, by Clemens bishop of Rome, or by the reporte of Clemens bi­shop of Ale­xandria, (as Euseb. lib. 6. cap. 13. wry­teth) transla­ted by Luke the Euange­list. Hebrewes, and alleadging thereof whole sentences worde by worde, manifestly proueth, that this epistle vnto the Hebre­wes, was nether newe, nether of late founde: wherefore it semed good to number it among the rest of the Apostles writings. whē as Paul wrote vnto the Hebrevves in his mothers tonge, some affirme that Luke the Euangelist: some other (which seemeth more aggreable) that Clemens tras­lated it, for bothe the Epistle of Clemens, and that vnto the Hebrevves, vse the like manner of speach, and differ not much in sense.

CAP. XXXIIII.cap. 38. after the greeke

Of the Epistle of Clemens, and other wrytinges forged vnder his name, and fathered vpon him.

WE haue to learne that there is a seconde epistle of Clemens, yet not so notable, and fa­mous as the former, and we knowe that the elders did nether vse, nether alleadge it. Now diuerse haue thrust out in his name, certaine vabling, and tedious comentaries, containing the dialogues of Peter, and Apion, which none at all of the elders haue mentioned, nether doe they obserue the sincere forme, and rule of the Apostolicke doctrine.

CAP. XXXV.Cap. 39. after [...]he greeke.

Of the writinges and workes of Papias.

THe vndoubted wrytinges of Clemens are apparent, we haue spoken likewise of the wry­tingesThe workes [...]f Papias. of Ignatius, and Polycarpus. The wrytinges of Papias, are sayde to be fiue bookes en­tituled the exposition of the Lordes sermons. Of these Irenaeus reporteth, as wrytten alone by this man, saying thus: This truely Papias, the auditor of Iohn, the companion of Polycarpus, testifieth in the fourth booke of his vvrytinges, for he vvrote fiue. Thus farre Irenaeus. Papias [...]enaeus. him selfe in the preface to his bookes signifyeth that he nether heard, nether sawe the Apostles, but receiued the vndoubted doctrine of fayth, of their familiars, and disciples, When he sayth: It shall not seeme greuous vnto me if that I compile in vvriting, and commit to memorie, the [...]pias in the [...]oēm to his [...]okes. thinges vvhich I learned of the elders, and remember as yet very vvell, vvith there expositions hauing fully tryed already the trueth thereof. Nether am I pleased vvith such as say many thinges (as many are accustomed to doe) but vvith such as teach true thinges: nether vvith such as repeate straunge precepts, but vvith such as alleadge, the thinges deliuered of the Lorde, for the instruction of our fayth, proceding from the trueth it selfe. if any came in place vvhich vvas a follovver of the Apostles, forthvvith I demaunded the vvordes of the elders. VVhat An­drewe, vvhat Peter, vvhat Philip, vvvhat Thomas, or Iames, or Iohn, or Matthewe, or any other of the Lordes disciples: vvhat Aristion, and the elder Iohn, disciples of the Lord had sayd. I be­leued verely not to profit my self so much by their vvrytinges, or bookes, as by the authori­tie of the persons, and the liuely voice of the reporters, making relation thereof. It may [...]n the E­ [...]elist. seeme worth the notinge, that by these wordes wee marke the name of Iohn, to bee twise [Page 57] repeated. The first numbred with Peter, Iames, Matthewe, and the rest of the Apostles, signifying Iohn▪ the Euangelist; the second with a different terme, without the cataloge of the Apostles, ioy­ning him with Aristion, & playnly calling him the Elder: that hereby the truth of the history mayIohn the El­der. appeare, which declareth two of the same name, to haue bene in Asia, and two seueral monuments of them both, to be at Ephesus, whereof [...]oth as yet beare the name of Iohn, which may not light­ly be passed ouer of vs for it is very like, that the seconde (vnlesse ye are pleased with the first) saw that reuelation, which beareth the name of Iohn. Papias then (of whom we spake before) confesseth him selfe to haue hearde the wordes of the Apostles, of them which were their followers, namely of Aristion, and Iohn the elder. for often tymes by mentioning them, he alleadgeth their traditi­ons in his bookes. I suppose these thinges to haue bene spoken to good purpose. agayne, to that which hath bene already spoken, I thinke it not amisse to adde out of the bookes of Papias, things very straung, which he reporteth to haue receaued by tradition. before we haue written how that Philip the Apostle, together with his Daughters, had his abode at Hierapolis, nowe we haue to signifie how that Papias remayning amongest them, reporteth a certayne history tolde him by the Daughters of Philip he writeth that a deade man rose to life againe, and moreouer an other mi­raculous thinge to haue happened to Iustus, whose syrname was Barsabas, that he dronke deadly poyson, and tooke therby no harme, the godnes of God preseruing him. The history of the Actes declareth of this Iustus, how that after the ascention of our Sauiour, the holy Apostles seuered him together with Mathias, praying ouer them, that ereother of them might be allotted in the place of Iudas the traytor, to the complete number of the Apostles: They appointed tvvo, Ioseph Act. 1. called Barsabas, by syrname Iustus, and Mathias. Certayne other thinges the same writer repor­teth, of the which some he receaued for tradition, by worde of mouthe: also certayne straunge pa­rables of our Sauiour, mixt with fabulous doctrine, where he dreameth that the kingdome ofPapias was of the here sy of the Chili­asts. traditiō and not the truth ledde him thereun to. Irenae [...] a Chiliast. Christ shall corporally here vppon earth, laste, the space of one thousande yeares, after the resur­rection from the deade. which error (as I suppose) grewe hereof, in that he receaued not rightly the true, and mysticall meaning of the Apostles, neither deepely wayed the thinges deliuered of them, by familiar examples. for he was a man of smale iudgement, as by his bookes playnly ap­peareth. yet hereby he gaue vnto diuers Ecclesiastical persons, occasion of error, which respected his Antiquity. namely vnto Irenaeus, and others, if there be any founde like minded. other traditi­ons he alleadgeth of Aristion, and the Elder Iohn, vnto the which we referre the studious reader, yet one thinge toutching Marke the Euangelist, the whiche he reporteth, we may not omitt, for thus he writeth: The Elder (meaning Iohn) sayd: Marke the interpreter of Peter, looke vvhat Papias reporteth of Mark the Euange­list. he remembred, that diligently he vvrote, not in that order, in the vvhich the Lorde spake, and did them. neither vvas he the hearer, or follovver of the Lorde, but of Peter, vvho deliuered his doctrine not by vvay of exposition, but as necessity constrayned, so that Marke offended no­thing, in that he vvrote as he had before committed to memory. of this one thinge vvas he care­full, in omitting nothinge of that he had hearde, and in deliuering nothing vvhiche vvas false. so farre of Mark. concerning Matthewe he writeth thus: Matthewe vvrote his booke in the hebrevv Matthevve. tongue, vvhich euery one after his skill interpreted by allegations. Papias alleadged testimonies out of the first epistle of Iohn, & of Peter. he expounded a certayne historye of a woman accused be­fore Christ of many crymes, written in the Gospell after the Hebrevves, of these thinges thus much we suppose to haue bene necessarily spoken, and added vnto that which went before.

The ende of the thirde booke.



VVhat byshops were of Rome, and Alexandria, in the time of Traian the Emperour.

ABout the twelfe yere of the Raygne of Traian after the death of the Byshop of A­lexandria Anno Chri­sti. 111. Primus. Alexander. before mentioned: Primus was placed the fourth byshop, after the Apo­stles. The same time Alexander (when Euarestus had gouerned full eight yeares) was the eight byshop of the Church of Rome, after Peter and Paul.


VVhat calamities the Iewes suffred in the time of Traian.

THe doctrine of our Sauiour, & the Church of Christ, so florished, that dayly it encreased, and was more and more furthered. But the calamities of the Ievves, grewe so great that one mischief ensued vpon an other. When the Emperour was nowe come to the eigh­tenth yere of his raygne, the rage of the Ievves was so stirred that a greate multitude of their na­tionThe rebelliō and tumultes of the Ievves in Aegypt Anno Chri­sti. 117. was destroyed. for at Alexandria, and throughout the rest of Aegypt, and Cyren, the Ievves (as if they were possessed of a raging, seditious, and fanaticall spirite) so bestirred them selues, that they made an vprore among the Gentiles where they abode, & kindled such a firye sedition, that the yere folowing, they waged no small battaile. Lupus then being president throughout Ae­gypt, In the first battaile the Ievves had the victorie. Then the Gentiles fled to Alexandria, and as many Ievves, as they founde there they tooke & executed. The Ievves which wandred through­out Cyren, a region of Aegypt being destitute of ayde, spoyled the countrey of corne and cattell, ha­uing one Lucas to their captaine, against whome the Emperour sent Marcus Turbo, with a great power of footemen and horsemen by lande, and a nauye by sea, who nether in shorte space, nether without long & cruell warres slewe many millions of the Ievves, not onely of them of Cyrene, but also of the Aegyptians, which ayded their King, & captaine Lucas. The Emperour also suspecting the Ievves, which inhabited Mesopotamia lest that they traiterously shoulde ioyne with the o­ther,The calami­ties of the Iewes in Mesopotamia. commaunded Lucius Quintius, to banish them the prouince, who hauing gathered an hoaste, marched towardes them, and ioyning with them, slewe a greate multitude of the Ievves there a­biding, for the which facte he was appointed by the Emperour, president of Iudaea These thinges haue the Heathen historiographers then liuing paynted for the knowledge of the posteritie fo­lowinge.


Of them which in the raigne of Adrian, published Apologies, in the defence of the fayth.

WHen Traian had raigned twentie yeares, six moneths excepted, Aelius Adrianus succe­dedTraian rai­gned 19. yeres and six mo­nethes. him succeded A­drian Anno Domini. 119. Quadratus. Apolog. him in the Empire. Unto whome Quadratus dedicated a booke, intitled an Apo­logie of the Christian fayth. for certain spitefull, and malicious mē, went about to mo­lest the Christians. This booke is as yet extant among diuerse of the brethren, & a coppye there­of remayneth with vs. By the which we may perceaue, & vnderstande, the markes of this man, to be according vnto the true vnderstanding, and the right rule of the Apostolicke doctrine. That he was of the auncient elders it may be gathered by his owne testimony, where he writeth thus: The vvorkes of our Sauiour vvere manifest, and open, for they vvere true. such as vvere healed, & [Page 59] raysed from the dead, vvere not onely healed, and raysed in sight, and outvvarde shevve, but they continually, & constantly remayned such in deede. Nether liued they onely the tyme our Sauiour had his abode here on earth, but a longe time after his ascention, yea and a numbre Aristides an Athenian philosopher, wrote an A­pologie of the christian fayth. of them, vnto our time. Suche a man was Quadratus. Aristides likewise, a faythfull man, one that laboured for the furtherance of godlines, published an Apologie (as Quadratus did be­fore) of the Christian fayth, with a dedicatorie epistle vnto Adrian the Emperour, which booke of his, is read in many handes at this daye.


Of the Bishoppes of Rome, and Alexandria, vnder Adrian.

THe third yere of this Emperours raygne, Alexander bishop of Rome, after that he had gouernedAnno domi­ni. 122. Xystus. b. of Rome. Iustus. b. of Alexandria. tenne yeres, departed this life, whome Xystus succeded. And about that time Primus byshop of Alexandria, when he had preached there, twelue yeres, dyed: after whome Iustus succeeded.


The number, and the names of the Bishops of Ierusalem, from our Sauiour vnto the 18. yere of Adrian.

THe yeares of the bishopes of Ierusalem, I find wrytten no where. It is sayd they liued a shorte time. Onely out of certaine bookes, I haue learned that vntill the destruction of the Ievves vnder Adrian, there were fifteene byshops of Ierusalem, successiuely, all which they say by auncient lyne, to haue bene Hebrevves, and sincerely to haue embraced the word of God and there to haue bene thought worthy to rule, by such as then could well discerne such thinges. The church then stoode, & flourished through the faithfull Hebrevves, which continued from the Apostles vnto y Calamity, in the which the Ievves rebelling againe vnder the Romaines with no small warres were ouerthrowne. because that then the byshops of y circumcision fayled: I thinke it necessary to name them from the originall. The first was Iames, called the brother of the Lord:15. Bishopes of Ierusalem from the A­postles vnto the 18. yeare of Adrian all Hebrewes. Telesphorus b. of Rome. Eumenes b. of Alexādria. the second, Sym [...]on. the third, Iustus: the fourth, Zach [...]us: the fift, Tobias: y sixt, Beniamin: the seuenth Iohn: the eight, Matthias: y ninth, Philip: the tēth, S [...]nnecas: the eleuenth, Iustus: the twelfe, Leui: the thirteneth, Ephrem: the fourteneth, Ioseph: the fifteneth, & last of all, Iudas. So many bishops were there of Ierusalem, from the Apostles tymes, vnto the sayd Iudas, & all of the circumcision. In the twelf yeare of the raigne of Adrian, after that Xystus had ben bishop of Rome tenne yeares Teles­phorus succeded him, being the seuenth from the Apostles. After a yeare, & fewe moneths Eume­nes was chosen byshop of Alexandria, the sixt by succession, when as his predecessour had gouer­ned that church, eleuen yeares.


The last besieging of the Iewes in the time of Adrian.

WHen as the Jewish rebellion waxed vehement, and greuous, Ruffus Liuetenant of Iu­daea, Ruffus pro­curator of Iudaea. Barchoche­basthe Iewes captayne. being sente with a great power from the Emperour, fiercely withstood their fu­rie. And forthwith, slewe an innumerable multitude, of men, women, & children, de­stroying (as by law of armes it was lawfull) their regi [...]s, & contries. The Ievves thē had to their capitain one called Barchochebas which be interpretation is a starre, a man otherwise giuē to murther & theft. Which alluding to his name, lyed shamefully saying y he was come frō heauen, as a light, to shine comfortably, in the face of the Ievves, now oppressed with slauery, and bondage, & afflicted to death. When the warres, in the eighteneth yeare of the emperour Adrian, waxed hott about the towne Beththera (well fortifyed, neither farre distant, & belonging to Ierusalem) & the slege lasting longer then was looked for, and the rash raysers of sedition, by reason of famine, were redy to yelde vp the last gaspe, and the guide of this vngodly dealing had receaued due vn­to his desert (as Aristion P [...]ll [...]us writteth) this whole nation was vanished that towne, and gene­rally, the whole contrey of Ierusalem, by the lawes, decrees, and specially, the constitutions ofThe Iewes being foyled, Ierusal [...] was ouerthrowē and called af­ter the empe­rours name Aelia. Marke of the Gentiles the first byshop of Ierusalē. when perse­cution fayled then heresies sprang. Adrian, so that by his commaundement it was not lawfull for these seely soules, to behould their natiue soyle, no not through the least chinke of the dore. This citie then at the vtter ruyne of the Jewish nation, and the manifold ouerthrowe of auncient inhabitours, being brought to confusion [Page 60] began to be inhabited of straunge nations, and after that it was subdued to the Romaine empire, the name was quite changed, for vnto y honour of the conquerour Aelius Adrianus, it was called Aelia. And the church being gathered there of the Gentiles, Marke was first byshop there, after them, of the circumcision. When as the churches of God now shined as starres throughout the world, and the faith of our Lord, and Sauiour Christ Iesu, flourished: Sathan enimie to all ho­nesty as a sworne aduersary to the trueth, and mans health and saluation, impugneth the churche with all meanes possible, arming himself against hir with outward persecution, then depriued of that vsed the ayde of subtle sorcerers, and sleyghty inglers, as fitt instrumēts, and authors of per­ditiō, to the destruction of seely soules. Which sorcerers, & iuglers bearing the same name, & ti­tle, and in shewe professinge the same doctrine with vs (by his subtle inuention) might the sooner snare the faythfull, in the slipery way of perdition, & vnder pretence of reducing them to the fayth, to ouerwhelme them, in the whirpoole, & deepe dungeon of damnation. Out of Menander there­foreMenander (whome before we termed the successor of Simon) there budded out, a doubtfull, a viperous, & a twofolde heresie, by the meanes of Sathan, hauing two heades or captaynes, varying among themselues: Saturninus of Antioch, and Basilides of Alexādria, whereof the one throughout Syria, Saturninus of Antioch. Basilides of Alexandria Irenaeus lib. 1. cap. 22. 23. the other throughout Aegypt, published hereticall, and detestable doctrine. Irenaeus sayth that Sa­turninus for the moste parte, dreamed the same with Menander: and that Basilides vnder pretence of more mysticall matters, enlarged his deuise into infinitie, inuenting monstrous fables to the furtherance of his Heresie.


VVhat heretickes, and ecclesiasticall wryters lyued then.

WHen as many ecclesiasticall persons in those dayes, striued in the behalf of the trueth, and contended with sure, and certaine reasons, for the Apostolicke, and Ecclesiasticall doctrine: some also as forefencers, haue exhibited instruction to the posterity, by their commentaries, leuealing at the aforesayd heresies, of which number one Agrippa Castor, a stout champion, and a famous wryter of those times, published a confutation of Basilides, disclosing allAgryppa Castor confuted Basilides. Barcabus. Barcoph. his Satanicall iugling. hauing displaied his secrety, he reporteth that Basilides wrote foure and twenty bookes vpon the gospell, fayning vnto him self prophets, whome he calleth Barcabus, and Barcoph, and certaine others neuer heard of before: Inuenting those barbarous names, to amaze the hearers withall: teaching that indifferently thinges offred to Idols may be eaten: that in time of persecution, the fayth with periury may be renounced: cōmaunding silence after the manner of Pythagoras, for the space of fiue yeares. And such like heresies of Basilides, the sayd writer hathe plainely confuted. Irenaeus wryteth, that in the time of these two: Carpocrates liued, ye father of thatIrenaeus lib. 1. cap. 24. The opiniōs of Gnostici whose father was Carpo­crates. heresie, which the Gnostici hould, who thought good, not to publish the sorcery of Simon priuely, after his manner, but openly. Glorying of charmed loue drinkes: of diuelish, & dronken dreames: of assistent, and associate spirites: with other like illusions. They teach farther, that who so will attaine vnto the perfection of their mysteries, or rather abhominable deuises, must worke such fa­ctes, by they neuer so filthy, otherwise can they not ouercome (as they terme them, the secular po­tentates, vnlesse euery one play his parte, after the same secret operation. So it came to passe that Sathan reioycing in his deuelish subtlety, seduced many of thē thus already snared, whome he led to perdition, by the meanes of such wicked ministers, & gaue hereby great occasion to ye in­fidels, of blasphemy agaynst the diuine doctrine, and spred a great slaunder in that the fame ofThe here­ticks were a sclaūder vnto christian re­ligion. them was bruted abrode throughout christendome. By this meanes it fell out often that the infi­dels of those times conceaued a wicked, absurde, and shamefull opinion of vs, that that we vsed the vnlawfull company, of Mothers, & sisters: that we fed vpon the tender infantes & sucklinges. But these reports preuailed not long for the trueth tride it self, & in tyme folowing shined as the sonne beames. for the sleyghts, and subtleties of the aduersaries turned to their owne confusion, whilest that new heresies dayly sprong, creeping one vpon an other, the latter taking place, the former vanished away, & encreasing into diuerouse, & manifold sectes chaunging now this way,Falsehood vanisheth a­way the trueth remaineth still. anone that waye, they were destroyed. The brightnes of the catholicke, and onely true churche, continuing alwayes the same, encreased, & enlarged dayly the boundes thereof, that the grauitie sinceritie, liberty, and temperancy of Godly conuersation, and christian philosophie, shined and florished among all the nations, both of the Grecians, and Barbarians. Thus the slaunder slyded [Page 61] away with the time, and the doctrine famous among as, and forthered of all men, specially for the pietie, and modestie, for the diuine, and mysticall doctrine thereof, tooke place: so that from that time vnto this day, none durst note y same of any haynous crime, or [...]famy, as they durst before, which conspired agaynst vs, and the Christian fayth. But the trueth brought forth, many in those dayes which contended and dealt with these Heretickes, some with inuincible arguments, with­out the Scriptures: some with manifest proofes, and authorities of Scripture, confuting their hereticall opinions.


VVhat notable writers liued the [...].

OF the number was Aegesippus, whome we haue before ofte [...]ymes [...], one ofth [...] Apostles tyme, who in fiue bookes wrote the syncere tradition of the Apostles preaching▪ signifying his owne time, and making mention of such as in former times, erected Idols, where he writeth thus: To vvhome they erected Idols, and monuments, and [...]alo [...]d temples, Aegesippus. it is vvell knovvne. Antinous the seruant of Adrianus Caesar, had a festiual triumphe decreed vnto him, called after his name Antinous vvrastling, celebrated in our daies. They buylded him a city after his name Antinoia; they consecrated Priestes, they appoynted Prophets. At the same tyme Iustinus Martyr, an embracer of the true philosophy, well studied, and exercised in the doctrine of the Gentiles, maketh mention of the same man, in his Apologie vnto Antoninus, writing thus: It Iustinus A­polog. pro Christianis. shall not seeme impertinent; if that vve propose vnto you, the remembrance of Antinous, and of that vvhich they celebrate in his name. VVhome all doe vvorship as it vvote for feare, vvhen as they knovv vvell inough vvho, and vvhence he vvas. The same Iustinus maketh mention of the warres, helde against the Ievves, saying thus: In the Iudaical vvarres fresh before your eyes, Bar­chochebas a captayne of the Ievvish rebellion, commaunded the Christians only to be greuou­sly punished, vnlesse they renoūced Christ, & blasphemed God In the same place he declareth, how that not rashly, but after good aduisement taken, he left p [...]gauisme, and embraced the true, and onely piety. For I my self (sayth he) delighted vvith the doctrine of Plato, hearing the Chri­stians led captiues, nether fearing death, nether all the torments most terrible▪ thought it could not be, that this kinde of men, vvas subiect vnto malice, & set on pleasure. For vvhat voluptuous person, or intemperate, or delighted vvith deuo [...]ing of mans [...]: can so embrace death, that he be depriued of his desire, & not rather endeuour▪ that this life may alvvayes [...]ste, that he be able to deceaue Princes, & not betray him self to the death▪ Moreouer this Iustinus writeth, how that Adrianus, receauing letters of Serenius Granianus, a noble President, signifying in the behalf of the Christians, that it was very iniurious for no [...]e, but onely at the out [...]ry of the people, they should be brought forth, and executed: wrote agayne vnto M [...]ius Fundanus, Proconsul of Asia, and commaunded that none, without greeuous crime, and iust accusation, shoulde dye the death. The coppy whereof, obseruing the Latins phrase, as much as in him lay, he added, prefi­ring these fewe wordes: And vvhen as vve might iustly require, by vertue of the epistle, of the most victorious, & noble Caesar Adrian, your father, that as he graciously commaunded, so sen­tence should be giuen: yet vve require not this as commaunded by Adrian, but in as much as you knovve, that at the request of the people, iustice is to be craued. vve haue annexed the cop­py of Adrianus his epistle, to the ende you may vnderstand, vve tell nothinge but that vvhich is true. for thus he vvrote.


The epistle of Adrian the Emperour, that no Christian be accused, neither suffer, without iust cause.

VNto Minutius Fundanus, Proconsul of Asia, Adrian fendeth greeting: I receaued an E­pistle Adrian the Emperour writeth in the behalfe of the Chri­stians. from Serenius Granianus that right vvorthy man, and [...]hy predecessor, the occasion vvherof I can not vvith silence leaue vntoutched, lest that thereby, men be troubled, & a gappe left open, to the malice of Sycophants. VVherfore if your prouincialls can proue ought against the Christians, vvhereof they charge them, and iustifie it before the barre, let them pro­ceede on, & not appeach them only for the name, nether crau [...] vvith outcries against thē ▪ for it is very expedient, that if any be disposed to accuse, the accusation be throughly knovvne of you, and sifted. Therefore if any accuse the Christians, that they transgressed the [...]vves, see that you [Page 62] iudge and punish according to the qualitie of the offence, but in playne vvordes, if any vpon spyte, or malice, comense or cauill against them, see you chastice him for his malice, and punish him vvith reuengement. This was the epistle of Adrian.


VVhat Bishops there were of Rome, and Alexandria, in the tyme of Autoninus.

AFter that Adrian, ruling in the regall scepter, the space of one and twenty yeares, hadAdrian the Emperour died Anno Domini 140. him succee­ded Antoni­nus Pius. Hyginus b. of Rome. Irenaeus lib. 3 cap. 3. runne the race of his naturall life: Antoninus called Pius, succeeded him in the empyre. In the first yeare of whose raygne, Telesphorus hauing gouerned the Ecclesiasticall seae, ele­uen yeares, depar [...]ed this life, whome▪ Hyginus succeeded. Irenaeus writeth that this Telesphorus was crowned at his death, with martyrdome, and signifieth withall, that in the tyme of the sayde Hyginus▪ Valentinus; the inuentor of his owne heresy, and Cerdon, author of that error which Mar­cion afterwardes sucked, were manifestly knowne at Rome. For thus he writeth.


The report of Irenaeus, toutching the graund heretickes of that tyme, with the succession of the Bishops of Rome, and Alexandria.

VAlentinus came to Rome, in the tyme of Hyginus, [...]e flourished vnder Pius, and continu­ed Irenaeus lib. 3. cap. 4. Valentinus. Cerdon. vnto Anicetus. Cerdon likevvise (vvhome Marcion succeeded) came vnder Hyginus the nynth Bishop from the Apostles. vvho hauing protested his fayth, one vvhile perseuered: an other vvhile taught priuely: aftervvardes confessed his error: Agayne being reprehended for the doctrine, vvhich he had corruptly taught, refrayned the company of the brethren. This he wrote in his third booke, against the heresies▪ Cerdon also sucking error of such as vvere Simons Irenaeus lib. 1 cap. 28. 29. adhaerents, abiding at Rome vnder Hyginus, (the nynth by succession from the Apostles) taught This here­sy is cōfuted by Origen, [...] lib 2. cap. 4. 5. Marcion of Pontus. that God, preached of the lavv, and Prophets, vvas not the father of our Lorde Iesus Christ. He said moreouer that Christ vvas knovvne, the father of Christ, vnknovven: Christ vvas iust, the fa­ther good. After him succeeded one Marcion of Pontus, a shamles blasphemer, vvhich encrea­sed this doctrine. Irenaeus dilating that infinite profundity of matter, inuented by Valentinus, sub­iect to many errors, discloseth openly the malice of the Hereticke, being cloked and concealed, as it were a serpent, hid in his denne. After this he remembreth one Marke by name, most expert in inagical artes, to haue bene in that time. for he reuealing their prophane ceremonies, and detesta­ble mysteries, writeth thus: Some prepare their vvedding chamber, and accomplish the seruice Irenaeus lib. 1. cap. 18. to be sayd ouer them that are to be consecrated, vvith charmed vvordes, and hauing thus done, they call it a spiritual mariage▪ conformable to the celestial copulation. Some bring them to the vvater, & in baptizing say thus: In the name of the vnknovven father of all thinges, in the truth mother of all thinges, and in him vvhich descended vpon Iesus. Some other pronounce hebrevv vvords, to the end the yong conuerts, might thervvith be the more amazed. But omitting these things, after that the fourth yeare of Hyginus was expired: Pius tooke the publicke ministery of y Pius bish. of Rome. Marcus b. of Alexandria. Celadion b. of Alexādria. Anicetus b. of Rome. Aegesippus. church of Rome. At Alexandria Marke is chosen their shepherde, when Eumenes had continued there Bishop, thirteene yeares. After Marke had bene Bishop ten yeares: Celadion succeeded him in ye church of Alexandria. And at Rome, after ye death of Pius, which departed the fiftenth yeare: Anicetus was placed minister, vnder whom Egesippus sayth of him self y he came to Rome, where he remained vnto the time of Eleutherius. But specially Iustinus at that time, disposing the heauē ­ly doctrine, in a Philosophers atyre, contending by his commentaryes for the faith which he em­braced: Wrote a booke against Marcion, who at y present time liued, & was wel knowne, for these are his words. Marcion of Pontus at this present, teacheth such as harken vnto him, to beleue in a Iustinus Martyr. certaine God, greater then the maker of all things, vvho among all sortes of men, (ayded by the subtiltie of Satan) hath seduced many, to blaspheme, and to deny the maker of all thinges to be the father of Christ, and to confesse some other that should be greater then he▪ as many as come of him are called Christians, euen as it fareth vvith Philosophers, though they be not addicted to the same precepts in philosophie: yet the name of a Philosopher is common to all. To these he addeth: VVe haue vvritten a booke against the heresies novv raigning if you please you may reade it. The same Iustinus hath valiantly encountred with the Gentiles, & dedicated Apologies [Page 63] in the defence of our fayth vnto Antoninus, by syrname Pius, and to the Senate of Rome, for he dwelled at Rome, and declareth who, and whence he was, in his Apologie writing thus.


The beginning of Iustinus Martyrs Apologie, for the Christian faith.

VNto the Emperour Titus Aelius. Adrianus vnto Antoninus Pius, most noble Caesar, Iustinꝰ Mar­tyrs Apolog. Antoninus was called T. Aelius Adri­anus because he was ado­pted of T. Aelius Adri­anus the Emperour. and vnto Verissimus his adopted sonne and true Philosopher, vnto Lucius sonne of the Philosopher Caesar, and adopted of Pius, fauourer of learninge, and vnto the sa­cred Senate, vvith all the people of Rome, in their behalfe, vvhich among all sortes of men, are vniustly hated, and reprochfully dealt vvithall: Iustinus the sonne of Priscus Bacchius, borne in Flauia, a nevve city of Syria in Palaestina, one of them, and one for them all, doe make this request, &c. The same Emperour receauing a supplication of others, in the behalfe of the bre­thren in Asia, which were greeued with all kinde of contumelyes practised vppon them by their prouincialls: graciously sent vnto the commonaltye of Asia, this constitution.


The epistle of Antoninus Pius, vnto the commons of Asia, in the behalfe of the Chri­stians, not to be persecuted.

THe Emperour Caesar, Marcus, Aurelius, Antoninus, Augustus, Armenicus, Pontifex maximus Antoninus the Empe­rour, vnto the commōs of Asia. fiftene times tribune, thryse Consul, vnto the communalty of Asia, sendeth greeting. I am sure the Gods are not so secure, but that they disclose hurtfull persons. For these men pu­nishe such as vvil not vvorship the Gods, more greuously then you doe, vvhich thus vexe them, and confirme the opinion vvhich they conceaue of you, to be Atheists, or godlesse men. It is their desire in Gods quarell, rather to dye, then to lyue. so that they become conquerers, yel­dinge their liues vnto the deathe, rather then they obey your edictes. It shall seeme very ne­cessarye to admonishe you of the earthquakes, vvhich haue and doe happen among vs, that be­ing thervvith moued, ye may compare our estate, vvith theirs. They haue more confidence god­vvardes, then you haue. you during the tyme of your ignorance, despise other Gods: contemne the religion of the immortal God: banish the Christians vvhich vvorship him, & persecute them vnto the death. In the behalfe of these men, many of the prouinciall Presidentes haue vvritten heretofore vnto our father, of famous memory, vvhome he aunsvvered in vvriting againe, that they vvere not to be longer molested, vnlesse they had practised treason, agaynst the Romayne empire. & many haue giuen notice vnto vs of the same matter, vvhom vve aunsvvered as our fa­ther did before vs. If any therefore hereafter be founde thus busied in other mens affayres: vve commaund that the accused be absolute, & free, though he be founde such a one, I meane faul­ty, and that the accuser be greeuously punished. This edict was proclaymed at Ephesus, in the hearing of the greate assembly of Asia, witnesse hereof is Meliton, Bishop of Sardis, (which flo­rishedMelitō wrot an Apology. at ye time) in his profitable Apologie for our doctrine, deliuered vnto the Emperour Verus.


Of Polycarpus Bishop of Smyrna.

IRenaeus reporteth that while Anicetus was Bishop of Rome, Polycarpus as yet liued, and came to Rome, and questioned with Anicetus▪ concerning the day of Easter. An other thinge yet, he reporteth of Polycarpus, in his thirde booke against heresies, which needefully must here be an­nexed, Polycarpus (sayth he) vvas not only instructed by the Apostles, and conuersant vvith ma­ny Irenaeus lib. 3 cap. 3. Polycarpus the Disciple of S. Iohn being olde was seene of Ire­naeus being yonge. vvhich savve Christe but also of the Apostles ordayned Bishop of Smy [...]na in Asia▪ vvhome vve in our youthe haue also seene, for he lyued long, and vvas very olde, and at lengthe fini­shed this lyfe vvith moste glorious▪ and renovvned Martyrdome▪ vvhen he had continually taught that he learned of the Apostles vvhich the Churche at this daye deliuereth for vndoub­ted trueth. All the Churches of Asia, and as many vnto this daye as succeeded him in that seae beare vvitnesse that Polycarpus vvas vvorthier of credit, th [...]n Valentinus, & Marcion, & then the vvhole rabble of peruerse people. For he being [...] Rome, in conference vvith Anicetus, con­uerted [Page 64] many of the foresayd Heretickes, vnto the Church of God, preaching the one, and one­ly trueth, receaued of the Apostles, and deliuered by the Churche. There be yet aliue vvhich hearde him reporting, hovve that Iohn the Disciple of Christ, entring into a bath at Ephesus, to bayne him selfe, and spying vvithin the Hereticke Cerinthus, departed the bath vnbayned, and sayd: Let vs departe hence, lest the bath fall, vvherein Cerinthus, the svvorne enemy of the trueth bayneth him selfe. And Polycarpus on a tyme meeting Marcion face to face, vvhich sayd vnto him, knovve vs, aunsvvered: I knovve thee for the firste begotten sonne of Satan. So zelous vvere the Apostles, and their Disciples, that they communicated not in vvorde, vvith the corrupters of the trueth, according vnto that of Paul: eschevv him that is an Hereticke, after the Tit. 3. Antoninꝰ Pi us died Ann. Domi. 163. & him succe ded Marcus Aurelius Ve­rus, vnder this Verꝰ the 4. of the tēne persecutions was raysed. Lucius being the sonne of Verꝰ was called the bro­ther of Antoninꝰ because he vvas ado­pted togither with him. first and seconde admonition, knovving that such a one is peruerse, and condemned a sinner by the testimony of his ovvne conscience. There is extant an epistle of Polycarpus vnto the Philip­pians, very profitable for such as are carefull of their saluation, vvhere they may knovve the true character of fayth, and the right rule of doctrine. So farre Irenaeus. Polycarpus in the fore­sayde Epistle vnto the Philippians (at this daye extant) alleadgeth testimonyes out of the for­mer Epistle of Peter. When that Antoninus syrnamed Pius, had ended twenty and two yeares, in the Romayne Empire: Marcus Aurelius Ʋerus, and Antoninus his sonne, togither with Lu­cius his brother, succeeded him.


The martyrdome of Polycarpus, and diuers other Sainctes in Smyrna, vnder Verus the Emperour.

WHen Asia was visited with greate persecution, Polycarpus was crowned with martyr­dome. I suppose it necessary, to penne in this our historye, his ende, which at this daye is published in writing. The Epistle is in the person of the Churche where he was President, vnto the Parishes throughout Pontus, signifying the circumstance about Po­lycarpus, in this sorte:

The Church of God which is at Smyrna, vnto the Church at Philomilium, and vntoThe epistle of the chur­che of Smyr­na whereof Polycarpus was Bishop. all the congregations of the holy Catholicke Church throughout Pon­tus, mercy to you, peace, and the loue of God the Father, & of our Lorde Iesus Christ be multiplyed.

VVe haue vvritten vnto you brethren, of such as suffred martyrdome, and of blessed Polycar­pus, vvho signed, and sealed this persecution vvith his ovvne bloud. And before they make relati­on of Polycarpus, they rehearse the constancy, and pacience of other Martyrs, saying: The behoul­ders vvere amazed, seeing the flesh of the Martyrs rent vvith scurges, euen into the inner vaynes and sinovves, so that the most secret entrayles of their bodies, their bovvels, & invvard priuityes vvere piteously to be seene. Behoulding againe the sharpe shells of sea fishe, & pimple stones stravved vnder the Martyrs backes, and brused bodies, vvith euery kinde of torment, that could be deuised. Last of all throvvn to be torne in peeces, and deuoured of vvilde beastes.

Specially they wrote of Germanicus, that he valiantly endured and ouercame through the grace of GodGermanicus torne in pee­ces of wilde beastes. that corporall feare of death, graffed in the frayle nature of man. For when as the Proconsull exhorted him to relent, admonished him of his tender yeares, prayed him to pitye his owne case, being nowe in the flowre of his youth▪ He without intermission, enty [...]ed the beaste to deuoure him, yea constrayned, and compelled, that with speede, he might be dispatches of this wrongfull, and wicked life. Which patience and constancye of the blessed Mar [...] ▪ and of the whole Christian nation, the multitude of In [...]dels behoulding, sodainly began to sho [...]: [...]oue the vvicked, seeke out Polycarpus. And when there was a great tumu [...]e raysed, by reason of this clamor, a certaine Phrygian, by name Quintus, lately come out of Phrygia, trembled at the fler [...]eQulntus vn­constant in persecution. rage of the terrible beasts, and shrinked at the sight of their grimme visage, and betrayd his owne safety, with his slacknes of courage. For the same epistle testifieth of him, that he personally ap­peared together with the rest before the barre, more of rashues, then of any religion, and being taken, be publickly protested: that none ought to intru [...]e him selfe, amonge such men, without good deuotion, neither intermedle in m [...]s wherewith he hath not to doe. But of these men [Page 65] thus much. Toutching the renowned Polycarpus, they write, that he hearing the report of this cruell persecution, was nothing therewith moued, but retayned the immoueable tranquilitye of his minde, continued still in the city, vntill at length he was perswaded through the petitions of such a [...]: prayed him, to goe aside for a season, and to get him to a certayne farme place, not farre from the city, where he abode with a fewe, occupied day and night onely in prayer, making hum­ble supplications after his vsuall manner: for the tranquillitye, and peace of all congregations throughout the world. Being in prayer, three dayes before he was taken, and now fallen a sleepe,Polycarpus is forewar­ned by a visi­on of his mar tyrdome. he sa [...]e in a vision by night, the pillowe vnder his heade set a fire, and sodainly consumed to ashes, when he waked, forthwith he enterpreted this vision vnto them that were then present, playnly progn osticating, that it shoulde come to passe, that his life shoulde be ended, that his bodye shoulde be burned for the testimonye of Christ. They write further, that when the searchers were nowe at hande, at the instant, and earnest entreaty of his friendes, be fleeted thence vnto an other village, where incontinently the pursuers came, which tooke two boyes of that place, and scourged them vntill that one of them confessed the circumstance, and ledde them vnto the lodginge of Polycarpus. When they had entred in, they founde him lying in an vpper cham­ber, where he might haue escaped, if that it had pleased him. But he sayde▪ The vvill of the Lorde be fulfilled. for he vnderstandinge of their pretence, as the reporte goeth, came downe, commoned with them pleasantly, and chearefully, so that they which knewe him not before, stedfastly eyed his comely age, his graue, and constant countenance, marueyling that such a doe was made, so much labour spent, and that a man of such yeares shoulde be taken. He com­maunded the table forthwith to be couered, meate to be layde on, requested them to make mea­ry, craued of them the space of one houre for prayer, that being graunted, he rose vp, went to prayer, so replenished with the grace of God, that such as were present, and prayed, hearing his deuotion, were rauished, and many sorowed, that so honest, and godly a father, shoulde dye. After these thinges the Epistle contayneth in manner these wordes following:

VVhen that he The epistle of the Chur­che of Smyrna. had novv ended his prayer, vvith the remembrance of all such thinges, as euer befell him, vvhe­ther they vvere small, or great, famous, or infamous, and also of the vniuersall, and Catholike Churche, and the houre novve fully ended: they sett him vppon an asse, and brought him to the citye, being on the greate Sabbaoth daye. There mett him Herode the iustice of peace, and his father Nicetes, vvho receauing him into their chariott, persvvaded him, saying: VVhat harme is it to saye: Lorde Caesar, to sacrifice and so be saued? at the firste he aunsvvered nothinge, but vvhen they vrged him, he sayde: I vvill not condescende vnto your counsayle, they perceauing he vvoulde not be persvvaded, gaue him very roughe language, and tumbled him dovvne out of the vvaggon, to the brusing of his shinnes. But he as thoughe he had bene nothinge hurte, neyther iniuried at all, vvent bolte vprighte, chearefull, and apace to­vvardes the Theatre. VVhen he vvas come vppon the Theatre or stage, a voyce came dovvne from heauen (vvhiche by reason of the greate tumulte vvas hearde of fevve) Be of good cheare ô Polycarpus, and play the man. The speaker no man savve, but the voyce vvas hearde of many of vs. In the meane tyme the multitude vvas in a rage, seeing Polycarpus brought forthe. The Proconsul demaundeth of him, vvhether he vvere that Polycarpus, beckning that he shoulde denye it, and saying: tender thine yeares, vvith such like persvvasions, svveare by the fortune of Caesar, repent thee of that is past, say, remoue the vvicked. But Polycarpus behoul­ding vvith vnmoueable countenance, the multitude rounde about the stage, poynting vvith the hande, and sighing, and looking vp vnto heauen, sayde: remoue ô Lorde the vvicked. VVhen the Proconsul vrged, and sayd: svveare, and I vvill let thee goe: Blaspheme, and defie Christ, Polycarpus aunsvvered: foure score, and sixe yeares, haue I serued him, neyther hath he euer offended me in any thinge, and hovv can I reuile my Kinge, vvhich hath thus kept mee? The Proconsul still vrged, and sayde: svveare by the fortune of Caesar. To vvhome Polycarpus: If thou requirest this vayne glorye, that I protest the fortune of Caesar, as thou sayest, fay­ning thou knovvest me not, Here freely I am a Christian. If thou desyre to knovve the do­ctrine of Christianitie, apoynte the daye, and thou shalt heare. VVhen the Proconsul sayd, per­svvade this people, Polycarpus aunsvvered: I haue voutchsafed to conferre vvith thee. For vve are commaunded to giue to Princes, and Potentates their due honour, ordained of God, nether preiudiciall to our religion, but as for this furious multitude, I vvill not deale vvith them. I iudge them vnvvorthy hearers of my purgation. To this the Proconsul sayde: I haue vvilde beastes to deuoure thee, vnlesse thou take a better vvaye. Polycarpus aunsvvered: bring them forthe, for it is determined amongest vs, not to passe from the better vnto the vvorse by repen­tance: But vve recount it a thinge commendable, to turne from the thinge that is euill, to that vvhich is good and iuste. Agayne the Proconsul sayd: I vvill styll thee vvith fire, if thou vvaye not the beastes, neyther repent. VVhome Polycarpus aunsvvered: Thou threatnest fyre for an houre, vvhich lasteth a vvhyle, and quickly is quenched, but thou art ignorant of the euerlasting fyre, at the day of iudgement, and endlesse torments reserued for the vvicked. But vvhat linge­rest thou, dispatche as it pleaseth thee. Vttering these, and the like vvordes, he vvas constant, and chearful, his countenance so gracious, that he notvvithstanding vvas nothing moued thervvith, but of the contrary the Proconsul being amazed, commaunded the bedle, in the middest of the theatre, thryse to cry: Polycarpus confesseth him self a Christian. At vvhich saying, the multitude both of Ievves, and Gentiles, inhabiting Smyrna, shouted vvith a great rage: this is that Doctor of Asia, the father of the Christians, the ouerthrovver of our Gods, vvho instructed many, that our Gods are not to be adored. To this they added an other clamor, crauing of Philip President of Asia, that he vvoulde lett loose a lyon to deuoure him, vvho aunsvvered: That this vvas not lavvefull, in so much that the game or stage stryuing of beastes vvas then finished. Then they cryed vvith one voyce that Polycarpus shoulde be burned quicke. It behoued that the vision shoulde be fulfilled vvhiche he savve on his pillovve, and prophecyed of, to such as prayed vvith him at that present, sayinge: I must be burned quicke, vvhiche vvas as soone done as spoken. For the multitude forthvvith caryed logges of vvoode, and stickes out of their shop­pes, and bathes. but specially the Ievves, serued promptly (after their vvonted manner) for that purpose. The fyery pyle being prepared, he vnapparelled him selfe, loosed his girdle, en­deuored to pull of his shoes, vvhich before he did not, for that the faythfull contended among them selues vvho coulde soonest touch his bodye, at their farevvell. for his good, and godly conuersation, yea, before his graye heare grevve, he vvas honoured of all men. In a shorte vvhyle all thinges necessarily required for the execution, vvere applyed. And vvhen as they vvoulde haue nayled him to the stake, he sayde: naye suffer me euen as I am. For he that gaue me pacience to abyde this fyre, vvill geue me also an immoueable mynde, to per­seuer vvithin this fyery pyle, vvithout your prouision, in pryntinge my bodye vvith nayles. VVhen they had hearde that, they cease from naylinge, and fall a byndinge of him. His handes then being bounde to his backe, he like a notable ramme, picked out of a greate flocke, fitte for an acceptable burnte sacrifice vnto Almightye God, is offered, saying: O Father of thy vvelbeloued, and blessed sonne Iesus Christ, through vvhome vve haue knovvne [Page 66] The prayer of Polycarpꝰ at his Martyr dome. thee: O God of the Angels, and povvers, and of euery liuing creature, and of all sortes of iust men, vvhiche liue in thy presence: I thanke thee that thou hast graciouslye voutch­safed this daye, and this houre, to allotte me a porcion, amonge the numbre of Mar­tyres, amonge the people of Christe, vnto the resurrection of the euerlastinge lyfe, both of body, and soule, in the incorruption of the holy Ghost, amonge vvhom I shall be receaued in thy sight this daye, as a frutefull, and acceptable sacrifice, as thou hast heretofore pre­pared, often reuealed, and novv fulfilled, most faithfull God vvhich canst not lye. VVherefore for all thinges I prayse thee, I blesse thee, I glorifye thee, throughe the euerlastinge highe Prieste Iesus Christ, thy vvelbeloued sonne, to vvhome vvith thee, and the holy Ghost, be all glory vvorld vvithout ende, Amen. VVhen that he had pronounced this Amen, and finished Polycarpus burned. his prayer, the executioners sette the pyle a fyre. The flame vehemently flashed about, ter­rible to the sight, shevved no doubt of purpose to suche as vvere preserued to publishe the same to the posteritie. For the flamye fire, framing it selfe after the forme of a vault, or the sayle of a shippe, vvith the blustring blastes of vvinde, compassed the filling bodye of the Martyr vvithin placed, as vvith a vval, and that vvhich vvas in the middes of the same, vvas not as firye, skorched, or burned fleshe, but as golde or siluer tryed in the fornace. For it seemed to our sen­ses, a fragrant, & svveete smell, as of frankensense, or some such like precious perfume. At length vvhen the cruel persecutors perceaued the fire not to consume his body, they called for a tormē ­tor, and gaue him charge, to launce him in the side vvith a speare, vvhich vvhen he had done, such a streame of bloude issued out of his body, that the fire vvas therevvith quenched, so that the vvhole multitude maruailed, such a preheminence to be graunted (in respect of the Infidels) among the faythfull and elect people of God, of vvhich number this Polycarpus vvas one, a right[Page 67]Apostolicke, and propheticall doctor of our tyme byshop, of the Catholicke church of Smyrna, for all that he spake, either is alreadye, or shalbe hereafter fullfilled. But the enuiouse, subtle and maliciouse aduersarye of iust men, seeinge the glorye of this Martyr so greate, and his vnblamable conuersation from the beginninge to be crovvned vvith incorruption, and to re­ceaue an incomparable revvarde: procured that his bodye should perishe from amonge vs, for there vvere manye that endeuored and fullye purposed to haue bene partakers of his blessed bodye by buriall, many pricked forvvardes Nicetes, the father of Herode, and his brother Dalces, to moue the proconsull, not to deliuer vnto the Christians his body least that (sayth he) they leauinge Christ, fall a vvorshippinge of him. This they sayd, vvhen the Ievves egged, and vrged them forevvardes, vvhich continually vvatched vs least that vvee snatched him out of the fyre, beinge ignorant of this, that vve can neuer forsake Christ, vvhich dyed for the sal­uation of the vvhole vvorlde: that vve can vvorshippe none other. for vve vvorshippe ChristThe Chri­stians wor­ship God & reuerē ce his the sonne of God, the Martyrs vve loue, as disciples, and follovvers of the Lorde, and that vvorthely for the inuincible good loue they beare, to their Kinge, and maister, vvhose compa­nions and disciples vve desire to be. vvhen the Centurion perceaued the sedition of the levves he caused the body to be layd in the middes after theyr accustomed manner, to be burned. So vve gathered his bones, more precious then pearles, and better tryde then golde, and buryed them in the place that vvas fitte for the purpose, vvhere god vvilling, vve beinge gathered to­gether, the Lorde vvill graunte that vvith ioye and gladnesse, vve may celebrate the byrth dayWhy the passions of mar­tyrs are cele­brated.of his martyr, both for the remembrance of suche as haue bene crovvned before, and also to the preparation, and stirringe vp of suche as hereafter shall striue. Thus it happened vnto Po­lycarpus that vvas martyred at Smyrna, together vvith tvvelue others out of Philadelphia, vvho onely among all the rest is so remembred, that the Gentiles euery vvhere spredd his fame farre and nighe.

Such was the end of the blessed Apostolicke Polycarpus, published in wrytinge by the brethren of the Church of Smyrna in the aforesayde Epistle, where is also contayned the martyrdome of sundrye others, that suffred then with Polycarpus, whereof one Metrodorus Metrodorus burned. Pionius bur­ned. suspected of the heresie of Marcion was burned with fire, and consumed to ashes. And amonge the Martyrs of that tyme, there was one Pionius, very famous, who for his protestations and liberty of speache and Apologies for the fayth bothe in the presence of the people and Magistra­tes: for his godly sermons, and comfortinge perswasions of such as faynted in persecution: for his consolation vnto suche as were imprisoned: for his exhortations vnto the brethren resorting vnto him: for his constancye in his manyfolde, and greeuous torments and afflictions: for his pa­cience in the firye pyle flashing about: and last of all for his quiet death: is highly commended,Eusebius wrot a book of Martyrs which is not extant. Carpus, Papylus, Agathonica, martyrs. and published to the prayse of God, in that booke of ours which contayneth his Martyrdome, Whereunto I referre the reader. Also there are extant other monuments of certayne Martyrs that suffred at Pergamus, a Citie of Asia. As of Carpus, Papylus, and Agathonica a woman, who after their notable confessions, suffred gloriouse Martyrdome.


Of the martyrdome of Iustinus a Christian philosopher,

AT that time Iustinus of whome we made mention before, when he had dedicated a booke in the defence of our doctrine, to the foresayd Emperours was crowned with martyrdome by the maliciouse meanes of Crescens the philospher, professing in life and learninge the sect of Cynickes, for Iustinus in open disputations, and publicke conference had with this philoso­pher, bare away the bell which tended to the shortning of his life, and the hasteninge of his ende. This thinge did this famous philosopher in his foresayd Apologie foresee and signifie in these words. I looke for no other thinge then this, but that I be betrayed of some one of thē called philosophersIustinus mar­tyr Apolog. 2., or knockt in the head vvith a clubbe by Crescens, no philosopher in deed, but a state­ly iangler. It is not requisite that vve call him a philosopher, vvhich of ignorance reporteth that the Christians are impious and irreligious, to the ende he may please and flatter such as are ouer­shadovved vvith the miste of error and darkenesse. For either he impugneth the doctrine of the Christians vvhich he hath neither readd nor knovven, then is he full of malice & farre vvorse then Idiotes that alvvayes bevvare they reason not of vnknovven matters, least they beare false vvitnesse: or els he readeth them, but vnderstandeth not the mystery and maiesticall meaning [Page 68] thereof, or if he vnderstande, he dothe it that he be not taken for suche a one, then is he a­gayne farre more vvicked, and spitefull, the bondslaue of vayneglo [...]ye, and bruti [...]he seare: for I vvoulde haue you vvell to vnderstande, and to recount my tale for trueth, that I haue proposed certayne questions, and demaunded certayne interrogatoryes of him, vvherein I haue founde and knovve rightvvell that he knovveth nothing. If that these conferences haue bene neyther bruted, neyther blased in your hearing: I am ready agayne to rehearse the same vnto you. This vvill be a Princely parte and a vvorthye vvorke, for your honour to heare. If you knevve bothe vvhat I demaunded, and vvhat he aunsvvered: you vvoulde soone gyue sentence, that he is altogether ignorant in our doctrine. Or if he knovveth it, he dareth not vtter it for feare of his auditours, and hereby to be proued (as I sayde before) no philoso­pher, but a flatterer, contemninge that vvhich Socrates highly esteemed. No mans fonde, vayne, or foolish humor vvith flatterye to be fedde. Thus farre Iustinus. And that he peri­shed through the practise of Crescens, Tatianus a man instructed from his youth vp in pro­phane literature, and praysed very much for the profit he tooke therein, testifleth in his booke against the Gentiles wryting thus: The famous philosopher Iustinus sayd very vvell, that the Tatianus lib. contra gen­tes. philosophers then vvere to be likened to theeues. A litle after he sayth: Crescens being nevvly come vnto that great Citie passed all men, in that vnnaturall, and shamefull sinne of Sodom, de filing himself vvith mankind, inferior to no mā in couetousnes, taught, that death vvas not to be feared, yet he vvas so feareful of it that he procured Iustinus death for a great mischiefe, pouring out the poyson of his malice, bycause that he preachinge the trueth reprehended the philoso­phers, for gluttonous and deceitfull persons. such was the cause of Iustinus martyrdome.


Of the Martyrs mentioned in the Apologie of Iustinus.

THe same Iustinus before he suffred, remembred in his Apologie, such as were martyred before him, very pertinent for this our purpose, wryting thus: A certain vvoman there Iustinus in his Apology reporteth a certain hi­story of a mā & his vvife. vvas maryed vnto an husbande vvholy giuen vnto lasciuious life and leudnes, vvhereun­to she hir self vvas in times past addicted, vvho vvhen she had learned the doctrine of Christ re­pented hir of hir former life, and embraced chastitie, and exhorted hir husbande likvvise to repēt, expounding vnto him the doctrine vvhich threatned vnto intemperate, and beastly liuers euerlasting punishment, of endlesse fyre. But he neuerthelesse altogether set vpō the same levvd nesse, separateth by his vnlavvfull meanes his vvife from him. for she sayd that it vvas thence­forth vnlavvfull for hir, to vse company at bedd, and at borde, vvith that man, vvho contrarie vnto the lavve of nature, beyonde all right and reason, sought meanes to satisfie his filthy luste and therefore vvould be diuorced from him. But through the persvvasions of her frends, she re­uoked hir sentence, & changed hir mind, vvho counsayled hir, a litle vvhile quietly to liue toge­ther that there vvas great hope at length of his repentance: refrained hir self and continevved vvith him in vvedlocke. VVhen hir husbande vvas gonne to Alexandria, and there knovven to haue practised farre more levvd factes, least that she should be made partaker of his vvicked fa­ctes and haynous offences by continevving in his company at bedd and boord, in the bonde of matrimony: she made a bill of diuorce (as vve tearme it) she vvas separated and vvent a­vvay from him. Then this good man (vvhen he shoulde haue reioyced that his vvife vvhichIronia. of olde vvas slaundered of hir seruantes and accused of hir levvdnesse: vvhich of olde vvas giuen to dronkennesse, and all kinde of spite: novve had renounced hir former life, and ex­horted him to the same repentance vvith hir, vvhome she diuorced because he kept other com­pany) accused hir that she vvas a Christian. And she gaue vp a supplication vnto thee (ô Empe­rour) humbly requesting, that she might first dispose hir househould affaires, & after the dispo­sition and ordering thereof, to aunsvvere vnto that vvhich she vvas accused for, the vvhich thing thou diddest graciously graūt, but he (hir husband somtimes) hauing no colour, nor cloke, to accuse his vvife: bent his bovve and leueled thus at Ptolomaeus, vvho instructed hir in the Christian fayth, & endured tormēts vnder Vrbicius the Iudge. He had to his frend the Centurion, vvhom he persvvaded to impryson Ptolomaeus: to entreat him roughly vvithall: & to demaund of him if he vvere a Christiā. vvhich vvhen Ptolomaeus, one that vvas zealous for the trueth, no flatterer, no dis­sembler, Ptolomaeus martyred. had confessed himselfe to be: the Centurion cast him into pryson vvhere he vvas longe [Page 69] punished. Aftervvardes being brought before Vrbicius, of this onely he vvas examined: if he vvere a Christian, vvhose conscience bearing him vvitnesse of no crime, but in a iust cause: con­fessed that he had preached the true, and heauenly doctrine of Christ. For he vvhich denyeth himselfe to be that man he is, either condemneth that vvhich is in him by denyall: or knovving him vnvvorthy and estranged from the matter, refuseth to confesse: vvhere of neither is found in a true Christian. And vvhen Vrbicius commaunded that he should be brought forth: one Lu­cius (that vvas also a Christian) seing the sentence giuen contrary to all reason, sayde to Vrbicius VVhat reason is it (O Vrbicius) that thou shouldest condemne this man for confessing the name of Christ: vvhich hathe committed neither adultery: neither fornication: neither manslaughter, neither theft: neither robbery: neither any vvicked offence, that he may iustly be charged vvith­all. Thy Iudiciall sentences do become neither Pius the Emperour: neither the philosopher the sonne of Caesar: neither the sacred Senate. Vrbicius aunsvvering nothing to these thinges sayde to Lucius: and thou seemest to me, to be such a one. Lucius aunsvvered: I am so, and he com­maunded him forthvvith to be brought forth to the place of executiō. For this, Lucius thanked Lucius mar­tyred. him, & sayd that by this meanes he should be deliuered, from such vvicked maysters, & go vnto a gracious God, his father, and King. After this a third stept forth vvhich suffred the like. In the end Iustinus concludeth with y rehersall of that which we remembred before, saying: And I looke for no other, then that I be betrayed by some one of them, that are called philosophers.


Of the workes and writinges of Iustinus

IVstinus hathe leaft vnto the posterity many monuments, of his instructed minde, and right vn­derstanding: full of all kind of profitt, vnto the which we referre the studious readers, and withall we will note such as came to our knowledge. first: a supplication vnto Antoninus Pius: and his sonnes: and to the Romayne Senate: in the defence of our doctrine. Agayne: an Apo­logy vnto y sayd Emperours successor, by sirnam [...] Antoninus Verus, whose time we presently do prosecute. He wrote also agaynst the Gentiles: where at large he disputeth many questions, both of ours, and the heathenish philosophers doetrinet of the nature of spirites, altogether impertinent for this our present purpose. He wrote an other booke also agaynst the Gentiles, intituled a con­futation or reprehension. After that of the monarchie of God, collected not onely out of the sa­cred Scriptures, but also out of prophane wryters. Next one intituled: Psaltes. An other: of the soule, as by way of annotation, alleaging diuers [...] questions, and many opinions of the hea­then philosophers, differring the consutation and his definitiue sentence, vntill an other place. Lastly of all he wrote a dialogue agaynst the Ievves disputing at Ephesus with Tryphon, then a famous Doctor among the Ievves, where he beela [...]eth how the mercifulnes of God brought him to the knowledge of the true fayth: how he diligently studied philosophie: and earnestly sought after the trueth. In that dialogue of the Ievves, declaring their spite against the doctrine of Christ he inueieth against Tryphon thus: You haue not onely hardened your selues from repentance, but haue sent chosen men from Ierusalem, vvhich shoulde passe through out the vvorlde, and pronounce: that there vvas a certaine Christian Heresie spronge, slaunderinge vs as the rest doe, vvhich knovve vs not, so that thereby you proued your selues authors of falsehood, not onely to The gifte of prophecye was in Iusti­nus, and Ire­naeus time [...] Irenaeus li. 5. Irenaeus li. 4. cap. 14. Erasmus no [...] without caus [...] suspecteth this opinion of Irenaeus in his prolo­gue to the fif [...] booke of I­renaeus. Anno Do­mini. 171. Soter b. of Rome. Agryppas byshope of Alexandria. Cap. 20. after the Greeke. Teophilus b. of Antioch Cap. 21. after the Greeke. Egesippus. Dionysius. Pinytus. Philippus. Apolinarius Meliton. &c. Cap. 22. after the greeke. your ovvne people but to all other nations. He wryteth also, how that vnto his time the gifte of prophecy flourished in the Church. He remembred the reuelation of Iohn, plainely affirming: that it was the Apostles, he alleageth many places of the prophets, charging Tryphon: that the Ievves rased them out of the Bible. It is reported he wrote many other things, well knowne vn­to diuerse of the brethr [...]. His workes of old, were in great reuerence, Ir [...] in his fourth booke remembreth him, saying: Iustinus vvryting agaynst Marcion sayth very vvell. Nether vvoulde I haue beleued in the Lord, if he had shevved any other God, besides the ma [...] of all thinges. And in his first booke▪ Iustinus sayd vvell that before the cōming of our Sauiour, S [...]thā durst not blaspheme God, in so much he knevve not certainely of his condemnation before that tyme. These thinges were needfull to be noted: that the [...]sous might [...]nestly embrar [...] his workes. so farre concerning Iustinus.


The succession of Byshops in Rome, Alexandria, and Antioche.

IN y eight yeare of the sayd Emperours raygne, when as Anicetus had bene byshope of Rome eleuen yeares: Soter succeded. And in Alexandria after that Celadion had gouerned fourteene yeares: Agryppas came in place* In the Church of Antioche Theophilus was the sixt from the Apostles: Heros the fift: Cornelius the fourth.


VVhat ecclesiasticall persons flourished at that time

IN those dayes Egesippus flourished in the Churche, one of the moste auncient: and Dionysius byshope of Corinthe: and Pinytus byshope of Creta: Philippus: Apollinarius: Meliton: Mu­sanus: Modestus: but specially Irenaeus. of all which number, there are monuments leaft in wryting vnto the posteritie of their Apostolicke traditions and sounde fayth.


By the reporte of Egesippus he declareth what vniforme consent in relligion, there was in that age, and who of olde were authors of sectes and heresies.

EGesippus in his fiue bookes, left vnto the posteritie a full remembrance of him, where he de­clareth that comminge to Rome, and conferringe with many byshopes: he founde them all of one minde, and the same doctrine: we haue also to vnderstande of the worthy reporte al­leaged by him toutching the Epistle of Clemens, wrytten vnto the Corinthiās saying: The church Egesippus. of Corinthe remayned in the pure and right rule of doctrine, vnto the tyme of Primus byshop there, vvith vvhome (meaninge the Corinthians) sayling to Rome, I conferred: and abode many dayes: and vvas conforted very much by reason of them and their doctrine. Being come Thebulis through am­bition be­came an he­reticke. Simon. Cleobius. Dositheus. Gorthaeus. Masbothaei. Menandria­nists. Marcionists. Carpocra­tians. Valentinians Basilidians. Saturnilians. Essaeans. Galilaeans. Hemeroba­ptists. Masbothaeās Samaritans. Saduces. Pharises. The Gospell after the He­brewes, and Syrians. Prouerbes of Solomon. Apocrypha published by heretickes. Cap. 23. after the greeke. to Rome, I stayd there vntill that Anicetus vvas stalled byshop, vvhose Deacon vvas Eleutherius vvhome Sother succeded, and after him Eleutherius. In all their successions, and in euery one of their Cities: it is no othervvise then the lavve, and prophets, and the Lorde himselfe preached. The same author reciteth y originalles of y heresies in his tyme wryting thus: After that Iacobus Iustus, had bene martyred, in such sorte as Christ himself vvas put to death this vncle Simō Cleo­pas vvas chosen byshope, vvhome all preferred, because that he vvas the Lordes seconde kins­man, vvherefore they called that church a pure virgin, for as yet the deuell had not sovvne there any corrupt seed of false doctrine. But Thebulis because he vvas not chosen byshop, vvent about to corrupt the same, beinge partaker of the seuen heresies vvhere of one is Symon, of vvhome the Simoniani: and Cleobius, of vvhome Cleobiani: and Dositheus, of vvhome Dositheani: and Gor­thaeus, of vvhome Gorthaeani: and Masbothaei, of vvhome spronge the Menandrianists: Marcionists: Carpocratians: Valentinians: Basilidians: and Saturnilians, vvhereof euery one hath sett a broche, a proper & seuerall opinion. Of these sprang the false christs: the false prophets: the false­apostles: renting a sunder the Church vvith their false doctrine directed agaynst God, & Christ our Sauiour. The same author describeth likewise yt old heresies of the Ievves, saying: There vvere in the time of the circumcision sundry sectes among the children of Israell, varying in opinions, & sett opposite agaynst the tribe of Iuda, and Christ, namely theese: the Essaeans▪ the Galilaeās: the Hemerobaptistes: the Masbothaeans: the Samaritans: the Sadduces, the Pharises. diuerse other thinges he wryteth of, the which haue bene partly remembred of vs before, and applyes to their proper and peculier places. Afterwardes he maketh relation of the Gospell after the He­brevves, and Syrians, and seuerally of certayne Hebrue dialectes: and that [...] mean [...]s of the He­brevves, he attained vnto the Christian fayth: with a recitall of other vnwrytten traditions of the Ievves▪ Moreouer Egesippus, and yet not onely he but also Irenaeus, with the whole assembly and company of the elders [...] haue termed the prouerbes of Salomon, wisedome it self, replenished with all kinde of vertue and godlines, and by occasion, reasoninge of the Scriptures called A­pocrypha he sayde that in his time, diuerse of them were published by Heretickes. hereof thus much, now to that which by order of history we are bounde vnto.


Of Dionysius Byshop of Corinthe▪ and his Epistles.

FIrst we haue to speake of Dionysius▪ who being byshop of Corinthe freely communicated his diuine and godly labour and industry not onely to such as were his charge, but also to stran­gers, shewing himself most profitable vnto all people, by those, Catholicke epistles which he directed vnto the Churches. of which numbre is that epistle written by him vnto the Lacedae­monians▪ contayning ye right institution of christian peace, & vnitie, Moreouer his epistle wrytt vnto the Athenians stirreth the mindes of faythfull men vnto the embracing of the trueth, and e­uangelicall conuersation of life: rep [...]en [...]endeth the gainesayers & despisers thereof: chargeth di­uerse of them, that they were now in manner fallen from the fayth: although Publius there bishopPublius a Martyr. Quadratus Dionysius Areopagita 1. b. of A­thens. in their time had there bene martyred. He remembreth Quadratus the successor of Publius (after his martyrdome in the byshoprick) & testifieth of him, that by his meanes they were vnited, and stirred to the fayth. He sheweth moreouer howe that Dionysius Areopagita conuerted vnto the fayth, according vnto that which is wrytten in the Actes of the Apostles▪ was by Paul placed the first byshop of Athens. There is extant also an other epistle of his vnto the Nicomedians, where repugninge the heresie of Marcion: he fortifieth the right rule of fayth. And vnto the Churche of the Gortynenses, together with other congregations throughout Creta he wryteth: commen­ding Philip there byshope, for that the Church committed vnto his charge was beautified and be­deckedPhilip. by the proufe of many vertuous properties: warninge withall that they should auoide the wilfulnes of peruerse heretickes. And wryting to the Church of Amastris together with the rest throughout Pontus: he mentioneth Bachilides, and Elpistus, at whose instant motion he wrote:Bachilides. Elpistus. Galma. and Galma there byshop: interlacing expositions of sundry places of Scripture. He admonisheth them at large toutching mariage and virginitie [...] commaundinge also to receaue after repentance such as fell, how soeuer it happened, eyther of purpose, or by heretical perswasiō. Unto this there is annexed an epistle vnto the Gnosij, where theyr byshope Pinytus is admonished not to chargePinytus. Vowed cha­stitie forbid­den. necessarily the brethren, with the greuous burthen of vowed chastitie: but to haue consideration of the frail imbecillity of many natures. vnto the which epistle Pinytus making answere extolleth & commendeth Dionysius, yet agayne by way of admonition requireth, that stronger meat beinge deliuered, he fead the flocke cōmitted vnto his charge, with more absolute and profound doctrine, least that they lingering in their milkesoppes, and smothe exhortacions, waxe old through negli­gence, in childish nurture. In the which epistle of Pinytus the right rule of fayth: diligent care for the saluation of his flocke: discretion also & vnderstanding of holy scripture, is liuely set forth. last of all there remaineth an epistle of Dionysius vnto the Romaines, namely vnto Soter their byshopDionysius wryteth of the Romains then: if he were nowe to wryte he could tell an other tale. whereof if we alleage some parte it shall not seeme impertinent, where he commendeth the Ro­maine manner obserued vnto the persecution of our time, wryting thus: It hath bene your accu­stomed manner, euen from the beginning: diuersely to benefitt all the brethren, and to send re­lief throughout the citie, supplying the vvant of the poore by refreshing them in this sorte, and specially the vvante of the brethren appointed for slauishe drudgerie, and digging of mettalls, you Romaynes, of old do retaine the fatherly affection of Rome, vvhich holy Soter your bishop not onely obserued, but also augmented, ministringe large and liberall relief to the vse of the sainctes: embracing louingly the conuerted brethren, as a father doth his sonnes, vvith exhorta­tion of vvholsome doctrine. Here also he remembreth y epistle of Clemens wrytten to the Corin­thians, shewing the same of aunciēt custome, to haue bene read in the Church, for thus be writethDionysius readeth in the Churche of Corinthe the epistle of the Churche of Rome, and of Clemens. Dionysius complaineth that here­tickes corru­pted his epi­stles. Cap. 24. after the greeke. VVe haue this day solemnized the holy sunday, in the vvhich vve haue read your epistle & al­vvaies vvill for instructions sake, euen as vve do the former of Clemens vvritten vnto vs. The same author reporteth of his owne epistles that they were patched, & corrupted in these words: VVhen I vvas intreated of the brethren to vvrite, I vvrote certaine Epistles, but the messengers of Satan haue sovven them vvith tares, pulling avvay some, putting to other some, vvhose condemnation is layd vp for certaine. no maruell then though some endeuored to corrupt the sacred Scriptures of God, vvhen as they vvent about to counterfett such vvrytinges of so smale authoritie. Yet be sides all these, there is founde an other epistle of Dionysius to Chrysophora a faithfull sister, where, as it was most mete, he ministreth vnto her spirituall foode conuenient for her calling. thus much toutching Dionysius.


Of Theophilus byshop of Antioche, and his workes

OF Theophilus byshop of Antioch before mētioned: there are found three bookes of Elemē ­tall Theophilus. Institutions, dedicated vnto Antolicus. again an other entitled: Against the heresie of Hermogenes, where he alleageth many testimonies out of the reuelation of Sainct Iohn. there are also certaine other bookes of his, intitled: of Institutions, but there was neuer no grea­ter plague or pestilence, then the poyson of heretickes: which then infected after the manner of tares, the true seede of Apostolicke doctrine. whome the pastors of the Churches repelled from the flocke of Christ, as if they had bene certen sauadge beastes, partely by adinomtions & exhor­tations vnto the brethren: partly also by encountring with the heretickes them selues: sometimes disputing and questioning with them face to face, to the vtter ouerthrow of their trifling fantasies & sometimes by theyr wrytten commentaries, diligently confuting by way of reprehension theyr fonde opinions. Among whome Theophilus together with others which then labored against thē, was counted famous, who also wrote a booke leaueling at Marcion, the which we knowe toge­ther with the rest, at this day to be extāt. after the desease of this Theophilus, Maximinus being theMaximinꝰ b. of Antioche Anno Domini 179. cap. 25. after the greeke 7. from the Apostles, succeeded him in the Church of Antioche.


Of Philip byshop of Gortyna, Irenaeus, and Modestus.

PHilip whome by the reporte of Dionysius we haue learned to haue bene byshop of the ChurchPhilip. Irenaeus. Modestus. of Gortyna: wrote a most exquisite tract agaynst Marcion. so did Irenaeus, and Modestus which of all others chiefly detected his error vnto the worlde. so did sundrye other learned men, whose bookes are yet to be seene with diuerse of the brethren.

CAP. XXV.Cap. 26. after the greeke.

Of Melito byshop of Sardis in Asia, and his workes.

ABoute this time Melito byshop of Sardis, and Apollinarius byshop of Hierapolis florished,Melito and the cataloge of his bookes who both wrote vnto the Emperour of Rome then raygning, seuerall bookes, and Apo­logies, in the behalfe of our faith: whereof these of Melito his doinges, came to our handes 2. bookes of Easter. of Politicke conuersation, and the Prophets. of the church. of the sundaye. of the nature of man. of the molde of man. of the obedience of fayth of the senses. Moreouer: of the body, and soule. also of our regeneration, or nevvbirth. of the trueth▪ of the faith, and the na­tiuitie of Christ. likewise a booke of his: of prophecie. of the soule, & body▪ of hospitalitie. And a booke intitled: a key an other: of the deuell. an other: of the reuelation of Sainct Iohn, and of God incarnate. last of all a booke dedicated vnto Antoninus. In his booke of Easter he declareth the time when he wrote it, begining thus: In the time of Seruilius Paulus proconsul of Asia, vvhat time Sagaris suffred martyrdome, and the great sturre vvas moued at Laodicea, tourchinge the Melito in his booke of Ea­ster. Sagaris mar­tyred. Apece of the Apologie of Melito vnto the Empe­rour. Sabaoth, vvhich then by reason of the time fell out, these thinges vvere vvrytten of this booke Clemens Alexandrinus made mention, in a seuerall tracte which he wrote of Easter, and purpose­ly (as he testifieth himselfe) by occasion of Melito his booke. In his Apology vnto the Emperour he reporteth the thinges practised against the Christians, wryting thus: The godly people gre­ned, by reason of nevve edictes, published throughout Asia and before neuer practised: novve suffer persecution. for impudent Sycophantes, & greedy gapers after other mens goods, hauing gotten occasion through those proclamations: openly robb and spoile, day and night, such as committee no trespasse at all. And after a fewe lynes he sayth: If this be done through your pro­curemēt, let it stand for good. for the Emperour that is iuste, neuer putteth in practise any vniust thing, & vve vvillingly vvill beare avvay the honor of this death, yet this onely vve hūbly craue of your highnes, that you (after notice and tryall had of the authors of this contention) doe iustly geue sentence, vvhether they are vvorthy of death & punishment, or of lif and quietnesse. but if this be not your maiesties pleasure, and the nevve edicte proceed not from your povver and authoritie, (vvhich vvere not seemely to be sett forthe agaynst barbarian enemies) the ra­ther vve pray you, that you despise vs not, vvhich are greued and oppressed, vvith this common [Page 73] and shamefull spoyle. Agayne to these he addeth: The philosophie novve in aestimation amon­gest Christian re­ligion began to be made manifest in the time of Augustus, for then Christ was borne. vs, first florished among the Barbarians. for vvhen as it florished vnder the great dominion of Augustus, your forefather of famous memorie, it fell out to be a most fortunate successe vnto your empire. For thence forvvardes vnto this daye, the Romaine empire increased and enlarged it selfe vvith greate glorie, vvhose successor novve you are, greatly beloued: and haue bene long vvished for: and vvilbe together vvith your sonne continually prayed for. retaine therefore this religion, vvhich encreased vvith the empire, vvhich began vvith Augustus, vvhich vvas reueren­ced of your auncetors, before all other religions. This vvas a greate argument of a good begin­ning, for since that our doctrine florished together vvith the happie beginning empire: no mis­fortune befell vnto it from the raygne of Augustus vnto this daye: but of the contrary all prospe­rous, and gloriouse, and gladsome, as euery man vvished him selfe. Onely of all others Nero, & Domitian, through the persvvasion of certaine enuious, & dispitefull persons: vvere disposed to bring our doctrine into hatred. From vvhome this sclaunder of flattering persons, raised against the Christians sprong vp, after a brutishe maner or custome. but your godly auncetors corrected their blinde ignorance, and rebuked oftentimes by their epistles, their sundry rashe enterprises. Of vvhich number Adrianus your graundefather, is knovven to haue vvritten both vnto Funda­nus Proconsul, and President of Asia, and to manie others. And your father (yours, I saye, in that you gouerned all thinges together vvith him) vvrote vnto the cities in our behalfe, and vnto the Larissaeans, Thessalonians, Athenians, and to all the Grecians: that they should innouate nothing, nether practise any thing preiudiciall vnto the Christians. but of you vve are fully persvvaded to obtaine our humble petitions, in that your opinion, and sentence is correspondent vnto that of your predecessors, yea and that more gracious, and farre more religious. Thus as ye reade, he wrote in the aforesayde booke. And in his Proeme to his annotations of the olde Testamente, he reciteth the cataloge of the bookes of the olde Testament, then certeine & canonicall (the whiche necessarilie we haue annexed) writinge thus: Meliton vnto the brother Onesimus sendeth gree­ting: Melito wri­teth vnto O­nesimus of the canonical Scripture of the olde te­stament. VVhereas oftentimes (you beinge inflamed vvith earnest zeale tovvardes our doctrine) haue requested of me, to select certaine annotations out of the lavve and prophets, concerning our Sauiour, and our vvhole religion: and againe to certifie you of the summe of the bookes, contained in the olde testament, according vnto their number, and order of placinge: novve at length I (beinge mindefull heretofore also of your petitions) haue bene carefull to performe that you looke for, knovving your endeuer, your care and industrie in setting forth the doctrine of faith, marching forvvards vvith loue tovvards God, and care of euerlasting saluation, vvhich you preferre before all other thinges. VVhen that I traueled into the east and vvas there, vvhere these thinges vvere both preached and put in practise: I compiled into order the bookes of the olde testament, suche as vvere vvell knovven, and sent them vnto you, vvhose names are these: The fiue bookes of Moses: Genesis, Exodus, Leuiticus, Numeri, Deuteronomium. Then Iesus Naue, the Iudges, the booke of Ruth, foure bookes of kinges, tvvo of Cronicles, the Psalmes of Dauid, the Prouerbes of Solomon, the booke of VVisdome, Ecclesiastes, the Canticles, Iob, Esay, and Ieremie the Prophets. on booke of the tvvelue prophets, Daniel, Ezechiel, Esdras. vpon the vvhich vve haue vvritten six bookes of commentaries. Thus farre Meliton.

CAP. XXVI.These. 2. chapters in the Greeke were one.

Of the writings of Apollinarius, and Musanus.

ALthoughe there were many volumes written by Apollinarius, yet these onely came to ourApollinarius handes. A booke vnto the foresaide Emperour. fiue bookes against the gentiles, 2. bokes of the trueth. 2 bookes againste the Ievves. and suche bookes as afterwardes he wrote a­gainst the Phrygian heresie, whiche not longe after waxed stale, then firste buddinge out, when as Montanus together with his false prophetisses ministred principles of Apostasie. so farre of him.Montanus the heretick. Musanus. Encratitis. Tatianus. Musanus also spoken of before, wrote a certaine excellent booke intituled: Vnto the brethren, lately fallen into the heresie of the Encratits, which then newely had sprong, and molested man­kinde, with a strange and perniciouse kinde of false doctrine, the autor whereof is sayde to bee Tatianus.


Of Tatianus and his heresie.

WE meane that Tatianus, whose testimony a litle before, we haue alleaged toutchinge the renoumed Iustinus, whome also we haue reported to haue bene the Martyrs disci­ple. The same dothe Irenaeus declare in his first booke against heresies, wryting of him and his heresie thus: Out of the schole of Saturninus and Marcion sprange the Hereticks Irenaeus li. 1. cap. 30. 31. Saturniani. Marcionitae. vvhome they call Encratits (that is to say continent persons) vvho taught that mariadg vvas to be abhorred, contemning the auncient shape and molde of man, framed of God and so by sequel, reprehending him that made the generation of man and vvoman. Againe they haue commaunded abstinence from liuing creatures, for so they call them, shevving themselues vn­gratefull tovvards God, vvhich made all thinges for the vse of man. They deny that the first man vvas saued and this blasphemie lately spronge vp, Tatianus beinge originall thereof. vvho Tatianus. vvhilest that he vvas the auditor of Iustinus, reuealed no such thinge, but after his Martyrdome, falling from the Church, & being puffed vp vvith presumptuous estimation and selfe opinion of Doctorship, as though he passed all others: inuented a selfe and a seuerall character or maner of Doctrine. he dreamed of certaine inuisible vvorldes, vvith the Valentinians, preachinge of Valentiniani. mariadge and corruption, and fornication as Marcion, and Saturninus had done before, calling into controuersie of himselfe the saluation of Adam. This doth Irenaeus write in the place be­fore cyted, and a litle after thus: One Seuerus reuiued the foresayd heresi, and became an author Seuerus. Seueriani. vnto his follovvers that of him they vvere called Seueriani. These receaue y Lavve, the Prophets and the Gospells: they expounde names of holy Scripture, as pleaseth them best: they reuile the Apostle Paul: they reiect his Epistles: they deny the Actes of the Apostles. there first author was Tatianus, who patched together, I wot not what kind of mingle mangled consonancy of the Gospells and termed it Diatessaron, which as yet is to be sene of many. some reporte that he pre­sumedDiatessaron. metaphrastically to alter the wordes of the Apostle, correcting as it were the order of the phrase. He left in wryting vnto the posteritie a great numbre of commentaries, but of all the rest that booke of his, against the Gentiles is recounted famous, and taken for the best, and most pro­fitable:Tatianus though an hereticke yet wrote [...]e a learned book agaynst the Gentiles. where mention is made of the former times, with a bold protestation, that Moses and the Prophets among the Hebrevves, were farre more auncient, thē the famous men among the Gen­tiles, and thus stoode these thinges then.


Of Bardesanes a syrian, and his bookes.

VNder the raygne of the same Emperour, when heresies increased, a certaine man in Me­sapotamia by name Bardesanes, being very eloquent and skilfull in logicke: published inBardesanes a Syrian. wryting in the Syrian tongue, Dialogues together with other bookes, against Marcion, and other graundeheretickes. the which certaine learned men (whereof he had then a great numbre to his disciples, his gift of vtterance did so passe) translated from the Syrian into the Greeke tongue, of which bookes, that dialogue intitled of Desteny, and dedicated vnto Antoninus the Emperour, is of greate force. The report goeth that he wrote many other bookes, by occasion of the persecution raysed in those times. This man was first schooled by Valentinus, but afterwards reprehendinge and condemning his fabulous dreames: transformed and altered himselfe of his owne accord embracing the sounder sentence, and yet scarcely so, washed he altogether away the spotts of the former heresie. About this time Soter byshop of Rome departed this life.Anno. 179.

The ende of the fourth booke.


The proëme.

Howe that Eleutherius succeded Soter in the seae of Rome. the difference betwene the ecclesiasticall and prophane history. he purposeth to write of martyrs.

SOter whē he had bene byshop of Rome eight yeares finished his mortall race, whome Eleutherius the twelfth from the Apostles succeded. And then was it the seuenteneth yeare of the raygne of Antoninus Ʋerus the Emperour. In which Eleutherius▪ b. of Rome. Anno Do­mini. 179. time sedition being raysed throughout the Cities, and vehement persecution in all partes of the world encreased against vs: we may easily coniecture, howe many mil­llions of martyrs suffred throughout the worlde, by such as happened vnto one na­tion, which for moste true and, euerlastinge memory, hathe bene thought wor­thy the wrytinge, & is printed for the posteritie. And although we haue here­heretofore compiled a booke of martyrs in moste ample wise, reciting the catalogue of them, and yet not onely the hystoricall narration, but also enterlacing matters of doctrine: neuerthelesse we minde not presently to omitt any thinge that may seeme pertinent vnto this our history which we haue nowe in hand. Other historiographers haue carefully considered, onely to commit to letters warlicke victories and no­ble triumphes against the enemies, valiant enterprises of captaines, notable corage of armed soldiers, bespotted with bloud and innumerable slaughters of tender sucklings, committed for countrey and sub­stance sake: But this our history containeth a pollicy gratefull vnto God, most peaceable warres for the quietnes of the soule, for the trueth of conscience rather thē triall for our country, for godly fauor, rather thē worldly frendshipp. It contayneth the valiant constancy of champions, buckling and wrastling for the trueth, the most victorious fortitude & triumphes agaynst firy fiendes of hell, the vpper hand of our vn­uisible aduersaries, to be short it pronounceth for all these, crownes of euerlasting memory.


Of the martyrdome of Sainctes, and cruell persecution in France, vnder Antoninus Verus the Emperour.

IT was the countrey of Fraunce, wherein the theatre of this wrastlinge (before mentioned) laye. whose chief cities and most frequented in respect of the rest in the same region are Lions and Vienna. Through bothe which Cities the riuer Rhodanus doth runne compassinge that whole countrey. The holy Churches there, sent this letter toutching their martyrs, vnto the Churches throughout Asia and Phrygia, making relation of their affaires after this manner.

The seruaunts of Christ inhabiting Ʋienna and Lions Cities of Fraunce, vntoThe epistle of the french mē vnto the Churches of Asia, & Phry­gia. the brethren throughout Asia, and Phrygia, obtayning with vs the same fayth and hope of redemption: peace and grace and glory from God the father, and Christ Iesus our Lorde be multiplied.

When they had premised certaine thinges by waye of preamble, they followe after in these wordes: The greatnes of this our tribulatiō, the furious rage of the Gentiles against the Saincts, and vvhat thinges the blessed martyrs haue suffred: vve are able exactly, neyther to expresse by vvorde, nor comprehende in vvryting. The aduersarie vvith all might possible, applied himselfe shevving tokens of his preparatiues & disposed entrance to persecution, & passing throughout [Page 76] all places acquainted and instructed, his lymmes, to striue against the seruants of God: so that onely vve vvere not banished our hovvses, bathes, and common market places: but altogether, euery one of vs straightly charged not to shevve his face▪ yet the grace of God vvithstoode him, deliuering the vveakelinges, vphoulding certaine others of the contrary, as sure and im­moueable pillers vvhich through their sufferance vvere able not onely to repell the violence of the despitefull aduersarie, but also to prouoke him, paciently abiding all kinde of sclaunder, and punishment. To be shorte vveyinge greate tormentes for smale trifles: they hastened vnto Christ, declaring as trueth is: that the passions of these presente times, are not vvorthie of the Rom. [...]. glorie, vvhich shalbe reuealed vnto vs. And first of all, they bare manfully all such vexations as the clustered multitude laied vpon them: exclamations, scurginges, draggings, spoyling, stoninge, fettring, and the like vvhatsoeuer the heady and sauadge multitude accustometh to practise against their professed enemies. next being ledd vnto the open market place, and ex­amination had: they vvere comdempned in presence of the people by the Tribune, and the other chiefe potentates of the citie, and cast into prison, vntill the presidentes comminge. Af­ter that, vvhen they vvere brought before the president vvhich had exercised all kinde of ex­treame cruelty against vs: Vegetius Epagathus one of the brethren hauing fullnesse of loue to­vvardes Vegetius E­pagathus martyred. Luke. 1. God, and man, vvhose conuersation vvas so perfecte, Although a yongeman, yet thought comparable vvith Zacharie the Prieste, for he vvalked vnblameable in all the com­maundementes and ordinaunces of the Lorde, and very seruiceable tovvardes his neighbours, hauinge greate zeale and feruencie of the spirite of God: allovved not of the sentence vniuste­ly pronounced agaynst vs, but vvith vehement motion required, that audience myghte be giuen him to pleade for the brethren, that vve had committed no impiety. vvhich beinge de­nyed him (for he vvas a noble man) of such as compassed the tribunall seate, and of the pre­sident reiecting this iuste petition, and onely demaundinge vvhether he vvas a Christian: con­fessed it vvith a lovvde voice, and so he vvas receiued into the fellovvshipe of the Martyrs and called the aduocate of the Christians. for he hauinge the spirite vvhich is the comforter, in grea­ter aboundance then Zacharie, declared the fullnesse of loue that vvas in him, in that he spa­red not his life, in the defence of the brethren. he vvas and is the true disciple of Christe, follovvinge the lambe vvhither soeuer he goeth. the other foremartyres stirred vp by this example hasten them selues vnto Martyrdome, and are become liuelyer, and readyer, ac­complishingeTenne fell in persecution.the confession of Martyrdome vvith all cherefullnesse of minde. there vvere certayne others founde vnready, lesse exercised, and as yet vveake, not of abylitie to beare the burthen of so vveightie a combate▪ (in numbre tenne): vvhich fell through the frailtye of the fleshe, to our greate heuinesse and sorovvefull lamentation, quaylinge the cherefullnes of others, vvhich vvere not as yet apprehended, but accompanied the Martyres, vvhat torments soeuer befell them, and seuered not them selues from them. Then trembled vve all for feare, and that greatlye because of the vncertainety of confessions: not terrified vvith any tor­mentes, but carefull for the ende, least that any shrinked and fell from the faithe. daylye there vvere apprehended such as vvere vvorthye to fulfill the numbre of the fallen vveake­linges: so that out of bothe these Churches as many as ruled and bare the greatest svvaye vvere taken, and executed, and vvithall certayne of the Ethnickes beinge our seruantes vvere taken, (for the president had commaunded publiquely, a generall inquisition to be made for vs) vvho being ouercome by the subtle sleyghtes of Satan, and terrified vvith the sighte of the tormentes vvhich the sainctes suffred, throughe the persvvasion of the soldiers eg­gingeSclaunders raised against the Christiās.them forevvardes: fayned agaynste vs and reported: that vve vsed the feastinges of Thiestes and the incest of Oedipus, vvith diuerse other crimes vvhich may neyther godlye be­thoughte vpon, neyther vvith modestie be vttered, neyther vvithout impietie be beleued. These thinges novve being bruted abroade, euery body vvas moued and incensed against vs, in so much that they vvhich for familiaritie sake vsed moderation before, novve vvere excea­dingly moued and madd vvith vs. then vvas that saying of our Sauiour fulfilled, to vvete: the tyme vvill come, vvhen as euerye one that sleyeth you, shall thinke that therein he dotheIohn. 16.God good seruice. then suffered the holy Martyres suche tormentes as tongue can not ex­presse.Sanctus a Deacon. Maturus a late conuert.And Satan prouoked them vvith all might possible, to vtter some blasphemy, greatly vvas the vvhole rage bothe of people, and presidente, and soldiers sett against Sanctus, Dea­con of the Churche of Vienna: and agaynst Maturus, lately baptized, yet a noble vvarrier: and[Page 77]against Attalus a Pergamenian, vvho vvas alvvayes a piller and fortresse of our fayth: Blandina a woman. 1. Corinth. 1. and agaynst Blandina a vvoman, by vvhome Christ shevved that those thinges vvhiche in the sighte of men appeare vile, base, and contemptible, deserue greate glory vvith God, for the true loue they bare tovvardes him in deede, vvithout boasting in shevve. vvhen as vve all qua­ked for feare, yea and her carnall mystres (vvhich also vvas one of the persecuted Martyres) ve­ry carefull leaste that peraduenture at the tyme of her aunsvvere, by reason of the frailetye of the fleshe, she shoulde not perseuere constant: Blandina vvas so replenished vvith grace Blandina sheweth great paciēce in her tor­mentes. Blandina cō ­fesseth her selfe to be a Christian. Sanctus she­weth greate pacience. from aboue, that the executioners vvhich tormēted her by turnes, from morning to night, fayn­ted for vverynesse, and ceassed confessing them selues ouercome: and that they vvere no longer able to plague her, vvith any more punishments: marueling, that as yet she drevve breath ha­uing her vvhole body rent in peces, and the vvoundes open: they confessing vvithall, that one of these torments vvas of force sufficient, to costher her life, much the more, so many, and so great. but this blessed vvoman, like a noble vvrastler, vvas renevved at her confession, for as ofte as she pronounced: I am a Christian, nether haue vve committed anye euell: she vvas re­created, refreshed, and felt no payne of her punishment. Sanctus also bare noblye, and va­liantly, yea aboue the strengthe of man all suche vexations, as man coulde deuise. vvhen as the vvicked in compasse, by reason of his greate passion, and tormentes, hade vvell ho­ped to haue harde some vndecent, and vncomelye speache, out of his mouthe: his con­stancie vvas so greate, that he vttered neyther his ovvne name, neyther his kyndred, neyther the countrey vvhence he vvas, nor vvhether he vvere bonde or free, but vnto euery question he ansvvered in the Romayne tounge: I am a Christian. thus confessed he often in stede of allSanctus con­fesseth him selfe a Chri­stian.other thinges: of his name, and Citie, and kindred, neyther coulde the Gentyles gett a­ny other language of him. VVherefore the president and the tormentors vvere fearcely sett against him. And vvhen as novve there remained no punishment vnpractised, at length they applied vnto the tenderest partes of his body, plates of brasse glovving hott, vvhich fryed, seared, and scorched his body, yet he Remayned vnmoueable, nothinge amazed, and con­stante in his confession, being strengthened and moystened vvith the devve vvhich fell from the celestiall fountayne of the vvater of life, gushinge out of the vvombe of Christ. his bodyA notable saynge of Sanctus.bare vvittnesse of the burning▪ for ouer all his body his fleshe vvas vvounded, his membres be­scarred, his sinevves shrinked, so that the naturall shape and outvvarde hevve vvas quite chan­ged, in vvhome Christ suffering, obtained inspeakeable glory, conqueringe Satan and lea­uinge an example for the instruction of others: that no tormente is terrible vvhere the father is beloued, no lamentation lothsome vvhere Christ is gloryfied. vvhen as the vvicked tormentors a fevve dayes after, had brought him to the place of tormente, and vvell hoped, that if they punished him novve (hauing his vvhole body pufte vp vvith svvelling and festred vvoundes, so sore, that it might not be toutched, no not vvith the leaste finger) they shoulde ouercome him, and preuaile: or if that he died in tormente, they shoulde terrifie the reast, and so vvarne them to take heede: none of all these hapened vnto him, but beyonde all mans expectation, in the later tormentes his body vvas released of the payne, recouered the former­shape, and the membres vvere restored to their former vse, so that the seconde plague through the grace of Christ, vvas no greuous malady, but a present medicine. Againe Sa­tan goinge about blasphemously to sclaunder vs, procured Biblis a vvoman (one of Biblis a wo­mā pitiously tormented. them vvhich had faynted before) to be brought forthe, supposing her fraile and fearefull mind, novve to be quite altered from the Christian oppinion, and consequently through her blas­phemous deniall, to be in daunger of dampnation: she then at the very houre of torment, re­turned vnto her selfe, and vvakinge as it vvere out of a dead slepe, by meanes of these pu­nishmentes temperall, considered of the paines eternall in hell fyre: and vnlooked for, cryed out vnto the tormentors and sayde: hovve coulde they deuore infantes, vvhich vvere not suf­fred to sucke the blood of brute beastes. For that she confessed her selfe a Christian, she vvas appointed to take her chaunce amonge the Martyrs. vvhen that these tyrannicall tormentes vvere taken avvay of Christ, through the pacience of the blessed saynctes: the deuell inuented other mischiefs, to vvete: the imprisoning of the saynctes in depe and darke dongeons, fettring of them in the stocks, stretching their feete vnto the fift bored chinke, vvith other punishments vvhich furious ministers full of deuelis he rage, are vvonte to putt in vre, & practise, vpon poore prisoners. so that many vvere stisled & strangled in pryson, vvhome the Lord vvould haue so to [Page 78] end this life, and to shevve his glory. The sainctes being thus sore vvounded vvhich seemed not Many of the Martyrs died in pryson. possibly to liue, (if all mans helpe and medicine vvere applied, thereunto,) remayned shutt vp in close prison, destitute of all mans ayde, onely comforted of the Lorde, and confirmed in body and minde, so that they stirred vp and cherished the rest. the yonger sort that vvere nevv­ly apprehended, vvhose bodies had not before tasted of the lashe of the vvhippe, lothed the closenesse of the pryson, and vvere choked vp vvith stinche. blessed Pothinus to vvhome the Pothinus. b. of lyons after great tor­ments is cast into pryson where after 2. dayes he departeh this life. charge of the by shopes seae of Lyons vvas committed being aboue foure score and tenne yeare olde, vveake of body, scarce able to dravve breath: because of the imbecilitie of nature, cre­ping on apace and being strengthened vvith cherefulnesse of the spirite, for the conceaued ioye of martyrdome vvhich he desired: vvas brought forthe before the tribunall seate, faynt in bo­dy, for that he vvas olde and sickly, his lyfe being for this ende reserued, that Christ by the mea­nes of it might triumphe. he vvas caried of the souldiers & layed before the tribunall seate, ac­companied vvith the potentates of the cytie, and the vvhole multitude, diuersly shoutinge, as if he had bene Christ, he hathe geuen a good testimony: and beinge demaunded of the presi­dent vvho is the God of the Christians, ansvvered: if thou become vvorthie, thou shalte vnder­stande. after this ansvvere he vvas cruelly handled, and suffred many stripes, for such as vvere nerest vnto him pricked at him vvith the hand, and spurned him vvith the foote, reuerencinge his yeares nothing at all: and such as stoode a farre of, looke vvhat eche one hade in his hande, that vvas throvven at his heade, and such as ceased from pouringe out their poysened malice, thought them selues to haue greeuosly offended, supposinge by this meanes, to reuenge the ruyne of their rotten Gods. but he almoste breathlesse is throvven into pryson, vvhere after tvvo dayes, he departed this life. here vvas shevved the greate prouidence of almightye God, and the infinite mercy of Iesus Christ, though very seldome outvvardly appearing vnto the A compari­son or diffe­rence be­twene such as faynted & such as con­tinwed faythfull in persecution. brethren, yet neuer destitute of the povver of Christ. and as many as faynted in the first persecu­tion, vvere all a like imprysoned and partakers of the affliction, nether did they preuaile or the deniall profitt them, it vvas thoughte a sufficient faulte that they confessed to haue bene suche: but these, as murtherers, and haynous trespassers, vvere tvvise more greeuously plagued. the ioy of martyrdome, the hoped promisses, the loue tovvardes Christ, and the fatherly spirite com­forted the one company: the other, vexed in conscience, so that theire outvvarde countenance bevvrayed there invvard apostasie: they vvent chearfull, vvith a greate maiesty and grace, their fetters becominge them as the skirtes of the nevve maried spouses, garnished vvith sundry co­lors, and layed ouer vvith golde, and vvith all yelding a Christian fragrant smell, so that many supposed theyr bodies to haue bene outvvardly perfumed: but the other all sadd and sorovvful, as vile, and abiect caytifs, misshapen creatures, full of all deformity, derided of the Gentiles thē selues, deseruing death, as degenerating covvardes, destitute of the moste precious, & glorious, and liuely name of Christiantie, vvith the sight hereof many vvere confirmed, so that soden­ly being apprehended vvithout stay protested theyr fayth, not hindred vvith one thought of de­uelishe persvvasion. A litle after in the sayde Epistle thus it followeth: After these thinges the formes of martydome are framed, and deuided into diuerse sortes, for of manye faire colo­red and svvete smelling flovvers, they offred vnto God the father, one vvell tvvisted, and com­pacted crovvne or garland. it behoued noble champions, hauing borne the brunte of so varia­ble a combatt, and gotten a magnificall victory, to triumphe vvith an incorruptible crovvne of immortalitie. Maturus then, and Sanctus, and Blandina, and Attalus, vvere ledd vnto the brute beastes, in the popular and publique spectacle of the Heathenish inhumanitie, euen at the day appointed of sett purpose by our men for so beastly a buckling. vvhere againe, Maturus, and Sanctus vvere diuerslye tormented, vvith all kinde of punishmentes, as if they had suffred nothinge before, yea rather (as it vvere vvith many nevve meanes) repellinge the aduersarye, they beare the victorious garlande, suffringe againe all the vvonted reuilinges, all the cruelty of the sauadge beastes, and vvhatsoeuer the outragious multitude craued and commaunded in compasse, and aboue all, they paciently suffred the iron chair, vvhere in theyr bodies boyled as in a frienge panne, filling such as vvere present vvith there lothsome sauore of that fulsome froth neyther vvere they thus contented but practised further to ouercome the pacient sufferaunce of the saynctes. neyther coulde they gett any other sentence of Sanctus, saue that confession Maturus and Sanctus be­headed. vvhiche he cried at the firste. At lengthe vvhen that these saynctes hade endured this greate and greeuous tryall, they vvere slayne, after that all that, daye longe they hade [Page 79] bene made a spectacle vnto this vvorlde, in that variable combatt, as commonly it falleth Blandina hanged in gib­bets so lowe, that the wild beasts might reache her. out in equall matches. but Blandina vvas hanged in chaynes, an obiecte for the vvilde bea­stes, to exercise their sauadge violence vppon, no doubt so done by the ordinance of God, that she hanging in the forme of a crosse, might by her incessant prayer, procure chearefulnesse of minde, vnto the Sainctes that suffred: vvhereas they in that agony behoulding vvith outvvarde eye in their sister, him that vvas crucified for them, might persvvade the faythfull, that all such as suffer for Christes sake, shall haue fellovvship vvith the liuing God. after that she had honge a Blandina is cast into pri­son. longe vvhile, and no beaste toutched her, she is taken dovvne, cast into pryson, and reserued for further torment, that being conquerour of many combatts, she might prouide for the crooked serpent, inexcusable condemnation, and animate the brethren vnto chearefulnesse, putting on as a smale, a vveake, and contemptible person, the greate, the strong, and inuincible champion Christ Iesus, obtayning through her diuerous, & manifolde pacience, the incorruptible crovvne of glory. Attalus also a famous man vvas greatly desired of the people vnto punishment, vvho Attalus brought forth & clapt in prison. being ready, and of a cleare conscience, came forth, for he vvas notably exercised in the Christi­an profession, alvvaies a fauorer, and furtherer of the trueth. therefore vvhen he vvas led in com­passe of the Theatre, vvith a scrole before him, vvherein vvas vvritten in the Romayne tongue: This is Attalus the Christian: and the people had raged against him, the President knovving that he vvas a Romayne, commaunded him to be imprisoned, and closely kept vvith the other prisoners, concerning vvhom he had vvritten vnto Caesar, and expected an ansvvere. The meane tyme passing betvvene, vvas neither vayne, nor frutelesse, for the infinite mercy of Christ Iesus our Sauiour, shined in the vvorlde, through their pacience. the deade by the liuing vvere reui­ued: the martyrs profited such as vvere no martyrs: the pure virgine, and mother the Churche, vvas greatly comforted, and cherished, vvhen as she recouered and receaued for liuing, such as Many that fell repented them againe. Ezech. 16. before she had loste as vntimely birthes, and dead frute. for many vvhich before had faynted, by their meanes vvere novv moulded, borne againe, stirred vp a fresh, learned to protest their faith, and novv being quickened, and strengthened, hauing tasted of him vvhich vvill not the deathe of a sinner, but is mercifull vnto the penitent: they come forth before the tribunall seate, ready to ansvvere vnto the interrogatories of the president. And because that Caesar had commaunded by vvriting that such as confessed them selues Christians, shoulde be executed, and such as re­nounced, shoulde departe the frequented solemnitie (vvhich by reason of the concourse of the Gentyles from euery contrey, vvas about the beginning very populous) he brought forth from prison the blessed confessors into the open spectacle and presence of the people, to be scornful­ly gased vpon, and vvhen he had agayne made inquisition of them, as many as he founde to be priuiledged persons of Rome, those he beheadded, the rest he threvv to be rēt a sunder, & torne in peeces of vvilde beastes. Christ vvas greatly glorified in them vvhich at the first denyed, and at last, beyond all the expectation of the heathen, boldely confessed their fayth. They seuerally vvere examined, to be set at liberty, but after confession they vvere coopled to the number of the martyrs. They taried vvithout vvhich neuer had grayne of fayth, no feeling of the vvedding garment, no sparckle of the feare of God, but rather through their vvicked conuersation bla­sphemed the vvay of God, as sonnes of perdition. All the other vvere coopled to the Christian congregation. & at the tyme of examination, Alexander a Phrygian borne, professing phisicke, Alexander a Phisician cō ­forteth the martyrs. hauing dvvelled in Fraunce many yeares, a man vvell knovvne for his great zeale Godvvardes, and boldenes of speach (he vvas not vvithout the gracious and Apostolicke gift) stoode harde by the tribunall seate, and nigh the examined persons, exhorting them to bouldnesse of confes­sion, by signes and tokens, so that by his sorovving, and sighing, by his hopping, and skipping to and froe, he vvas discryed of the standers by, and vvhen the people in compasse had ta­ken in ill parte, that they vvhich before had recanted, againe did confesse: vvith one con­sent they cry out agaynste Alexander, as author thereof. VVhen the President had vrged him, and demaunded of him vvhat he vvas, he ansvvered: I am a Christian. for vvhich ansvvere the President allotted him vnto the beastes, of them I say to be rent in peeces and deuoured. The seconde day after, together vvith Attalus, he is brought forthe, for the President to gratifie the Alexander torne in pee­ces of wilde beastes. people deliuered him vnto the beastes to be bayted the seconde time. And vvhen these had ta­sted of all the torments prouided for them in compasse of the scaffolde, and suffred great paine, in the ende they vvere put to death. of vvhich number Alexander not once sighed, neyther vtte­red any kinde of speache, but invvardly from the heart talked vvith God. Attalus burning in the [Page 80] scaulding yron chayre, glovving hott, so that the sauour of his broyled body filled their no­strells: Attalus fryed to death. spake vnto the multitude in the Romayne tongue: behould this is to deuoure men, for vve neither deuoure men, neyther commit any other haynous offence. And being demaunded vvhat name God had, aunsvvered: God is not called after the manner of men. after all these thinges, vppon the last day of the spectacles, Blandina, together vvith Ponticus, (a yonge man of fifteene yeares of age) vvas brought forth (vvhich thing vvas dayly vsed, to the ende they might behoulde the torments of the rest) vvhome they compelled to svveare, by their Idols names. but they constantly perseuering in their sentence, and contemning their Idols, sett the multitude in such a rage against them, that they tendered, neither pitied, the yeares of the yonge man, nether spared the vvoman kinde, but plagued them vvith all punishment possible, & that in compasse, compelling them novv and then to svveare, vvhich vvhen they coulde not bringe to passe: Pon­ticus Ponticus of the yeares of 15. martyred. being succored of the sister in presence of the Paganes, vvho then behelde hovve that she exhorted and confirmed the yonge man: after that he had suffered all kinde of bitter torment, yelded vp the ghoste. last of all blessed Blandina, like a noble mother, hauing exhorted her chil­dren and sent them before, as Conquerours vnto the Kinge, pondering vvith her selfe all the punishments of her children: hastened after them ioying and triumphing at her ende, as if she had bene inuited and laued to a vvedding dinner, and not to be cast among vvilde beastes. af­ter scurging, after buckling vvith vvilde beastes, after the broyling of her bodye as it vvere in a frying panne, at lengthe she vvas vvrapped in a nette, and tumbled before a vvilde bull, vvhich tossed her vvith his hornes to and froe, yet had she no feeling of all these,Blandina be­headed.her minde being fixed, and vvholy sett vppon the conference vvhich she had vvith Christ, in the ende she vvas beheaded: the Pagans them selues pronouncing▪ that neuer any vvo­man vvas hearde of amonge them, to haue suffred so many and so greate torments. nether so did they cease from their crueltie and rage tovvardes the Christians, for the sauage and bar­barous Gentyles being prouoked by a furious and beastly [...]iende, coulde not quiet them selues, but that their furious rage, practised an other kinde of malicious spyte vpon the dead carkases. neither vvere they pleased in that they vvere ouercome, and voyde of natural feeling and sense, but proceeded further, like brute beastes, both President and people vvere furiously prouoked,Apocalyp. 22.prosecuting vs vvith like hatred, that the Scripture might be fulfilled, vvhich saith▪ he that is vvic­ked, let him be vvicked still, and he that is iust, let him vvorke righteousnes still. for as many as vvere choked vp vvith the noysome stinche of the prison, vvere throvvne to be deuoured ofDeade carkases throwne vnto doggesdogges, charging a continual vvatch, day and night, that none of them shoulde be buried of vs and they gathering together the reliques of the Martyrs bodies, some vndeuoured of beastes, some vnburned by fire, partly torne, and partly burned, vvith the heades and stumpes of others vncouered vvith earthe, committed them for the space of many dayes, vnto the custody of soul­diers. others fretted and [...]umed, snarling at them, vvith the gnashing of their teeth, seeking fur­ther reuengement of them. others derided and skoffed them, magnifying their Idolls as causers of this our calamitie. And such as vvere of a milder nature and somevvhat sorovved at our suffe­ring, vehemently reuiled, and sayd: vvhere is their God? and vvhat profited them this religion, vvhich they preferred before their liues? and such vvas the variable and deuelish disposition of the infidells, to our great sorovve, because that it vvas not lavvfully permitted for vs, to bury the deade bodies of the Martyrs. neither stoode the night vnto vs in any steade for that purpose, ne­ther vvoulde the keepers bovve for money, neither bende at our prayer, but kept the brused car­kases of the Sainctes, as if some great commoditie grevve vnto them, by keeping them vnbury­ed. Againe after a fewe lynes, thus they write: To be short, after that the bodyes of the blessed Sainctes had bene euery kinde of vvay spitefully, and scornfully entreated, lying vvhole six dayes along vnburied, at length they vvere burned to ashes, the ashes also they gathered & scat­tered The ashes of the bur­ned bodyes were throwē into the riuer Rhodanus to take away the hope of the resurre­ction. in the riuer Rhodanus vvhich passed by, so that no iote, or relique thereof shoulde longer remaine vppon earthe. this they did to the ende they might ouercome God, and hinder the re­uiuing of the Sainctes. lest that (as they sayd) there shoulde be any further hope of the resurre­ction, vvhereof (say they) the Christians being fully persvvaded, bring amongst vs straunge, & nevve religion, they contemne punishment, & hasten them selues chearefully vnto death. Novv let vs see vvhether they can rise, and vvhether their God can helpe, and deliuer them from our handes.


How the blessed Martyrs of God, rec [...]ed after rep [...]ance, such as fell in [...]

SUch were the calamities which happened vnto the Churches of Christ, vnder the sayd Em­perour, whereby me may [...] by all likely hoode, what befell vnto other prouinces. neither shal it be amisse, if out of the same epistle we alleadge farther testimony, concerningThe French men write thus of their martyrs. Philip. 2. the mercy and mekenesse of the foresayd Martyrs, written in this manner: They vvere such fol­lovvers of Christ (vvho vvhen he vvas in the forme of God, thought no robbery to be equall vvith God) that being sett in such a glory, they suffered torments, neither once, nor tvvyse, but often, and againe being reskued from the beastes, hauing the prynt of hott irons, and skarres, and vvoundes in their bodies, neither called they them selues Martyrs, neither permitted others so to terme them. but if any of vs so named them in our epistles, they sharply rebuked vs, they The suffring of Christ is rather to be termed [...] redemption. 1. Pet. 1. then [...] martyrdome. Who be martyrs and who confessors. attributed the name of martyrdome vvith full minde vnto Christ, vvho vvas the faythfull and true Martyr, the first frutes of the deade, the guyde vnto life. they called to minde their misera­ble torments, vvhich ended the race and course of this life vvith blessed martyrdome, and saide: They novv are Martyrs, vvhome Christe voutchsafed to receaue vnto him by confession, and through the passage of this persecuted life, to seale their martyrdome among the number of the blessed Sainctes: but vve are meane, and base, and humble confessours. they beseached the bre­thren vvith vvatrish eyes, and vvett cheekes to pray incessantly for their happy endes. they ex­pressed liuely the povver of martyrdome, vvhile they resisted the Heathens vvith libertye and boldenesse, shevving their noble corage through pacience, their constancy vvithout feare, or trembling, and being called Martyrs of the brethren, refused it vvith the fulnesse of the feare of God. And a litle after, thus they writ [...]: they humbled them selues vnder the mighty hande of 1. Pet. 5. God, by the vvhich they are novv highly exalted: they rendred vnto all men an accompt in the defence of their fayth: they accused none, loosed all, and bounde no man: they prayed for their persecutors after the example of Stephan, that perfect Martyr, vvhich sayde: Lorde lay not this Act. 7. sinne to their charge, if he prayed for them that stoned him, hovv much more for the brethren? Againe, a litle after they say: the greatest combatt they had vvith him (meaning the serpent) vvas for the syncerity of loue. so that the roring lyon being foyled before, novv quickened and sturred vp such as he thought to haue had deuoured. they shevved no insolent atrogancye to­vvardsThey re­ceaue after repentāce such as fell in per­secution. them that fell, but ministred vnto such as vvanted of their aboundance, being affectio­ned vvith motherly pity and compassion tovvards them: and sheading many teares vnto God the father for their sakes, they craued life, and he graunted it them, vvhich life they communica­ted to their neighboures: and so they passing as Conquerours in all thinges, embracing peace, and shevvinge the same vnto vs, departed this life vvith peace, and posted vnto the heauen­ly & celestiall paradise: leauing no griefe behinde them vnto the mother, no sedition or vvarre vnto the brethren: but ioye, and peace, and concorde, and loue. I suppose these thinges not to be vnprofitably spoken of vs, toutching the loue of the blessed Martyrs towardes the brethren that fell, whereby we may note the vnnaturall, and mercylesse mindes of such as after these ex­amples greeuously afflicte the members of Christ.


Of the vision that appeared vnto Attalus the Martyr in his sleepe.

THe same epistle of the foresayd brethren, contayneth an history worthy of memory, which without let of the enuious, may be layd downe to the knowledge of the Reader, and it is thus: There vvas among them one Alcibiades, vvho liued beastly and miserly, feeding on­ly The French­men in their foresayd epistle writ thu [...] also of Alci­biades. on breade and vvater. VVhen he had so determined vvith him selfe to liue in prison, it vvas re­uealed vnto Attalus after his torment on the Theatre: that Alcibiades behaued not him selfe a­right, in that he vsed not the lavvfull creatures of God, and thereby also gaue an occasion of falling vnto others, hereof vvhen Alcibiades vvas persvvaded, he vsed all indifferently, and pray­sed God. for they vvere not destitute of the grace of God, but had the holy Ghost for their di­recter. Montanus Theodotus and Alcibia­des (not the former) false prophets. of these thinges thus much. When as Montanus, and Alcibiades, and Theodotus, then fresh, and first of all, of many throughout Phrygia, were thought to be endued with the gyfte of prophe­cye, [Page 82] (for many other miraculous operations, wrought by the diuine power of God in many places, perswaded them that these had also the gifte of prophecye) and because of them, sediti­on was raysed: agayne, the brethren inhabiting Fraunce, layde downe in writing, their godly and Catholicke censure of them, and withall, alleadged sundry epistles of the holy Martyrs that suffered among them, which (being in close prison) they had written vnto the brethren throughout Asia, and Phrygia, in the which also they called and prouoked Eleutherius then▪ Bi­shop of Rome, to the defence of the Ecclesiasticall peace.


The Martyrs in Fraunce commende Irenaus Bishop of Lions, by their epistle vnto Eleutherius Bishop of Rome,

THe same Martyrs highly commended Irenaeus, minister of the Church of Lions▪ vnto the foresayd Bishop of Rome, as their owne wordes declare in this manner: Father▪ Eleuthe­rius The Martyrs in Fraunce to Eleutheriꝰ b. of Rome in the com­mendation of Irenaeus b. of Lions. vve vvishe you health in all thinges, and alvvaies in God. VVe haue requested: Irenae­us our brother & fellovv laborer, to deliuer you these letters, vvhome, vve pray you to accept of▪ as a zelous follovver of the vvill of Christ. for if vve vnderstoode that any mans degree yelded forth, and deliuered righteousnes vnto the graduate, namely as being minister of the Church▪ vvhich this man is, vve vvoulde haue chiefly commended this in him. To what ende shoulde I now out of the same epistle, rehearse the catalogue of Martyrs, I meane of them which were be­headed, and of them which were deuoured of wilde beastes, and of them which dyed in prison, and the number of those confessors, who then as yet liued? for if any man be disposed at large to reade thereof, let him take in hande my booke of Martyrs, where the collection thereof is im­prynted.Eusebius wrote a boke of Martyrs, which is not extant. these thinges were after this manner in the tyme of Antoninus the Emperour.


How that God in great necessity sent rayne at the faithfull Christian souldiers prayers, vnto the hoaste of Marcus Aurelius a Heathenish Emperour.

THe historyes doe recorde, that when his brother Marcus Aurelius the Emperour, warredMarcus Au­relius the brother of An­toninus. against the Germans and Sarmatians, his hoast in manner perished with thirste, so that he wist not what to do: and that the souldiers of the legion called Melitana, moued againe & a­gaine with faithfulnes towards their Prince, bowed downe vppon their bare knees (as our accu­stomed manner of praying is) in the middest of the army, turning them to the enemyes, and made supplication vnto God. When as this sight seemed straung vnto the enemies, there was shewed aThe Christi­an souldiers doe pray for rayne, imme­diatly it ligh­tened & ray­ned. farre more straung spectacle, to wit: lightening, which put the enemies to flight & ouerthrowe, & withall a showre of rayne to refreshe the armye, which welnigh perishing with thirst, powred out their prayers before the high throne of the maiestie of God. This history is reported by such as fauored not the Christian fayth, yet were careful to set forth the things which concerned the fore­said persons. it is also written by our men. but of the heathen Historiographers them selues, the miracle is mentioned, not expressly to proceede by the meanes of our men, yet our writers as friendes, and fauorers of the true doctrine, haue deliuered simply, and plainly the deede, as it was done. wherof Apollinarius, is a witnes of creditt, who reporteth that this legion (by whose praiers this miracle came to passe) was from y time forth called by ye Emperour in the Romayne tongue after a peculier name, the Lightening legion. Tertullian also a man worthy of good creditt, dedi­catingThe lighte­ning legion. an Apology in y Latine tongue, vnto y Romayne Senate, in the defence of our faith (wher­of we mentioned before) hath confirmed this history wt a mightier & more manifest proofe, for he writeth y the most prudent epistles of Marcus, are yet extant, where he testifieth him selfe, y war­ring wt the Germanes, through the scarsitie of water, his army welnigh perished, but yet was sa­ued through ye prayers of ye Christians. he saith yt this Emperour threatned them wt death, which went about to accuse them. vnto the aforesaid thinges he addeth: vvhat maner of lavves are these Tertullian in Apolog [...]. against vs? impious, vniust, cruell, vvhich neither Vespasian obserued, although conquerour of the Ievves: vvhich Traian partly frustrated, commaunding the inquisition, for the Christians, to cease: vvhich neither Adrianus, although busying him selfe vvith euery matter, nether he vvhich vvas called Pius confirmed. but weye of this euery man as pleaseth him, we will prosecute thatIrenaeus who in his youth was the auditor of Polycarpꝰ succeedeth Pothinus in the Bishoprik of Lyons in Fraunce. [Page 83] which followeth in order of historye. When Pothinus of the age of foure score and tenne yeares, had ended this life, together with the other Martyrs in Fraunce: Irenaeus succeeded him in the Bishoprike of Lions. whome we haue learned in his youthe to haue bene the auditor of Polycar­pus. this same Irenaeus in his thirde booke against the heresies, annecteth the succession of the Ro­maine Bishops, vnto Eleutherius, whose tymes presently we prosecute, and reciteth the cataloge of them, as if it were his speciall drift, writing in this manner:


The cataloge of the Romayne Bishops out of Irenaeus.

THe blessed Apostles planting, and buylding the Church, committed vnto Linus the go­uernment Irenaeus lib. 3 cap. 3. 2. Timoth. 4. Paul. Peter. Linus. Anacletus. Clemens. Euarestus. Alexander. Xystus. Telesphorus Hyginus. Pius. Anicetus. Soter. Eleutherius. of the ministery▪ This Linus, Paul remembred in his epistle vnto Timothe▪ him succeeded Anacletus, after him Clemens, the thirde from the Apostles: vvhich both savve them, had his conuersation vvith them, and had both the preaching and tradition of the blessed Apostles, graffed in his minde, and paynted before his eyes. neither vvas he yet alone, for there liued at that time, a great many vvhich vvere ordayned by the Apostles. In the time of this Cle­mens there vvas raysed no small sedition among the brethren at Corinthe, vvherfore the church of Rome vvrote vnto the Corinthians a vvorthy epistle, reconciling them vnto peace, and re­nevving their faith, and tradition, lately receaued of the Apostles. A litle after he sayth: After this Clemens, succeeded Euarestus: after Euarestus, Alexander: after Alexander, Xystus: he vvas the sixt from the Apostles. aftervvards Telesphorus, vvhich vvas gloriously crovvned vvith mar­tyrdome. him follovved Hyginus. then Pius. after him Anicetus, vvhome Soter succeeded. Novv Eleutherius vvas the tvvelfe Bishop from the Apostles. after the same order, the same doctrine, & tradition of the Apostles, truely taught in the Church, at this day continevved vnto our time.


How vnto that tyme, miracles were wrought by the faythfull.

THese thinges Irenaeus agreeable vnto the historyes mentioned before, hath layde downe in those fiue bookes, which he wrote to the subuersion and confutation of the falsely named science. agayne in the seconde booke of the same argument, he signifyeth how that vnto his tyme, signes and examples of the straunge, and wonderfull power of God, were seene florishing in certayne Churches, saying: they are farre from raysing of the deade, Irenaeus lib. 2 cap. 57. as the Lorde and his Apostles did, through prayer, and as many of the brethren many times, the vvhole Churche of some certayne place, by reason of some vrgent cause, vvith fasting, and chaste prayer, hath brought to passe, that the spirite of the deade returned to the body. and man vvas by the earnest prayers of the Sainctes, restored to lyfe agayne. A litle after he sayth: But if they say the Lorde vvrought these thinges phantastically, vve vvill leadeIrenaeus lib. 2 cap. 58. them vnto the practised examples of the Prophetes, and proue out of them, that they all prophecied of him after this manner, and that these thinges vvere done in deede, and that he vvas the onely sonne of God. VVherefore in his name they that be his true Disciples, receauing grace of him, bende their vvhole might to this ende, that euery one, after the quantitie of the talent receaued, doe benefitt the other brethren. some soundely and truely expell deuills, so that they being deliuered of their euill spirites, embraced the fayth, and vvere receaued into the Church: others haue the foreknovvledge of thinges to come, they see diuine dreames, & pro­pheticall visions: others cure the deseased and sickly, restore them to their health, by their lay­ing on of handes. Novv according to our former saying, the deade vvere raysed to life, and li­ued together vvith vs many yeares. for the gracious giftes of the holy Ghost are innumerable, vvhich the Church, dispersed throughout the vvhole vvorlde, hauing receaued, disposeth day­ly in the name of Iesus Christ crucified, vnder Pontius Pilate, to the benefitt of the Gentyles: se­ducing none, neither selling to any at any pryce, as she hath receaued them freely, so freely she bestovveth them. Againe, in an other place Irenaeus writeth: as vve haue hearde of many Irenaeus lib. [...] brethren in the Churche vvhich had the gift of prophecying: vvhich vvere able through the ho­ly Ghost to speake vvith sundry tongues: vvhich coulde reueale the secretes of men vvhere it so behoued, and expounde the darke mysteries of God. thus much of the diuersity of giftes, which florished among the worthy men vnto that time.


VVhat Irenaus wrote of, and concerning the holye Scriptures canonicall, and the septuagints translation,

FOr as much as in the beginning of this our treatise, we haue promised in their seuerall pla­ces, to alleage the testimonies of the auncient ecclesiasticall elders, and writers, which they haue written to our knowledge, & deliuered to the posteritie toutchinge the canonicall scri­ptures of bothe the olde and newe testament: nowe we will endeuour to performe the same. And beginninge with Irenaeus, firste of all let vs see, what he hath written of the newe testament, hisIrenaeus lib. 3 cap. 1. Matthewe. Marcke. Luke. Iohn. wordes are these: Matthewe deliuered vnto the Hebrues the historie of the Gospell, vvritten in theire ovvne tongue. VVhen Peter and Paul preached at Rome, and planted the churche, after their departure Marke the disciple and interpreter of Peter also, deliuered vs in vvritinge suche thinges as he had hearde Peter preache. and Luke accompanyenge Paul, comprised in one vo­lume the Gospell preached of him. After these, Iohn the disciple of our Lorde, vvhich also lea­ned on his breaste, published a Gospell vnto the posteritie remaining at Ephesus. This hath he written in his thirde booke. And in the fifte of the same argument he reasoneth of the reuelation Irenaeus lib. 5 of Sainct Iohn, and the calculation of Antichristes name: These thinges beinge thus, vvhen as in all true and auncient copies, this numbre is layde dovvne: and they also testifie the same vvhiche savve Iohn vvith their eyes, and the vvorde it selfe teacheth vs, that the number of the beastes name, according vnto the numbring of the Gentiles, is declared by the letters, ex­pressed in the vvord it selfe. (A litle beneath of the same thus he sayth,) VVe doubte nothing of the name of Antichrist, of the vvhich vve affirme sure & certenly. for if his name at this present VVhen the reuelation of Sainct Iohn was first sene vvere openly to be published, no doubt it had bene done by him vvhich pronounced the reue­lation▪ neither vvas the reuelation seene long agoe, but vvelnighe in this our age, vnder the end of Domitians raigne. thus muche he sayed of the reuelation of Sainct Iohn. He hath made mention of the firste Epistle of Iohn citing thence many testimonies. also of the former of Peter. and he, not onely knewe, but allowed of the booke of Hermes intituled Pastor, sayeng: That vvritinge hath Irenaeus allea geth pastor lib. 2. mādat. 1. very vvell pronounced vvhich saithe: before all thinges beleue there is one God, vvhich hath created and made perfect all thinges, &c. Hee hath vsed also certaine sentences selected out of the booke of VVisdome of Solomon, where he sayeth: The sight of God bringeth incorru­ption, incorruption dravveth a man vnto God. He cyteth the woorkes of some one Apostolicke elder, whose name he passeth ouer with silence, yet pronounceth his interpretation of holy scrip­ture. Moreouer he remembred Iustinus Martyr and Ignatius, alleaging their writinges for testi­monies. he hath promised to confute Marcion in a seuerall volume. but of the translation of theMarcion. Irenaeus lib. 3 cap. 23. 24. Esay 7. Theodotiō. Aqnila. Irenaeus lib. 3 cap. 25. olde testament by the septuagintes heare what he writeth in these wordes: God then vvas made man & the Lord himselfe hath saued vs geuing vs a Virgine for a signe, not as some saie vvhich presume to interprete the Scriptures: beholde a damsell shall conceaue and bring forth a sonne as Theodotion the Ephesine, and Aquila of Pontus translated, vvhich vvere both Ievvish prose­lytes, vvhom the Ebionites folovving, haue taught that Christ vvas borne of Ioseph and Marie. After a fewe lynes he addeth sayinge: Before the Romaine empire grevve to be of suche force vvhen as yet the Macedonians helde Asia, Ptolomaeus the sonne of Lagus fullie minded to erect a librarie at Alexandria, and to replenishe the same vvith all such good bookes as vvere extant: requested of the Ievves inhabiting Ierusalem, that they vvould sende him their bookes, transla­ted into the Greeke tongue. they (forasmuche as they vvere as yet subiect vnto the Macedoni­ans) The septua­gints. sent vnto Ptolomaeus, seuentie elders, from among them, very skilfull in their bookes, and both the tongues. God no doubt disposinge this thinge after his pleasure. Ptolomaeus for tryals sake, fearing, if they conferred together they vvould conceale the truth reuealed in their bokes: commaunded them seuerally euery man by himselfe to vvrite his translation, and this in euery booke throughout the olde testament. VVhen as they all came together in presence of Ptolo­maeus, and conferred the translations one vvith an other, God vvas glorified, and the Scriptures diuine in deede, vvere knovven. for all they from the beginninge to the endinge, had expressed the selfe same thing, vvith the selfe same vvordes, and the selfe same sentences. so that the Gen­tils then present, pronounced those scriptures to haue bene translated, by the instincte and mo­tion of the spirite of God. neither may it seme maruailous vnto any man that God brought this to passe, for vvhen as in the captiuitie of his people vnder Nabuchodonosor, the scriptures vvere [Page 85] perished (the Ievves returning into their ovvne region, after seuenty yeares, in the tyme of Ar­taxerxes King of Persia) he inspyred Esdras the priest of the tribe of Le [...], that he restored a­gayne all the sayinges of the former Prophetes, and delyuered vnto the people the lavve geuen by Moses. thus farre Irenaeus.


Of Iulianus Bishop of Alexandria, and Pantaenus there professor of diuinitie.

WHen Antoninus had raigned ninetene yeares, Comodus succeeded Antoninus, Anno Domi 1826. Agrippinꝰ b. of Alexan­dria. Iulianus b. of Alex. Pantaenꝰ mo derated the schole of A­lex. Euangelistes. Comodus tooke the rule of the imperi­all scepter: in the first yeare of whose raigne Iulianus was chosen Bishop ouer the Churches of Alexandria, after that Agrippinus had gouerned there twelue yeares. There moderated there, at that tyme, the schole of the faythfull, a famous learned man, called Pantaenus. for that of olde, exercise and disputation in holy Scripture florished among them, insti­tuted (as we are giuen to vnderstande) by such men as excelled in eloquence, and studye of holy Scripture. it is written that amonge them which then liued, this Pantaenus was in great estima­tion, brought vp among the secte of Philosophers, called Stoickes. he is sayd to haue shewed such promptnes of a willing minde, towards the publishing of the doctrine of Christ, that he became a preacher of the Gospell, vnto the Easterne Gentiles, and was sent as farre as India. there were, (I say) there were then, many Euangelistes prepared for this purpose, to promote, & to plant the heauenly word with godly zeale, after the guyse of the Apostles. Cap. 10. af­ter the greke. The Gospell of Matthewe in Hebrew at India. Bartholo­mew prea­ched in India Cap. 11. after the Greeke. of these Pantaenus being one, is sayd to haue come into India, where he founde the Gospell of Matthewe, written in the Hebrewe tongue, kept of such as knewe Christ, preached there before his comming by Bartholomewe, one of the Apostles, and as they reporte, reserued there vnto this daye. This Pantaenus then after he had done many notable thinges, gouerned the Church of Alexandria, where by rote, and by wri­ting, he published much precious doctrine.


Of Clemens Alexandrinus.

TOgether also at that time was Clemens founde at Alexandria, well exercised in holy Scripture, of the same name with him which of old was byshop of Rome, and disciple of the Apostles, and namely in his bookes intitled Hypotyposeon he maketh mention of Pantaenus by the name of his master. I suppose him to haue meante the same, in his first booke in­titled Stromatôn when he recited, the moste renowmed, and famous men, of the Apostolicke suc­cession,Clemens. Alexandrinꝰ lib. 1. Stro­matôn. whome he embraced saying: If it be best to confesse the trueth, this present taicte of mine is not made for any ostentation, but for a monumente graffed in minde: or rather a medi­cene, to expell the forgetfulnes of mine olde age, that it may be vnto me a simple resemblance, or a sleyght kinde of portracture, of those notable and liuely men, vvhome sometimes I harde vvith mine eares, of vvhich both sayinges, and sainctes, on vvas of Grece an Ionicke, an other of great Grece, one of Caelosyria, an other of Aegypte: some from the east, vvhereof one vvas an Assyrian: an other of Palaestina of the Hebrevve bloode. he vvhich is last in order of name, vvas the first in renovvned vertue. I remained in Aegyptshiftinge out such thinges as lay in secrett, vvhē I founde him. these haue obserued the right tradition of true doctrine, vvhich before they had receaued of Peter, Iames, Iohn, Paul, holy Apostles, as a sonne of the father, yet very fevve like theyr fathers. God no doubt disposing that those fatherly & Apostolicke seedes should by them be layed vp and reserued for vs.

CAP. XI.Cap. 12. after the greeke.

Of the byshopes of Ierusalem.

AT this time was Narcissus byshop of Ierusalem, a man very famous, the fifteeneth in suc­cessionNarcissus. b. of Ierusalem Marcus. Cassianus. Publius. Maximus. Iulianus. Caius. Symachus. Caius. Iulianus. Capito. Valens. Dolichianus Narcissus. Cap. 13. after the Greeke. from the ouerthrowe of the Ievves, vnder Adrian. from which time we haue signi­fied before the Churche after the Ievves, to haue bene gouerned by the Gentiles, and the first byshop of them to haue bene Marcus, next him was Cassianus, after him Publius, after Publius [Page 86] Maximus. after Maximus, Iulianus. after Iulianus, Caius. after Caius, Symachus. after Symachus an other Caius. after him, an other Iulianus. him succeeded Capito. after him Valens. after Valens, Doli­chianus. after all Narcissus, the thirtieth in succession from the Apostles.


Of Rhodon, and the repugnancy which he founde in the heresie of Marcion.

ABout the same time florished one Rhodon, an Asian, sometime at Rome, by his owne report the disciple of Tatianus, who wrote many bookes, and together with others impugned the heresie of Marcion. he paynteth this heresie in his time to haue bene seuered, into sundry sectes. the Authors of which schisme, and their false positions, seuerally inuented, he hath sharply and in fewe wordes reprehended. heare him if you please, writing thus: VVherefore they varied Rhodon an Asian. Apelles. Philumaena. Marcion. Pontinus. Basilicus. Lycus. among themselues, coursing an vnconstant sentence. of that crue vvas Apelles, pretending a po­liticall kinde of conuersation, and sadde grauitie: confessing one beginning, and saying, that prophecyes are of a contrary spirite: fully crediting the sentences and deuelishe doctrine of a mayde called Philumaena. others some (as the rouer Marcion) haue layde dovvne tvvo begin­ninges, of vvhich opinion are Pontinus, and Basilicus. these follovving Lycus of Pontus, not per­ceauing the right distinction of thinges, (no more did he) runne headelong out of the vvay, and published barely, and nakedly vvithout shevv, or proofe of reason, tvvo principall beginnings▪ againe others some, falling farre vvorse, haue dreamed, not onely of tvvo, but of three natures, vvhose author and ringeleader is Synerus, by the report of them vvhich fauour his doctrine. TheSynerus. Rhodon re­porteth of the disputati on betwene him and A­pelles. same Rhodon writeth, that he had conference with Apelles, saying: by reasoninge vvith this olde Apelles, I tooke him vvith many falsehoodes, vvhereupon he sayd: that no man vvas to be exa­mined of his doctrine, but euery man to continevve quietly, as he beleued. he pronounced sal­uation for such as beleued in Christ crucified, so that they vvere founde exercised in good vvor­kes. his doctrine of the God of all thinges, vvas maruelous darke, and obscure. he confessed on beginning agreeable vvith our doctrine. after he had layde downe his whole opinion, he sayth: VVhen I demaunded of him hovv prouest thou this? hovve canst thou affirme that there is one beginning? tell vs. he made ansvvere that he misliked vvith the prophecies them selues, for that they vttered no trueth, but varied among them selues that they vvere false, and contrary to them selues. hovv that there vvas one beginning, he sayd: He knevve not, but yet he vvas so persvva­ded. aftervvards I charged him to tell me the trueth. he svvare he sayd the trueth, neither knevve he hovv there vvas one God vnbegotten, yet beleued he the same. I truly condemned him vvith laughter, for that he called him self a doctor, and coulde not confirme his doctrine. In the same booke Rhodon speaking to Calliston, confesseth him self at Rome to haue bene the disciple of Tati­anus. he reporteth that Tatianus wrote a booke of Problemes. Wherefore when as Tatianus pro­mised to sifte out, the darke speaches and hidd mysteries of holy Scripture: Rhodon promised al­soRhodon in Hexameron. Apelles the Hereticke wrote infinit bookes. in a peculiar volume, to publish the resolutions of his Problemes. his commentaries vpon the six dayes vvorkes, are at this day extant. but Apelles wrote infinite tractes, impiously agaynst the lawe of Moses, reus [...]ing in most of them, the holy Scriptures, very paynfull and earnest in the re­prehension, and (as he thought) in the ouerthrowe of them. of these thinges thus farre.

CAP. XIII.Cap. 14. after the greeke.

Of the false prophets in Phrygia, and foule schisme raysed at Rome by Florinus and Blastus.

THat sworne enemy of the Church of God, hater of all honesty, embracer of all spite & ma­lice, omitting no opportunitie or subtle shift to snare men in, stirred vp againe straunge he­resies, to molest the Church, and of those Heretickes some crept into Asia, and Phrygia, af­terMontanus. Priscilla. Maximilla. the manner of venemous serpents. whereof the Montanists bragge and boaste of Montanus as a comforter and of his women Priscilla and Maximilla as Prophetisses of Montanus. others some preuayled at Rome, whose captayne was Florinus, a Priest excommunicated out of the Churche.Cap. 15. af­ter the greke Florinus. Blastus. cap. 16. after the greeke and together with him one Blastus, subiect to the same daunger of soule. both these haue subtly circumuented many, and perswaded them to their purpose, euery one seuerally establishing newe doctrine, yet all contrary to the trueth.


The censure of the olde writers toutching Montanus, and his false prophetes.

THe victorious and inuincible power of the trueth alwayes preuailing, hath raysed vp A­pollinarius of Hierapolis (of whome we spake before) as a stiffe and strong defence, to­gether with many other discreate persons of those tymes, to the confutation of the fore­sayd Phrygian heresie. whiche haue left behinde them matter sufficient, and very copious, for this our historye. Wherefore one of them taking penne in hande, to paynte out these heretickes, signi­fieth at the entrance how he rebuked them with vnwritten elenches, he beginneth thus: It is novv Apollinarius b. of Hiera­polis tout­ching Mon­tanus & his originall. a great vvhile agoe (vvelbeloued Auircus Marcellus) since thou diddest enioyne me this taske▪ that I should publish some booke against the follovvers of the hereticke Miltiades, vvherupon I doubted vnto this day, vvhat vvas best to be done. not but that I vvas able to confute their false­hoode, and geue testimony vnto the trueth: but that I feared greatly, lest by vvriting, I shoulde adde something vnto the perfect vvordes of the nevv testament. vvhereto nothing may be ad­ded, and vvherefro nothing may be taken avvay, by him, that vvill leade a life agreeable to the Gospell. I being of late at Ancyra in Galatia, founde the Churche throughout Pontus, filled, not vvith Prophets, (as they call them) but rather, as it shall be proued, vvith false Prophets: vvhere through the Lorde, as much as in me laye, I disputed in the Churche, the space of many Apollinarius disputed and cōfuted Mō ­tanꝰ figmēts at Ancyra in Galatia. Zoticus O­trenus. dayes, against them, and their seuerall obiections. so that the Churche reioysed, and vvas there­by confirmed in the trueth. but the contrary parte yet repyned, and the gaynesayers vvere very sorovvefull. and vvhen the Elders of that place required of me, in the presence of our fellovve minister Zoticus Otrenus, that I vvould leaue them in vvriting, some commentary of such things as vvere vttered against the aduersaries of the trueth: At that time I did not, but promised, that I vvoulde shortly, through the helpe of the Lorde, vvrite somevvhat therof vnto them. these and the like thinges layd downe in the proeme, in processe of his booke he writeth thus: VVherefore the originall of them, and their nevve founde opinion against the Churche of God, vvas af­ter this sorte: there is a certaine village in Mysia, (a region of Phrygia) called Ardabau, vvhere Ardabau. Montanus. histories recorde, that first of all, one Montanus, a late conuerte, in the time of Gratus, Proconsul of Asia, pufte vp vvith an immoderate desire of primacy, opened a gappe for the aduersary to enter into him. and being madde and sodainly estraunged, and berefte of his vvitts, vvaxed furious, and published straunge doctrine, contrary to the tradition, and custome, and auncient succession (novv receaued) vnder the name of prophecy. they vvhich then vvere auditors of this vnlavvfull preaching, some chasticed & checked him, for a lunaticke, & one that vvas possessed of the spirite of error, & forbad him to preach, being mindful of the forevvarning, & threatning of our Sauiour, tending to this ende: that vve shoulde take diligent heede of false prophets: o­thersMatth. 24.some vvaxed insolent, boasted & bragged of him not a litle, as if he vvere endued vvith the holy Ghost, & the gift of prophecye: being forgtefull of the forevvarning of God, they cal­led vpon the dissembling, the flattering and seducing spirite of the people, (by the vvhich they vvere snared, & deceaued) that through silēce he should no more be hindred. the deuil through a certain arte, or rather the like subtle methode, vvorking the destruction of disobedient persons being more honored thē his merit did require: stirred vp & kindled their mindes, svvarued alrea­dy from the faith, & slumbring in sinne, so that he raised tvvo vvomen, possessed of a foule spirit2. womē the prophetisses of Montanꝰ.vvhich spake fonde, foolish, & fanaticall thinges (euen as he had before) they reioyced, & glori­ed in the spirite vvhich pronounced them happy, and puffed them vp, vvith infinite faire promi­ses. yet sometimes by signes and tokens he rebuked them to their faces, so that he seemed a cha­sticing spirite. there vvere fevve of the Phrygians seduced, notvvithstanding, that boulde and blinde spirite, instructed them to blaspheme, and reuile generally, euery Church vnder heauen, because they neyther did homage, neyther curteously receaued amonge them, that false spi­riteThe Chur­ches, the sy­nodes & faith full of Asia▪ condemned Montanus. Apollinarius of the endes of the false prophetsof prophecye. the faithfull throughout Asia, for this cause men often and in many places, examined the nevve founde doctrine: pronounced it for prophane▪ they excommunicated, reiected, and banished this hereticall opinion, out of their churches. When he had written these thinges, in the beginning, and throughout his first booke reprehended their error: in his seconde booke he writeth thus of their endes: because they charge vs with the deathe of the Prophets, for that vve receaue not their disordered fantasies (these saye they are the Prophets vvhiche the Lorde promysed to sende his people) let them aunsvvere me, I charge them in the [Page 88] name of the liuing God, ôye good people: is there any one of the secte of Montanus, and these vvomen, vvhich hath bene persecuted by the Ievves, or put to deathe by any tyrant? not one of them bearing this name, vvas eyther apprehended, or crucyfied. neyther vvas there any vvoman of them in the Synagogues of the Ievves, eyther scurged, or stoned at all. but Mon­tanus, and Maximilla, are sayde to dye an other kinde of deathe. many doe vvrite that Montanus & Maximilla hanged them selues. both these, throughe the motion of their madde spirit, not together at one tyme, but at se­uerall tymes, hanged them selues, and so ended their lyues, after the manner of Indas the traytour. euen as the common reporte goeth of Theodotus, that iolly fellovve, the first foun­der Theodotus the hereticke flying vp, broke his necke. of their prophecye, vvho being frenticke, persvvaded him selfe on a certayne tyme through the spirit of error, to take his flight vp into the heauens, and so being caste into the ayre, tom­bled dovvne and dyed miserably. thus it is reported to haue come to passe. yet in so muche vve savve it not vvith our eyes, vve can not (Ovvorthy Syr) alleadge it for certayne, vvhether Montanus, Theodotus, and the vvoman dyed thus, orno. Agayne he writeth in the same booke, howe that the holy Bishops, going about to rebuke the spirite, which spake in Ma­ximilla were hindered by others, that wrought with the same spirite, sayinge as followeth: let not the spirite of Maximilla saye as it is in the Epistle to Asterius Ʋrbanus: I am cha­ced as a vvolfe from the sheepe. I am no vvolfe. I am the vvorde, the spirite, and povver: but let him manifestly expresse that povver, by the spirite, and preuayle. let him compell such men as then vvere present to trye, and conferre vvith that talkatyue spirite. namely these vvorthy men and Bishops: Zoticus of Comanum, and Iulian of Apamia: to confesse the same. vvhose mouthes vvhen the companions of Themison had stopped, they suffered not the lying spirite, and seducer of the people to be rebuked. In the same booke after he had layde downe other thinges to the confutation of Maximilla his false prophecyes, he declareth with all, the tyme when he wrote, and their prophecyes foreshewing warres and sedicions, whose fonde fantasies he confuteth in this sorte: And hovv can it othervvise fall out but that this be Apollinarius of the salse prophecies of the Mon­tanists. founde a manifest vntrueth and open falsehoode. For novve it is more then thirtene yeares agoe since this vvoman dyed, and yet in all this space, hath there happened in this vvorlde neither ci­uill, neither generall vvarres, but especially the Christians, through the mercy of God haue had continuall peace. Thus much out of the seconde booke. out of the thirde booke we will alleadge a fewe lynes, agaynst them which gloried that many of them were crowned with martyrdome, for thus he writeth: VVhen as they are in the premisses blanked, confuted, and voyde of argu­ments, Apollinarius lib. 3. they flye for shift and refuge vnto martyrs, reporting them selues to haue many, affirming that to be a sure and a certayne proofe of the propheticall spirite raygning among them. nei­ther is this a most euident proofe as it appeareth, for diuers other hereticall sectes haue many Martyrs, vnto vvhome for all that, vve neither condescende, neither confesse that they haue theNot the death but the cause of it proueth a Martyr. trueth among them. And first for all the Mareionites affirme they haue many Martyrs, vvhen as for all that their doctrine is not of Christ him self according vnto the trueth. a litle after he sayth: these that are called to their tryall, and to testifie the true fayth by suffring of Martyrdome, are of the Churche: they communicate not vvith any of the Phrygian hereticall Martyrs, but are seuered from them, consenting no not in one iote vvith the fonde spirite of Montanus, and his vvoman, and that this vvhich I saye is moste true, it shall euidently appeare by the examples of Caius, and Alexander, Martyrs of Eumenia, vvho suffered in our tyme at Apamia, situ­ated vppon the ryuer Maeander.

CAP. XV.Cap. 17. after the greeke.

Of Miltiades and his workes.

IN the afore sayd booke, this Apollinarius remembred the Commentaries of Miltiades, who likewise wrote a booke against the foresayd heresie. the wordes by him cyted were in this sort: these things haue I briefly alleadged, and found vvritten in some one of their commentaries, Apollinari­us out of Miltiades works alleadgeth this. vvhich confute the booke of Alcibiades, vvhere he declareth that it is not the property of a Pro­phet, to prophecye in a traunce. a litle after he rehearseth the Prophets of the newe Testa­ment, among whome he numbreth one Ammias, and Quadratus, saying as followeth: A false Prophet in a traunce, vvhere licence, and impunitie doe concurre, beginneth vvith rashe igno­raunce, & endeth vvith furious rage and frensie of mind, as it is sayd before. of this sort, & in such [Page 89] traunce of spirite they shalbe able to shevve vs non of the prophetes, ether of the olde, or of the nevve testament, neyther shall they be able to glory of Agabus, of Iudas, of the daughters of Agabus. Iude. The daug­hters of Philip. Aminias. Quadratus. Philip, of Ammias the Philadelphian, of Quadratus, neither of any other, vvhich may any thing auaile them: Againe he wryteth: If that as they say, after Quadratus, and Ammias the Philadelphian, these vvomen of Montanus, succeeded in the gift of prophecy: lett them shevve vvho aftervvardes succeeded Montanus, and his vvomen. for the Apostle thinketh good, that the gift of prophecie should raigne in euery Church, euen vnto the ende, but novve for the space of these fouretene yeares, since Maximilla dyed, they are able to shevve vs not one. so farre he. this Militiades whome he remembreth, leaft vnto vs in wryting other monu­mentesMiltiades bookes. of his laboure, and industrie, in the holy Scriptures: aswell in the bookes he wrote agaynst the Gentiles as also in the books agaynst the Ievves. satisfieng & confuting in two books their seuerall argumentes, and opinions. afterwardes he wrote an Apologie of the Christian philosophie, which he embraced vnto the potentates and princes of this world.


Apollonius his iudgement of the same heresie.Cap. 18. after the greeke.

TO be briefe this Phrygian heresie was confuted by Apollonius an ecclesiasticall writer who then (I saye at that time) florished in Phrygia: he published a seuerall booke against it, he refuted their prophecyes, accompting them for vayne lyes: he plainely opened and re­uealed the conuersation of such as were principall and chief patrons of this heresie of Monta­nus, he wrote in this manner: But vvhat kinde of nevve Doctor this is, his vvorkes and do­ctrine Apollonius against the Montanistes. doe declare. This is he vvhich taught the breakinge of vvedlocke: this is he vvhich prescribed lavves of fastinge: this is he vvhich called Pepuza and Timium (peltinge pari­shes of Phrygia) Ierusalem, to the ende he might entice all men from euery vvhere to frequent thither. this is he vvhich ordayned tolegatherers & taxers of money▪ this is he vvhich vnder pre­tense and colour of oblations, hath conningely inuented the arte of bribinge: this is he vvhich giueth greate hyre vnto the preachers of his doctrine, that by feedinge of the panche his pro­phecies may preuaile. Thus much of Montanus, and immediatly of his Prophetisses he wry­teth: VVe haue shevved before, these first prophetisses, from the time they vvere filled vvith theyr false spirite, to haue forsaken theyr husbandes, hovve shamefully then do they lye calling Priscilla a virgin? He addeth sayinge: Doth not the-vvhole Scripture forbydde, that a pro­phete The prophe­tisses of Mon tanus re­ceaue gifts. Themison a montanist with money deliuered himself from pryson. shoulde receaue revvardes, and money? VVhen I see a prophetisse receaue golde and siluer, and precious garmentes, hovve can I chuse but detest her? Agayne of an other he sayth: And besides these, Themison also inflammed vvith the burninge thurst of couetousnesse, tasted not of the tarte conyzance of confession, before the tyrant, but shifted himself out of fetteres, vvith much money. And vvhen as therefore he shoulde haue humbled himselfe, yet he all in braggery, as if he vvere a martyr after the example of the Apostle vvrote a catholicke epistle, very presumptuously, to enstructe them vvhich beleued better then he did, and to exhort them to striue for the nevve doctrine together vvith him, and to reuile the Lorde, and his Apo­stles, and his holy Churche. Againe speakinge of one of theyr highlye esteemed Martyrs he wryteth in this sorte: And that vve trouble not our selues vvith many, lett the prophetisse tell vs toutchinge Alexander, vvho called himselfe a Martyre: vvith vvhome she hathe banque­ted: Alexander a thief yet a martyr of Montanus secte. Math, 10. Luk. 9. vvhome also many doe adore: vvhose theftes and other haynous crimes vvhich he suf­fred for, I vvill not presently rehearse, for they are publickely knovven and registered, vvhose sinnes hathe he pardoned? vvhether doth a prophete yeld thefte vnto a Martyre, or a mar­tyr an immoderate desire of plenteousnesse and gathering vnto a prophete? vvhen as Christ cō ­maunded you shall not possesse gold, neither siluer, neither tvvo coates, these of the contrarye, seke after the possession of vnlavvfull substance. vve haue declared, that they, vvhome they call prophetes, and martyrs, haue extorted money, not onely of the riche, but of the poore, the fatherlesse, and the vvidovves. but if they pleade innocency, let them staye and ioyne vvith vs in ishvve, in the same matter, vpon this condition that if they be ouerthrovven at leaste vvise from hence forthe, they vvill cease to committe the like sinne agayne. VVe haue to proue the vvorkes of Prophetes. The tree is to be knovven by his fruyte. And thatMath. 7. the case of Alexander maye be knovven, of suche as desire it [...] he vvas condemned at [Page 90] Ephesus by Aemilius frontinus, liuetenant, not for his pofession, but for presumpteous and Stibium is a white stone founde in sil­uer mines by rubbinge the skinne it maketh it looke very faire. Thraseas a martyr. boulde enterprised theft, being a levvd person, and vnder false pretense of Christian profes­sion, vvherevvith he cloked the mater, seducinge the faythfull of that place: he vvas pardo­doned and sett at liberty. the congregation vvhereof he vvas pastor, because he vvas a thiefe, vvoulde not admitt him. They that vvill knovve further of his offences, I referre them vnto publicke recordes▪ for by confutinge him, vvhome the prophete hathe not knovven by dvvellinge together many yeares, vve declare vnto the vvorlde by him the stedfastnesse of the prophete. VVe are able to shevve at large the conformity of bothe partes. But if they haue any confident perseuerance, lett them beare the reprehension. Agayne in an other place of the same booke, he wryteth of theyr Prophetes thus: If they deny theyre Prophetes to haue bene bribers, lett them affirme it condicionally that if it be proued: they be no lon­ger Prophetes. hereof vve are able to alleadge many particular proufes. all the vvorkes of a Prophete are necessarily to be proued. tell me (I beseche you) is it seemely for a Prophete to paynte himselfe in coloures? is it seemly for a Prophete to smothe himselfe vvith the vvhite glisteringe stibium? is it seemly for a Prophete neatly to pyncke and gingerly to sett forthe himselfe? is it seemely for a Prophete to dise and to carde? is it seemely for a Prophete to be an vsurer? let them ansvvere me vvhether these be lavvefull, or vnlavvefull. I vvill proue these to be theyre practises. This Apollonius in the same booke sheweth the time of his wryttinge, to be the fortyeth yeare since Montanus inuented this false, and forged prophecy. Agayne he declareth howe that Zoticus (mentioned before by the former Author) went about at Pepuza, to reprehende, and confute the fayned prophecy of Maximilla, and the spirite which wrought in her: but yet was forbidd by such as fauored her folly. he remembreth one Thraseas a martyr of that time. This tradi­tion first is to be suspected for that christ (Matth. 28. Marc. 16.) commaūded the Apostles to passe throughout the worlde & to preache the Gospell. secondly for that he char­ged them (Luc. 24. Act. 1.) to tary in Ie­rusalem but vntill they were endued with power from an high which was fifty dayes after the a­scention. Cap. 19. after the Greeke. he declareth as receaued by tradition, that the Lorde commaunded his Apo­stles not to departe from Ierusalem vntill the twelfe yeares ende. he alleageth testimonyes out of the Reuelation, and reporteth howe that Sainct Iohn raysed at Ephesus, by the deuine power of God, one that was deade to life againe. other thinges he wryteth by the which he hath fully confuted, and ouerthrowen the subtle sleighte of the foresayed heresie, these thinges of Apollonius.


The censure of Serapion byshop of Antioche toutching the Phrygian heresie.

THis Serapion remembred the workes of Apollinarius, where he confuted the sayed he­resie, who then is sayd to haue succeeded Maximinus in the byshopricke of Antioche. he maketh mention of him in a peculier Epistle vnto Caricus Ponticus where also the sayedSerapion byshop of Antioch Epist. ad Cari cum ponticū heresie is confuted thus: I vvoulde haue you to vnderstande this also, hovve that the opera­tion of this deceatefull purpose called the nevve prophecy, is impugned, and counted for de­testable, and cursed doctrine of all the Churches throughout Christendome. I haue sent vnto you the learned vvrytinges of Claudius Apollinarius that holy byshope of Hierapolis in Asia. In this Epistle of Serapion there are subscriptions of many byshops, one subscribeth thus: I Au­relius Cyrenius martyr vvishe you health. An other thus: Aelius Publius Iulius byshop of De­beltum a citie of Thracia, as sure as the Lorde liueth in heauen, vvhen as holy Zotas of An­chia vvoulde haue cast out the deuell vvhich spake in Priscilla, the dissemblinge hypocrites vvoulde not permitt it. And many other byshops gaue the same censure, and subscribed with theyr owne handes to the sayed Epistle. the affayres then went after this forte.


The Industry of Irenaeus in refutinge the heresies blased at Rome by Blastus and florinus.

I Renaeus wrote diuers Epistles to the confutation of suche as corrupted at Rome the sincere rites of the Churche. he wrote one to Blastus of schisme, an other to Florinus of Monarchie or the rule of one. or she winge that God is not the author of euell. which opinion Florinus [Page 91] seemed to be of, but afterwardes he being seduced with the error of Ʋalentinus: Irenaeus, wrote against him that booke intitled: ogdoas by interpretation the number of eightie, where he si­gnifieth himselfe Immediatly to haue succeeded the Apostles. the ende of which booke hathe this notable protestation necessarily to be graffed in this our history for it is read as followeth:Cap. 20. after the Greke. Irenaeus lib. de Ogdoade which is not extant. I charge thee in the name of our Lorde Iesus Christ, and his glorious comminge, at vvhat time he shall come to iudge the quicke and the dead, vvho so euer thou be that copiest this booke: that thou peruse this copie, and diligently correcte it after the example of my ovvne hande vvrytinge, and that thou putt to likevvise this charge and sett it dovvne after the vvrytten co­pye. This was profitably spoken and faithfully remembred of vs, that we may behoulde the aunciente and right holy men, as a moste exquisite and right paterne of earnest care and dili­gence. Againe Irenaeus in his epistle to Florinus, reporteth, that he had conuersation with Po­lycarpus Irenaeus vn­to Florinus the schisma­ticke. Florinus a courtier then a schismatick last an here­ticke. sayinge: This doctrine (O Florinus) if I may boldly pronounce the trueth, sauoreth not for sounde: this doctrine disagreeth from the Churche, and bringeth such as geue care vn­to it into extreme impietie: this doctrine no, not the heretickes vvhich vvere out of the Church, euer durste to publishe: this doctrine such as vvere elders before vs, and disciples of the Apostles, neuer deliuered vnto thee. I savve thee vvhen I vvas yet a boye vvith Polycarpus in the lovver Asia, liuinge gorgeously in the Emperoures palace, and busienge thy selfe vvith all might, to be in fauoure and creditt vvith him. For I remember better the thinges of oulde then the affayres of late. For the thinges vve sucke of a childe, sincke farther in our mindes, and grovve together vvith vs. So that I remember the place vvhere Polycarpus sate, vvhen he taughte: his goinge out, and his comminge in: his trade of life, the figure and pro­portion of his body: the sermon he made vnto the multitude: the reporte he made of his conuersation vvith Iohn and others, vvhich savve the Lorde: hovve he remembred their sa­ynges, and vvhat he hearde out of theyr mouthes toutching the Lord, of his povver, and do­ctrine: recitinge preceptes, and all thinges consonante to holy Scripture, out of theyr mou­thes I say vvho themselues had seene vvith their eyes the vvorde of life in the flesh. these thinges at that time, through the mercy of God vvhich vvrought in me, I diligently marked, and paynted it not in papyr, but printed it in my harte, vvhich continually throughe the grace of God I ponder, and meditate. And I am able to testifie before God, that if that holy and A­postolicke elder, had hearde any such thinge, he vvoulde haue straight reclaimed, and stop­ped Polycarpus vsed oft to re peate this saying. his eares, and after his maner pronounced: good God into vvvhat times hast thou reser­ued me, that I shoulde suffer such thinges, yea and vvoulde haue straight shunned the place vvhere he sitting or standing had hearde such speaches. to bee shorte this may be reported for true out of the epistles vvhich he vvrote to the confirmation of the borderinge Churches, or out of the Epistles vvhich he vvrote to certaine brethrē for admonition and exhortation sake. thus farre Irenaeus.


The Church enioyeth peace vnder Commodus: the Martyrdome ofCap. 21. after the Greeke. Apollonius a Christian Philosopher.

THe same yeare vnder Comodus the Emperoure, the rage of the Gentiles was mitigated towardes vs, so that peace was graunted through the grace of God, vnto the vniuer­sall Churche through out the worlde. When as the heauenly doctrine leade the mindes of all mortall men to the embracinge of the true Religion of the onely and vniuersall God: so that many of the nobles of Rome brewe neare, to their soules health and saluation, together with their whole houses and families: It was a thinge altogether intollerable for the deuell, whose nature is altogether enuious, and spitefull, therefore he taketh vs in hande againe, and inuenteth diuerse snares to entrape vs in. he procureth at Rome, Apollonius, a man amongeThe accuser of Apollo­nius with the breaking of his legges died misera­bly. the faythfull of that time, for learninge and philosophie very famous, to be brought forth be­fore the tribunall seate, raising his accuser among them, that were fitt ministers for so mali­cious a purpose. But the vnhappie man came out of season to receaue the sentence of iudge­ment. because it was decreed by the Emperoure, that the accusers of the Christians shoulde dye the death: Perennius the Iudge forthwyth gaue sentence agaynste him, that his [Page 92] legges shoulde be broken. Then the beloued Martyre when the iudge had earnestly, and with many wordes entreated him to render an accompte of his fayth before the noble senate: heApollonius a Christian philosopher exhibited an Apollogie vnto the se­nate of Rome, and afterwards is beheaded. A cruell law. Cap. 22. after the Greeke. Anno Dom. 192. all these bishops flo­rished at one tyme. Victor. b. of Rome. Demetrius. Serapion. Theophilus. Narcissus. Banchillus. Polycrates. exhibited in the presence of them all a notable Apollogie of his fayth in the whiche he suffred martyrdome. Yet neuerthelesse by decree of the senate he was beheaded and so ended this life. For the auncient decre was of force and preuayled amonge theym, that the Christians whiche were once presented before the tribunall seate and not reuoked their opinions shoulde no more be sette at libertie. Wherefore the wordes of Apollonius whiche he answered to Perenius, stan­dyng at the barre and his whole Apollogie offered to the senate who lysteth to knowe: lette him reade our booke of Martyrs.


Of the succession of Byshopes in the moste famous churches.

IN the tenthe yeare of the raygne of Comodus, when Eleutherius had gouerned the bishop­ricke of Rome thertene yeares: Victor succeded him. at what tyme also Iulianus after he had continewed tenne yeares, in the bishopes seae of Alexandria, dyed, and Demetrius came in place. at what tyme likewise Serapion, (mentioned a little before) was knowen to be the eyght Bishope of Antioche after the Apostles. Then was Theophilus bishope of Caesarea in Palesti­na, and Narcissus (before remembred) bishope of Ierusalem, and Banchillus bishope of Co­rinthe in Hellada, Polycrates bishope of Ephesus, and an infinite number more (as it is verye likelie) besydes these, excelled at that tyme. but we rehearse theim by name and that, iustlye by whose meanes and writinges the catholicke fayth hath bene continewed vnto our tyme.


Of the controuersie about the kepinge of Easter daye.Cap. 23. after the greeke. Anno Dom. 199. Exod. 12.

AT the same time there rose no small contention because that all the churches throughoute Asia, of an aunciente tradition, thought good to obserue the highe feaste of Easter in the foreteenthe moone. on whiche daye the Ievves were commaunded to offer their Pascall Lambe. as muche to saye as vpon what daye soeuer in the weeke, that moone fell, the fastingeEaster & the fasting dayes going before layde downe by decree. Theophilus & Narcissus were chiefe in Palaestina: Victor at Ro. Palmas a [...] Pōtus: Irenae us in Fraūce: The bishops of Ostroëna in their pro­uinces: Ban­chillus at Corinth & not the bishope of Rome o­uer all. dayes finished, and ended. when as the other churches throughout the worlde, accustomed not to celebrate Easter after this manner, but obserued the Apostolicke tradition and custome, as yet retayned, to wete: the fastinge dayes on no other daye to be broken vp, afore the daye wherein our Sauiour rose from death to lyfe. Wherefore synodes and meetinges of Byshopes were summoned, where all with one accorde ordained an ecclestasticall decree whiche they pu­blished by their epistles vnto all churches: That vpon no other then the sondaye the mysterie of our sauiours resurrection shoulde be celebrated. And that one that daye, and no other, the fasting vsed before Easter shoulde haue an ende. Theire epistle is at this daye extant, who at that tyme for this cause assembled together in Palaestina, whereof Theophilus bishope of Caesarea, and Narcissus bishope of Ierusalem were chiefe. At Rome likewise there was a synode gathered to­gether for the same cause, the whiche Ʋictor their bishope published. Agayne there was an o­ther of bishopes at Pontus, where Palmas, as the moste auncient, did gouerne. An other of bi­shops throughout Fraunce whiche Irenaeus did ouersee. to be shorte an other of the bishopes throughout Ostroëna, and the cities therein contained, and speciallye of Banchillus bishope of Corinth with many others, al which with one and the same sentence, and iudgement, ordained the same decree, and their vniforme assent, was thus made manifest vnto the worlde.


By the reporte of Polycrates the churches in Asia celebrated Easter the fouretenthe moone.cap. 24. after the greeke

POlycrates moderated the bishops throughout Asia, whiche affirmed that their aunciente custome deliuered them of olde was to be retayned. This Polycrates in his epistle vn­to the churche of Rome, sheweth the custome of Asia, obserued vnto his tyme in these wordes: VVe celebrate the vnuiolated daye of Easter, neither addinge anye thinge thereto, [Page 93] neither takinge oughte therefro. for notable pillers of Christian religion, haue rested in Polycrates byshope of Ephesus wri­teth to Vi­ctor and the churche of Rome. Iohn the A­postle being a priest wore the priestly attyre. Asia, vvhiche shall rise at the laste daie, vvhen the Lorde shall come from heauen vvith glorie, and restore all the sainctes to ioye: Philip one of the tvvelue Apostles, novve lienge at Hierapolis, & his tvvo daughters vvho kept them selues virgins, all the dayes of their liues, the third also after the ende of hir holie conuersation rested at Ephesus. Againe Iohn vvho laye on the Lordes breast, being a Priest, vvore the priestlie attire, both a Martyr, and a Doctor, slept at Ephesus. Moreouer Polycarpus Bishop of Smyrna, and a Martyr. Thraseas an Eumenian, both a Bishop & a Martyr, slept at Smyrna. VVhat shal I speake of Sagaris both a Bishope & a Martyr, lyenge at Laodicea. And of blessed Papyrius, and Melito an eunuche, vvho vvas ledde and guided in all thinges that he did by the holie ghoste, and novve resteth at Sardis, vvaytinge the message from heauen, vvhen he shall rise from the dead. Cap. 25. af­ter the greke All these celebrated the feaste of Easter according vnto the Gospell, in the fouretenth daye of the moneth, svvaruing no vvhere, but obseruinge the rule of faith. to be shorte and I Polycrates the meanest of you all, do retaine the tradition of my forefathers, of vvhich some I haue imitated, for there vvere seuen Bishopes before me, and novve I the eighth, vvhich alvvaies haue celebrated the feaste of Easter on that daye, in the vvhich the people remoued the leauen from among them. I therfore (my brethren) vvhich novve haue liued threescore and fiue yeares in the Lorde, haue conferred vvith the bre­thren throughout the vvorld, haue reade, & ouerreade the holy scriptures, yet vvill not be mo­ued at al vvith these things, vvhich are made to terrifie vs. for my auncetors & elders haue saied that vve ought rather to obey God then men. Afterwardes he speaketh of the bishops that con­sented, and subscribed to his epistle, after this maner: I could repeate the bishops vvhich vvere Act. 4. present vvhome you requested me to assemble, vvhome also I haue assembled together, vvhose names if I should vvrite vvould grovve to a greate number: they haue visited me a simple soule, and a man of small accompt, and haue consented vnto this epistle. they also knovve that I beare not this gray heare in vaine, but alvvaies haue had my conuersation in Christ Iesu.


The censure of certaine byshops toutching this controuersie.

IMmediately vpon this, Victor Bishope of Rome, goeth aboute to seuer from the vnitie in the communion, all the churches of Asia together with the adioyning congregations, as sauoring not aright, and iuueyeth againste them in his epistles, & pronounceth flattly, all the brethren there for excōmunicated persons. but this pleased not al the bishops, for they exhorted him to seke after those thinges which concerned peace, and vnitie, and loue betwene brethren. Ca. 26. after the Greeke. where then was the say­ing that the bishope of Rome muste iudge all and be iudged of none? Irenaeus bi­shop of Liōs. Victor bi­shop of Rome. Their words are at this daye extant that sharpely reprehended Ʋictor, of which number, Irenaeus, in the name of all the brethren in Fraunce that were vnder his charge, wrote and allowed the same sentence, to wete: The mysterie of the resurrection of our Sauiour to be celebrated on the sondaye onely. Yet as it was very meete he put him in remembrance at large of his dutie that he shoulde not e­straynge or cut of all the churches of God, whiche retayned the tradition of olde custome. his wordes are these: Nether is this controuersie onely of the daye, but also of the kinde or maner of fasting. Some thinke they ought to faste one daye, some tvvo, some more, some fortie, and tel­ling the houres throughout day and nyght they counte a daye. nether beganne this varietie of fa­stinge in our tyme, but longe before, through them vvho then bare rule, and as it is very likelye, through their double negligence, they despised and altered the simple and common custome retayned of olde. yet for all this vvere they at vnitie one vvith an other, and as yet vve retayne it, for this varietie of fastinge commendeth the vnitie of fayth. After this he adioyneth a certeine hi­storie, whiche I will alleage as peculierly incident to this place▪ They (sayeth he) that vvere bi­shops before Soter, of that sea vvhich novve thou gouernest, I meane▪ Anicetus, Pius, Hyginus, Telesphorus and Xystus, nether did they so obserue it them selues, nether did they publishe anye suche president vnto the posteritie, & for all that, they (though not obseruing the same custome) vvere at vnitie neuerthelesse vvith them, vvhich resorted vnto them from other churches, and did not obserue the same, although their obseruation vvas contrary to the mindes of suche as obser­ued it not. nether vvas the like euer heard of, that any man, for suche kind of fasting vvas excō ­municated. yea the bishopes them selues vvhich vvere thy predecessours, haue sent the Eucharist vnto the brethren of other churches, that obserued a contrary custome. And Polycarpus beinge [Page 94] at Rome, in the tyme of Anicetus, they both varied among them selues about trifling matters, yet vvere they soone recōciled, & not a vvord of this matter. Neither vvas Anicetus able to persvvade Polycarpus that he should not retaine that, vvhich he had alvvaies obserued, vvith Iohn the disci­ple of our Lord, & the rest of the Apostles, vvith vvhome he had bene cōuersant: neither did Po­lycarpus persvvade Anicetus, to obserue it, but told him, that he ought to obserue the aunciēt cu­stome of the elders, vvhome he succeeded. These thinges being at this poynt, they cōmunicated one vvith an other. & in the churche Ruffinus trāslatīg these wordes vn­derstandeth that Anice­tus graunted the ministra­tiō of the cō ­munion vnto Polycarpus, which is very like to be true. Irenaeus signifieth a peace maker. Anicetus graunted the Eucharist vnto Polycarpus, for reue­rēce he ovved vnto him. in the end they parted, one from an other in peace. and al such as retay­ned cōtrary obseruations throughout the vvhole vniuersal churche, held faste the bonde of loue & vnitie. Thus Irenaeus not degenerating from the etymologie of his name, passing all other in ye gyft of reconciling the brethren practised for the ecclesiasticall peace. he wrote not only to Victor, but also to sundrye gouernours of diuers other churches, in seuerall epistles, concerninge the sayde controuersie.


The censure of the Bishops in Palaestina toutching the saide controuersie of Easter, the repetition of the bookes of certaine ecclesiasticall writers.

THe bishops of Palaestina (mentioned a little before) Narcissus, Theophilus & with thē Cassius Cap. 27. after the greeke. bishope of Tyrus, and Clarus bishop of Ptolomais, together with other bishops in their cō ­pany, when they had reasoned at large toutching the celebration of Easter, & the tradition deliuered vnto thē by succession from ye Apostles, in the end of their epistle they write thus: Sende The prouin­ciall councel held at Pale­stina write thus vnto the prouince throughout. Certaine workes of Irenaeus. Comodus was emperor 13. yeares. Pertinax 6. moneths. Seuerus created emperor anno Dom. 195. vnder this Seuerus the 5. greate persecution was raysed. out vvith speede the copies of our epistle throughout the parishes that vve be not charged vvith their errour, vvhich easily are brought to snare euē their ovvne soules. vve signifie vnto you that at Alexādria, they celebrate the feast of Easter vpon the selfe same day vvith vs. their epistles are brought vnto vs & ours vnto thē that vve may vniformely & together solemnize this holy feast. Besides these alleaged, & trāslated letters, & epistles of Irenaeus, there is extāt an other boke of his very learned and necessary against the gentiles, intituled of Science or knovvledge. an other vnto Marcianus his brother intituled A declaration of the Apostles preaching. & an other booke of di­uers tracts▪ where he maketh mētion of the epistle vnto y Hebrevves, & the booke of VVisdome, called Solomons: whence he alleageth testimonies. these are the workes of Irenaeus which came to our knowledge. whē Comodus had bene Emperour. xiii. yeares, & Pertinax after him not fully the space of six moneths: Seuerus succeeded him in the empire. there are reserued at this day in many places many notable workes of diuers ecclesiasticall persons, whereof these came to our handes. the cōmentaries of Heraclitus vpō Paul. Maximus of y common question in hereticks mouthes: vvhence euill proceedeth: and that this substance vvas made. Candidus of the creation of vvorke of the sixe dayes. Appion of the same argument. Sixtus of the resurrection, and a certein tracte of Arabianus, with a thousande mo. all whiche writers, time doth not permitte, neither is it possible to publishe them in this our history because they minister no occasion to make mention of them.


Of suche as from the beginning impugned the heresie of Artemon, the behauiour ofCap. 28. after the Greeke. the hereticke and his presumption in reiecting and corrupting the scriptures.

AMong these bookes there is found a volume written against the heresie of Artemon▪ which Paulus Samosatenus in our daies endeuored to reuiue: wherin is cōtained ah history worthy to be published, among these our histories, diuersly & from euery where collected▪ whē thisThe opinion of Artemon the hereticke▪ boke had cōfuted y said presūptuous heresy, which affirmed Christ to be a b [...]e & naked mā, & that the authors therof had gloried of it, as an auncient opiniō after many lynes, & leaues, to the cōfu­ [...]acion of this blasphemous vntrueth, he writeth thus: They affirme that all our aun [...]ours▪ yea and the Apostles them selues vvere of that opinion, and taughte the same vvith them, and that An auncient writer (as I suppose Maximus) in the confuta­tion of the sect of Arte­mon. this their true doctrine (for so they call it) vvas preached & embraced vnto the time of Victor the thirtenth bishop of Rome, after Peter, & corrupted by his successour Zephyrinus. this peraduen­ture might seeme to haue some likelyhoode of trueth, vnlesse firste of all, the holy scriptures re­clamed, next the bokes of sūdry mē, lōg before the time of Victor, vvhich they published against the gentiles, in the defence of the trueth, & in the confutation of the hereticall opinions of their time. I meane Iustinus, Meltiades, Tatianus, and Clemens, vvith many others in all vvhich Christ is preached and published to be God. VVho knovveth not that the vvoorkes of Irenaus, [Page 95] Melito and all other Christians do confesse Christ to be both God and man? to be shorte hovve many psalmes and hymnes, and Canticles, vvere vvritten from the beginninge, by the faythfull Christians, vvhich [...]ounde and singe Christ the vvorde of God, for no other then God in deede? hovv then is it possible accordinge vnto their report, that our auncetors vnto the time of Victor, should haue preached so? vvhen as the ecclesiasticall censure, for so many yeares is pronounced for certeine, and knovven vnto all the vvorlde. and hovve can they chuse but be ashamed, thus Theodotus a tanner and an hereticke. vntruely to reporte of Victor, vvhen as they knovve for suretie that Victor excommunicated The­odotus a tanner, the father and founder of this Apostasie, vvhich denyed the diuinitie of Christ? because that he firste affirmed Christ to be but onely man. if Ʋictor (as they reporte) had bene of their blasphemous opinion, hovv then could he haue excōmunicated Theodotus, the author of that heresie. but Victor was thus affectionated. when he had gouerned y ecclesiasticall functionZephyrinus b. of Rome. Anno Dom. 203. A worthy historie of Natalius an hereticall bi­shope repen­ting him selfe the space of tenne yeares Zephyrinus succeeded him, about the tenth yere of the raigne of Seuerus. The same author which wrote the aforesaid booke against the founder of this heresie, declareth a certeine historie that was done in the time of Zepherinus after this maner. Therfore to the ende I may aduertise diuerse of the brethren, I vvil rehearse a certaine historie of our time, vvhiche as I suppose if it had bene in Sodome, they vvold haue fallen to repentāce. There vvas one Natalius, vvho not lōg before, but euē in our time becam a cōfessor. this Natalius vvas on a tyme seduced by Asclepiodotus, & an other Theodotus an exchaūger, they both vvere disciples of Theodotus the tāner, vvho thē being author of this blasphemous opiniō (as I sayd before) vvas excōmunicated by Victor bishop of Rome. for Natalius vvas persvvaded by thē for a certeine hire, & revvarde, to be called a bishop of this heretical opiniō, to vvete: a hūdreth & fifty pēce, monethly to be payd him. Novv he being thus linked vnto thē, the Lord vvarned him oft by visions. for God and our Lord Iesus Christ full of mercy & compassion, vvold not that the vvitnesse of his passiōs, should perishe vvithout the churche. & for that he vvas altogether carelesse, & negligēt in marking the visions frō aboue being novv as it vvere hooked vvith the svveete baites of primacie, & honour, & filthy lucre, vvherby thousands do perishe: at lēgth he vvas scurged by an Angel of the Lord. God sendeth his Angell to scourge by night. & for the space of a vvhole nyght chasticed not a little, so that vvhen he rose earely in the mor­ning couered in sackcloth, & sprinckled in ashes, vvith much vvoe, & many teares, he fel dovvn flatte before the feete of Zephyrinus bishope of Rome, not after the manner of a cleargie man, but of the laye people, beseaching the churche (prone alvvayes to compassion) vvith vvatrishe eyes, and vvette cheekes, for the mercie of Christ, to tender and pitie his miserable case, so that vsinge many petitions, and shevvinge in his bodie the printe of the plaguye stripes, after muche adoe he vvas receaued vnto the communion. We thinke best to adde vnto these other relations of the same author, for thus he writeth. They corrupted the holye & sacred scriptures, vvithout The practises of the hereti­call secte of Artemon. any reuerence: they reiected the canon of the auncient faith: they haue bene ignorant of Christ: not searching vvhat the holie scriptures affirmed, but exercisinge them selues therein, & siftinge it to this ende: that some figure or forme of a syllogisme myght be founde to impugne the di­uinitie of Christ: and if any reasoned vvith them out of holie scripture, forthvvith they demaund vvhether it be a coniuncte, or a simple kinde of syllogisme. layenge asyde holye scripture, they practise Geometrie, as beynge of the earth they speake earthlye and knovve not him vvhiche came frome aboue. Euclides amonge a greate many of them measureth the earth busielie. Ari­stotle Euclides. Aristotle. Theophrast▪ Galen. Heretickes presume to correct, alter & trāslate holy scripture. and Theophrastus are hyghlye esteemed. Galen is of diuerse vvorshipped. but vvhat shall I saye of these, vvho (beynge farre from the fayth) abuse the arte of infidels to the establyshinge of theyr hereticall opinion, and corrupt the simplicitie of holy scripture, through the subtle craft of sinfull persons? for to this purpose they put their prophane handes to holie scripture, sayinge: they vvolde correcte them. and that I reporte not this vntruely of them, or parciallie agaynste them, if any man please he may easily knovve it. for if any vvill peruse their copies, and conferre one vvith an other, he shall finde in them great contrariety. The bookes of Asclepiades agree not vvith them of Theodotus. there is found betvvene them great difference, for their disciples vvrote obscurely such things as their masters had ambiciously corrected. againe vvith these the copies Hermophilus do not consent. neither are the copies of Apollonius at concord among thē selues. if their alligatiōs be cōferred vvith their trāslatiōs, & alteratiōs, there shalbe found great diuersity. A notable dilemma. belike they are altogether ignorāt vvhat presumptiō is practised in this levvd fact of theirs. ether they persvvade them selues, that the holie scriptures vvere not endited by the instinct of the holy ghost, & so are they infidels: or else they thinke thē selues vviser thē the holy ghost, & vvhat other [Page 96] thing do they in that, then shevv thē selues possessed of a deuill? they cā not deny this their bold enterprise, for they haue vvrittē these things vvith their ovvne hands. they can not shevv vs vvho instructed them, vvho deliuered them such scriptures, & vvhence they trāslated their copie [...] di­uerse of them voutchsafe not to corrupt the scriptures, but flattly they denie the lavve, and the prophetes, vnder pretense of their detestable, and impious doctrine of fayned grace, they fall into the bottomlesse gulfe of perdition. but of them thus muche shall suffice.

The ende of the fyft booke.



Of the persecution vnder the Emperour Seuerus.

WHen as Seuerus persecuted the churche of God, there were noble martyrdomes ofAnno Dom. 204. suche as suffered for the profession of the true faith▪ but speciallye at Alexandria, whither chosen champions out of Aegypt, and all Thebais, as vnto a moste notable Theatre of God, were brought, and after a moste pacient sufferance of simdry tor­mentes, and diuerse kindes of deathe, were crowned of God with garlandes of im­mortalltie. Of this number was Leonides called the father of Origen, and there beheaded, who leftLeonides the father of O­rigen behea­ded. his sonne very yonge, and of tender yeares. howe also he was disposed, and affected towardes Christian religion from that tyme forth, it shall not be at this tyme vnseasonably written. Speci­ally for that he is famous and renowned throughout the whole worlde. Some man will saye it is no small peece of worke to printe in paper the lyfe of this man, and that it will require a wholeSeuerus wēt on the tenth yeare of his raigne, when the greate persecution was raysed. Laetus ruled Alexandria and Aegypt. volume to it selfe: but at this present cutting of many things, vsing as muche breuitie as may be, we will runne ouer certaine thinges which concerne him, selected out of their epistles and histo­ries, which were his familiars, whereof some lyued in our tyme, and reported certaine things of him. To be short we will declare suche things as shall seeme worthye of memorie, and that were done from his cradell vnto this tyme. Seuerus then had ended tenne yeares, Laetus then gouerned Alexandria, and the rest of Aegypte▪ Demetrius lately after Iulianus had taken vpon him the ouer­sight of the congregations there.


Origen desirous of Martyrdome was in greate daunger, and beyng delyuered, he professed diuinitie at Alexandria with earnest studie, and led a maruaylous honest lyfe.

THe heate of persecution was very vehemēt, & an infinite number of persons were crowned with Martyrdome: when as Origen yet verye yonge, bare in his minde a feruent desire of Martirdome, so that he hazarded himselfe, skipped, and brake forth, and coueted volunta­rily to be doyng in that daungerous combatt. Cap. 3. after the Greeke. Yea narrowsie did he escape, for it had coste him his life, had not the diuine and celestiall prouidence of God stayed him, by the meanes of his mo­ther, to the further commoditie and profite of many. She at the firste entreated him with manyeOrigen by the meanes of his mother auoydeth greate perill. Origen be­inge a childe, exhorteth his father to mar tyrdome. Origen of a childe brought vp in holy Scri­ture. wordes to tender hir motherly affection: but perceauing him to be more vehemently incensed and kindled▪ knowing his father to be kept in close prison, and wholly minded to suffer Martyrdome, she constrayned him to remaine at home, hydinge from him all his apparrell. He then being able to do no other thinge, more prompte in minde than rype in yeares, could not reste, wrote vnto his father a letter, in the whiche he exhorteth him thus: O father, faynt not, neither imagin [...] amisse [Page 97] bicause of vs. Let this be the firste token of the industrie and syncere minde of Origen in his child­hood towards christian religiō set forth in this our history▪ for he beyng of a child trained vp & ex­ercised in holy scripture, shewed then no small signes of the doctrine of faith. his father furthered him not a little to the knowledge of them, when as besides the studie of liberall artes, he instru­cted him in these, not as the lesser parte. For first of all before the exercise of prophane literature, he instructed him in holy Scripture, and demaunded of him daily a certaine taske, of that he lear­ned and rehearsed. And this trade was not vnprofitable for him being a child, but he grewe therby vnto such facility and promptnes, that he contented not him selfe with the bare and casual reading of the words, but sought farther, searching the perfect and profound vnderstanding therof, so that diuers times he would set his father demaunding of him what was meant by this & that place of holy Scripture. But his father checked him to his face in outward sight, admonishing him not to search ought aboue the capacity of his yeares, & more then plaine letter gaue to vnderstand. Yet to him selfe he reioyced greatly, yelding vnto God the author of all goodnes harty thankes, for that he had made him the father of such a sonne. The report goeth that the father often vncouered the breast of his sonne in his sleepe, and solemnly kissed it as if the holy ghost had taken there the inner parte for his priuy closset, and thought him selfe happy of such an ofspringe. These and the like thinges they remember to haue happened vnto Origen, being yet a childe. When his father dyed a Martyr, he was left an orphane of the yeares of seuenteene with his mother, and other children his brethren, to the number of six, his father [...] substance was confiscated to y Emperours treasorie, y want of necessaries pinched him together with his mother & brethren, he casteth hisA certaine Matrone of Alexandria receaueth Origen with▪ his mother & brethren. care vpon the diuine prouidence of God, he is receaued and refreshed of a certain matrone which was very ritch & also religious, which harbored in her house a certaine man of Antioche, an er­rant heretike of the sect then fresh at Alexandria, one that was accepted of her, for her sonne and deare friende. Origen then of necessitie vsing his company, shewed forth manifest proofes of his cleaning fast vnto y right and true faith. For when as an infinite multitude not only of heretikes, but also of the true faith frequented vnto Paulus (so was he called) for he was counted a profounde and a wise man: he could not be perswaded to be present with him at prayers, but obserued the ca­non of the Church from a childe, and detested▪ (as he witnesseth him selfe in a certaine place) theOrigen ta­keth heede of Heretikes. Tis. 3. Origen stu­dieth rheto­ricke. doctrine of heretikes. he was of his father absolutely instructed in the profane learning of y Gen­tils, but after his fathers death, he applied a litle more diligently the study of rhetoricke, and ha­uing before meanely applied humanity, now after the death of his father he so addicteth him vnto it, that in short space he got sufficiency to serue his turne, both tollerable for the time, & correspon­dent to his yeares. for he being idle at schole (as he him selfe in a certaine place reporteth) when as none occupied the rowme of Catechizing at Alexandria, because that euery one was fayne to flye away by reason of the threatning thunderbolts of persecution, diuers of the Gentils came to him, to heare the preaching of the word of God. whereof he sayth the first to haue bene Plutarch, Plutarch a martyr. Heraclas af­ter Demetri­us b. of Alexandria. Origen a ca­techizer be­ing 18. yeare olde. Origen corn forteth the martyrs. who besides that he liued well, was crowned with martyrdome. The seconde was Heraclas y bro­ther of Plutarch, who after he had profited very much, and sucked at his lippes, the iuyce of chri­stian religion and heauenly philosophy: succeeded Demetrius in the bishopricke of Alexandria. Origen went nowe on y eyghtenth yeare when he catechized in the schoole of Alexandria, at what time he happely prospered whilest that vnder Aquila Lieuetenant of Alexandria, in the heate of persecution he purchased vnto him selfe a famous opinion among all y faithful, in that he cheare­fully embraced all the martyrs, not only of his acquaintance, but such as were vnto him vnknow­en. he visited not only such as were fettered in deepe dungeons, & close imprisonmēt: neither only such as looked for the last sentence of execution, but after iudgment geuen & sentence pronounced he was present with the martyrs, boldly accompanying them to y place of execution, putting him selfe in great peril, oftentimes boldly embracing, kissing & saluting them, so that once the furious rage of the fonde multitude of the Gentiles, had stoned him to deathe if the diuine power of God, had not maruelously deliuered him. y same diuine & celestial grace of God at other times againe & againe, so oft as can not be told, defended him, being assaulted of the aduersaryes, because of his noble hardines & prompt mind to publish the doctrine of Christ. so extremely was he dealt with­all of the Infidels, that souldiers were commaunded to watch his house in compasse, for the ba­nishing of the multitude that came to be instructed of him, in the Christian faythe. The persecu­tion daily preuailed and was so vehemently bent against him, that he could no where passe safely throughout Alexandria, but often chaūging lodging [...], he was from euery where pursued, bicause [Page 98] of the multitude which frequented vnto him for instructions sake. for his workes expressed mosteOrigē as he taught he li­ued & as he hued he taught. notable rules of the most true & christian philosophie. they say, as he taught so he liued, and as he liued so he taught. Wherfore the diuine power of God specially preuayling with him [...] infinite number were sturred vp by his zeale. when he perceaued many Disciples to frequent [...] to him, & that the charge of the schoole was now by Demetrius the Bishop, committed vnto him alone, he supposed the reading of humanitie to be out of season, and transformeth the schoole as altogether vnprofitable by reason of profane literature & humanitie opposite vnto sacred letters, to the exer­cise of godly discipline. againe after good aduise taken for necessary prouision he soulde the pro­fane writers which he had diligently perused, & lay by him, enioyning the buyer, to pay him dailyOrigē sould his philoso­phy bookes. foure halfepence of the set price, wherwith he contented him selfe. & this philosophicall trade con­tinewed he y space of many yeares, cutting of from him self all occasion of youthly concupiscence▪ for throughout the whole day he tooke no small labor in this godly exercise, & the greater part of the night also he spent in meditating of holy Scripture, and in his philosophicall life, as much as lay in him, he vsed fasting, taking his reste at certayne temperate tymes of the yeare, not on his bedde, but very warely on y bare ground. specially aboue al other places, he supposed y sayings of our Sauiour in the Gospell to be obserued, which exhorted vs not to weare two coates, neyther shoes, neither to care for the time to come with a greedy, or couetous desire. for he endured colde and nakednesse more chearefully then became his yeares, & suffered such extreame neede & neces­sitie, which greatly amazed his familier friends, & offended many that willingly woulde haue sup­plied his want and necessity, for the paynfulnes they sawe him take, in setting forth the heauenly doctrine of Christ Iesus our Sauiour. but he being geuen to pacient sufferance, passed many yea­res without the wearing of shoes, ioyning naked foote to bare grounde. and he is sayde moreouer for the space of many yeares, to haue abstained from wine, & other such like (necessary sustenance onely excepted) so that he ranne in great danger, lest that through weakenes of lymmes, & faynt­nesse of body, he shoulde destroy & cast away him selfe. this philosophicall trade of life being won­dredOrigen had many followers. at of others, stirred vp a great many Disciples, to imitate the like trade and study. so that of the faythfull & vnfaithfull, of the learned and wise, & the same not of the meaner sort, a great num­ber became zelous and earnest followers after his doctrine. in so much that the heauenly worde of God taking deepe roote in their faythfull mindes, florished and continewed stedfastly during the persecution of that time, so that some of them were apprehended and suffered martyrdome.


Of the martyrs that suffered out of the schoole of Origen.Cap. 4. after the Greeke. Plutarchus a Martyr.

THe first of them was Plutarchus remembred a litle before. whome Origen accompanied to the place of execution, not without great danger of his life, when as his owne citizens went about to practise violence towards him, as being author of Plutarchus death. yet the wise­dome of God deliuered him then. The next of the disciples of Origen after Plutarchus, was Sere­nus, who is sayd to be the seconde Martyr which gaue triall and proofe of the faith he receaued, &Serenus bur­ned. Heraclides beheaded. Heron beheaded. Serenus be­headed. Rhais a wo­man burned. Cap. 5. after the greeke. that by fire. The third Martyr out of the same schoole was Heraclides, the fourth after him Heron. of the which two latter, the first was a Catechumenist, the second lately baptized, but both behea­ded▪ as yet out of the same schoole came forth the fift champion, a seconde Serenus, who after paci­ence in great torments and greeuous payne, was beheaded. and of the women also, Rhais, as yet a Catechumenist, baptized (as Origen him selfe reporteth) in fire, departed this life.


The martyrdome of Potamiaena a virgine, Marcella her mother, and Basilides a souldier.

BAsilides shalbe numbred the seuenth among the former Martyrs, which led forth the renow­med virgine Potamiaena to execution, of whome vnto this day a great fame is blased abroade among the inhabitants of that prouince, how that for the chastitie of her body and puritie of minde, she stroue very stoutly with her louers. she was endued with ripenes of mind, and goodly bewty of body. when she had suffered infinitely for the faythe of Christ, last of all after great andPotamiaena burned. Marcella burned. greeuous, and dreadfull, and terrible torments to be tould of, together with her mother Marcella, [Page 99] she is burned with fire and consumed to ashes▪ the report goeth that Aquila the iudge commaun­ded her whole body to be scurged ouer, and that very sore, and threatned her, he woulde deliuer her body shamefully to be abused of Fencers and ruffians: and after she had muzed a while with her selfe, and they demaunding an answere, to haue sayd such thinges as pleased not the Gentiles, and therefore immediatly after sentence pronounced, to haue bene taken and ledd of Basilides (a souldier of authority among the hoast) to execution. When the multitude molested her sore, spite­fully handling her with opprobrious termes: Basilides repressed and rebuked their rayling spea­ches, pytying her very much, and practising great curtesie towardes her. she of the other side ap­proued and acknowledged his curteous dealing towards her, and bad him be of good cheere, say­ing: that after her departure she woulde entreate her Lorde for him, and shortly requite the cur­tesie shewed vnto her. When she had ended this communication, pitche scalding hott was powred by a litle and a litle ouer all her body, from the crowne of her heade to the soule of her foote, the which she manfully endured in the Lorde, and such was the sore combatt which this worthy vir­gine sustayned. but not long after, Basilides being required of his fellowe souldiers to sweare forBasilides be­fore a Pagan now a Chri­stian, before a murtherer, now a martyr some occasion or other, affirmed plainely it was not lawfull for him to sweare, for he sayd he was a Christian, and that he woulde in very deede protest the same. at the first he was thought to daly, but when he constantly auoutched it, he is brought before the iudge, and there hauing confessed the same, is clapt in prison. but when the brethren had visited him, & demaunded of him the cause of his sodaine and maruelous alteration, the report goeth he declared them how that Potamiaena three daies after her martirdome, appeared vnto him by night, & couered his head with a crowne and sayd: she had entreated the Lorde for him, and obtayned her purpose, and that not long afterBasilides ba­ptised in pri­son, after­wards beheaded. he shoulde ende this life. after these sayinges, and the seale of the Lorde receaued by the brethren he was beheaded, and so suffered martyrdome. they write that many others in Alexandria, embra­ced plentifully the doctrine of Christ, for that Potamiaena appeared vnto them in sleepe, & called them to the fayth. of these thinges thus much.

The translator vnto the reader, for the remouing of suspicion rising of two thinges which Eusebius layd downe in the chapiter going before.

THere are two things in this former chapiter of Eusebius with good aduisement to be considered. The first whether Potamiaena after her martyrdome prayed for Basilides. the second whether after her martirdome she appeared vnto him, & to others, as Eusebius (by heare say) laieth downe. Toutching the first if we may credit Augustine: The soules of the departed are in such a place vvhere they see not August. lib. de cur. pro mort. agend. cap. 13. Pet. Martyr. in 8. cap. ad Rom. those thinges vvhich are done, & vvhich happen vnto men in this life, he sayth further that they haue a care ouer vs, as we haue ouer them, although vve are altogether ignorant vvhat they doe. Peter Martyrs opinion, is this: although I could easily graunt, that the Sainctes in heauen do vvish vvith most feruent desires the saluation of the elect, yet for all that, I dare not affirme that they pray for vs, in so much that the Scripture hath no vvhere layde that dovvne. Potamiaena this holy virgine and martyr, seeing the kindnes this souldier shewed vnto her, was greatly pleased with him, and in the feruency of her christian loue towards him sayde: that she woulde entreate the Lorde for him af­ter her departure. In the like sorte also I reade that Cyprian Bishop of Carthage moued Cornelius Bi­shopCyprian lib. 1. epist. 1. of Rome, that whether of them both shoulde first departe this life, the same without intermission shoulde pray vnto God for the other. suche was the feruencye of loue betwene them. In the like sense men commonly say: God haue mercy on his soule. which saying the learned and zelous doe not so well like of for though the good motion (as they say) & disposition of the minde be expressed therby yet doth it the dead no good at all: when as his soule being already in the hands of God, needeth not our prayer. God no doubt was as redy to graūt Basilides the light of his spirit, as Potamiaena was to pray for him. Toutch­ing the seconde, whether she appeared vnto him after her deathe the godly can iudge. Sainct Augustine sayth: If the soules of the deade departed, vvere present at the affayres of the liuinge, then August. li. decur. pro mor. agend. cap. 13 vvoulde they speake vnto vs, vvhen vve see them in our sleepe, and to omitte others, mine ovvne tender mother, vvoulde forsake me neuer a nighte, vvhich follovved by sea and by lande, to the ende she might liue together vvith me. God forbid that she shoulde become cruell in the happier lyfe, so that (if ought at any tyme greeue my harte) she comforte not her sorovvfull sonne, vvhome she loued entyrely, vvhome she vvoulde neuer see, sadd. but in [Page 100] good soothe that vvhich the sacred Psalme soundeth out, is true: my father and my mother haue Psal. 27. forsaken me, but the Lorde tooke me vp. If our fathers haue forsaken vs, hovve are they pre­sent at our cares and busines? If our parentes be not present, vvhat other of the departed be [...]say 63. 4. Reg. 22. there vvhiche knovve vvhat vve doe, or vvhat vve suffer? The Prophet Esay sayth: Abraham hath bene ignorant of vs, and Israell hath not knovvne vs. God of his greate goodnes promised King Iosias, that he shoulde dye, and be gathered vnto his people, leste that he shoulde see the pla­gues which he threatned shoulde happen to that place and people. Chrysostom sayth: the soule that Chrysost. in 8. cap. Matth. is seuered from the bodye, can not vvander in these regions: Agayne he sayth: It may not be that the soule departed from the bodye, can be conuersant here vvith vs: a litle after he sayth: It may be proued by many testimonies of holye Scripture, that the soules of iuste men, vvan­der not here after their deathe. and leste any thinke that the wicked doe wander, thus he writeth. that neyther the soules of the vvicked also can linger here, harken vvhat the ritche man sayth, vveye vvhat he requesteth, and obtayneth not. for in case that the soules of men coulde be Luke 16. conuersant here, then had he come according vnto his desire, and certified his friendes of the torments of hell. by vvhiche place of Scripture it playnely appeareth, that the soules after their departure out of the body are brought into some certayne place, from vvhence at their vvill they can not returne, but vvayte for that dreadefull day of iudgement. Theophilact also theTheophilact in 8. cap. Mat Origen lib 7 contra Celsū Chrysst in 8. cap. Matth. 1. Reg. 28. Augustinus Lib. 2. de mi­rab. sacrae Scrip. cap. 11 Cyprian de Idol. vanitate Summarist of Chrysostome, hath the same wordes. Origen writing agaynste Celsus, is of the same o­pinion: affirming that the soules wander not, but suche as wander to be deuills. Chrysostome wry­teth that the deuill vseth to saye vnto the liuing, anima talis ego sum. I am such a mans soule▪ to the ende he may deceaue him. Samuell whome the wytch raysed, was not Samuell, but the deuill in his forme, as Augustine writeth. Cyprian sayth: the vvicked spirites doe hide them selues in pictures and images consecrated: these inspyre the mindes of the Prophets: they bolden the harte stringes and entralls: they gouerne the flying of birdes: they sorte lotts: they fifte out oracles: they mingle alvvayes falsehoode and trueth together. for they deceaue and are decea­ued: they trouble the life: they disquiet the sleepe: and creeping into the bodyes, they fraye the secretes of the minde: they bring the lymmes out of fashion: they distemper the health: they vexe vvith diseases, that they may compell the poore seely vvretches to the vvorshipping of thē: that being filled vvith the sauore from the altars and burnt bovvels of beastes, loosing the thin­ges vvhich they bounde, they may seeme to cure. for this is their curing and healing, vvhen they cease to hurte: Nowe seeinge this harmony of learned fathers, affirming the soules not to wander, and that they which wander be playne deuills, let vs examine what credi [...]t can be giuen to Eusebi­us, and how it may be vnderstoode that Potamiaena appeared not onely to Basilides in sleepe, but al­so to many others for their conuersion. Pharaos cuppbearer dreamed he sawe a vine hauing threePharaos cup bearer. branches, but it was not so (according vnto the letter) Ioseph telleth him that the three branches are three dayes. Pharao dreamed he sawe seuen leane kyne, it was not so: Ioseph telleth him they are 7.Pharao. yeares of famyne. Mardochaeus dreamed he sawe two dragons ready to wage battaile with the iuste,Mardochaeus it was no so: but Haman and the Kinge wholy bent to destroye the Iewes. Polycarpus dreamed hePolycarpus. sawe the pillowe set all on fire vnder his heade, it was not so: but a signe or token of his martyrdome. Sophocles hauing robbed the temple of Hercules, dreamed that Hercules accused him of theft, itSophocles. was not so: but his conscience pricked him that he coulde finde no reste▪ euen so Basilides, with diuersBasilides. others, hauing freshe in memorye the martyrdome of Potamiaena, and the villanye they practised a­gaynst her, dreamed of her, their conscience pricked them, and bearing them wittnes of the facte, to their repentance and conuersion. so that she appeared not (after the letter) but her martyrdome was a corize vnto their conscience, crowning them with garlands of heauenly glory, if happely they woulde repente.

CAP. V.Cap. 6. after the greeke.

Of Clemens Alexandrinus Origens maister, and of his bookes stromatôn.

CLemens succeeded Pantaenus, and vnto that tyme he was a catechizer in the Churche of A­lexandria, Pantaenus, Clemens & Origen were catechizers in the schole of Alexādria so that Origen became one of his Disciples. This Clemens writing his bookes stromatôn, compriseth in the first volume a Cronicle, containing the times vnto y death of [Page 101] Comodus, so that it is euident, he finished his bookes vnder Seuerus, the history of whose time we doe presently prosecute:

CAP. VI.Cap. 7. after the greeke.

Of Iude an ecclesiasticall wryter and his bookes.

ABoute this time there florished one Iude, who published comentaries vpon the 70 weekesIude. of Daniel, ending his Chronographie the tennth yeare of Seuerus raigne, he thought vere­ly that the coming of Antichrist was then at hande because the greate heate of persecu­tion raysed against vs at that time, vexed out of measure the mindes of many men, and turned vpside downe the quiete state of the Churche.

CAP. VII.Cap. 8. after the greeke.

Origen embracing chastitie, gelded him selfe. the censure of others toutching that facte of his.

AT that time Origen executing the office of a Catechizer at Alexandria practised a certaineOrigen gel­deth himselfe. acte, which expressed the shewe of an vnperfecte sense, and youthly hardines, but a nota­ble example of faith and chastitie. he vnderstanding simply and childishly the sainge of the Lorde: There be some vvhich make themselues Eunuches for the Kindome of heauens sake: &Math, 19. with all purposing to fulfill the wordes of our Sauiour, for that he being yong in yeares prea­ched, and made manifest, not onely to men, but also to women the mysteries of God: sought mea­nes to cutt of, all occasion of wantonesse and the sclaunder of the infidels, practised vpō himselfe to performe the words of our Sauiour, carefully minding to conceale from his familiar frends this facte of his. but it was vnpossible to cloke and couer so great a matter, which thing when Deme­trius Demetrius byshop of Alexandria one while li­keth another while misli­keth through enuie with the gelding of Origen. The byshops of Caesarea and Ierusalē allowed of Origen and made him minister. byshop of that place had vnderstoode he wondred at his bolde enterprise, yet allowed of his purpose, and the sinceritie of his faithfull minde, he bidds him be of good cheere and continewe the office of a Catechizer. Though Demetrius was then of that minde, yet not long after, seeing Origen luckely to prosper, to be highely estemed, reuerenced, renowmed and famous amonge all men: he was pricked with some humane passion, so that he painted and published abroad, vnto all the byshops throughout the worlde the geldinge of Origen as a moste foule and absurde facte. yet the best accepted and worthiest byshops throughout Palaestina, to wete of Caesarea & Ierusalem, because they had found him worthie of dignitie and great honor, made him minister through the laying on of hands. then after that he came to great estimation, and was well accepted of all men, and gotten no small commendation for his vertue & wisedome: Demetrius hauing no other thinge to charge him withall, accused him of the olde facte done of a child, & for company wrapped with accusations such as aduaunced him vnto the order of the ministerie, which were putt in practise within a while after. from that time forth Origen without lett or hinderance fulfilled the worke he had in hand, preached at Alexandria day and night the word of God vnto such as frequented vnto him, appliyng his whole minde vnto holy Stripture and the profit of his disciples. when Seuerus had held the emperiall sceptre the space of eightene yeares, his sonne* Antoninus succeeded him.Antoninus was created Emperour anno Domi­ni. 213. And of them which manfully perseuered in the persecution of that time, and after confession and sundry torments & conflicts, by the prouidence of God were deliuered: on was Alexander whome a litle before we signified to haue bene byshop of Ierusalem. He because he perseuered constante in the confession of the name of Christ, was there chosen byshop, Narcissus his predecessor being yet a liue.


Of Narcissus byshop of Ierusalem, his miracle and aprouedCap. 9. after the Greeke. innocencye.

THe Citizens of that seae remember many miracles wrought by Narcissus, which they re­ceauedIf thou thin­kest (gentle Reader) this miracle to be a tale, take it, as cheape as thou findest [...] it be true maruell not at all thereat, for God bringeth straun­ger thinges then this to passe. ceaued by traditiō deliuered from one to an other, among which, such a miracle is reported to haue bene done. when on a certaine time the solempne vigills of Easter were celebra­ted, the ministers wanted oyle, the whole multitude being therewith much greued: Narcissus cō ­maunded [Page 102] such as had charge of the lightes speedely to bringe vnto him water drawen vp out of the next well, that being done, he prayed ouer it and bad them poure it into the lamps with feruēt faith towards God, which whē they had fulfilled, y nature of the water beyond all reason & expectation, by the wonderfull power of God was chaūged into the qualitie of oyle. & they report farther that a smale quantitie thereof for miracles sake was reserued of many of the brethrē a long while after, euen vnto this our time. many other notable things worthy of memory they reporte of this mans life, whereof this is one: certaine lewde varletts seeing the constancie & vprightnesse of his life, could not brook nether away with it, fearing that if through his meanes they were attainted there was no other way but execution: therefore they in conscience being priuey to infinite lewde practises, preuēt the same and charge him with a greuous accusation. afterwards to perswade the hearers y sooner, they confirme their accusatiōs with othes. y first swore: if I lye let me be burned to ashes. the seconde: if I reporte not the trueth let my whole body be tormented and wasted away with some cruell disease. The third: if I beare false wittnesse let me be s [...]itten with blindnesse. but for all their swering and staring, not one of the faithfull beleued them, the chastitie and vpright conuersation of Narcissus so preuailed among all men. He tooke greuously theyr despitefull dea­ling, and because that of olde he had bene of the Philosophicall secte, he fledd and forsooke his Churche, hidd himselfe priuely in the deserte and obscure places, for the space of many yeares. yet the great and watchfull eye that iustely auengeth, woulde not permitt such as had malicious­ly practised this lewdnes to haue perfect rest: but speedely and swiftely compassed them in theire owne crafte, and wrapped them in the same curses (if they lyed) they had craued vnto them­selues.The iustice of God a­gainst pe [...]iu­ted persons. The first therefore without any circumstance at all in plaine dealinge, had a smale spar­cle of fire fallen in the night time vpon the house where he dwelt, whereby he, his house, and his whole family by fire were consumed to ashes. The seconde was taken with the same disease from toppe to toe which he had wished vnto himselfe before. The thirde seeing the terrible ende of the two former, and fearinge the ineuitable vengeance of God that iustely plagueth periured persons, confesseth vnto all men theyre compacted deceate, and pretended mischiefe agaynst that holy man, and wasteth awaye with sorowefull mourninge, punisheth his body and pineth wyth teares so long, till bothe his eyes ranne out of his heade. and such were the punishmentes of false wittnesses and periured persons.

CAP. IX.Cap. 10. after the greeke.

Of the succession of byshops in the Church of Ierusalem

AFter the departure of Narcissus when it was not knowen where he remained, the bishops of the borderinge and adioyninge Churches ordayned there an other byshop whose name was Dios, whome (after he had continewed but a smale space) Germanion succeeded, andDios. Germanion. Gordius. Narcissus & Alexāder his helper. after Germanion, Gordius. In whose time Narcissus shewed himselfe againe as if he had risen from death to life, and is entreated of the brethren to enioye his byshopricke againe, beinge much marueiled at, for his departure, for his philosophicall trade of life, and especially for the ven­geance and plagues God powred vpon his accusers. and because that for his olde yeares and he­uie age he was not able to supplie the rowne, the deuine prouidence of God through a vision by night reuealed vnto him prouided Alexander byshop of an other prouince to be Narcissus his felowe helper, in discharging the function due vnto the place.

CAP. X.Cap. 11. after the greeke.

Of Alexander byshop of Ierusalem and Asclepiades byshop of Antioche.

FOr this cause therefore (as warned by a vision from aboue) Alexander who afore was by­shop of Cappadocia tooke his iorney to Ierusalem for prayer sake, and visitinge of the pla­ces there: whome they of Ierusalem receaue bountifully, and suffer not to returne whome againe, and that did they accordinge vnto the vision which appeared vnto them in the night, and plainely pronounced vnto the chief of them: charging them to hasten out of the gates of their ci­ty and receaue the byshop ordained of God for them. this they did through thaduise of the borde­ring byshops, constraining him of necessitie to remayne among them. Alexander himselfe in his [Page 103] epistles (at this day extant) against the Antinoites, maketh mention of this byshopricke, in com­men betwene him and Narcissus, wryting thus about the later end of an epistle: Narcissus greeteth Alexander. b of Ierusalem Epist contra Atinoitas. Ascleprades. you, vvho gouerned this byshopricke before me, and novve being of the age of a hundreth and sixtene yeares prayeth vvith me and that very carefully for the state of the church, & beseacheth you to be of one mind vvith me. These thinges went then after this sorte. when Serapion had de­parted this life, Asclepiades was stalled bishop of Antioch and constantly endured the time of per­secution. Alexander remembreth his election writing to the church of Antioch after this maner:Alexander. b of Ierusalem vnto the church of Antioch. Alexander the seruant of the Lord, and the prisoner of Iesus Christ vnto the holy church of An­tioch sendeth greeting in the Lorde. The Lord eased & lightened my fetters and imprisonment vvhen that I hearde Asclepiades, a man vvell practised in holy Scripture, by the prouidence of God, for the vvorthines of his faith to haue bene placed bishop of your church. This epistle he signifieth in the end to haue bene sent by Clemens. This epistle I haue sent vnto you my Maysters and brethren by Clemens a godly minister, a man both vertuous & vvell knovven, vvhome you haue seene, and shall knovve, vvho also being here present vvith me by the prouidence of God hath confirmed & furthered the church of Christ.

CAP. XI.Cap. 12. after the greeke.

Of the workes of Serapion byshop of Antioch.

IT is very like that sundry epistles of Serapion are reserued amonge others, vnto our knowe­ledge onely such came as he wrote vnto one Domnus which renounced the fayth of Christ inDomnus. Pontius. Caricus. the time of persecution and fell to Iewish Apostasie: and vnto one Pontius and Caricus ecclesi­asticall persons. againe epistles vnto other men. and also a certaine booke of the Gospell which they call after Peter wrytten to this end that he might confute the falsehoode specified in the same for that diuerse of the churche of Rosse, went astray after false doctrine vnder coloure of the fore­sayd Scripture. it shall seeme very expedient if we alleage a fewe lines out of it, whereby his cē ­sure of that booke may appeare. thus he wryteth: VVe (my brethren) receaue Peter & the other Serapion bi­shop of An­tioch vnto the Churche of Rosse tout­ching the Gospell after Peter. Marcianus an hereticke. Apostles as messengers of Christ himselfe, but their names being falsely forged vve plainely do reiect, knovving vve receaued none such. I truely remaining amongest you supposed you vvere all sounde and firme in the right fayth, and vvhen I had not perused the booke published in Pe­ters name entitled his Gospell, I sayd: if this be onely the cause of your grudginge and discora­ging let it be redd: but novve in so much I perceaue a certaine hereticall opinion to be thereby cloked and coloured by occasion of my vvordes I vvill hasten to come vnto you. vvherefore my brethren expecte shortely my comming. For vve knovve vvell inough the heresie of Marcianus vvho vvas founde contrary to himselfe, he vnderstoode not that vvhich he spake as you may ga­ther by the things vvhich vve vvrote vnto you. vve might peraduenture our selues, laye dovvne more skilfully the grounde of this opinion vnto his successors, vvhome vve call coniecturers. for by perusing the expositiōs of their doctrine vve haue foūd many things sauoring of the true do­ctrine of our Sauiour, and certaine other things borovved and interlaced vvhich vve haue noted vnto you. Thus farre Serapion.

CAP. XII.Cap. 13. in the greeke

Of the workes of Clemens byshop of Alexandria.

THe bookes of Clemens entitled Stromatôn are in all eight, and extant at this daye, bea­ring [...] this inscription: The diuerous compacted bookes of Titus Flauius Clemens, of the science of true Philosophie. There are also of the same number bookes of his intitled: Dispositions or Informatiōs, where he namely remembreth his maister Pantaenus, expounding his [...] interpretations & traditions. there is extant an other booke of his for exhortatiō vnto the gentils, and three bookes intitled the schoolemaister, & other thus: vvhat ritch mā can be saued? againe a booke of Easter and disputations of fasting, and of sclaunder. an exhortation to nevvenes of life for the late conuerts. The canon of the church, or against the Ievves dedicated vnto Alexander the bishop aboue named. In the bookes Stromatôn he explicated not onely the deuine but also the heathenish doctrine, and he repeating their profitable sentences, maketh manifest the opi­nions both of Grecians and barbarians, the which diuerse men highely doe esteeme. and to be shorte he confuteth the false opinions of Graunde heretickes, dilatinge manye Historyes and [Page 104] ministringe vnto vs muche matter of sundry kindes of doctrine. With theese he mingleth the opinions of philosophers, fittlye entitling it for the matter therein contained a booke of di­uerous doctrine. He alleageth in the sayde booke testimonies out of wryters not allowed and out of the booke called the vvisedome of Solomon, Iesus Sirach, the Epistle to the Hebrvves, Barnabas, Clemens, Iude. He remembreth the booke of Tatianus against the Gentils, and of Cas­sianus as if he had wrytten a Chronographie. Moreouer he remembreth Philo, Aristobulus Iose­phus, Demetrius, Eupolemus Iewish wryters, and howe that all they pronounced in their writings that Moses and the nation of the Hebrevves and Ievves were farre more auncient then the Gen­tils. The bookes of the aforesayd Clemens containe many other necessary and profitable tractes. In the first of his bookes he declareth that he succeded the Apostles, and there he promiseth to publish comentaries vpon Genesis. In his booke of Easter he confesseth himself to haue bene ouer treated of his friendes that he shoulde deliuer vnto the posteritie in wryting those traditions which he hearde of the elders of olde. he maketh mention of Melito and Irenaus and of certain others whose interpretations he alleageth. To conclude, in his bookes of Dispositions or In­formations: He reciteth all the bookes of y Canonicall Scripture neyther omitted he y rehear­sall of such as were impugned.Cap. 14. in the greke. I speake of the Epistle of Iude, the Catholicke epistls, the epistle of Barnabas, the Reuelation vnder the name of Peter.


Clemens byshop of Alexandria of the Canonicall Scripture. Alexander byshop of Ierusalem, of Clemens and Pantaenus. Origen cometh to Rome in the time of Zephyrinus.

THe Epistle vnto the Hebrevves he affirmeth to be Pauls for vndoubted, and therefore writ­ten in the Hebrewe tongue for the Hebrews sakes, but faithfully translated by Luke and preached vnto the Gentils, and therefore we finde there the like phrase and maner of speache vsed in the Actes of the Apostles, it is not to be misliked at all, that: Paul an Apostle is not prefixed to this Epistle. For (saith he) vvryting vnto the Hebrevves because of the ill opi­nion they conceaued of him very vvisely he concealed his name, lest that at the first he shoulde dismay them. Againe he sayth: For euen as Macarius the elder sayd: for so much as the Lorde Clemens al­leageth this out of Ma­carius. himself vvas the messenger of the almighty & sent vnto the Hebrevvs; Paul for modesty his sake being the Apostle of the Gentils, vvrote not himselfe the Apostle of the Hebrevves, partly for the honor due vnto Christ, and partly also for that he frely & boldly being the Apostle of the Gentils vvrote vnto the Ievves. Afterwardes of the order of the Euangelists according vnto theClemens of the order of the Gospells. Matthewe. Luke. Marke. tradition of the elders he writeth thus: The gospels vvhich containe the genealogies are placed and counted the first. The Gospell after Marke, vvas vvritten vpon this occasion. VVhen Peter preached openly at Rome and published the Gospell by rote, many of the auditors intreated Marke being the hearer and follover of the Apostle a long vvhile, & one that vvell remembred his vvords: to deliuer them in vvryting such things as he had heard Peter preach before, vvhich thing vvhen he had signified to Peter he nether forbad him neither commaunded him to do it▪ Iohn last of all seing in the other Euangelists the humanitie of Christ set forth at large, being en­treated Iohn. of his friends and moued by the holy Ghost vvrote chiefly of his diuinitie. Thus farre Clemens byshop of Alexandria. Againe the aforesayd Alexander in a certaine epistle vnto Origen, Alexander byshop of Ierusalem vnto Origen. writeth howe that Clemens & Pantaenus were become familiar friends after this manner: This as you knovve very vvell vvas the vvill of God that our frendship should continevve and remaine immoueable, begonne euen from our progenitors & become yea more feruent & stedfast. vve tak [...] [...]em for our progenitors vvho going before, haue taught vs they vvaye to follovve after, vvith vvhome after a vvhile vve shalbe coopled, I meane blessed Pantaenus my Mayster, & holy Clemens my maister also, vvhich did me much good and if there be any other such, by vvhose meanes I haue knovven you throughly for my maister and brother. So farre Alexander. but A­damantius (so was Origen called) writeth in a certaine place that he was at Rome when Zephyri­nus Origen came to Rome about Ann. Domini. 210. was bishop there, for he was very destrous to see the most auncient churche of the Romains, where after he had continewed a litle while, he returned to Alexandria executing most diligētly y accustomed office of Catechizing, when as Demetrius also bishop of Alexandria vsed all meanes possible together with him to thende he might profitt and further the brethren.

CAP. XIIII.Cap. 15. after the Greeke.

Of Heraclas Origens campanion in catechizinge

WHen Origen sawe himselfe not sufficient neither able alone to searche out the profound mysteries of holie scripture neither the interpretation and right sense thereof, because that suche as frequented vnto his schoole graunted no leasure at all▪ for from morningHeraclas ca­techizer at Alexandria. to nyght in seuerall companies, one ouertakinge an other they flocked to his preachinge: he or­dained Heraclas of all the other his familiers, his fellowe helper, and Usher, a man experte in ho­ly scripture, discrete and wise, and a profounde philosopher, committing vnto him the instruction of the inferiour sort and lately come to the faith, reseruing vnto himselfe the hearinge of suche as were father and better entred.


Origen studyed the Hebrewe tongue, and conferred the translationsCap. 16. in the Greeke. of holie scripture.

ORigen had so greate a desire of searching out the deepe mysteries of holy scripture that he studied the Hebrevve tongue and bought the copies vsed among the Ievves, whiche were written in Hebrevve letters. he searched and conferred the septuagints translation of ho­ly scripture with others at that time extant.

CAP. XVI.Cap. 17. in the Greeke.

Origen compiled and sette forth the translations of holy scripture, terming the one edition Tetrapla, that is fourefolde the other Hexapla, that is sixfolde.

ORigen founde certeine other translations besides the common and vulgare, variyng amongMany Greke translations of the olde testament. The septua­gints. Aquila. Symachus. Theodorion 5. 6. 7. Hexapla. Tetrapla. Symachus an Ebionite. The heresie of the Ebio­onites. them selues, to wete: the translation of Aquila, of Symachus, & of Theodotion▪ which I wote not where lying hidde of a long while he searched out and set forth vnto the worlde. of the which, by reason they were obscure, dusty & mothe eaten, he knewe not the authors, but this onely he signified that the one he founde at Nicopolis on the shore Acti [...]eke, the other in some other odd place. In the sixefolde edition of the psalmes after the foure famous translations he annexed not onely the fifte but the sixte and the seuenth, reportinge againe howe that he founde one of them at Hiericho in a tunne in the time of Antoninus the sonne of Seuerus. These being compacted toge­ther in one volume and the pages deuided into pillers or columnes, euery copie sette righte ouer against the other, together with the Hebrevve, he published the same and entituled it Hexapla: ioyning withall seuerally the translations of Aquila, of Symachus, of Theodotion, and of the Septu­agints entituling them Tetrapla. yet haue we to vnderstande that of these interpreters, Symachus was an Ebionite. The Ebionites opinion was recounted an heresie for that they taught Christ to be borne of Ioseph and Marie, and that Christ vvas but a bareman. They taught that the lavve vvas to be obserued after the Ievvishe manner, as we haue learned by histories heretofore. The commentaries of Symachus are at this daye extant, wherein he inueyeth against the Gospell after Mathewe, endeuoring to establishe & vphold the foresaide [...] opinion. These works of Sy­machus together with other trāslations of holy scripture, Origen t [...]porteth him selfe to haue found with a certaine woman called Iuliana, which sayde that Symachus deliuered hir them to keepe.


Origen reuoketh Ambrose from the heresie of Valentinus, he professethCap. 18. in the Greeke. diuinitie and philosophie with greate admiration.

AT that tyme Ambrose addicted vnto the Valentinian heresie and [...] by Origen, was lyghtened with the trueth whiche shyned as the sonne beames, and embraced the sounde doctrine of the churche, together with manie other learned men, whiche resorted vnto him. When the rumor was nowe euerie where bruted abrode of the fame of Origen, they came to trye the trueth of his doctrine, and to haue experience of his vtteraunt [...] in prea­chinge. Heretickes also very many and philosophers specially of the moste famous▪ whereof not a fewe gaue diligent eare and attentiue heede, and were instructed of him, not onely in deuine but also in prophane literature. as many as he perceaued towardly and sharpe wi [...]e [...] [...] them [Page 106] vnto philosophicall discipline, expoundinge vnto them Geometrie and Arithmeticke, with the o­therOrigen rea­deth the liberall artes ex­horting both the subtle & simple to studie them. liberall artes. againste the absurde opinions of philosophers he alleaged philosophers au­torities, and expounded them, consideringe seuerally of them as by waye of commentarie, so that he was renowmed, famous and recounted amonge the Gentiles for a greate philosopher. he per­swaded also vnto the studie of the liberall artes, many of them which were dull witted, affirminge they shoulde thence procure vnto them selues great commoditie, and helpe to the contemplation and increase of knowledge in holye scripture, for he was of this opinion that the exercise of pro­phane and philosophicall discipline was very necessary and profitable for him selfe.


VVhat diuers men thought of Origen.Cap. 19. after the Greeke.

THe heathenishe philosophers who then florished are witnesses approued of his good pur­pose and industrie in this behalfe, in whose commentaries we finde often mention made of this man, wherof some haue dedicated their bookes vnto him, other some haue deliuered vp their works vnto him as vnto the censure of their maister. But what shall I speake of them, when as Porphyrius himselfe, then in Sicilia, striuinge and strugglinge against vs with his bookes en­deuouring to confute holy scripture remembred the interpreters thereof? And beynge not able to charge, neither to impugne to any purpose our doctrine, any kinde of waye, now voyde of reason he fell to rayling speaches and sclaundering of the expositors. of which number namely he goeth about to accuse Origen, whome he reporteth to haue knowen of a child, yet through his vnaduised forgetfulnesse he commendeth the man, sometyme reporting truely when as he coulde not other­wise chuse: sometime vntruely thinking thereby to delude others, and whilest that nowe he accu­seth him for being a Christian, anone he paynteth forth, and wondereth at his singular gyfte andPorphyrius an Atheist (whose wor­des these are lib. 3. contra Christianos) wrote fiftene bookes a­gainste the Christians, whome Euse bius cōfuted in 30. bookes of the which 20. were extāt in the tyme of Ierom but at this daye not one. excellencie in philosophicall discipline. heare him therefore, for thus he writeth: Many beyng de­sirous to finde out, not the imperfection and impietie of Ievvishe scriptures but the resolu­tion, haue turned them selues vnto expositions not cohaerent, & interpretations of the scriptures inconuenient, and not onely allovvinge of forged scriptures, but also approuing and extollinge the commentators. for they alleaging the darke speaches vvhich are sayd to be manifest in Mo­ses, and publishing them as Oracles replenished vvith hydd & concealed mysteries: they frame a charmed iudgement through the arrogancie of their minde and shevv forth their expositions. Agayne after a fewe lynes he sayeth: This is the absurde manner and guyse of that man, vvith vvhome I beyng very yonge haue had conference, vvho then vvas very famous, and at this daye also by reason of the commentaries he lefte behinde him (I meane Origen) is muche spoken of, vvhose greate prayse is blased farre and nyghe among the maisters and fauourers of that do­ctrine. For vvhen he vvas the disciple of Ammonius, vvho in our tyme excelled for his fame in philosophie, he profited very muche vnder him beyng his maister, and obtayned greate knovv­ledge in the sciences: but as toutchinge the right institution of lyfe, he tooke in hande an other trade quite kame from his. for Ammonius beyng a Christian and brought vp of christian parents vvhen he had grovven into rypenesse of iudgement and the knovvledge of philosophie, forth­vvith he framed his trade of lyfe conformable vnto the lavves: but Origen beynge a Gentile and brought vp in the sciences of the Gentiles, degenerated and fell into that The blas­phemie of Porphyrius against Christianitie. barbarous temeritie, vvherevvith beynge taken he corrupted both him selfe and the perfection of those sciences, lea­ding a lyfe after the maner of the Christians, contrary vnto the lavves, according vnto their opi­nions of celestiall matters and of God, preferring straunge fables before the science of the gen­tiles. He continevvally perused Plato, he readde ouer the vvorkes of Numenius, Cronius, Apollo­phanes, Longinus, Moderatus, Nicomachus, and the reste of the Pythagoreans, counted vvise and Origen lear­ned of the Grecians to write allego­rically. profounde men. he vvas vvel seene in Chaeremon the Stoicke, and in the vvorkes of Cornutus, vvhence he borovvinge of the Grecians maner, the allegoricall interpretation of mysteries, ap­plyed it vnto the Ievvishe scriptures. These thinges hath Porphyrius written in his third-booke agaynst the Christians, truely reporting of this mans exercises, and sundry kindes of knowledge but vntruely in that he sayde, he should degenerate from the Gentiles. For how can he pronounce the trueth when as he practiseth to write againste the Christians? he sayeth that Ammonius from leading a good and a godly lyfe fell into heathenish idolatrie. for the doctrine of Christ the which Origen receaued of his forefathers the same he retayned as we haue largely declared before. And [Page 107] Ammonius also (contrary to his reporte) kept styll and retayned the sounde and vncorrup­tedPorphyrius sclaundered Origen and Ammonius. philosophie of God euen vnto his laste ende, as his commentaryes at this daye beare recorde whiche he lefte behinde him. namely that famous worke entituled: The agreement of Moses and Iesu, and other tractes whatsoeuer other men haue founde written. These thyngs are layde downe to the cōmendation of Origen, agaynst the sclaunderous mouthe of that despite­full man, and of the greate skyll of Origen in the Grecians discipline and doctrine. Toutchinge the whiche when he was reprehended of so [...]e for his studye therein, he defended him selfe in a certaine epistle writinge after this manner.

CAP. XIX.Cap. 20. in the Greeke.

Howe Origen defended him selfe againste such as reprehended him for studying Philosophie. Of his voyage into Arabia and Palaestina.

WHen that I studyed for the increase of knovvledge, and that a rumor or fame vvas Origen in a certaine epi­stle writeth thus of him selfe for his study in phi­losophie. spredde abrode of the perfection of my learninge and doctrine, heretickes, and speciallie such as vvere profounde in philosophie and in the doctrine of the Gen­tils, resorted vnto me: vvherefore I thought good to searche out the selfe opinions of here­tickes and vvhat soeuer myght be sayde out of philosophie for the confirmation of the trueth. This haue I done firste of all after the example of Pantaenus vvho profited a greate manye before my tyme, and had singular skyll and knovvledge therein. secondly after the exam­ple of Heraclas, novve a minister of the churche of Alexandria, vvhome I founde vvith a pro­fessor of philosophie vvhiche vvas his mayster, fyue yeares before I applyed my minde to the studie of theyr sciences. VVho also in tymes paste vsed the common and vsuall attyre, novve layinge that asyde he tooke the philosophers habite the vvhiche he retayneth as yet, and cea­seth not vnto this daye vvith earnest labour & industrie to reade ouer the philosophers bookes. These thinges hath he written to the clearinge of him selfe for his studie in prophane writers. When as at that tyme he continewed at Alexandria, there came a certayne souldier from the gouernour of Arabia, with letters vnto Demetrius Byshope of that seae, and vnto him who then was Liuetenante of Aegypte, requestinge them with all speede to sende Origen vnto him whiche myght communicate vnto him some parte of his doctrine. Origen then beynge sente of them taketh his voyage into Arabia. Not longe after when he had accomplished the cause of his iourney he returned into Alexandria. In the meane whyle there was raysed such a sedition in the cytie and the warres were so hotte that there was no beynge for him there, he lefte Alexan­dria, and foreseeynge that he coulde be safe no where in all Aegypt, he went into Palaestina and remayned at Caesarea, where he was intreated by the byshopes of that prouince, to dispute in the open churche and to expounde holie scripture, beynge as yet not called to the ministerie. Whiche thinge may euidently appeare by that whiche Alexander bishope of Ierusalem, and Theoctistus bishope of Caesarea wrote in defence of the facte vnto Demetrius concerninge him after this manner: (he layde this downe in his letters that there was neuer suche practise heardeAlexander. b. of Ierusalem & Theoctistꝰ b. of Caesarea write thus vnto Deme­trius b. of A­lexandria which found faulte that a laye man in presence of Bishops shoulde di­spute or in­terprete. of, that there coulde no where the like president be founde; that laye men in presence of bishops haue taught in the churche) VVe knovve not for vvhat cause he reporteth a manifest vntrueth, vvhē as there may be found such as in opē assemblies haue taught the people. yea vvhen as there vvere present learned men that coulde profite the people, and moreouer holie byshops at that tyme also exhortinge them to preache. For example sake: at Laranda Euelpis vvas requested of Neon, at Iconium Paulinus vvas requested by Cellus, at Synada Theodorus vvas requested by Atticus, vvho vvere godly brethren. It is like also that this vvas practised in other places though vnknovven to vs. Thus was Origen honored beynge a yonge man, not onely of his ac­quaintance, but of byshops that were straungers vnto him. Afterwardes when Demetrius had called him whome by his letters and diuers Deacons of the churche had earnestly solicited his returne, he taketh his voyage agayne into Alexandria, and there diligently applyeth his ac­customed maner of teachinge.

CAP. XX.Cap. 21. in the greeke

Of the famous writers in Origens tyme and how the Emperours mother sent for him.

THere florished at that tyme many other learned and profounde ecclesiasticall persons, whose epistles writing from one to an other are at this daye to be seene and found reserued in the librarie buylded at Jerusalem by Alexander, who was bishope there at that tyme. from whence we haue compiled together the substance of this our present historie. of this numberBeryllus. Hippolytus. Beryllus (besides his epistles and commentaries [...]) hath lefte vnto the posteritie sundrye monu­mentes of his sounde fayth, for he was bishope of Bostra in Arabia. Likewise Hippolytus bishope of an other place. There came also into our handes the disputation of Gaius a notable learnedGaiꝰ agaynst Proclus. man had at Rome in the tyme of Zephyrinus agaynste Proclus a patrone of the Phrygian heres [...]e▪ in the which (to the confutation of the temeritie and bolde enterprise of the contrarye parte in al­leaginge of newe founde scriptures) he maketh mention of therteene epistles of Sainct Paul, not14. epistles of Paul. naming the epistle vnto the Hebrevves in the number. For neither as yet of diuerse Romaines is that epistle thoughte to be Pauls. an. do. 220: Macrinꝰ suc­ceedeth An­toninus in the empire. Antoninus. 2 emperour: an. dom. 221. Calistu [...]. B. of Rome. Vrbanus. B. of Rome. Alexander Emperour an. dom. 224. Philetus. b. of Antioche. When Antoninus had bene Emperour seuen yeares and sixe moneths Macrinus succeeded him in the empire. And after that this Macrinus had departed this lyfe, in the firste yeare of his raygne, an other Antoninus tooke the imperiall scepter to rule ouer the Romaines, in the first yeare of whose coronation Zephyrinus bishop of Rome dyed: whē he had gouerned the ecclesiasticall seae the space of eyghteene yeares, whome Cal [...]stus succeeded. who continewing the space of fyue yeares lefte the churche to Vrbanus. Agayne after that Antoninus had bene Emperour foure yeares full, he dyed, in whose rowme Alexander immediately folow­ed: at what tyme Philetus succeeded Asclepiades in the churche of Antioche. Then Mam [...] the Emperours mother, a woman (if there was then any suche in the worlde) very godly and religi­ous (when the fame of Origen was spredde farre and nyghe enen vnto hir eares) thought hir selfe a happie woman if she myght see him, and [...]eare his wisedome in holye scripture whiche all men wondered at, Wherefore remayning at Antioche she sent of hir garde for him, who also came, and after that he had continewed there a while and published many thinges to the glorie of God and of the power of his doctrine he returned againe vnto his accustomed schoole.

CAP. XXI.Cap. 22. in the Greeke.

The catalogue of Hippolytus workes. Origen beginneth to comment.

AT that tyme Hippolytus amongest many other of his monumentes wrote a booke of Ea­ster, The workes of Hippolytꝰ where after supputation of tymes layde downe, he sette forth a certayne canon of Easter comprisinge the compasse of sixteene yeares, endinge the raygne of the Empe­rour Alexander in the firste yeare. Of his other workes these came to our knowledge▪ of the sixe dayes creation: of the thinges vvhiche folovve the sixe dayes vvorkes. Agaynste Marcion. vpon the Canticles of Solomon. vpon certeyne peeces of Ezechiell. of Easter. agaynste all here­sies, with manye others the whiche thou shalte finde extant amonge other men. About that time, Origen beganne to commente vpon holye scriptures, Ambrose diuerslye prouokinge him not onely with wordes and fayre speaches, but also [...]rginge him with large offers of necessarye ex­pences.Origens no­taries and scriueners. For Origen had at certayne tymes appoynted for him, mo in number then seuen swyf [...]e notaryes, euery one supplyinge the rowme by turne, and writinge that whiche he vttered vnto them: and as many more scriueners together with maydens well exercised and practised in pen­ninge. whose necessary expences and charges Ambrose exhibited yea and that abundantly. whoPontianus. b. of Rome. Zebinus. b. of Antioch. also together with him bestowed greate diligence in the exercise and studye of the sacred scrip­tures, whereby chiefely he prouoked him to write commentaries vpon holye scripture. When these thinges were thus adoynge, after Vrbanus had gouerned the churche eyghte yeares Pon­tianus succeeded him in the seae of Rome, and in the churche of Antioche Zebinus succeeded Phi­letus.

CAP. XXII.Cap. 23. in the Greeke.

Origen is made minister at Casarea.

AT that tyme when the necessitie of the ecclesiasticall affayres so constrayned, Origen beynge sent into Greece was made minister at Caesarea in Palaestina of the bishops there abidinge. But what sturre fell out toutchinge that matter in his behalfe, and what was decreed by byshops concerninge the controuersies about him, and what other thinges he suffred preachinge the worde of God: in so much they require a seuerall volume we wyll passe them o­uer, referringe the reader vnto the seconde Apollogie whiche we published in the defence of him, where we haue lyghtly runne them ouer.

CAP. XXIII.Cap. 24. in the Greeke.

Of certaine commentaries of Origen.

THese thinges are also to be annexed vnto the reste, howe that in the sixte booke of his anno­tations vpon Iohn, he declareth the fyue firste to haue bene written by him at Alexandria. But all the tracts that came to our knowledge vpon this Euangelist, mounted to the num­ber of tvventie and tvvo tomes. In his nynth tome vpon Genesis (whereof all are tvvelue) he si­gnifieth not onely the former eyght to haue bene written at Alexandria, but also his annotations vpon the firste fiue and tvventie psalmes. Againe he wrote vpon the lamentations, (of the which we haue seene fiue tomes) where he made mention of his bookes of the resurrection, in number tvvo. He wrote also of principall beginninges, afore his departure out of Alexandria. and the [...] bookes intituled Stromateis in number tenne: he wrote in the same citie in the tyme of the Em­perour Alexander, euen as all the titles prefixed to the tomes declare the same.

CAP. XXIIII.Cap. 25. in the Greeke.

The catalogue of the bookes of the olde and n [...]we Testament alleaged out of Origens workes.

IN his exposition vpon the firste psalme he reciteth the bookes of the olde testament writingeOrigen in Psal. 1. Genesis. Exodus. Leuiticus. Numeri. Deuterono­mium. [...]osue. Iudges and Ruth. 1. & 2. of Sa­muel. 3. and 4. of Kinges. 1. & 2. of. Pa­ralip. 1. & 2. of Es­dr [...]. Psalmes. Prouerbe. Ecclesiast [...]s. Canticū Cā ­ [...]orum. Iere. la. epist. Daniel. Ezechiel. Iob Hister. Machabees. Origen hom. 1. in Math. Matthewe. thus: VVe may not be ignorant that there are tvvo and tvventie bookes of the olde testa­ment after the Hebrevves vvhich is the number of the letters amonge them. Agayne a little after he sayeth: The tvvo and tvventie bookes after the Hebrevves are these: The firste Ge­nesis, of vs so called, but of the Hebrevves Beresith, the title beynge taken of the beginninge of the booke, vvhiche is as muche to saye as: In the beginninge. Exodus in Hebrevve, Veellese­moth, that is: these are the names. Leuiticus in Hebrevve V [...]ikra, that is: and he called Numeri in Hebrevve Hamisparim or Pecudim. Deuteronomium, Elle haddebarim, that is: these are the vvor­des. Iesus the sonne of Nave, Iosue ben Nun, that is: Iosue the sonne of Nun. Iudges and Ruth vvith them one booke, in Hebrevve Sophetim, that is: Iudges. The firste and seconde of Kinges vvith them one booke, in Hebrevve Samuel that is: called of God. The thirde and fourthe of Kinges vvith them one booke, in Hebrevve Ʋ [...]hamelech Dauid, that is: and the raygne of Da­uid. The firste and seconde of Paralipomenon vvith them one booke in Hebrevve Dibre [...]a [...] ­mim, that is: the vvordes of dayes. The firste and seconde of Esdras vvith them one booke, in Hebrevve Ezra that is: a helper. The booke of Psalmes in Hebrevve Sepher tehillim▪ The Pro­uerbes of Solomon in Hebrevve Misloth. Ecclesiastes in Hebrevve Coheleth. The Canticle of Can ticles vve may not reade as some thinke the Canticles of Canticles, in Hebrevv Sir hasirim. Esai­as in Hebrevve Iesaia. Ieremias vvith the lamentations and the epistle, in one booke▪ in Hebrevv Ieremia. Daniel in Hebrevve Daniel. Iez [...]chiel in Hebrevve Ie [...]chiel. Iob in Hebrevve [...]o [...]. Hester in Hebrevv Hester. besides these there are bookes of the Machabees intituled in Hebrevv Sarbet Sarbaneel. These thinges hath Origen layde downe in the foresayde commentari [...] ▪ And in the firste tome vpon the Gospell after Mathewe, obser [...]ing the ecclesiasticall canon he testifyeth there be foure onely gospels writinge thus: As I haue learned by tradition of the foure Gospels (vvhich alone vvithout contradiction are receaued of all the churches vnder heauen) the firste is vvritten by Mathewe vvho vvas firste a publicane, then an Apostle of Iesus Christ. he pu­blished the same in vvritinge vnto the faithfull Ievves in Hebrevve letters. The seconde is after [Page 110] Marke vvho vvrot the same according vnto the preaching of Peter, vvho in his catholick epistle Marke. calleth him his sonne, saying: The church vvhich is in Babylōelected together vvith you saluteth you, & my vvelbeloued sonne Marke. The thirde is after Luke vvritten for their saks vvho of the Luke. Gentils turned to the sayth vvhich also vvas allovved of Paul. The fourth is after Iohn. Agayn in his fyfte come of annotations vpon Iohn, the same Origen toutchinge the epistles of the ApostlesIohn. sayeth thus: Paul habled a minister of the nevve Testament, not accordinge vnto the letter Origen hom. 5. in Iohan. Pauls epistles Peters. 2. epi­stles. but after the spirite, preached the Gospell abundantly euery vvhere from Ierusalem vnto Illy­ricum, vvrote not vnto all the churches vvhiche he instructed, but vnto vvhome he vvrote, he vvrote in fevve lynes: but Peter vpon vvhome the churche of Christ vvas buylded agaynste the vvhich the gates of hell shall not preuayle, lefte behinde him one epistle, vvhereof vve are cer­tayne. Be it that he lefte an other: but this is in controuersie. VVhat shall I saye of Iohn, vvho leaned on the breaste of our Lorde Iesu, vvho vvrote one Gospell and confessed vvithall, so many Gospells myght haue bene vvritten, that if they had bene vvritten the vvorlde coulde The Apoca­calyps. not haue contayned them. He vvrote also the reuelation beyng commaunded to conceale and not to vvrite the vvordes of the seuen thunders. He left behinde him an epistle comprising ve­ry fev ve verses. be it that the seconde and the thirde be annexed, though some take them not Ioh. 3. epi­stles. for his. In bothe vvhiche there are not an hundreth verses. Moreouer of the epistle vnto the He­brevves in his homelyes expoundinge the same he writeth thus: The character of the epistle vnto the Hebrevves setteth not forth the style of Paul, vvho confessed him selfe to be rude in Origen in e­pist. ad Rom. speache, for the phrase of that epistle sauoreth very muche of the Greeke tongue. VVhosoe­uer he be that hath any iudgement in discerninge of phrases vvyll confesse the same. Agayne that the doctrine of this epistle is sounde & not inferior to those epistles vvhiche vvithout con­tradiction are knovven to be the Apostles, vvho so euer vvyll vvith iudgement reade the Apo­stle, he vvyll also confesse the same to be most true. A little after he sayeth thus: I truely of myne ovvne parte, if I maye speake vvhat I thinke, do saye: that the doctrine of this epistle is the Apostles for vndoubted, but the phrase and style an other mans, vvhich noted the sayinges of the Apostle, and contriued such thinges as he had hearde of his maister, into certayne scholyes. VVherefore if any churche heretofore hath receaued the same as the epistle of Paul, [...]et her still embrace and receaue the same vnder this name. For the learned men of olde haue not vvithout greate consideration deliuered the same vnto vs for the epistle of Paul. But who wrote it God the onely trueth knoweth. yet histories haue declared vnto vs that some thought it to haue bene written by Clemens bishop of Rome, some by Luke who wrote both the Gospel and the Actes of the Apostles. but of these thinges thus muche in this sorte.

CAP. XXV.Cap. 26. in the Greeke.

Origen professeth diuinitie at Caesarea. Heraclas is chosen byshop of Alexandria.

IT was in the tenth yeare of the raygne of the aforesayde Emperour when Origen left Alexan­dria, an. Dom. 234 and gotte him to Caesarea, when also he committed the office of catechizinge there, vnto Heraclas. In a while after Demetrius the bishop of Alexandria dyeth when he had continewed in the same rowme the space of three and fortie yeares: him succeeded Heraclas. There florished also at that same tyme Firmilianus byshop of Caesarea in Cappadocia.

CAP. XXVI.Cap. 27. in the Greeke.

Of the byshops that were Origens familier friendes.

THis Firmilianus so highly esteemed of Origen that one whyle he sent for him vnto his owneFirmilianus. prouince to edifie his churches. an other while he tooke his voyage vnto Iudaea vnto him, where for a certayne space, he continewed with him for farther vnderstandinge of the holyAlexander. scriptures. Besides him Alexander byshop of Ierusalem, and Th [...]ctistus byshop of Caesarea, continewally were of his side and embraced him, permittinge vnto him alone, as maister, the in­terpretationTheoctistus. of holy scripture with the rest of the ecclesiasticall function.

CAP. XXVII.Cap. 28. in the Greeke.

Of the persecution which Maximinus the Emperour rays [...].

AFter that the Emperour Alexander had ended the raigne of therteene yeares, Maximinus Maximinus was created Emperour an. Dom. 237 vnder whom the sixte per­secution was raysed. Gordianus created Em­perour anno Dom. 240. Anterus. b. of Rome. [...]sar succeeded him. who beyng i [...]censed with the anger, spite▪ and grudge he, [...]are vnto the house of Alexander, whiche [...]arhored many of the faythfull▪ sty [...]red [...] the fyrye flame of p [...]rsecution, and gaue commaundement that [...]he gouernou [...]s [...]nely of the churches, as principal authors of the doctrine of our sauiour should be put to death▪ [...]t that [...]m [...] Origen wrote a booke of Martyrs the which he dedicated vnto Ambrose and Protoctaetus minister of Caesarea, for that both they suffered no small affliction in that troublesome tyme. When as also they had endured moste constantly examination and confession, Maximinus him selfe continewinge Em­perour no longer then three yeares. Origen noted the tyme of this persecution both in the two and twentieth tract of his commentaries vpon Iohn and in sundry of his epistles: When Gordia­nus had succeeded Maximinus in the empire of Rome: Anterus also folowed Pontianus after he had gouerned sixe yeares in the bishops seae of Rome.

CAP. XXVIII.Cap 29. in the Greeke.

Of the straunge election of Fabianus bishop of Rome. of the succession of byshops at Antioche and Alexandria▪

AFter that Anterus had enioyed the ecclesiasticall function the space of one moneth, Fa­bianus Fabianus. b. of Rome. succeeded him. who as reporte goeth came from the contrey after the death of An­terus, together with certaine others for to dwell at Rome: When such a thinge as neuer was seene before at the election of a bishop, happened then by the deuine and celestiall grace of God. For when all the brethren had gathered them selues together, for the election of a bishop▪ & many thought vpon diuers notable and famous men, Fabianus him selfe there present together with others, when as euery one thought least, nay nothinge at all of him, sodaynly from aboue there fell a Do [...]e and rested vpon his head, after the example of the holy ghost which in likenesse of a Doue descended vpon our sauiour [...] the whole multitude beynge moued thereat, with one and the same spirite of God cryed out cheerefully with one accorde that he was worthy of the bishop­ricke,Babylas. b. of Antioche. Dionysius. b. of Alexādria. and immediately (as they reporte) he was taken and stalled bishop. At that tyme when Zebinus bishop of Antioche had departed this lyfe, Babylas came in place. and at Alexandria, when Heraclas the successor of Demetrius had finished his mortall race: Dionysius (one of Origens disciples) supplyed the rowme.

CAP. XXIX.Cap. 30. in the Greeke.

Of Gregorius and Athynodorus disciples of Origen.

WHen Origen executed his accustomed maner of teachinge at Caesarea, many flockedTheodorus. Gregorius Na [...]anzenꝰ. Athynodorꝰ. vnto his lessons, not onely that contrey men but also infinite forayner [...], who forsaking their natiue foyle became his disciples. of whiche number as chiefe we haue knowen Theodorus, he was the same Gregorius the moste renowmed byshop amonge vs, and his brother Athynodorus. he beynge moste studious in the Greeke and Romaine discipline so perswaded them, that they embracinge the syncere loue of philosophie, altered their former studies vnto the exercise and study of holy scripture. And after that they had continewed with him the space of fiue yeares, they profited so much in holy scripture that both beinge as yet yonge men they were or­dayned byshops of certayne churches in Pontus.

CAP. XXX.Cap. 31. in the Greeke.

Of Aphricanus an ecclesiasticall writer and his bookes.

ABout that tyme also was Aphricanus renowmed and muche spoken of, the author of th [...]seThe historie of Susanna doubted of. commentaries intituled of Cestes or vvedding g [...]rdels. there is extant also an epistle of his vnto Origen to this effect that he doubted whether the historie of Susanna commonly redde in Daniel was true or fayned: Whome Origen fully satisf [...]ed. There came also to our handes of the [Page 112] same Aphricanus doynge, fiue volumes of Cronicles curiously penned, where he reporteth himselfe to haue trauailed vnto Alexandria because of the greate fame of Heraclas, whome, ex­cellinge in philosophicall sciences and discipline of the Gentils, we haue shewed before to haue bene chosen byshop of Alexandria. There is also of the same author, an epistle vnto Aristides of the difference or disagreeinge in the Genealogie of Christ, written by Mathewe and Luke, where manifestly he proueth the consent and agreement of the Euangelistes, out of a certaine hi­storie which came to his handes. whereof in his proper place that is in the firste booke of this present historie we haue made mention before.

CAP. XXXI.Cap. 32. in the Greeke.

VVhen, and where Origen wrote vpon the Prophets.

ABout this tyme Origen published commentaries vpon Esaye, afterwardes vpon Ezechiel. of the whiche vpon the thirde parte of the Prophete Esaye vnto the vision of the fourefoo­ted beastes in the wyldernesse there came vnto our handes thirtye tomes. and vpon the Prophet Ezechiel in the whole fiue and tvventie, the whiche he wrote beyng at Athens. He be­ganne to comment vpon the Canticles, so that therevpon he finished fiue bookes, and afterwards returninge from Caesarea he made them out tenne bookes. What neede we presently to recite an exacte catalogue of his workes, for it requireth a seuerall volume? when as we haue runne them ouer in the lyfe of Pamphilus who suffered martyrdome in our tyme. where we (commen­dinge the lyfe of Pamphilus, his earnest and greate studie) haue made catalogues and indexes for the librarie whiche he buylded, gatheringe together both the workes of Origen and also of other ecclesiasticall writers. [...]here, if any man be so disposed, he shall readily finde all the perfect vo­lumes of Origen, as many as came to our knowledge. Nowe let vs proceede on further, to the dis­course of that whiche followeth in this present historie.

CAP. XXXII.Cap. 33. in the Greeke.

Origen reduceth Beryllus into the ryght waye, who aforetyme sauored not a ryght of the deuine nature in Christ.

BEryllus byshop of Bostra in Arabia, of whome we haue spoken a little before, went a­boutBeryllus de­nyed Christ to be the se­cond person in Trinitie before he was made man. to establyshe forrayne and straunge doctrine from the fayth, to the ouerthrowe of the ecclesiasticall canon. he was not afrayde to saye that our Lorde and sauiour, before his in­carnation, had no beynge accordinge vnto the circumscription of a proper and seuered substance, neither had a proper, but onely his fathers diuinitie, dwellinge in himselfe. When as by rea­son of this matter many byshops had dealt with him by conference and disputation, Origen also amongest others was sent for, who conferred with him at the fyrste to vnderstande the grounde of his opinion, whiche beynge vnderstoode and perceauinge him not to beleeue aryght, rebu­ked him, perswaded him with reasons, conuinced him with manifest proofe, restrayned him with true doctrine, and restored him agayne to his former sounde opinion. The actes of Beryllus, the synodes summoned for his sake, the questions moued by Origen vnto him, the disputations helde in his owne congregation, with all the other circumstances thereunto appertayninge, are at this daye extant, and many mo infinite things haue our elders remembred of Origen, all which I passe ouer as impertinent to this present purpose. Such thinges as concerne him and are necessarie to be knowē may be gathered out of the Apollogy the which we wrote in his behalfe together with Pamphilus Martyr (a man that florished in our tyme) against contentious quarellers.

CAP. XXXIII.Cap. 34. in the Greeke.

Of Philip a Christian Emperour and his humilitie.

WHen Gordianus had bene Emperour of Rome sixe yeares, Philip together with hisPhilip crow­ned Empe­rour Anno Dom. 246. sonne Philip, succeeded him. of this man it is reported that he beinge a Christian, and desirous, vpon the last day of the Easter vigils to be partaker and ioyned with the mul­titude in their ecclesiasticall prayers: coulde not be admitted before he had firste rendred an ac­compt of his faith & coupled him selfe with them which for their sinnes were examined and placed [Page 113] in the rowme of penitents, otherwise he shoulde not be addmitted, because that in many thinges he was fautye: which Emperour willingly obeyed and declared by his workes his syncere and religious minde towards God.

CAP. XXXIIII.Cap. 35. after the greeke.

Dionysius succeeded Heraclas at Alexandria.

IT was the thirde yeare of the raygne of Philip, and the sixteenth year [...] of Heraclas Bishop ofAnno Domi 249. Alexandria, when Dionysius succeeded him in the Bishops seae.

CAP. XXXV.Cap. 36. after the Greeke.

VVhat time Origen sett his scriueners [...]m [...]rke, and when his other workes were written.

ABout that tyme, fayth (as it was very requisite) taking roote, and the Gospell freely prea­ched throughout the world: Origen as they reporte aboue threescore yeare old, being much worne and wasted by reason of his longe studie and painfull exercise: now at length firste permitted and not before, that those things which he had publiquely preached and disputed should by notaries be coppied out. Then wrote he agaynst the booke of Cellus the Epicure, intitled the vvorde of trueth, eyght bookes. after them, fiue and tvventy tracts vpon the Gospel after Mat­thewe. and others vppon the tvvelue Prophets, whereof we haue founde fiue and tvventy in the whole. there is extant an epistle of his vnto the Emperour Philip, and an other vnto his vvife, the Empresse Seuera, with sundry others vnto other men, of the which as many as we coulde finde being scattered here and there (which exceeded the number of a hundred) we haue collected and comprised in seuerall volumes, to the ende they should no more be dispersed. He wrote also to Fa­bianus Bishop of Rome, and to sundry other Bishops and gouernours of Churches of his sounde opinions and doctrine. the specialities thereof thou maist see in the sixt booke of our Apollogie written in his behalfe.

CAP. XXXVI.Cap. 37. after the Greeke.

Origen confuted the Arabians which taught that the soules were mortall.

THere rose certayne at that time in Arabia which were authors of pernicious doctrine theyOf this opi­nion was Iohn the 22. b. of Rome. taught that in this present life the soules dyed and perished together with the bodye, and that in the generall resurrection, they rose together and were restored to life agayne. A great synode was summoned together for this cause, so that agayne Origen was sent for, who pub­likely so discoursed and disputed of this question that he purged & withdrewe their seduced minds from this foule error.

CAP. XXXVII.Cap. 38. in the Greeke.

Origen openeth and confuteth the heresie of the Helcesaits.

THen also sprange vp the poyson [...]d opinion, namely the heresie of the Helcesaitae, whiche was no sooner risen but it was rooted out. Origen made mention thereof, expounding in the open audience of the congregation the fourescore and seconde Psalme, where he sayth thus: In these our dayes stept forthe one vvhich faced out, that he vvas able to auoutche the Origen in 8 [...] Psal. most detestable opinion, called the heresie of the Helcesaitae, lately sovven in the Churche▪ vvhat cancred poyson is contayned in this opinion, I vvill tell you, lest that ye also be decea­ued. This heresie disalovveth of some of the holy Scripture vvholy, agayne allovveth of some other both in the olde and nevv testament. This heresie denieth Paul vvholy. This heresie coun­teth it an indifferent thing if thou deny or not deny vvith thy mouth in the time of persecution, so that thou persist faithfull in thine hearte. They vse a certayne booke vvhich as they say came dovvne from heauen, the vvhich vvhosoeuer heareth and beleueth (say they) shall obtayne an othergets remission of sinnes then that vvhich Christ purchased for vs. thus went the affa [...]res then.

CAP. XXXVIII.Cap. 39. after the greeke.

Of the persecution vnder Decius, the martyrdome of many Bishops, and how that Origen was persecuted.

AFter that Philip had bene Emperour seuen yeares, Decius succeeded him, who because ofDecius crowned Empe­rour Anno Domi. 254. vnder whom as Orosius sayth the 7. persecution was raysed. Fabianus b. of Rome martyred. Cornelius b. of Rome. Alexander b. of Ierusalem died in prisō. Mazabanes b. of Ierusalē Babylas b. of Antioche died in prison. Fabius b. of Antioche. Origē is persecuted. Cap. 40. after the Greeke. his offence & grudg towardes Philip, raysed persecution agaynst the Church, in the which persecution, Fabianus Bishop of Rome was martyred, whome Cornelius did succeede. In Palaestina Alexander Bishop of Ierusalem, when he had the seconde time endured confession for Christ his sake (before the tribunall seate of the President of Caesarea) is cast into prison, where after a notable and famous testimony of his true fayth geuen before the iudgement seate of the Lieuetenant, he ended his mortall life. After whome Mazabanes was chosen Bishop of Ierusalē. And Babylas likewise Bishop of Antioch, (euen as Alexander Bishop of Ierusalem) after he had rendred an accompt of his fayth, died in prison, whome Fabius succeeded. but what thinges & how great they were which happened to Origen in that persecution: and how he dyed: the spiteful de­uill deadly pursuing him with his whole troope, striuing against him with all might, and euery kinde of sleight that possibly coulde be inuented: & specially against him aboue all the rest which then were persecuted to death: and what and how great thinges he sustayned for the doctrine of Christ: imprisonments and torments of body, scurging at yron stakes, stinch of close prison: and how that for the space of many dayes his feete lay stretched foure spaces a sunder in the stockes: and how that constantly he endured the threats of fire, and all that the enemy coulde terrifie him with: and how that he ended after that the iudge had wrought all meanes possible to saue his life: and what languages he gaue very profitable for such as neede consolation: sundry of his epistles truely, faithfully and curiously penned, doe declare.


How Dionysius Bishop of Alexandria reporteth the perills him selfe stoode in.

TOutching Dionysius, I wil alleadge out of his owne epistle vnto Germanus, where he of him selfe, writeth thus: I take God to vvitnesse of that I speake, and he knovveth that I lye not. [...] fledde avvay not greatly regarding myne ovvne person, and yet not vvithout the vvill of God. Long before that the persecution vnder Decius preuailed, Sabinus sent the puruey­er of corne to seeke me, for vvhose comming I remayned at home three dayes. but the searching all places, high vvayes, and floodes and fieldes, vvhere he coniectured that either I hid my selfe in, or passed by, vvas I vvott not hovv blinded, so that he founde not my house. He litle thought that I continevved at home in that heate of persecution. at length vvith greate difficultye (God no doubt disposing my departure) the fourth daye I and my children, together vvith many o­ther brethren left the citie. and that our departure vvas caused by the diuine prouidence of God, the sequels declared, vvherein peraduenture I stoode vnto many in good steade. A litle after he reporteth the casualties which happened after his flight, in this sorte: About sunne set I vvas led by the souldiers together vvith my company, vnto Taposiris, but Timothe (as God vvould) vvas neither present, nor taken. At length vvhen he came he founde the house desolate, the seruantes keeping it, but he perceaued that vve vvere taken and gone. Agayne after a fewe lynes: And vvhat a vvonderfull chaunce vvas that? I vvill truely reporte it you: one mett Timothe by the vvay as he fledd and seeing him troubled and disquieted in minde demaunded of him the cause of his so quicke a speede, vvho forthvvith openeth vnto him the vvhole matter. the vvhich vvhen the passinger had learned, he passeth by and goeth still on his iorney, vvhich vvas to a banquet­thig [...]idehouse ( This cu­stome in di­uers places is now adayes in vie. the maner vvas at such meetinges to vvatch all night) & being come thither, he tould the gestes at table, all that he had hearde by the vvay. They altogether headely as if it had bene a made matche, rose vp and vvith all speede pursued vs, vvith a clamorous tumult, the souldiers vvhich garded vs fledd avvay, then they fall vpon vs as vve laye in our bedds. I (God knovveth) at the first tooke them for theeues, & thought their comming vvas to robbe & spoile, as I lay in my naked bedd, I vvrapped me in the sheete & reached them the rest of my beddings. but they commaunded me to rise and quickly to departe, then vnderstanding their drift, I cryed out praying and beseaching them that they vvoulde suffer vs to be gone. If they vvould benefitt [Page 115] me at all, I prayed them to preuent such as vvoulde bring me [...] & to beheade me them sel­ues. VVhen I had cryed thus as my companions and partakers doe very vvell knovve, they vio­lently brake out. I truely then caste my selfe prostrate vppon the pauement, they tooke me by hande and foote, they lugged me forth and caried me avvay. there follovved after such as can te­stifie all these thinges, namely: Gaius, Faustus, Peter and Paul vvhich ledde me out of my lod­ging and layde me vpon the bare backe of an asse. Thus Dionysius wrote of him selfe.

CAP. XL.Cap. 41. in the Greeke.

Dionysius bishop of Alexandria reporteth t [...]onstancy of such as were mar­tyred at Alexandria vnder Decius.

THe same Dionysius in his epistle vnto Fabius Bishop of Antioche, describeth theire sundryDionysius vn to Fabius b. of Antioche. torments which suffered martyrdome at Alexandria vnder Decius, writing thus: This per­secution vvas not begonne by the Emperours edict, but one vvhole yeare before. for ther came vnto this city a certaine southsayer & inuenter of mischief, vvho moued and stirred vp the vvhole multitude of the heathēs against vs, & inflamed them to defend the superstition of their natiue soyle. by vvhome they being thus prouoked, and hauing purchaced on their side such as vvere of povver & authority, to perpetrate al impious acts: they persvvaded them selues that the onely vvorship of deuils & our slaughter vvas pietie it selfe. First then they apprehend a certaine minister vvhose name vvas Metras, & commaunde him to vtter blasphemy, vvho for disobedi­ence Metras after torments is stoned to death. Quinta sto­ned to death. therein is beaten vvith clubs, his face & eyes they pricked vvith sharpe quills, aftervvardes they led him forth into the suburbes & stoned him to dea [...]h. Againe they bring into the temple of Idols a faithful vvoman named Quinta, & constrained her to vvorship, vvho contrarying and abhorring their Idols, had her feete bound together, & by them trayled & lugged all along the streetes, vvhich vvere sravved vvith sharpe pimple stones, she vvas beaten against milstones, & sore scurged. last of all she vvas brought forth to the same place & executed. vvhich being done they all vvith one accord violently rush into the houses of the religious, & euery one of the vvic­ked leadeth the heady multitude vnto their neighbours houses, vvhom they knevve to be godly & vvell disposed. so that in the ende they destroy, they spoyle, they steale & beare avvay the pre­cious ievvels: but the vile, the base and the vvodden stuffe they throvve out into the streete and burne it to ashes. shevving forth thereby a resemblance or spectacle of a city taken & ransacked by the enemie. The brethren gaue backe & vvithdrevve them selues aside, taking in good parte & very cheerefully the losse of their goodes, much like vnto them of vvhome Paul hath testified. Neither do I remember any (one onely excepted) of them vvhich vvere apprehended, vnto this day that denyed the Lorde. furthermore they take holde vpon the elderly and reno vvined vir­gine Apollonia, they beate her cheekes, and knocke out all the teethe in her heade. ouer agaynst Apollonia is burned. the citie they prepare a pyle, and threaten to burne her quicke, vnlesse she vvould together vvith them vvtter blasphemye. but she lingering a litle vvhile, as though she vvoulde take further deli­beration, sodainly leapes into the fire and is consumed to ashes. To be shorte they laye holde vpon Serapion vvho continevved in his ovvne house, vvhome they vexe vvith sundry greeuous Serapion was throwne downe & his necke broke. & bitter torments, brusing all the members of his body, and throvving him dovvne headlonge from an vpper chamber. There vvas no vvay for vs to passe, no not the high & cōmon, no strayte cricke for passage, eyther by daye or by night, they cryed out all, and exclaymed euery vvhere, there vvas no other choyse but eyther to vtter blasphemie, or to be dravvne and bur­ned at the stake. And these thinges (the more is the p [...]tye) endured toe toe longe. but in the ende this sedition and ciuill vvarre ouertooke the seditious persons them selues, and turned vpon them the selfe same crueltie vvhiche they before had practised vpon vs, so that for a li­tle season vve refreshed our selues, their furye vvhervvith they raged against vs being somevvhat abated. For all this in a vvhile after the alteration of the imperiall scepter vvas declared and o­penly knovvne, vvhich afore time vvas very sauorable vnto vs, but novve threatneth great mis­chiefe to ensue, specially aboue all other vnto the christians, for the Emperours edict is proclay­med,The edict of Dec [...] aga [...]t the Christi [...] [...] [...]4. & that most dreadful saying of our Sauiour prognosticated long agoe novv taketh place that if it vvere possible the very elect them selues shoulde be offended▪ all do tremble & quake for feare, some forthvvith of the mightier sorte flye avvay doubting vvhat vvoulde be fall them, some of their ovvn accord are caried avvay vvith their vvorldly affaires, some are persvvaded by [Page 116] their neighboures, and being [...]lled by their names, are present at their profane and impious sacrifices: some vvaxed pale and trembled, not as though they vvoulde sacrifice, but like to be­come sacrifices and oblations to the Idols, so that the vvhole multitude in compasse derided them, for they seemed manifestly to be timorous both to dye, and also to doe sacrifice: some vvent stoutely vnto the altars and affirmed boldely, that they vvere neuer Christians, of vvhome the Lorde hath moste truely fore tolde: that such shoulde hardely besaued. some other there Matth. 19. vvere that helde vvith both sides: some fledd, some vvere taken, vvhere of diuers endured fetters & imprisonment. other some after long imprisonment before they came vnto the tribunal seate renounced their faith: some others after they had stoutly endured torments, in the ende denied Christ. but others that vvere blessed and valiaunt as pillers or bulvverkes of the Lorde, being strengthened by him and stout in protesting their fayth, hauing gotten vnto them selues vvor­thy constancie and courage sufficient, became renovvmed Martyrs of the kingdome of heauen. The firste vvas Iulianus a goutye man, not able eyther to stande or goe, he vvas brought forth Iulianus bur­ned. Cronion was burned. by tvvo vvhich bare him on their shoulders, vvhere of the one aftervvar [...]s fell from the fayth, The other called Cronion, vvhose syr name vvas Eunus, together vvith the olde Iulianus, con­fessed and acknovvledged the Lorde (as their bounden dutie required) vvith a perfect and sounde fayth. they vvere both layed vpon camels and scurged aloft, in the ende being throvvne into the flashing fire, they vvere burned to ashes, in presence of the people vvhich compassed them rounde about. vvhen as they vvere brought forth, a certaine souldier rebuked such as re­uiled A souldier be headed. them, vvherefore they exclaymed against him, so that this valiaunt vvarrier of the Lorde vvas brought forth to fight, vvho after that he had stoutly behaued him selfe in that great skir­mish for the Christian faith, vvas beheaded. After him an other by nation a Libyan, by appella­tion and blessing the true Macar, vvas often admonished by the iudgeto denye Christ and re­nounceMacar is bur­ned. Epimachus is burned. Alexander is burned. [...] women burned. Ammonariō is beheaded. Mercuria & Dionysia be­headed. Herō burned Ater burned. Isidorus bur­ned. Dioscorus a confessor. his fayth: vvho for not consenting vnto it vvas burned quicke. After them Epimachus and Alexander, vvhen they had bene long punished vvith fetters, tormented vvith sharpe ra­sors and bitter scurges, vvere throvvne into a fire pile together vvith foure vvomen. Ammonarion also a holy virgine, vvhome the iudge vvrested to and fro, for that she foretould him, she vvould obey him in nothing (vvhich in deede she performed) vvas brought forth to execution. The rest as Mercuria a very honest matron, and Dionysia a very frutefull vvoman, for childe bearing, the vvhich children for all that, she preserred not before the Lorde, vvhen they had confounded the iudg, vvhich vsed all kinde of persvvasions, and novv vvas of the vvomen ouercome, after they vvere so tormented, that they past all sense and feeling, they vvere beheaded vvith the svvorde. but Ammonarion passed them all, notably enduring all kinde of torment. Heron also and A­ter and Isidorus being Aegyptians, together vvith Dioscorus a yong man of fifteene yeare olde, vvere committed. First of all the iudge tooke the yong man in hande vvith fayre speaches as though he vvere easy to be entreated, aftervvards vvith torments as though he vvere soone ter­rified, but he for all his persvvasions vvoulde neither bovve at his flatteries, nor breake at his threates. the reste after they had endured the moste cruell renting and vnioynting of their bo­dely members, he commaunded to be burned vvith fire: but Dioscorus he sett at liberty, vvon­dering at his gracious countenance vvhich gaue a glistering shine, and the vvise aunsvveres vvhich proceaded out of his mouth, saying he vvoulde graunt him longer space to repente and to remember him selfe for his tender yeares sake. so that euen at this daye the moste renovv­med Dioscorus remayneth amonge vs vvay [...]ing for a larger and a longer combatt. Nemesion Nemesion a Martyr. also an Aegyptian is accused of the [...]te, vvhereof, after he had openly purged him selfe before the Oenturion, agayne he is accused of Christianitie, vvherefore he vvas bounde and brought before the President. but the most cruell and vniust iudge, deliuered him amonge the theeues, to be tvvise more greeuously tormented and vexed, making him thereby the more blessed and honored after the example of Christ. There stoode before the tribunall seate certayne soul­diers: Ammon, Zenon, Ptolom [...]us, Ingenuus, and together vvith them, olde Theophilus, vvho Ammon. Zenon. Ptolomaeus. Ingenuus. & [...] Theophilus. confessors. (vvhen any of the Christians came to heare the sentence or iudgement, and novve vvas ready to shrinke) so strugled that they vvere ready to burste vvithin them selues, they nodded vvith their countenance & beckened vvith their handes, exhorting them to constancy vvith all signes and iestures of the body. the vvhich vvhen the multitude in compasse had perceaued, before that any layd handes on them, preuenting their doinges: they steppe forth before the barre and proclayme them selues to be Christians. so that the President and his assistantes vvere amazed, [Page 117] and the Christians vpon vvhome the sentence had paste, [...] thereby boldened to suf­fer, and the iudges maruelously afraide. those departed from the tribunall seate very cherefull, reioycing in the testimony of their faith, God gloriously triumphing in them.

CAP. XLI.Cap. 42. in the greeke

Of Ischyrion the martyr with others▪ of receauing after repent as fell in persecution.

MAny others (sayth Dionysius) throughout the [...]it [...]es and villages vvere quartered and dis Dionysius. b. of Alexan­dria vnto Fabius. b. of Antioch. Ischyrion was beaten to death with a cudgill. membred by the Ethn [...]ckes, vvhereof, one for examples sake I vvill reli [...]s [...]Ischyrion being a noble mans hyred seruant & by office his st [...]vvarde, vvas commaunded by his maister to doe sacrifice, he obeyed not, vvherefore he vvas reuiled all to nought. The heathen maister seing his christiā seruant so constāt, persisting in his former opinion, taketh a great cud­gill in his hande and beates his body and bovvels till breath departed, & death had ended the combatt. vvhat shall I say of the multitude of them vvhich vvander in the desert & vvast moun­taines, consumed vvith famine and hunger, & colde and diseases, spoyled by theeues & deuou­red of beastes vvhose blessednes and victories they that remayne aliue are able to testisie? Of these also I vvill alleage one for example. There vvas one Chaeremon a very olde man, byshop of Nilus, vvho together vvith his vvife [...]e [...]d vnto the vvaste mountaynes of Arabia, he returned Chaeremon b. os Nilus was maried. vvhome no more, his company coulde neuer aftervvardes be seene. And for all that they vvere often times sought out of the br [...]thren yet colde neither they nor their car [...]ases euer be found. Many also in these deserts of Arabia vvere taken captiues of the barbarous Saracens, vvhereof some vvere hardly for great somme [...] of money ransomed, some not as yet, no neuer vnto this day appeared. And these thinges (brother) I vvrite not in vaine but that thou mayest vnder­stand, vvhat & hovv great euels and mischiess haue happened amongest vs, vvherof they knovv more vvhich among al others haue [...]elt most. And after a fewe lines againe he wryteth thus: The Martyrs thēselues vvhich liued amongest vs, novve associates vvith Christ, coheres of his king­dome, partakers of his iudgement in that they shall iudge together vvith him, haue receaued agayne certayne of the bretherne vvhich svvarued frome the fayth and fell to offer sacrifice vnto Idols, beholdinge their conuersion [...] ▪ and repentance, knovvinge for surety that they vvere to be receaued, In somuche as God vvill not the death of a sinner, they embraced them, Ezechiel. 18. they retayned them, and made them partakers of their prayers and trade of life. but vvhat doe ye aduise vs my brethren concerninge such? VVhat haue vve to doe in this case? Shall vve be one and the same vvith them? Shall vveretaine theyr sentence and fauour? And shall vve ten­der such as they haue pitied? Or shall vve reiecte theire censure and s [...]tin iudgement vpon theyr sentence? Shall vve doe iniurie vnto pitie? Shall vve destroye order? Shall vve prouoke God agaynst vs? These things to good purpose hath Dionysius mentioned toutching them which fell in tyme of persecuton.

CAP. XLII.Cap. 43. after the greeke.

Of receauing agayne such as fell. The testimony of Cornelius byshop of Rome. The heresie of Nouatus, and his impietie. A synode helde at Rome for the condemning of his heresie.

NOuatus a priest of Rome puffed vp with pride against suche as fell in time of persecution through infirmitie of the fleshe, as though there were no hope of saluation lefte for them, yea if they accomplished all that appertained vnto true conuersion and right con­fessionThe Noua­tians call themselues [...] i. pur [...]ans. of the fayth: became him selfe the author & ryngleader of his owne heretical sect, to wete: Of such as through their svvelling pride do call themselues puri [...]nes. Wherefore there was a sy­node gathered together at Rome, of threescore hyshops, besides many ministers and deacons, Againe there mett seuerally many pastors of other prouinces determining what was to be done in this case: where by vniforme consente of all it was decreed: that Nouatus together with such as swelled & consented vnto this vnnaturall opinion, repugnant to brotherly loue, should be excō ­municatedNouatus is excommuni­cated. and banished the church: and that the brethern fallen through the infir [...]nitie of y flesh, in the troblesome times of persecution should be receaued after that the salue of repentance, and [Page 118] medecine of consession were applied vnto their maladies. Th [...]re came to our hands the Epistles of Cornelius byshop of Rome wrytten vnto Fabius bishop of Antioch toutchinge that synode held at Rome, shewinge therein what was decreed by all the byshops of [...]talye and Aphricke, and of other prouinces. Againe other epistles of Cyprian in the Romaine tongue with the subscription of diuerse other byshops, wherein they shewed their consent in this behalfe: that such as shrinked were to be vpholden and cured: and that accordinge vnto iustice the author of this heres [...]e toge­ther with his adherentes was to be banished the Catholicke Church▪ vnto these there was anne­xed an other Epistle of Cornelius of the Synods decrees. Againe an other of the cause that mo­ued Nouatus thus to fal from the Church, whereof it will not be amisse here to alleage some part that the reader may vnderstande what manner of man he was▪ and to the ende he woulde certifie Fabius of Nouatus his disposition, Cornelius wryteth thus: I geue thee to vnderstand that this Cornelius. b. of Rome vnto Fabius. b. of Antioch Maximus. Vrbanus. Sidonius & Celerinus. forsooke No uatus. Thequalities of Nouatus. [...]olly Nouatus longed of olde after a byshop [...]ke, and to thende he might conceale this his pi [...] ­ [...]sh desire, vsed this cloke of arrogancye. but first I vvill declare hovve he linked to his side cer­taine confessors. Maximus one of our ministers & Ʋrbanus, vvho by confessinge of theyr fayth procured vnto them selues tvvise a notable name and estimation amonge vs: againe Sidoni­us and Celerinus, vvho through the goodnes of God endured constantly all kinde of tormentes, confirminge the vveakenesse of the flesh through the strength of his faith, and valiantly ouer­came the aduersary: these men vvhen they had considered better of him, and perceaued his guile and inconstancye, his periurie and falsehood, his inhumanitie and suspicious head, retur­ned vnto the holy Church, reuealed and detected vnto many byshops and elders and laye peo­ple vvhich then vvere present, all his sleyghtes and deuelishe subtletyes, the vvhich of long time they had concealed, vveepinge and vvaylinge that they had beleeued this deceatefull and ma­licious monster, and that they had forsaken the Church, yea although it vvas but a little vvhile. Againe after a fewe lines in the same epistle he sayth: VVe haue seene in him (vvelbeloued brother) a vvonderfull alteration, and suddaine chainge in a shorte space. This good man vvh [...] he had protested vvith certaine dreadfull oth [...]s, that he neuer coueted any byshopricke, soden­ly as it vvere by certaine iugglinge feates, he stepped forth a byshop. this lavvemaker and pro­tector of the ecclesiasticall science, vvhen that he presumpteously endeuored to chalenge vnto himselfe, the title of a byshop, not graunted vnto him from aboue: chose tvvo men of a despe­rate condition, to be partakers of his heresie, vvhome he might sende to a certaine corner or les ser part of Italy, and thence to seduce three byshops, plaine, simple and countrey men, by some crafty meanes, auoutching and affirming, that they must in all the haste come to Rome, fay­ninge Howe Nouatus the here­tike vvas made bishop that they together vvith other byshops meetinge for the same purpose, shoulde appease and remoue a certaine schisme raised in the Citie▪ vvho beinge simple men (as vve sayde be­fore) not knovving theyr craftie and mischieuous fetches, aftertheir coming vvere inclosed by such levvde persons, that vvere like vnto themselues & suborned for the purpose: aboute tenne of the clocke vvhen as they vvere some vvhat tipsie and vvel crommed vvith vitayles, they vvere constrayned to create him bishop, vvith imaginatiue and friuolous layinge on of handes, the vvhich craftely and subtlely not compatible for his person he chalenged vnto him selfe. One of them aftervvards repented him, and returned vnto the Church, bevvaylinge his fall and con­confessing his fault, the vvhole multitude also intreatinge for him, vvhome vve receaued vnto the company and communion of the laytie. In the rovvmes of the other byshops vve ordayned and sent from vs such as should succeed them. VVherfore this iolly defender of the Gospell vvasThe order of the cler­ [...] in the church of Rome in the [...]ime of Cor­ [...]elius. ignorant that there ought to be but one byshop in the catholicke church, in the vvhich he kno­vveth (for hovve shoulde he be ignorant) that there are six and forty priests, seuen deacons, sea­uen subdeacons, tvvo and forty acolytes, tvvo and fyfty exorcists, and readers, vvith porters, vvi­dovves, and impotent persons aboue a thousand and fifty soules, vvho all are releaued through the grace and goodnes of almighty God. vvhome so great a multitude and so necessary in the Church, and by the prouidence of God so copious and infinite, yea a number of innumerable people, could not cōuert and turne him to the Church from this his desperate and damnable presumption. Againe in a while after he wryteth: Novve forvvardes I vvill orderly declare by vvhat meanes & by vvhat trade of life, he purchaced vnto himselfe the title of a bishop. Thinke you that therefore because of his conuersation in the Churche from the begining, or because he endured many skyrmishes or conflicts for his name, or that he stood in manifolde and greate perills for piety his sake? none of all this vvas true in him. The occasion of beleeuinge he tooke [Page 119] of Satan vvhich entred into him and made there longe abode. VVhen he vvas deliuered by the Exorcists, he fell into a dangerous disease, and because he vvas very like to dye, vvas ba­ptized in the bedd vvhere he laye: If it may be termed a baptisme vvhich he receaued. For he obtayned not after his recouery that vvhich he shoulde haue done accordinge vnto the canon of the Church, to vvete: confirmation by the handes of the byshop. In so much then he obtai­ned not that, hovve came he by the holy Ghost? And againe a little after he sayth: He beyngè Nouatus fell in time of persecution and denyed his order. lothe to dye and desirous of life, in the time of persecution denyed himselfe to be a priest. VVhen he vvas entreated by the deacons and admonished [...]o come forthe out of the house vvherein he had enclosed himselfe, and to minister vnto the necessitie of the brethren vvhich vvanted, he vvas so farre from doinge and obeynge the Deacons that he vvent avvay and de­parted in a cha [...]e, saying that he vvoulde no longer playe the priest, but addicte him selfe vn­to an other trade of Philosophie. and againe to this he annecteth that which followeth: this good man forsooke the Church of God, vvherein he vvas baptized, and vvhere also he tooke priesthoode vpon him, by fauour of the byshop vvhich allotted him thereunto through the layinge on of handes, and vvhen all the clergye yea and many of the layeti [...] vvithstoode the facte: that none baptised in bedd as he vvas shoulde be chosen into the ecclesiasticall order, yet they all requested that he might be permitted to enter into orders. An other insolency ofThe comu­nion was thē ministredand deliuered in­to theyr hands, not popt in their mouthes. this man passinge all the former he reporteth thus: VVhen he distributed the oblation and de­liuered to euery mā parte thereof, he added this vvithall (constrayninge the seely soules, before they receaued of his oblation to svvere, holdinge both their handes together not loosed before they had thus svvorne, I vvill vse theyr ovvne vvordes) svveare vnto me by the body and blood of our Lorde Iesus Christ, that thou vvilt neuer forsake me and flye vnto Cornelius. The vvret­ched man tasted not thereof before he had vovved vnto him, and in steede of that vvhen he receauinge the breade shoulde haue sayd Amen: he ansvvered I vvill not goe vnto Corne­lius. Againe a little after he sayth: Novv thou mayst vnderstande that he is all bare and fore­saken, Moses a martyr. reiected and left of the brethren vvho dayly returne vnto the Church, vvhome blessed Moses a martyr vvho of late endured amongest vs a maruelous & notable martyrdome, being aliue and perceauinge his temerytie and arrogancie did excommunicate, together vvith fiue other priests, vvhich seuered themselues vvith him, from the Church. In the ende of the epistle he reciteth the catalogue of byshops, who at theyr beinge at Rome condemned the madd fanta­sie of Nouatus, wrytinge both theyr names and the prouinces where they gouerned. he reci­teth also the names and Cities of such as were absent and had subscribed by theyr letters. These thinges hath Cornelius signified by his letters vnto Fabius byshop of Antioch.

CAP. XLIII.Cap. 44. after the greeke.

Dionysius Alexandrinus reporteth of Serapion that fell in persecution, howe at his ende he was desirous to receaue the sacrament of the Lords supper.

DIonysius also byshop of Alexandria wrote to the aforesayd Fabius who in manner yelded to the schisme, many thinges in his letters of repentance, paintinge forth theyr pacience which lately had bene martyred at Alexandria. whereof omitting many things this one straunge acte worthy of memory we haue thought good to publishe in this our history for thus he wrote: I vvill certifee thee (sayth he) of this one example vvhich happened amongest vs. There Dionysius, [...]. of Alexan­dria vnto Fa­bius bishop of Antioch. vvas one Serapion dvvelling among vs a faithful olde man, vvhich of a long time liued vvithout reprehēsion, but being tempted in persecutiō fell from the faith. he entreated very often that he might be receaued again, but none gaue eare vnto him for he had done sacrifice: & falling vnto a dangerous disease lay speachlesse and benummed of all his senses the space of three dayes, the fourth day after, being somvvhat recouered he called vnto him a nephevv of his, his daugh­ters sonne and sayd vnto him: hovve longe (O my sonne) doe ye vvithholde me? I besech you make hast and absolue me quickly, call vnto me one of the Priestes, the vvhich as soone as he had spoken he vvas speachelesse agayne. The boye ranne vnto the Priest, it vvas night, the Priest vvas sicke and could not come vvith him. And because I gaue commaundement (sayth Dionysius) that such as vvere aboute to dye, if humbly they requested shoulde be admitted [Page 120] to the ende they being strengthened in faith might departe in peace: he deliuered vnto the boy Men of olde receaued the communion a little before their deaths. a litle of the Eucharist, & commaunded him to crimble or soke it and so droppe it by a litle & a little into the olde mans mouth. the boy returneth and bringes vvith him the Eucharist. vvhen he vvas hard by before he came in, Serapion sayd: comest thou my sonne? the priest cānot come, vvhy then dispatch thou that vvhich he commaunded thee to doe and lett me departe. the boy immixed or loked the eucharist and vvith all lett it by droppe meale into the old mans mouth, vvhereof vvhen he had tasted a litle, forth vvith gaue vp the Ghost▪ is it not manifest that this olde man vvas so longe helde backe vntill he vvere absolued and loosed from the linke of sinne by confessing in the presence of many the fault he had committed? Thus farre Dionysius.

CAP. XLIIII.Cap. 45. in the greeke.

The epistle of Dionysius byshop of Alexandria vnto Nouatus.

NOwe let vs see what he wrote vnto Nouatus who at that time molested the Churche of Rome. Because that he pretended the cause of his fall and the occasion why he embra­ced that Apostasie and schisme to rise through the perswasion of certaine brethren, asDionysius b. of Alexan­dria vnto Nouatus the he­reticke. if he were thereunto compelled by them, Marke howe he wryteth vnto him: Dionysius vnto the brother Nouatus sendeth greeting. If thou vvast constrayned against thy vvill (as thou sayest) thou vvilt declare the same, if thou returne vvillingly▪ thou shouldest haue suffred anything ra­ther then to rent a sunder the church of God. neither is this martyrdome vvhich is suffred for not seueringe and deuidinge the Church of lesse glorie, then that vvhich is tollerated for denyall of sacrifice vnto deuels▪ yea in my iudgement it is offarre greater glorye. For in the one, martyr­dom is suffred for one soule, in the other for the vniuersall church. but if thou ether persvvad the brethren, or constraine them to returne to vnitie, this notable fact vvilbe farre greater then the fault that vvent before. & the one vvill not be imputed, the other vvilbe comended. If thou canst not persvvade the rebellious and disobedient, saue at leaste vvise thine ovvne soule. I desire thy health in the Lord and thy embracing of peace, & vnitie. Thus he wrote to Nouatus.

CAP. XLV.Cap. 46. after the Greeke.

The catalogue of Dionysius Alexandrinus Epistles concerning repentance.

HE wrote an Epistle of repentance vnto the bretherne throughout Aegypt, where he layeth downe his censure of such as fell, and describeth meanes to correct vices. of the same mat­terConon b. of Hermopolis. there is extant an epistle of his vnto Conon byshop of Hermopolis, and an exhortation vnto his flocke of Alexandria. among these there is an other wryten vnto Origen of martyrdome. likewise he wrote of repentance vnto the brethern of Laodicea, whose byshop was Thelymidres, &Thelymidres Meruzanes. Cornelius. Elenus. Firmilianus. Theoctistus. Fabius. Demetrianꝰ. Alexander. Hippolytus. to the bretherne throughout Armenia whose byshop was Meruzanes, Moreouer he wrote vnto Cornelius byshop of Rome approuinge his epistle against Nouatus: where he reporteth that he was called of Elenus byshop of Tarsus in Cilicia and other his companions: Firmilianus byshop of Cappadocia and Theoctistus byshop of Palaestina: to meete them at the synode held at Antioch, where diuerse went about to establish the schisme of Nouatus. he addeth besides howe he signified Fabius there to haue deseased and Demetrianus to haue succeded him byshop of Antioch. He wrot of the byshop of Ierusalem these wordes: The renovvmed Alexander dyed in pryson. There is extāt an other epistle of Dionysius vnto the Romayns deliuered by Hippolytus. againe he wrote an other of peace and repentance. an other vnto the confessors which cleaued vnto the opinion of Nouatus. Againe other two epistles vnto such as were conuerted vnto the churche, and to many o­thers he wrote very profitable tractes for the studious readers to peruse.

The ende of the sixt booke.



The wickednesse of Decius and Gallus the Emperours, the death of Origen.

NOwe takinge in hande the seuenth booke of the ecclesiasticall historye the great Dionysius byshop of Alexandria, who partely by his commentaries and partely by his Epistles, described all the seuerall actes of his time, shall stande vs in good steede. Here hence will I beginne this present booke▪ Cap. 1. in the greeke. Gallus [...] [...]d Empe­rour Anno Domini. 255. Origē dieth. Dionysius. b. of Alexan­dria in his epistle to Hermammō. when Decius had not raygned full two years, he was slayne together with his sonnes, whome Gal­lus succeeded: at what time Origen of the age of threscore & nine yeares departed this life. but of the foresayd Gallus, Dionysius wrote vnto Hermammon in this manner: Neyther did Gallus perceaue the implety of Decius neyther did he foresee what seduced him, but stumbled at the same stone which laye right before his eyes, who when the emperiall scepter prosperously befell vnto him, and his affayrs went luckely forvvardes, chaced awaye the holy men which prayed for peace and his prosperous estate, and so he banished together vvith them the prayers continually powred vnto God for him. And this much of him.

The translator vnto the reader.

IN so much that Ensebius throughout his sixt booke almost in euery chapiter hath wrytten at large of the famous clarke and greate doctor of Alexandria, by name Origen, and nowe also in the begin­ninge of his seuenth booke reporteth of his ende and that in fewe wordes: I thought good for the rea­ders sake, for the more absolute and perfect deliuer a [...] of the story, and for the further knowledge of his ende: to annexe here vnto, a worthie history out of Suydas a greeke writer, who liued about a thousande years agoe, toutching the thinges which happened vnto Origen a litle before his death, his wordes are these.

The life of Origen out of Suydas.

Origen is sayd to haue suffred much afliction for Christs sake, being famous, eloquent, andSuydas in the life of Ori­gen. trayned in the Church euen from his youth vp: but through enuy he was brought before the ru­lers & magistrats, & through the despitefull subtlely & crafty [...]nu [...]tion of Satan, he was brought into great sclaunder, & blemish of infamy. A man (they say) the authors of iniquitie deuised toThe choyce was that e­ther a blacke moore shoulde play the Sodomite with him, or he himselfe shoulde sacrifice vnto I­dols. vvorke the feat, as much to saye they prepared an Aethiopian or foule blacke moore beastly for to abuse his body. but he not able to avvaye neyther vvillinge to here so horrible an Acte, brake out into lovvd speach, and exclaymed at both the thinges vvhich vvere giuen him in choyce, rather then the one that he vvoulde doe the other, in the end he consented to sacrifice. vvherefore vvhē they had put fr [...]kensence in his hand they threwe it into the fire vpō the altar. by this mea­nes he was by the iudges put frō martyrdome & also banished the church. whē he had thus done he was so ashamed that he left Alexandria, and gott him to Iudaea: being come to Ierusalem & well knowē for his learned expositions & gift of vtterāce, he was entreated of the priests to be­stowe a sermon vpon the people in the church & open assembly, for he was then a minister: af­ter great entreaty & in manner constrayned by the priests, he [...]ofe vp, tooke the bible, opened itPsal. 50. & happened vpō this parcell of Scripture: vnto the vngodly, said God, why dost thou preach my lawes, & takest my couenaunt in thy mouth? when he had thus read he clasped the booke, fare downe, and burst out into teares together with all the audience which wept with him, he liued vnto the time of Gallus and Volusianus that is vntill he was threscore and nine yeare olde, he re­steth at Tyrus where he is also buried. So farre Suydas.

The translator vnto the reader.

I Haue thought good also, he [...]r [...] to laye downe his lamention, the which Origen himselfe [...] Greeke tongue with his owne hand, when as after his faule and the deniall of his Mayster Christ Iesus he wandred to a [...]oe with great greefe and torment of conscience, the which Saynct [...] [...]r [...]n­lated into latine and is founde extant amonge the workes of Origen▪ he lamented as foloweth.

The lamention of Origen.The lamen­tation of O­rigen.

In the bitter afliction and griefe of minde I goe about to speake vnto them vvhich herafter shal reade me thus confusely & vvithout order, furiously disposed to sit vpon the tribunal seate of Christ together vvith the saincts in heauen. & hovv can I speake vvhen as the tongue is tied & the lipps dare not once moue or vvagg? the tongue doth not his office, the throte is dammed v [...], all the senses and instruments are polluted vvith iniquitie▪ but I vvill procede on▪ and first I v [...]l faule to the ground on my bare knees and make myne humble supplicatiō vnto all the sainctesHe calleth vpon the saynctes in the same sense as he doth in this sorowe­full plight vpon all o­ther creature vnder heauē. and blessed of God▪ that they vvill helpe me, seely vvretche, vvhich dare not by reason of the superfluytie of my sinne craue ought at the handes of God. O ye sayncts and blessed of God vvith vvatrishe eyes and vvet [...] cheekes soken in dolor and payne I beseeche you to faule dovvne before the mercy seate of God for me miserable sinner. VVo is me because of the sorovv of my harte: vvo is me that my soule is thus aflicted [...] vvo is me that am compassed thus on euery side and shutt vp in my sinne, and that there is no health in me. vvo is me o Mother that euer thou broughtest me forth, for a skilfull lavvyer to be ouerthrovven in his vnrighteous dealinge▪ for a religious man to faule into extreme impietie▪ vvo is me o Mother vvhich broughtest me forth a righteous man to be cōuersant in vnrighteousnes▪ [...]n heire of the kingdom of God but novv an inheritor of the kingdom of the deuell: a perfect man yet a priest found vvallovving in impiety: a man beautified vvith honor and dignities yet in the ende blemished vvith shame and ignominie: a man besett vvith many euells and choked vp vvith infamous doinges. vvo is me o Mother vvhich broughtest me forth as an highe and a lofty turrett, yet suddenly turned dovvne to the grounde: as a fruitefull tree yet quickely vvithered: as a burninge light, yet forthvvith dar­ned: as a runninge fountayne yet by and by driyed vp. VVo is me that euer I vvas bedec­ked vvith all giftes and graces and novve seeme pitifully depriued of all. But vvho vvill mini­ster moysture vnto the temples of my heade, and vvho vvill geue streames of teares vnto myne eyes, that I may bevvayle my selfe in this my sorovvfull plight? A lasse o priesthoode hovve shall I bevvayle thee? A lasse o mynistery hovve shall I lament thee? O all you my friendes tender my case, pitie my person, in that I am daungerously vvounded. pitie me o all ye my friendes in that I am novve become an abiect person. pitie me o ye my friendes in that I am novve vvith sorovve come to nought. pitie me o ye my friendes in that I haue novve troden vnder foote the seale and cony [...]ance of my profession, and ioyned in league vvith the deuell. pitie me o ye my friendes in that I am reiected and cast avvaye from the face of God, it is for my levvde life that I am thus polluted and noted vvith open shame. Bevvayle me vvhome the Angells haue bevvayled: bevvayle me vvhome all the saynctes haue bevvayled: bevvaile me vvhome euery man hath bevvayled: bevvayle me o all ye the nations vnder heauen in that I am fallen from my glorie. the Lorde made and ingraffed me a frutefull vine, but insteede of pleasaunt clustered grappes I brought forth prickinge thornes. bevvayle me also for that in steede of grapes I brought forth brambles▪ but let the vvellspringes of teares be stirred vp, and lett my cheekes be vvatered, let them flovve vpon the earth and moysten it, for that I am soken in sinne and borne in my inquities. I see my priesthoode lament ouer me, I see all ioy sorovvinge ouer me, I see the spider ouer my seate buyldinge vvith cobvveb, I see and beholde my selfe all sorovvfull and pensiue, euery crea­ture sorovveth at my case, for that I vvas vvonte heretofore to poure out prayses vnto God for them all. Alasse vvhat haue I felt, and hovve am I fallen? Alasse hovve am I thus come to nought? there is no sorovve comparable to my sorovve, there is no afliction that exceadeth my afliction, there is no bitternes that passeth my bitternes, there is no lamentation more la­mentable then mine, nether is there sinne greater then my sinne, and there is no salue for me. VVhere is that good shepherd of the soules? VVhere is he that vvent dovvne from Ierusalem [Page 123] to Iericho, vvhich also salued and cured him that vvas vvounded of the theeues? seke me out o Lorde vvhich am fallen from the higher Ierusalem, vvhich haue broken the vovve I made in baptisme, vvhich haue profaned my cony [...]ance in that I dealt iniuriously vvith thy blessed name. Alasse that euer I vvas doctor, and novve occupie not the rovvme of a disci­ple. Thou knovvest o Lorde that I fell agaynst my vvill, vvhen as I vvent about to lighten others, I darkened my selfe: vvhen I endeuored to bringe others▪ from death to life, I brought my selfe from life to deathe: vvhen I mynded to▪ presente others before God, I presented my selfe before the deuell: VVhen I desired to be founde a friende and a fauorer of godlynes, I vvas founde a foe and a furtherer of iniquitie: vvhen that I sett my selfe agaynst the assem­blyes of the vvicked and reproued theyr doinges, there founde I shame and the moste pesti­lent vvounde of the deuell. vvhen that I vvas ignorant and vnskilfull in the diuerous slaygh­tes of striuers vvhich commonly entrappe men, I allured and exhorted them to the knovve­ledge of the Sonne of God. vvherefore after muche siftinge▪ they promised me (vnhappie man) crafty conueyances to auoyde the subtletye of Satan. But after that I departed fromThe pollicie of Satan was to haue Ori­gen to con­firme the christians at the time of sacrifice not to the ende they might be sa­ued (as his pretēse was) but that O­rigen might be takē with the manner and present­ly constray­ned ether to sacrifice or deny his maister which fel out in the ende. It seemeth by this, that some promi­sed Origen they vvoulde be baptized but when it came to the pinch they made him to sacrifice. them, the deuell in the same night transformed into an Angell of light, reasoned vvith me sayinge: vvhen thou art vp in the morninge goe on, and persvvade them and bringe them vnto God if they demaunde ought of thee. If in case they condescende and harken vnto thee, doe it and ceasse not, staggeringe nothinge at the matter to the ende many may be saued. And agayne the deuell goinge before to prepare the vvaye, vvhetted theyr vvitts to deuise mischief agaynst me seely vvretch, he sovved in theyr mindes hypocrisie, dissimulation and deceate. but I o vnhappie creature skippinge out of my bedd at the davveninge of the daye, colde not fi­nishe my vvonted deuotion, neyther accomplishe my vsuall prayer, but vvishinge that all men might be saued and come vnto the knovveledge of the trueth, folded and vvrapped my selfe in the snares of the deuell. I gott me vnto the vvicked I required of them to performe the coue­nantes made the night before (I seely soule not knovveing of any thinge) and vve came vnto the baptisme. O blinded heart hovve didest thou not remember? O foolishe mynde hovve didest thou not bethinke thy selfe? O vvittlesse brayne hovve didest thou not vnderstande? O thou sense of vnderstandinge vvhere didest thou sleepe? but it vvas the deuell vvhich prouo­ked thee to slumbre and slepe and in the end slevve thy vnhappy and vvretched soule. he bound my mightie men and spoyled me of my knovvledge. he bound my mightie men & vvounded me. I ansvvered but in a vvorde & became reprochefully defamed. I spake vvithout malice yet felt I spite. the deuell raysed an assembly about me and pronounced agaynst me that vniuste sentence, Origen (sayth he) hathe sacrificed. O thou deuell vvhat hast thou done vnto me? O thou deuell hovve hast thou vvounded me? I bevvayled sometime the fall of Sampson, but novve haue I felt farre vvorse my selfe, I bevvayled heretofore the fall of Solomon, yet novve am I fallen farre vvorse my selfe. I haue bevvayled heretofore the state of all sinners, yet novve haue I plunged in them all. Sampson had the heare of his heade clypt and cropt of, but the crovvne of glorie is fallen from of my heade. Sampson lost the carnall eyes of his body, but my spirituall eyes are digged out. it vvas the vvilyenesse of a vvoman that brought him to his confusion, but it vvas myne ovvne tongue that brought me to this sinfull fall. And euen as he vvanted after the losse of his earthly possession: So my tongue, hauinge bolted out this vvicked sayinge, depriued me of the spirituall giftes, vvhich sometime haue flovved vvith heauenly ritches. And euen as he beinge seuered from the Israelites and cleauinge vn­to forayners endured these thinges: so I goinge about to saue notorious sinners, brought my selfe captiue vnto captiues, and the bondeslaue of sinne. Alasse my Churche liueth, yet am I a vviddovver. Alasse my sonnes be aliue yet am I barren. Alasse euery creature reioyceth, and I alone forsaken and sorovvfull. Alasse o Church vvherein I vvas gladsome. Alasse o seate vvherein I sate full mery. Alasse o spirite vvhich heretofore camest dovvne vpon me, vvhy hast thou forsaken me? I am forsaken and become desolate because of the corruption and filth of mine iniquitie. bevvayle me that am depriued of all goodnes. bevvayle me o ye blessed people of God vvhich am banished from God. bevvayle him that is bereued of theOrigen be­wayleth his excommuni­cation. holye Ghost. bevvayle me that am thrust out of the vvedding chamber of Christ. bevvayle me vvho once vvas thought vvorthye the kingdome of God, novve altogether vnvvorthye. bevvayle me that am abhorred of the Angels, & seuered from the saincts of God. bevvayle me for that I am condemned to eternall punishments. bevvayle me for that I am here on earth, [Page 124] and novve tormented vvith the pricke of conscience. I doe feare death because it is vvicked. I doe feare the dreadfull day of iudgement for that I am damned for euer. I doe feare the pu­nishment for that it is eternall. I doe feare the Angelles vvhich ourseethe punishment be­cause they are voyde of mercy. I do feare out of measure all the tormentes, and vvhat I shall doe I vvott not, beinge thus on euery side besett vvith misery. If there be any man vvhich can, I beseche him novve assiste me vvith his earnest prayers and vvith his sorovvfull tea­res. For novve it behoues me to shed infinite teares for my greate sinne. vvho knovveth vvhe­ther the Lorde vvill haue mercye vpon me, vvhether he vvill pitie my fall, vvhether he vvill tender my person, vvhether he vvilbe moued vvith my desolation, vvhether he vvill shevve mercie vnto me, vvhether he vvill haue respecte vnto mine humilitie and encline his tender compassion tovvards me? but I vvill prostrate my selfe before the thrasholds and porches of the Churche, that I may entreate all people both small and greate, and I vvill saye vnto them: trample and treade me vnderfoote, vvhiche am the foolishe salte, the vnsauery salte, treade me vvhiche haue no taste or relishe of God, treade me vvhiche am fitte for nothinge. Novve let the Elders mourne, for that the staffe vvhereto they leaned is broken. Novve lett the yong men mourne, for that their schoolemayster is fallen. Origen gel­ded himselfe to embrace virginitie therefore iustely maye he be termed an aduancer: in the ende he did sacri­fice and committed whor dome with the deuell then was he defiled. Novve let the virgines mourne, for that the aduauncer thereof is defyled. Novve let the Priestes mourne, for that their pa­trone and defender is shamefully fallen. Novve let all the Clergye mourne, for that their Prieste is fallen from the faythe. Vvo is me that I fell so levvdely. VVo is me that I fell moste daungerously, and can not rise againe. Asist me o holy spirite and geue me grace to re­pente. Let the fountaynes of teares be opened and gushe out into streames to see if that per­aduenture I may haue the grace vvorthely and throughly to repente, and to vvype out of the booke of the conscience the accusation printed agaynst me. But thou o Lord thinke not vpon polluted lippes, neyther weye thou the tongue that hathe vttered levvde thinges: but ac­cept thou repentance, afliction and bitter teares, the dolour of the harte and the heauy­nesse of the soule, and haue mercy vpon me, and rayse me vp from out of the mire of cor­ruption, for the puddle thereof hathe euen choked me vp. VVo is me that somtime vvas a pearle glisteringe in the golden garlande of glorye, but novve throvven into the dust and trode in the myre of contempte. VVo is me that the salte of God novve lyeth in the dung hill, but hovve greate streames of lamentation shall vvype and purifie myne humble harte? novve I vvill adresse my selfe and turne my talke vnto God. vvhy hast thou lysted me vp and castPsal. 102. me dovvne? For as thou haste exalted me vvith the deuine vvorde of thy heauenly vvise­dome, so me thinkes I sticke in the depth of sinne vvhich my selfe haue vvrought. I had not committed this impietie vnlesse thou hadest vvithdravven thy hande from me. But it is thy pleasure o Lorde vvhich art good to doe all thinges graciously, and I of the other sidePsal. 50. beinge a foole haue foolishlye fallen. But vvhy o Lorde haste thou shutt my mouth by thy holy Prophete Dauid? haue I bene the first that sinned? Or am I the first that fell? vvhy hast thou thus foresaken me, being desolate and reiected, and banished me from amonge thy saynctes, and astonyed me to preache thy lavves? vvhat man is he borne of a vvoman that sinned not? VVhat man is he that euer vvas conuersant here vpon earthe and did no iniquitie? This I say because thou haste thus forsaken me. Dauid himselfe first, vvhoPsal. 51. shutt vp my mouth, sinned toe bad in thy sight, yet after his repentance thou receauedstMath. 26. him in mercye. Likevvise saincte Peter the piller of trueth after his fall vvyped avvaye that bitter passion vvith salte teares, sleyinge sinne and purginge avvaye the venoume of the serpent, not continevveinge longe in the puddle of infidelitie. But they of fauour vvere thought vvorthie of mercy, and this I speake to the ende these thinges may take effect. vvo is me that I fell thus moste vvickedly. vvo is me that my aduenture in these thinges vvas so vnfortunate. but novve I humbly beseche thee o Lorde, in as much as I haue felt farre vvorse, Call me backe o Lorde for that I treade a moste perilous and ruy­nous vvaye. Graunte me that good guide and teacher the holy Ghost, that I be not made a prickinge hedgehogge and become an habitation for deuells, but that I maye treade vnder foote the deuell vvhich trode me, and ouercomminge his sleyghtes be restored agayne to the former health and saluation. Remember not o Lord the iniquitie of thine humble suter, vvho sometime haue celebrated vnto thee, the function of priesthood. remember not o Lord the iniquity of me vvho made aunsvvere vvith vvicked language. Novve o all you vvhich [Page 125] behold my vvounde tremble for feare, and take heede that ye slumber not, neither fall into the like crime: but come ioyntly vvhich haue the same measure of faith, let vs assemble together, & rent our hartes and prouoke streames of teares to gushe out of the temples of our heades. For vvhen these runne and flovve vpon the face of the earth, there vvill follovve remission of sinnes, the paynes vvyll be auoyded and the tormentes shall not be felt. I mourne & am sorie from the hart roote (O ye my frendes) that euer I fell from aloft. I haue fallen, and am brused, there is no health in me. let the Angels lament ouer me bicause of this my daungerous fall. let the garlands & crovvnes of the saincts lament ouer me, for that I am seuered from amōg their blessed assem­blies. let blessed Aaron lament ouer me his p [...]esthoode. let the holy church lament ouer me, for that I am ruynously decayed. Let all people lamente ouer me, for that I haue my deathes vvounde. I see the cloudes in the skie shadovving the lyght from me, and the sonne hydinge his bryght beames. But novve you do all see and perceaue, the prophet Dauid hath shutte the dore of my mouth. I vvas constrayned of the holie byshops to breake out into some vvordes of ex­hortation, and takinge the booke of Psalmes in my hande I prayed and opened: and I lyghted vpon that sentence the vvhiche I am ashamed to repeate, yet compelled to pronounce: VntòPsal. 50. the vngodly sayde God: vvhy doest thou preache my lavves, and takest my couenaunt in thy mouth? But bevvayle me and lament this my bytter sorovve. bevvayle me vvhich am in like case vvith the reprobate levves. For that vvhiche vvas sayde vnto them by the Prophet, novve soun­deth alike in myne eares. Vvhat shall I do that am thus besette vvith many mischiefes. alasse o death vvhy doest thou linger? to vvete: that thou mayest spite and beare me malice. O Satan vvhat mischiefe hast thou vvrought vnto me? hovve hast thou pearced my breast vvith thy poy­soned darte? thinkest thou that my ruyne vvyll auayle thee any thinge at all? thinkest thou to procure vnto thy selfe ease and reste, vvhyle that I am greeuously tormented? vvho is able to si­gnifie vnto me vvhether my sinnes be vvyped and done avvay? vvhether that I haue escaped the paynes vvhich greatly I feared? VVho is able to signifie vnto me vvhether agayne I shalbe coo­pled and made companion vvith the saincts? O ye the saincts of God for that I am not vvorthie to heare the message of thē that bring such tidinges (but presuming farre vvorse practises) haue hearde the terrible threates of the Euangelistes. alasse ô the boosome of Abraham the vvhich ILuc. 16. am depriued of▪ alasse that I became partaker vvith the ritche man of his condemnation in the horrible pitte, and partner of his thurst, in the bitter place, full of all sorovve & heauinesse. alasse ô father Abraham entreate for me that I be not cutt of from thy coasts, the vvhich I haue greatly longed after, yet not vvorthely because of my great sinne. But ô Lorde I fall dovvne before thy mercie seate, haue mercie vpon me vvhich mourne thus out of measure, vvhich haue greatly of­fended, vvhich haue shed many salt and bitter teares, vvhose miserable case euery creature hath lamented. VVhy hast thou broken dovvne my hedge & strong holdes, the vvilde bore out of thePsal. 80. vvood hath destroyed me & the vvilde beaste of the fielde hath eaten me vp. rydde me o Lorde from the roaring Lion, the vvhole assemblie of saincts doth make intercession vnto thee for me vvhich am an vnprofitable seruant, the vvhole quire of Angels do entreate thee for me vvhicheLuc. 15. haue greeuously offended: that thou vvilt shevv mercy vnto the vvādering sheepe, vvhich is sub­iect to the renting teeth of t [...] [...]uenous VVolfe. saue me o Lord out of his mouth. suffer me not to become the sacrifice of sinne, but let dovvne vpon me thy holyspirite, that vvith his firie coū ­tenance he may put to flight the crooked fiende of the deuell: that I may be brought vvhomePsal. 30. againe vnto thy vvisdome: that the bill of sinne vvritten agaynste me be blotted out: that my la­mentation may ceasse in the euening & receaue loye in the morning. let my sackcloth be rented asunder, gyrde me vvith ioye & gladnes. let me be receaued againe into the ioye of my God. let me be thought vvorthye of his kingdome, through the prayers and intercession of the sainctes, through the earnest petitions of the church, vvhich sorovveth ouer me & humbleth her selfe vnto Iesus Christ, to vvhome vvith the father and the holie ghost be all glorie and honor for euer and euer. Amen.


Of the byshops of Rome and of the controuersie then raysed of Baptisme.

WHen Cornelius had ended full three yeares in the byshops seae of Rome, Lucius succeeLucius. b. of Rome. Stephan. b. of Rome. ded, whiche enioyed the rowme not fully eyght monethes, and after him was Stephan chosen bishop. vnto this Stephan Dionysius wrote his firste epistle of baptisme when as [Page 126] at that tyme there was no small controuersie raysed: whether they which returned from any he­resie whatsoeuer, shoulde be rebaptized, or after the auncient manner be receaued with prayer and layinge on of handes.


Stephan bishop of Rome reprehendeth Cyprian bishop of Carthage for rebaptizing of heretickes.

THen firste of all Cyprian bishop of Carthage thought the heretickes no other kinde of wayeThe error of Cyprian. to be admitted and purged from their errour, then by Baptisme. But Stephan thought good that nothinge shoulde be innouated, preiudiciall to the tradition preuaylinge of olde. for whiche cause he was greatly offended with Cyprian.


Dionysius writeth vnto Stephan bishop of Rome, of the matter in con­trouersie, and of the peace which followed after persecution.

DIonysius when he had often written vnto him of this matter at length certifieth him, that persecution beynge ceassed, all the churches enioyed peace, embraced vnitie, and detested the erroneous nouelties of Nouatus: he writeth thus: Cap. 5. in the Greeke. Dionysius. b. of Alexādria vnto Stephā b. of Rome. Vnderstand nowe o brother that all the churches throughout the east, yea and beyonde, are vnited together, whiche afore tyme were deuided, and at discorde amonge them selues. All the gouernours of the churches, euery where are at one, reioysinge exceedingly at the peace which happened beyonde all expecta­tion. Demetrianus of Antioche, Theoctistus of Caesarea, Mezabanes of Ierusalem, Marinus of Tyrus, Alexander who is dead, Heliodorus of Laodicea which succeeded after the death of Thelymidres, Helenus of Tarsus, all the churches of Cilicia, Firmilianus and all Cappadocia. I haue onely recited the most famous Bishops, lest my epistle become ouer large, and the readinge be ouertedious. All Syria and Arabia, two wherewith ye are pleased, and to whome presently ye write, and Mesopotamia, Pontus, and Bithynia, and that I may vtter all in one worde, euery one, euery where reioyceth, glorifyinge God in concorde and brotherlie loue. Xystus. b. of Rome. So farre Dionysius. Stephan when he had bene byshop of Rome two yeares, dyed, and after him came Xystus in place. And to him wrote Dionysius an other epistle of Baptisme, layinge downe the censure of Stephan and the other byshops. Of Stephan he sayeth thus: He wrote an epistle toutchinge Helenus and Firmilianus, and all Cilicia, Cappadocia, Galatia and the borderinge Dionysius. b. of Alexādria vnto Xystus b. of Rome. nations, that he woulde not communicate with them for that cause, to weete: for that they rebaptized heretickes. Consider that this is a weyghtie matter. For truely as I heare in the grea­test synodes of bishopes it is decreed: that such as renounce any heresie shoulde firste agayne be instructed, then be baptized and purged of the dregges, of the olde and impure leauen. And hereof I wrote vnto him requestinge him to certifie me agayne: and to our welbeloued fellowe ministers Dionysius and Philemon, who at the firste gaue their censure with Stephan, and nowe they write vnto me, to whome at the firste I wrote brieflie, but nowe at large. So farre pre­sently of this question then in controuersie.

CAP. V.Cap. 6. in the Greeke.

Of the Sabellian heresie.

MAkinge relation of the Sabellian heretickes then preuaylinge he writeth thus: For as Dionysius. b. of Alexādria vnto Xystus b. of Rome. much as manie brethren of both partes haue sente theyr bookes and disputations in writinge vnto me, toutchinge the impious doctrine lately sowen at Pentapolis in Pto­lemais, contayning many blasphemies against the almightie God, and the father of our Lorde Iesus Christ, and withall muche incredulitie toutchinge his onely begotten sonne, and firste be­gotten of all creatures, and the worde incarnate, and senselesse ignorance of the holy ghoste: Some of them I haue written as God gaue me grace, with greater instruction, and sent the co­pies vnto you.


Dionysius being warned from aboue, read with greate profitt the bookes of heretickes.Cap. 7. in [...] Greeke. he thinketh that such as returne from their heresies, shoulde not be rebaptized.

DIonysius in his third epistle of Baptisme writeth thus, vnto Philemon a Romaine minister:Dionysius. of Alexādri epist. 3. of baptisme vn­to Philemo [...] a minister [...] Rome. I haue read ouer the traditions and commentaries of heretickes not infecting my minde with their impure cogitations, but profiting my selfe accordingly, that I reprehēded thē with my selfe, and detested them vtterly. And when I was brotherly and charitably forbidd by a certaine minister, whiche feared lest that I wallowed my selfe in the puddle of their malicious writinges, whereby my soule myght perishe, who, as it seemed me, tolde the trueth: a certaine vision came vnto me from aboue plainlie commaundinge and sayinge: Reade all whatsoeuer come into thy handes, thou shalt be able to weye, to proue, and trye all. for by this meanes at the firste thou camest vnto the faith. I thankfully receaued the vision, as agreable vnto the voice of the Apostle speakinge vnto myghtier men. Be you tryed stewardes or disposers of the myste­ries 1. Pet. 4. Heraclas b. of Alexādria called a pope ergo it was not the pe­culier title of the bishop of Rome. of God. Agayne after he had spoken somewhat of all the heresies before his time he procee­deth on thus. I haue receaued this canon and rule of blessed Heraclas our pope: The canon of Heraclas. Suche as returned from heretickes, though they fell from the churche, or not fell, but thought to parti­cipate with them (yet betrayde for that they frequented the companie of one that published false doctrine) he excommunicated: neither admitted, no if they had entreated, before they had openly pronounced all they had hearde of the aduersaries, then at length he gathered them together, not requiringe that they shoulde be baptized againe. For a good whyle before they had obtained by his meanes the holie ghost. Agayne when he had largely en­treated hereof he writeth thus▪ And I am sure of this that not onely the bishopes of Africk haue practised the like, but also the bishops our predecessours of olde in the most famous churches, and in the Synodes of the brethren at Iconium and Synadis, with the aduise of ma­nie Deut. 19. Prouerb. 22. haue decreed the same. whose sentences to ouerthrovve and raise contention and bravv­ling among the brethren I cannot awaye with. Thou shalt not (as it is written) alter the bounds of thy neighbours which thy fathers haue limited.


The same Dionysius of the Nouatian heresie.

HIs fourth epistle of Baptisme is written vnto Dionysius then a Romaine minister, but af­terwards there placed bishop. whereby we may coniecture howe he was counted wise and famous by the testimonie of Dionysius bishope of Alexandria. he wrote vnto him after other things, in this manner of Nouatus. Cap. 8. in the Greeke. Dionysius. b. of Alexādria vnto Diony­siꝰ a minister of Rome, but afterwards. b. epist. 4. of Baptisme. VVe are not without iuste cause offended with No­uatus, vvhiche hath rent a sunder the churche of God, and drawen diuerse of the brethren vnto impietie and blasphemies, and hath published of God a moste impious and prophane kinde of doctrine, charging the moste louing and mercifull God vvith the title and sclaunder of im­mercifulnesse. And moreouer he hath renounced baptisme: he hath made shipwracke of his for­mer faith and confession: he hath chased avvay the holy ghost, vvhat hope soeuer remaines ei­ther of the tarying or returning of the holy ghost into them againe.

CAP. VIII.Cap. 9. in the Greeke.

Dionysius reporteth of one that sorowed, because he had receaued baptisme of heretickes.

THe fifte epistle of Dionysius is extant vnto Xystus bishop of Rome, where after he had writ­tenDionysius. b. of Alexādria epist. 5. vnto Xystus. b. of Rome. many thinges againste heretickes, he reporteth this one thing which happened in his time, writing thus: In good sooth (brother) I stande in neede of aduise and counsaile, & I craue your opinion for that a certaine thing happened vnto me, vvherin I feare lest I be de­ceaued. when the brethren were gathered together, a certaine man to all mens thinkinge of the faith, an auncient minister of the clergie before my time, & as I suppose before blessed Heraclas, beinge present vvhile some lately vvere baptized, hearinge the interrogatories and aunsvveres, came vnto me, weeping & wailing, & falling prostrate before my feete, confessed & protested [Page 128] that the baptisme vvherevvith he vvas baptized of the hereticks vvas not the true baptisme, nei­ther had it any agreement vvith that vvhich is in vre among vs, but vvas full of impietie & blas­phemies. he sayd he vvas sore pricked in cōscience, yet durst not presume to lyft vp his eyes vnto God, for that he was christened with those prophane words & caeremonies. wherfore he prayed that he might obtaine this moste syncere purification, admission, and grace, the vvhich thinge I durst not do, but told him that the dayly communion, many times ministred, might suffice hin [...]. VVhen he had heard thankes geuing sounded in the churche: and he him selfe had songe there­unto Amen: vvhen he had bene present at the Lordes table, and had streatched forth his hande to receaue that holy foode, & had communicated, and of a long time had bene partaker of the bodie and bloudē of our Lorde Iesus Christ: I durst not againe baptize him, but badde him be of good cheere, of a sure faith, and boldly to approche vnto the cōmunion of the saincts. But he for all this mourneth continually, horrour vvithdravveth him from the Lordes table, and being entreated, hardly is persvvaded to be present at the ecclesiasticall prayers. There is an other epi­stle of his and of the congregation vnder his charge vnto Xystus, and the church of Rome, where at large he disputeth of this question. Againe there is an other vnder his name toutching Lucia­nus vnto Dionysius bishop of Rome. But of these things thus muche.

CAP. IX.Cap. 10. in the Greeke.

Howe Valerianus raysed persecution against the Christians.

THey that ruled the empire with Gallus, enioyed it not full two yeares, but were depri­uedValerianus created Em­perour toge­ther with Galienus his sonne. Anno Dom. 256. Vnder him was raysed the eyghth persecution agaynst the churche of God. of this lyfe: And Valerianus together with his sonne Galienus succeedeth in the Em­pire. What Dionysius wrote of him, it may be gathered by his epistle vnto Hermammon, where he sayeth: Dionysiꝰ b. of Alexādria. vnto Her­mammon. Apo [...]. 13. Satan. It vvas reuealed vnto Iohn, for a mouth vvas gyuen vnto him (sayeth he) to vtter proude speaches and blasphemyes, and povver vvas gyuen him and monethes fortie tvvo. Both thinges are vvonderfull in Valerianus, and vve haue to consider hovve that aboue all his predecessours he vvas disposed at the firste, gentle tovvardes all the men of God, meeke and friendly minded. For there vvas none of al the emperours before him so curteous and frendly af­fected tovvards them, no not they vvhich openly vvere counted Christians: he at the firste em­braced our men most familiarly, moste louingly, & that openly: so that his palace vvas repleni­shed vvith professors of the fayth, and accompted for the churche of God. But the maister & ru­ler of the Aegyptian sorcerers synagoge, persvvaded him aftervvard to slaye and persecute those syncere men and sainctes of God, as aduersaries and impugners of their moste impure, and de­testable sorceries (for the godlye then preuayled so muche, and preuayle at this daye, that beyng present and vvith their countenance only blovving the contrarie, and resisting as it vvote vvith a little speache, scattered the bevvitchings of those detestable deuils) he brought to passe impure ceremonies, execrable inchauntmēts, and abhominable sacrifices: he made a slaughter of miserable children: he sacrificed the sonnes of infortunate parents: he searched the bovvels of the nevvly borne babes, spoyling & rentinge asunder the shaped creatures of God, as if by such haynous offences he should become fortunate. Againe after a fewe lines he saith: Macrinus offe red vp vnto them gratulatorie gyftes & presents for good lucke of the hoped empire. For before it vvas commonly blased he should be created Emperour, he respected not the consonancie of reason, neither the publique or common affaires, but vvas subiect vnto the curse of the prophet sayinge: VVo be vnto them vvhich prophecie after their ovvne hartes desyre, and respect not the publique profitte. He vnderstoode not the vniuersall prouidence and vvisdome of him vvhiche is before all, in all, and aboue all. VVerefore he is become a deadlye foe vnto the catholique and Christian fayth. He outlavved and banyshed him selfe from the mercye of Macrinus si­gnifieth one standinge a farre of. Esay. 66. God: and as he fledde farthest from the churche, so hath he aunsvvered the etymologie of his name. Agayne he sayeth: Valerianus vvas by his meanes dryuen and gyuen ouer vnto suche reprochefulnesse and abhominations, that the sayinge of Esaye vvas verified in him. And they (sayeth he) chose theyr ovvne vvayes and abhominations vvhiche their soules lusted after, and I vvyll selecte them theyr ovvne illusions, and recompence them theyr ovvne sinnes. This Emperoure vvas madd, and dotynge ouer the empire othervvyse then became his maiestie, not able by reason of his maymed bodye to vveare the emperiall robes, brought forth tvvo sonnes follovvers of the fathers impietie. In them vvas that prophecye manifest, [Page 129] vvhere God promised to punish the sinnes of the fathers vpon the children vnto the thirde and Exod. 20. fourth generation of such as hate him. he povvred his impious desires vvhereof he coulde not be satisfied, vpon the pates of his sonnes, and posted ouer vnto them his malice and spite agaynst God. So farre Dionysius writeth of Valerianus.


Of the daungers that Dionysius him selfe stoode in.

BUt of the persecution wherewith himselfe was sore afflicted, & what thinges together with others he suffered, for his conscience God wards, his wordes do testifie where he inueyeth a­gainst Germanus one of the Bishops which at that time backbited him, his words are these: I feare me lest that of necessity I fall into great foolishnes, and te [...]erity, declaring the vvonder­full pleasure of God in our behalfe. Cap. 11. in the Greeke. Tob. 12. Dionysius b. of Alexan­dria agaynst Germanus, epist. ad Her­mamon. In so much it is commendable to conceale the secretye of the King, it is glorious to publishe abroade the vvorkes of God. Forthvvith then vvill I sett on the vvilfulnes [...]e of Germanus. I came vnto Aemilianus not alone, for there accompanied me my fellovve minister Maximus, & the Deacons Faustus, Eusebius, Chaeremon. Also there came vvith vs one of the bethren of Rome vvhich thē vvere present. Aemilianus sayd not vnto me specially, rayse no conuenticle: This vvoulde haue bene superfluous, and the laste of all, he hauing recourse vnto that vvhich vvas firste. His speache vvas not of making no cor [...]uenticles, but of that vve shoulde be no Christians at all, and commaunded me to cease henceforth from Chri­stianitie. For he thought that if I altered my opinion diuers other vvoulde follovve me. I made him aunsvvere neyther vnreuerently, neyther tediously. VVe ought to obey rather God then Act. 5. men. Yea I spake vvith open protestation: I vvorshippe God vvhich is onely to be vvorship­ped and none other, neyther vvill I be chaunged, neyther cease henceforth from being a Chri­stian. This being said, he commaunded vs to departe vnto a certaine village adioyning vpon the deserte called Cephro. Novv heare vvhat is recorded to haue bene sayde of eyther partes: vvhen Dionysius, and Faustus, and Maximus, and Marcellus, and Chaeremon vvere brought forth, Aemi­lianus sate in the Presidents rovvme. I haue signified (sayth he) by vvorde here vnto you, the cle­mency of our leages, and Lordes the Emperours tovvardes you. They haue graunted you par­don so that you returne vnto that vvhich nature it selfe bindeth you vnto, so that you adore the Gods vvhich garde this empire, and forgett the thinges vvhich repugne nature. VVhat aun­svvere make you vnto these? I hope ye vvill not vngratefully refuse their clemencie in so much they counsayle you to the better. Dionysius aunsvvered: All men doe not vvorshippe all Gods, but seuerall men seuerall Gods, vvhome they thinke good to be vvorshipped. But vve vvor­shippe and adore the one God the vvorker of all thinges, vvho committed this empyre vnto the most clement Emperours Valerianus, and Galienus, vnto vvhome also vve povvre inces­sant prayers for their raygne, that it may prosperously continevve. Then Aemilianus the Pre­sident sayde: VVhat lett is there I beseeche you, but that naturally you adore that your God (insomuch he is a God) together vvith these our Gods. Dionysius aunsvvered: VVe vvorshippe no other God. To vvhome Aemilianus the President sayd, I see you are altogether vnthanke­full, you perceaue not the clemencye of the Emperours, vvherefore ye shall not remayne in this Dionysius with his company is bani­shed into a certayne de­serte called Cephro. citye, but shal be sent into the partes of Libya, vnto a place called Cephro. This place by the commaundemente of our Emperoures, I haue picked out for you. It shall not be lavvefull for you and others to frequente Conuenticles, neyther to haue recourse (as they call them) vnto Churcheyardes. If any of you be not founde in that place vvhiche I haue appoynted for you, or in any Conuenticle lett him vnder his perill. There shall not vvante sufficient pro­uision. departe therefore vvhither ye are commaunded. But he constrayned me, althoughe sickely to departe vvith speede, differring no not one daye, hovve then coulde I rayse or not rayse a Conuenticle? Agayne after a fewe lynes he sayth: Truely vve are not absent, no not from the corporall congregation of the Lorde: for I gather suche as are in the citye, as if I vvere present, being in deede absent in the bodye, but present in the spirite. And there con­tinevved vvith vs in Cephro a greate congregation, partely of the brethren vvhiche follovv­ed vs from out of the citye, and partely of them vvhiche came from Aegypt. And there God opened vnto me a dore vnto his vvorde: yet at the beginning vve suffered persecution, and stoning, but at the length not a fevve of the Panymes forsaking their carued Images, vvere [Page 130] conuerted. For vnto such as before had not receaued, thē first of al we preached the word of god. And in so much that therfore God had brought vs among thē, after that the ministery was there completed, he remoued vs vnto an other place, for Aemilianus woulde transporte vs vnto more rough places of Libya, as he thought, & gaue cōmaundemēt that al from euery where should re­paire vnto Mareòta, where he allotted vnto seuerall men, the seueral villages of that place, & cō ­maunded that we in our iourney, & first among all the rest should be preuented. for by taking vs vp by the vvay, the rest vvould easily follovv after. But I hearing we must depart from Cephro, & knowing not the place whither we were cōmaunded to go, neyther remēbred I, that euer afore, I heard it named, for al that tooke my iourney willingly, & cheerefully. But when I vnderstood we must remoue vnto Colluthio, then howe I was affected my companions knowe very well. And here I will accuse my selfe. For at the firste I fretted, and tooke it very greeuously. If places better knowne and more frequented had fallen vnto our lo [...]e it shoulde neuer haue greeued me. But that place whither I should repayre was reported to be destitute of all brotherly and friendely consolation, subiect to the troublesome tumulte of trauaylers, and violent inuasion of theeues. Yet I tooke no small comforte in that the brethren toulde me it was nigh a citye. For Cephro brought me greate familiaritye with the brethren of Aegypt, so that our congre­gation encreased▪ but there I supposed it might fall out, for that the citye was nighe, we shoulde enioye the presence of familiar, friendely, and beloued brethren, whiche would frequent vn­to vs and refreshe vs, and that particular Conuenticles in the farther suburbes might be raysed, whiche in deede came to passe. Agayne of other thinges whiche happened vnto him, thus he wryteth: Germanus peraduenture glorieth of many confessions, and can tell a longe tale of the afflictions which he endured. but what can be repeated on our behalfe? sentences of condem­nation, What Dionysius suffered for the fayth. confiscations, proscriptions, spoyling of substance, deposition of dignities, no regarde of worldly glory, contempt of the prayses due vnto Presidents & consuls, threatnings of the aduer­saries, the suffring of reclamations, perils, persecutions, errors, griefes, anguishes, and sundry tri­bulatiōs which happened vnto me vnder Decius, & Sabinus, & hitherto vnder Aemilianus. novv I pray you where appeared Germanus? what rumor is blased of him? But peraduenture I bring my self into great folly for Germanus sake. The same Dionysius in his epistle vnto Domitius & Di­dymus made mention againe of them who then were persecuted, saying: It shal seeme superfluous Dionysius b. of Alexādria vnto Domi­tius & Didy­mus. to recite the names of our men in that they were many, & to you vnknowne. For al that, take this for suertie. There were men, women, yong men, olde men, virgins & olde women, souldiers & simple men, of all sortes & sects of people: wherof some after stripes & fire were crowned victo­rers, some after▪ sworde, some other in small time sufficiently tried, seemed acceptable sacrifices vnto the Lord. Euen as hitherto it hath appeared to suffice me, because he hath reserued me vnto an other fitt time knowne vnto him self, who sayth: in time accepted haue I heard thee, & in theEsay. 49. 2. Corinth. 6. day of saluation haue I holpen thee. And because you are desitous to vnderstand of our affayres, I vvill certifie you in what state we stande. You all hearde how I, and Caius, and Faustus, Pe­ter and Paul, when we were ledd bounde by the Centurion, captaynes, souldiers and seruants, certayne of the brethren inhabiting Mareôta, rushed out and sett vpon vs, pulled vs which were violently drawne, and followed agaynstour will. But I truely and Caius, & Peter, alone among all the rest, depriued of the other brethren, were shutt vp in a close dungeon, distant three dayes iourney from Paraetonium, in the waste deserte and noysome contrey. Afterwardes he sayth: In the citie there hidd them selues certayne of the brethren which visited vs secretly, of the mini­sters Maximus, Dioscorus, Demetrius, Lucius, and they that were more famous in the worlde, as Faustinus and Aquila, these now wander I wott not where in Aegypt. And of the Deacons there remained aliue after thē which died of diseases, Faustus, Eusebius, & Charemon. God strengthned and instructed this Eusebius from the beginning to minister diligently vnto the confessors in pri­son, and to burye the bodyes of the blessed Martyrs not vvithout great daunger. And yet vn­to this day the President ceaseth not cruelly to slay some that are brought forth: to teare in pec­ces other some with torments: to consume other with emprisonment & fetters, commaunding that none come nigh them, & enquiring daily if any such men be attainted. For all that, God re­fresheth Of Eusebius b. of Laodi­cea. [...]eade the last cap. of this 7. booke Maximus. Faustus. the afflicted with cheerefulnes & frequenting of brethren. These thinges hath Dionysius writtē in y aforesaid epistle. yet haue we to vnderstand y this Eusebius whom he calleth a deacon, was in a while after, chosen bishop of Laodicea in Syria, & Maximus whom he calleth a minister: succeded Dionysius in y bishops sea of Alexandria. & Faustus who thē endured cōfess [...]ō wt him, was [Page 131] reserued vnto the persecution of our time▪ a very [...] hauing liued many dayes, at length a­mong vs was beheaded, and [...]cowned a martyrsi [...] were the thinges which happened vnto Dio­nysius in those dayes.

CAP. XI.Cap. 12. a [...]t [...] the greeke.

Of the Martyrs in Caesarea.

AT Caesarea in Palaestina, in the persecution vnder Valerianus there were three famous men, for their sayth in Christ Iesu, deliuered to be deuoured of wilde beastes, and bewtifi­ed with diuine martyrdome. whereof the first was called Prison [...] the seconde▪ Malchus, thePriscus, Malchus & Alexander tome in peeces of wilde beastes. A woman torne in pee­ces of wilde beastes. Cap. 13. in the Greeke. thirde Alexander▪ the reporte goeth, firste of all that these men leading an obscure and contrey life, bla [...]d them selues for negligence and [...]touthfulnes, because they stroue not for the crowne of martyrdome but despised those maisteries, which that present time distributed to such as coue­red after celestiall thinges, and taking further advisement therein, they came to Caesarea, they went vnto y iudge, [...] [...]nigyed the i [...] [...]. Moreouer they write a certayne woman of y same citie in the same persecution, with like triall to haue ended her life, and as they report one that en­clyned to the heresie of Marcion.


How that peace in the steade of persecution, was restored by the benefit [...] of Galienus the Emperour.

NOt long after, Valerianus hauing subdued the Barbarians, his sonne got the supremacy [...] A [...] Dom [...] 262. and ruled the empire with better aduisement. and forthwith released and sti [...]ed the [...]er [...] ­cution raysed agaynst vs, with publike edices, and commaunded that the Pris [...]de [...]s and chiefe of our doctrine shoulde freely after their wonted maner execute their office & function. The coppy whereof faythfully translated out of Romaine letters and interlaced in this our history is read as followeth: The Emperour C [...]sar Publi [...], [...], Galienus, vertuous, fortunate▪ Augustus: Galienus the Emperour in the behalfe of the Chri­stians. vnto Dionysius, Pinna, Demetrius together vvith the rest of the Bishops sendeth greeting. The be­nefit of our gracious pardon vve commaunde to be published, throughout the vvhole vvorlde, that they vvhich are detayned in banishment, depart the places inhabited of Pagans. for the ex­ecution vvhereof the coppy of this our edict shal be your discharge, lest any go about to molest you, and this vvhich you novv may lavvfully put in vre, vvas graunted by vs long agoe. VVhere­fore A [...]relius Cyrenius our high Constable, hath in his keeping the coppy vvhich vve deliuered vnto him. There is extant also an other constitution of his vnto other Bishops, wherein he per­mitteth them to enioye and frequent they places called Churchyardes.

CAP. XIII.Cap. 14▪ in the Greeke.

The famous Bishops of that time.

ABout this time was Xystus, Bishop of Rome▪ Demetrianus, after Fabius Bishop of Anti­och: Xystus. Demetrianus Firmilianus. Gregorius Nazianzenꝰ▪ Athenodorꝰ. Domnus. Theo [...]ecnu [...]. Hymenaeus. Cap. 15. in the greeke Firmilianus of Caesarea in Cappadocia: Gregorius ouer the Churches throughout Pontus, and his brother Athenodorus familiars of Origen. At Caesarea in Palaestina after the death of Theoctistus, Domnus was chosen Bishop, whome in a short time after, Theotecnus succee­ded, who also was of the schoole of Origen. and at Ierusalem (Mazabanus being departed this life) Hymen [...]ns enioyed the Bishopricke, who liued with vs many yeares.


How that Marinus a souldier, through the perswasion of Theotecnus sufferedmar­tyrdome at Caesarea.

ABout that time when as the Church enioyed peace throughout the worlde, at Caesarea in Palaestina, there was one Marinus, a famous souldier for seates of armes, of noble [...]ynage,Marinus was beheaded. and great substance, beheaded for the testimony of Christ. The cause was this: There is a certayne dignity among the Romayns called the Centurions vine, the which whosoeuer doth ob­tayne, is called a Cen [...]ution. When the rowme was voyde the company called Marinus to this degree: Marinus being preferred, an other came before the tribunall seate and accused him, affir­ming [Page 132] it was not lawefull by the auncient lawes for him to enioy that Romayne dignitie because he was a Christian, and sacrificed not vnto the Emperours, & that it was his turne next to come in place. the iudge being very much moued with this (his name was Achain [...]) firsto he demaun­deth what opinion Marinus was of. when he saw him constantly confessing him selfe to be a Chri­stian, he graunted him three houres space to deliberate. This being done Theotecnus Bishop ofA notable perswasion vnto martyr­dome. Caesarea calleth vnto him Marinus, from the tribunall seate, taketh him in hande with exhortati­ons, leadeth him by the hande into the Churche, setteth him downe in the Chauncell, layeth his cloke aside, sheweth him the sworde that honge by his side, afterwards pulleth out of his pocket the newe testament, setteth it ouer agaynst the sworde, and bad him chuse whether of those two, he preferred or liked best, for the health of his soule. When he immediatly stretching forth his right hande, had taken vp the booke of holy scripture, holde fast then sayth Theotecnus vnto him, cleaue vnto God, and thou shalt enioy the thinges thou hast chosen, being strengthened by him and goe in peace. After he had returned thence, the cryer lifted his voyce and called him to appeare at the barre, the time graunted for deliberation was now ended. standing therefore at the barre he gaue tokens of the noble courage of his sayth, wherefore in a while after as he was ledd, heard the sen­tence of condenmation and was beheaded.

CAP. XV.Cap. 16. after the greeke.

Of the fauor which Astyrius a noble man bare towards the Martyrs.

HEre is mention made of Astyrius, because of his most friendly readines and singuler goodAstyrius a senator of Rōe & a fauorer of the Chri­stians. will he bare vnto the persecuted Christians. This man was one of the Senators of Rome, well accepted of the Emperours, in good estimation with all men, for his noble stocke, well knowne for his great substance: who being present at the execution of the Martyr, tooke vp his body, layed it on his shoulders being arayed in gorgeous and costly attyre, and prouided for him a most noble funerall. infinite other thinges are reported by his familiers to haue bene done of him, whereof diuers liued vnto this our time.

CAP. XVI.Cap. 17. after the Greeke.

Astyrius by his prayers repressed and bewrayed the iuggling and deceate of Satan.

ANother straung facte is reported to haue bene practised, at Caesarea Philippi which the Phaenicians call Paneas, at those fountaynes which spring out of the foote of the mount Pa­neius, whence the riuer Iordan hath his originall, they reporte that the inhabitants of that place haue acustomed vpon a festiual day to offer some sacrifice or other, which through the pow­er of the deuill neuer afterwards appeared, which also seemed in the sight of the beholders a no­table miracle. Astyrius on a time being present at the miracle, perceauing that many at the sight thereof were amazed, pitied their erroneous estate, lifted his eyes vp vnto heauen and prayed Al­mighty God in Christ Iesus his name that Satan the seducer of that people might be bewrayed,The deuill is put to flight by fasting & prayer. and refrayned from the seducing any longer of mortal men. which when he had prayed (as the re­porte goeth) forth with the sacrifice swomme on the top of the water, and the beholders ceased to wonder, so that from that time forth there was no such miracle seene in that place.

CAP. XVII.Cap. 18. in the Greeke.

Of the image of the woman cured of the bloudy flixe, the image of Christ and of some of the Apostles.

IN so much we made mention of this citye Paneas in Caesarea Philippi, I thinke I shall offend if I passe ouer with silence a certaine historye worthy of memorie among the posteritie in timeLuk. 8. Matth. 9. to come. The report goeth that the woman whose bloudy flixe we learne to haue bene cured by our Sauiour in the Gospell, was of the aforesaid citye, and that her house is there to be seene, and a worthy monument yet there to continewe of the benefitt conferred by our Sauiour vpon her.Monuments of memory & not for su­perstition. that there standeth ouer an high stone, right ouer against the dore of her house an image of brasse resembling the forme of a woman, kneeling vpon her knees, holding her handes before her, after the maner of supplication. Againe, that there standeth ouer against this an other image of a man, [Page 133] molten of the same mettal, comely araied in a short vesture, and stretching forth his hand vnto the woman, at whose feete in the same piller there groweth vp from the grounde a certayne vnknow­en kinde of herbe in height vnto the hemme of the brasen images vesture, curing all kind of mala­dies. This picture of the man, they report to be the image of Iesus. it hath continewed vnto our time and is to be seene of trauellers that frequent the same citye. neyther is it any maruell at all, that they which of the Gentiles were cured by our Sauiour, made and set vp such thinges. for that we haue seene the pictures of his Apostles, to wete, of Paul, of Peter, and of Christ himTo erect an image is a heathenish custome. selfe, being grauen in their colours, to haue bene kept and reserued. for the men of olde of a hea­thenish custome, were wonte to honour after this manner such as they counted Sauiours.

The censure of the Translator toutching the afore sayd images.

TOutching the trueth of this historye we may not doubt but that there was such a towne, such a wo­man, and of such a disease cured by our Sauiour, the holy Euangelistes doe reporte it. and that there were such images resembling Christ and the woman (monuments of memorye, and not of su­perstition) and that there was such an herbe of so wonderfull an operation, we cannot denye, inso­much that many doe testifie of the same, some by heare saye, and some other that they sawe it. yet thus much we may note with Eusebius in the same chapiter, that the originall erection of these and such like images was deriued from the Gentiles, who of a heathenishe custome were wont to a­dore such as of olde tyme had benefitted them with the setting vp of their pictures for monuments in remembraunce of them. Toutching the miraculous operation of the herbe, we may assure our selues that it proceadeth neyther by vertue of the picture, neyther by the prayer of the other, being both dumbe pictures, but by some secrete permission of the wisedome of God. eyther to reduce the infidels at that tyme to the beliefe of the storye, or to admonishe the Christians that health was to be looked for, onely of Christ and no other Aduocate. after the death of Eusebius, Sozomenus (lib. 5. ec­clesiast. hist. cap. 20.) reporteth that Iulian the Apostata tooke downe the image of Christ, and set vp his owne in the same place, which with violent fire that fell from heauen, was clefte a sunder in the breast, the heade broken of with the [...]e [...]ke, and stickt in the grounde. for Iulian had taken downe the image of Christ, not to withdrawe the people from idolatrye, but in malice and despite of that newe religion, and erected vp his owne image to the intent the people shoulde worship it, purposely to deface Christ (euen as they doe nowe that willingly breake Gods commaundement to vpholde and mayntayne their owne traditions.) Therefore God strooke Iulianus image from heauen with lighte­ning and rent it in peeces, so that there remayned of it (as Sozomenus writeth) reliques long after. This God did not that he was pleased with the setting vp of pictures, but in token of his wrath and dis­pleasure against Iulian for comittinge so dispitefull a deede.

CAP. XVIII.Cap. 19. after the Greeke.

Of the Bishops seae of Ierusalem.

THe Bishops seae of Iames who first by our Sauiour and his Apostles was placed BishopThe seae of Ierusalem long preser­ued and con­tinewed. of Ierusalem, (whome the holy Scriptures doe honour with the title of Christes brother) was vnto this tyme preserued, which thing the brethren there ordinarily succeeding haue manifestly shewed vnto all men. In so much that the Elders of olde and the men also of these our dayes haue honored the holy men and doe still honor them for pietyes sake with conuenient re­uerence. and these thinges goe after this sorte.

CAP. XIX.Cap. 20. in the Greeke.

Dionysius Bishop of Alexandria wrote of Holydayes and Easter.

DIonysius besides the afore sayd Epistles wrote at that tyme also, such epistles as are extant of Holydayes, where he entreateth of the feast of Easter, with solemne Sermons in praise thereof. The one of them he entitled to Flauius, the other to Domitius and Didymus, where he expounded the Canon, continewing the space of eyght yeares, allowing the feaste of Easter to be celebrated at no tyme but after the solsti [...]iall springe. Moreouer he wrote an other Epistle vnto his fellowe ministers throughout Alexandria. agayne vnto others seuerally when the tyme [Page 134] of persecution was now at hande.

CAP. XX.Cap. 21. in. the Greeke.

Dionysius writeth of the sedition in Alexandria.

WHen as nowe peace in maner preuayled, he returned to Alexandria, where agayne that citye was so troubled with sedition and ciuill warres, that it was vnpossible for him, to visit all the brethren throughout the citye, which were diuided into both the se­dicious partes. and agayne vpon the feaste of Easter as if he had bene in exile, he sent vnto them his Epistles, euen out of Alexandria. Afterwardes he wrote an other Epistle of Holydayes vnto Hierax Bishop of Aegypt, where he maketh mention of the sedition raysed at Alexandria Dionysius b. of Alexan­dria vnto Hierax b. of Aegypt. in this sorte: It is no maruell at all, if it be greeuous for me to conferre by Epistles with them whiche are farre distant, when as it is become impossible for me to consult within my selfe, to conferte with my selfe, and myne owne proper soule. For I am constrayned to write vnto mine owne bowels, my companions and consenting brethren, citizens of the same Churche, and howe my writinges may be conueyed vnto them, seemes very difficult. a man may easier take his iourney, I saye not, without the compasse of these coastes, but from East vnto west, then trauell from Alexandria it selfe, to Alexandria. The middway of this citye is so crooked and vnmeasurable, as is that waste and crosse wildernesse, whiche the Israelites wandred in, the continewance of two generations, and as is the seae, which deuided it selfe, and walled them in compasse, deepe & penetrable, in whose high way, the Aegyptians were drowned. The calme and quiet shores resembled often tymes the redd seae, for the slaughters committed vpon them. The floode that relieued the citie, seemed sometime drier, and noysomer then the drie and stony wildernes where Israel passing, thursted so much that he murmured against Moses, & the drinke by the power of God (which onely worketh maruelous thinges) gushed out of the high rocke: sometyme agayne it so ouerflowed, that the whole region in compasse, both way & field, were aflote, and threatned the violence of mighty waters, euen such as were in the time of Noe. This floode continewally slideth, being polluted with blood, and slaughter, and drowned carkasses, much like that which in the time of Moses, was chaunged for Pharaos sake, into blood and pu­trefaction▪ and what other floodes can purifie this waue, when all things are to be clensed with water? and howe can the Ocean seae, being wide and waste, compassing the whole worlde, season the bitternes of this seae? how can the floode running out of paradise, whose fountayne is fourefold, into the which it is deuided, flowe into one heape & washe away this shedd blood? and when can the ayre be purged of these noysome and contagious vapors? such fumigations are lifted from of the earth, such windes from out of the seae, such aër from out of floodes, such exhalations from out of hauens, as if certayne putrified ishue distilled out of rotten carkasses, & mingled it selfe with all the foure elements. and as yet they wonder and enquire whence pro­ceade these continewal plagues, & greeuous diseases? whence proceade these infections which preuayle among vs? whence come these sundry and manifold destructions of mortall men? and wherefore can not this great citie contayne henceforth as many citizens, if they were numbred, from the cradel to dotage, as heretofore it hath bredd as they cal them graybeardes? there were in tymes past so many from forty to seuenty as now the number of all sortes can not aunsvvere. and of them also vvho heretofore from fourteene to fourescore yeares vvere assigned, and allot­ted for distribution of bublique reliefe. Agayne they vvhich vvere yong in sight behaued them selues like elderly men, and for all that they see mankinde vvithout intermission to diminish & consume from of this earth, they tremble not, though their generall rooting out and destruction encrease and preuayle daily.

CAP. XXI.Cap. 22. in the Greeke.

Of the plague at Alexandria and the humanitie which the Christians shewed vnto the heathen.

WHen the noysome infection had ouertaken these ciuill warres, and the feast of Easter now drewe nigh, he wrote letters vnto the brethren & mentioned those lamentable af­flictions in these words: Other men thinke these times not fitt for any feaste, no more Dionysius b. of Alexan­dria epist. vn­to the bre­thren in Aegypt. they are not in deede, & yet not these onely but others also vvhatsoeuer, not onely of the rest but also if any seeme most pleasaunt vnto them. now all is replenished with lamentations, euery mā doth nothing but mourne, howling soundes throughout the citie, by reason of the multitude of [Page 135] dead carkasses and the daily dying▪ as it is written of the first begotten of the Aegyptians, so now a great clamor is hearde. there is no house where a deade carkase is not founde, and truely not without cause. For the calamities which happened before were grieuous & intolerable, & firste Exod. 12. prouoked vs▪ and we alone though banished from the company of all men, & being deliuered [...]e [...] [...]o death, yet neuerthelesse at that time celebrated the feaste▪ for seuerall places of seuerall afflictions, seemed vnto vs solempne and commendable, the fielde, the wildernes, the shippe, the Inne, the prison▪ but the most ioyfull feaste the blessed martyrs did celebrate, triumphing in heauen▪ afterwards there ensued warres, & famine, which together with the heathen we endu­red, suffring alone their injuries towards vs, & partakers with them accordingly of their priuatePlague. Warres. Famine. malice & miseries which they suffred. Agayne we were cherished with the peace which Christ sent for our sakes. but after that they & we had breathed a litle, this pestilēt calamity fell, a thing more terrible vnto them then any terror, & more lamentable then any calamity, & as a certaine Historiographer of their owne reported: which alone exceeded the hope & expectation of all. yet of vs not so counted, but an exercise and triall, inferior to none of the rest, yet for all that, it spared vs not, but it lighted farre heauier in the necke of the heathens. Agayne after a fewe linesMisery ma­keth the wic­ked to des­payre, but tryeth the godly as the gold in the fornace. The Christi­ans in the plague time loued not only their bre­thren, but al­so their ene­mies. he writeth: many of our brethren by reason of their great loue and brotherly charitie, spared not them selues, cleaued one to another, visited the sicke without warines or heede taking, attended vpon them diligently, cured them in Christ which cost them their liues, and being full of other mens maladies, tooke the infection of their neighboures, translated of their owne accorde the sorowes of others vpon them selues, cured and confirmed other sicke persons, & died most wil­lingly them selues, fulfilling in deede the common saying: that onely friendship is alwayes to be retayned, & departing this life they seemed the ofscouring of others▪ In this sorte the best of our brethren departed this life, whereof some▪ were ministers, some Deacons, in great reuerence among the common people, so that this kinde of death for the great piety and strength of faith, may seeme to differe nothing from martyrdome▪ for they tooke the deade bodies of the Sain­ctes, whose breasts & handes & faces lay vpward [...] & closed their eyes, sh [...]t their mouthes, and ioyntly with one accorde being like affectioned, embraced them, washed them, and prepared their funerals, in a litle while after they enioyed the like them selues. for that the liuing continu­ally traced the steppes of the deade, but among the heathen all fell out of the contrary, for scarce had the pestilence taken place among them, but they contraried them selues, & fledde from the most friendly & dearest friendes, they threwe them halfe deade into the strectes, the deade they The heathe­nish inhuma­nitie. left vnburied to be deuoured of dogges, to the ende they might auoyde the partaking & fellow­ship of death, which for all, that they deuised, they coulde not escape. after this epistle when the citie enioyed peace, he wrote vnto the brethren in Aegypt toutching Holydayes. and afterwards o­ther epistles agayne. there is extant an epistle of his of the Sabaoth, an other of exercise. agayne writing vnto Hermammon and the brethren in Aegypt, he maketh mention at large of the malice of Decius and his successors, & of the peace graunted vnder Galienus. there is no cause to the con­trary, but that the Reader may be made partaker thereof.


Dionysius censure of Macrinus and Galienus the Emperous, and of the heresie of the Chiliasts.

MAcrinus after that he had forerunne on of the Emperours and followed after the other, Cap. 23. in the greeke Dionysius Alex. vnto Hermammō. Galienꝰ was Emperour together with his father Valerianus, but after his fa­ther was takē captiue of the Persians, he ruled alone. immediatly he is rooted out with all his kinred, and Galienus is proclaymed and crow­ned Emperour, by the consent of all men, both an auncient, & a new Emperour, being before them, but appearing after them. according vnto the saying of the Prophet Esay: the thin­ges of old are past & beholde new things, now come in place. for euen as a cloude darkneth a li­tle the sunne beames and shadoweth the sunne it selfe, shining in his spheare, agayne after the cloude is resolued and vanished away, the sunne vvhiche rose before the cloude shineth and taketh his course: so Macrinus vvho intruded him selfe before the present raygne of Gali­enus is novve no Emperour, no more he vvas not then. but this man like him selfe, as he vvas then, so is he novve. and the empire it selfe, laying aside heauy and vvrinckled olde age, and purged of the former malice, novve florisheth a freshe, is hearde and seene further, pear [...]eth and preuayleth ouer all. Then he sheweth the tyme of his writing saying thus: It commeth in my minde to consider the yeares of these Emperours raygne. I see hovve the moste impious vvere Esay 43. Apocal. 21. [Page 136] famous in deede, but in a short vvhile after they became obscure. yet this holy and blessed Em­perour hauing past the seuenth, novve endeth the Anno Do­mini 266. nynth yeare of his raygne, the vvich vve vvill celebrate for holy daye. Besides all these he wrote two bookes of the promises of God▪ the occasion whereof was such. One Nepos a Bishop of Aegypt taught y the promises of God madeNepos a Chi liast. Chiliastae of the Grecians & millenarij of the latines were so cal­led because that like here tikes they dreamed that Christ should personally raygne as kīg here onearth a thousande yeares. vnto holy men in the Scriptures, were to be vnderstoode after the Iewish maner, sauoring [...] much of Iudeisme. he layd downe for good doctrine that after the resurrection we shoulde lead [...] a life here on earth in corporall pleasures the space of a thousande yeares. and because be suppo­sed that he was able to iustifie this his opinion, out of the reuelation of Sainct Iohn, he wrote a booke thereof, and entitled it the reprehensions of Allegorizers. This booke doth Dionysius, in his workes (intitled of the promises of God) confute. In the first helayeth downe his censure of that doctrine, in the seconde he entreateth of the reuelation of Sainct Iohn, in the beginning of which booke he writeth thus of Nepos.

Cap. 24. in the greeke Dionysius b. of Alexādria lib. 2. of the promises of God. CAP. XXIII.

Of the booke of Nepos the Chiliast, the quiet conference and disputation betwene Dionysius and Coracion the Chiliast with the frute thereof.

THey alleadge (sayth Dionysius) a certaine booke of Nepos, vvhereupon they grounde that vvithout all peraduenture the kingdome of Christ to become here on earth, may be proued. Here busye bodies & stī ­ging waspes may learne a lessō which reprehende euery thinge & like of no­thing. for sundry other his gifts I commende and embrace Nepos, partly for his fayth, his diligence and exercise in holy Scriptures, partly also for his pleasaunt psalmodie, vvhervvith at this day many of the brethren are delighted. I highly esteeme & reuerence the man, specially for such a one as novve is departed to rest: yet the trueth is our friende and afore all to be reue­renced▪ and if any thing be vvell spoken, it deserueth commendation, and is charitably to be ac­cepted, if ought seeme not soundly to be written, it is to be searched out and refuted. If he were present and auoutched his doctrine by vvorde of mouth, it shoulde suffice vvithout vvriting to conferre by obiections and resolutions, to refell and reconcile the aduersaries. but in so much there is extant a booke thereof, as some suppose very probable, and many doctors sett nought by the lavve and Prophets, they take scorne to be tryed by the Euangelists, they contemne the vvorkes of the Apostles, alleadging the doctrine of this vvriter, as a thing most notable, and an hidd secret, they suffer not the simpler sorte of the brethren, to conceaue any high or magnifical thing, neither of the glorious and right godly comming of our Lorde, neyther of our resurrecti­on from the deade, our gathering together and vniting vvith him, but trifling toyes and mortall affayres persvvading these present things to be hoped for in the kingdome of God▪ it is necessa­ry vve deale by vvay of reasoning vvith our brother Nepos as if he vvere present. vnto these he ad­deth: VVhen I vvas at Arsenoita, vvhere as thou knovvest this doctrine first sprang, so that schis­mes Where the error of the Chiliasts first sprang. Dionysius disputed with the Chiliasts. and manifest fauling avvay from the Church, fell out in those congregations: I called to­gether the Elders and doctors inhabiting those villages, in presence of as many of the brethren as vvillingly came, and exhorted them openly to fift out this doctrine▪ & when as they brought me forth this booke, as an armed fence and inuincible fortresse, I sate with them from morning to night, whole three dayes, discussing those thinges which therein were written, where I won­dred at the constancy, desire of the trueth, intelligence or capacitie, and the tractablnes of the brethren, how orderly and vvith what moderation they obiected, they aunswered, they yelded, neither endeuored they by any kinde of way contentiously to retayne their positions, if they were proued false: neither bolted they contradictions, but as much as in them lay, stucke fast & confirmed their purpose▪ and yet agayne where reason required they chaunged their opinion, & were not ashamed to confesse the trueth together with vs, but with good conscience all hypo­crisie layd aside, their harts made manifest vnto God, they embraced such thinges as vvere pro­ued by demonstrations and doctrine of holy Scripture. and at length the graundecaptayne and ringleader of this doctrine called Coracion, in presence of all the auditors then in place, confes­sed Coraciō the Chiliast was consuted and cōuerted by Dionysius. and promised vnto vs that thenceforth he vvoulde neuer consent vnto this opinion, neyther reason of it, neyther mention, neyther teach it, for that he vvas sufficiently conuinced vvith con­trary arguments. the rest of the brethren then present reioyced at this conserence, at this his sub­mission and consent in all thinges.


The censure of Dionysius toutchinge the reuelation of Sainct Iohn.Cap. 25. after the greeke. The heresie of Cerinthus.

COnsequently in discourse be wryteth thus of the reuelation of Sainct Iohn: Diuerse of our Dionysius. b. of Alexan­dria in his. 2. booke of the promises of God. Some of olde thought the reuelation to haue bene written by Cerinthus. The heresy of Cerinthus. The reuerēt iudgement of Dionysius toutchinge the reuelatiō of Sainct Iohn. predecessors haue vvholy refused & reiected this booke, & by discussing the seuerall chapiters thereof haue founde it obscure & voyde of reasons, & the title forged▪ they sayde it vvas not Iohns, nay it was no reuelation which was so couered with so grosse a vayle of igno­rance, and that there was none either of the Apostles or of the Saincts, or of them which belon­ged to the church, the author of this booke, but Gerinthus the author of the Cerinthian heresie, intitling this as a sigment vnder the name of Iohn for further credit & authoritie. The opinion of Cerinthus was this▪ that the kingdome of Christ should be here on earth, and looke what he him selfe being very carnall lusted after, for the pampering of his pāch, the same he dreamed should come to passe, to wete: the satisfiyng of the bellye and the thinges vnder the belly with meates drinks, mariages, festiuall dayes, sacrifices & slaughters for oblatiōs, whereby he imagined he should conceaue greater ioy & pleasure. but I truely durst not presume to reiect this booke, be­cause that many of the brethren read it diligently, & conceaued a greater opinion thereof, then the vnderstanding my capacitie atayned vnto. I surmise there is a certaine hidd and wonderfull expectation of thinges to come contayned in the seuerall chapiters thereof▪ for where I vnder­stand him not, I bethinke my selfe the words contayne a deeper sense, or more profound vnder­standing: neither do I sift or pronounce sentence of these, after my grosse vnderstanding, but re­sting rather with fayth, doe forthwith thinke they are higher then may be vnderstoode of me▪ neither doe I vnaduisedly refute the thinges I perceaued not, but rather maruell that I my selfe haue not manifestly seene them▪ after these things Dionysius alloweth of all y doctrine contained in the reuelacion, & declareth that it is impossible to vnderstande the meaninge thereof, by light reading ouer of the letter, writing thus: vvhen he had finished (as I may so terme it) all the pro­phecy, the prophete pronounceth them happie which kepe it, yea himselfe to▪ happy (sayth he) Apocalip. 22. is he which keepeth the words of the prophecy of this booke, & I Iohn savv these things & heard. wherefore I denyonot but that his name was Iohn, and that this worke is Iohns. I thinke verely the booke is of some holy mā, indued with the holy Ghost▪ but that it is the Apostles, the sonne of Zebedie, the brother of Iames, whose is the gospell intitled after Iohn, and the Catholicke epi­stle, I can hardely be brought to graunt, for I coniecture by the behauiour of both, by theyre frase of wryting, & drift of the booke, that he was not the same Iohn. The euangelist layd downe no where his name, neyther preached he himselfe, ether by gospell or epistle. Againe after a fewe lines he sayeth: Iohn no vvhere made mention as of himselfe, or of any other, but the au­thor of the reuelation forthvvith in the begininge of the booke prefixed his name, sayinge: The Apocalip. 1. reuelation of Iesus Christ vvhich he gaue him that he should shevve vnto his seruantes thinges vvhich shortly must be done, vvhich he sent and shevved by his Angell vnto his seruant Iohn, vvho bare record of the vvord of God, and of the testimony of Iesus Christ, & of all things that he savve. Againe Iohn, vvryteth an epistle vnto the seuen Churches in Asia. Grace be vvith you and peace. The Euangelist prefixed not his name, no not to his Catholicke epistle, but orderly 1. Iohn. 1. beginnes of the mysterie of Gods seerets after this manner: that vvhich vve hearde, that vvhiche vve savve vvith our eyes▪ for the like reuelation the Lord pronounced Peter blessed, saying: happy Math. 16. art thou Simon bar Iona, for fleshe and bloode haue not reuealed that vnto thee, but my fa­ther vvhich is in heauen▪ and yet neyther in the seconde, neyther in the thirde epistles common­ly vnder his name, for all the shortnes thereof, is his name prefixed, but vvithout name, vvrote himselfe an elder. The author hereof not contente after once naming himselfe, to prosecute the Apocalip. 1. matter he had in hand, but againe repeateth and sayth: I Iohn your brother & partener in tribu­lation, and in the kingdome and pacience of Iesu, vvas in the Ile patmos for the vvord of God, Apocalip. 22 and the testimony of Iesu. and about the end he vvriteth thus: happy is he that keepeth the vvordes of the prophecie of this booke, and I Iohn heard and savve these things. vvherefore vve haue to beleue that one Iohn vvrot these things according vnto this his saying, but vvhat Iohn he vvas it is vncertayne▪ he named not himselfe as in sundry places of the gospell, the disciple belo­ued of the Lord, neyther him vvhich leaned on his brest, neyther the brother of Iames, neyther himselfe vvhich savve and hearde the Lord, no doubt he vvoulde haue vttered one or other of [Page 138] these had he bene disposed to reueale himselfe▪ he layd dovvne not one of these but called him selfe our brother and partener, the vvitnesse of Iesu, and happie because of the vision and hea­ringe of the reuelations. I suppose there vvere many of the same name, vvith the Apostle Iohn, vvho for the loue they bare vnto him, and for that they had him in admiration and imitated his stepps, vvoulde be loued alike of the Lord, and therefore vsurped this name, euen as Paul and Peter are often repeated of faythfull vvryters. There is an other Iohn in the Actes of the Apostles Act. 13. vvhose sirname vvas Marke, vvhome Barnabas and Paul tooke together vvith them, of vvhome he sayth aftervvards: they had Iohn to theyr minister▪ and vvhether this vvas he that vvrote the reuelation I dare not affirme. it is not recorded that he came vvith them into Asia▪ for vvhē they loosed (sayth he) from Paphos, they vvhich accompanied Paul came to Perga in Pamphi­lia. but Iohn departed from them and returned to Ierusalem. and I take him to be some other of them vvhich vvere in Asia. the report goeth that there are tvvo monumēts at Ephesus and e­ther The diffe­rence gathe­red first by the sense. of them beares the name of Iohn. agayne if thou consider and vveye the sense, the vvordes, & the frase of them, not vvithout iust cause shall he be found an other & not the Euangelist▪ the gospell and the epistle do ansvvere one an other, theyr beginings are a like. The Gospell: In the begining (sayth he) vvas the vvorde. The epistle: that vvhich vvas (sayth he) from the begining The Gospell: and the vvord (sayth he) became fleshe and dvvelled among vs, and vve savve the glorie thereof, as the glorie of the onely begotten of the father. The epistle hath the like but o­thervvise placed: that vvhich vve heard (sayth he) that vvhich vve savv vvith our eyes, that which vve behelde & our hands haue handled of the worde of life, & the life vvas made manifest. for to this ende he vsed this p [...]eface, as in processe more playnely appeareth to impugne the hereticks vvhich affirmed that Christ vvas not come in the flesh. vvherefore diligently he ioyned these to­gether: and vve testifie vnto you that vve savve, and shevve vnto you the euerlasting life vvhich vvas vvith the father, and appeared vnto vs, vvhich vve savve and heard that declare vve vnto you here he stayeth and svvarueth not from the purpose, but throughout all the seuerall chapi­ters, 2. By the words often repeated in both. inculcateth all the names, vvhere of some breefly I vvill repeate. he vvhich diligently rea­deth shall often finde in both, life, often light, dehortinge from darkenes, very oft trueth, grace, ioye, the fleshe and blood of our Lord, iudgement, remission of sinnes, the loue of God towards vs, a commaundement to loue one an other, that all the commaundements are to be kept, reprehension of the world, the deuell, & Antichrist, promise of the holy ghost, adoption of God, fayth euery vvhere required of vs, euery vvhere the father and the sonne: and if throughout all the cha­racter of both vvere noted, the frase of the gospell & epistle shalbe found altogether on. but the reuelation farre differeth frō both, resembleth not the same, no not in one vvord, neither hath it any one syllable correspondēt to the other vvrytings of Iohn. for the epistle (I vvill say nothing of 3. No mētiō in ether of eache other. the Gospell) neuer thought vpon, neither made any mention of the reuelation, neither the reue­lation on the other side, of the epistle, vvhen as Paul gaue vs an inklinge, or somvvhat to vnder stand in his epistles of his reuelations, yet not intitling them so, that he vvould call them reuela­tions moreouer by the frase thereof vve may perceaue the difference betvvene the Gospell, the 4. By the [...]rase. epistle and the reuelation▪ for they are vvrytten so artificially accordinge vnto the greeke frase, vvith most exquisit vvords, syllogismes and setled expositions, that they seeme farre from offen­ding, in any barbarous terme, soloecisme, or ignorāt error at all. for the Euangelist had (as it ap­peareth)Iohn was both learned and eloquēt. both the gift of vtterance & the gift of knovvledge, for as much as the Lord had graū ­ted him both the grace of vvisdom & science. as for the other I vvll not gaynsay but that he savv a reuelation, but that also he receaued science and prophecy, yet for all that I see his greeke not exactly vttered, the dialect and proper frase, not obserued, I find him vsing barbarous frases, & in some places soloecismes, vvhich presentlye to repeate I thinke it not necessary, neither vvrite I these thinges findinge fault vvith oughte, lett no man accuse me thereof, but onely I doe vvey the diuersitie of both vvorkes.

CAP. XXV.Cap. 26. after the greeke.

The epistles and workes of Dionysius. b. of Alexandria.

BEsides these there are extante other epistles of Dionysius whereof some he wrote agaynst Sabellius vnto Ammon byshop of Bernice▪ afterwards on to Telesphorus, one to Euphranor, an other to Ammon and Euporus. of the same argument he wrote foure bookes and dedicated [Page 139] them to Dionysius (of the same name with him) byshop of Rome. againe sundry other epistles and volumes in forme of epistles as his Physicks dedicated vnto his sonne Timotheus. An other tracte of temptations the which also he dedicated to Euphranor. And wrytinge to Basilides byshop of Pentapolis diocesse, he reporteth him selfe in the beginninge to haue published commentaries vpon Ecclesiastes: he left behinde him sundry epistles for the posteritie. But so farre of Dionysius workes. Nowe it remayneth that we deliuer vnto the posteritie the history of this our age.

CAP. XXVI.Cap. 27. after the greeke.

Of Dionysius byshop of Rome. of Paulus Sam [...]satenus the H [...]reticke, denyinge the diuiniti [...] of Christ, and the Synode held [...] at Antioch, condem­ninge his heresie.

WHen Xystus had gouerned the Churche of Rome, eleuen yeares, Dionysius (of the sameDionysius b. of Rome. Paulus Sa­mosatenus. b. of Antioch and an here­ticke. name with him of Alexand [...]ia) succeeded him. About that time also when Demetria­nus byshop of Antioch had departed this life, Paulus Samosatenus came in his place. And because he thought of Christ basely, abiectly, and contrary to the doctrine of the Church, to wete: that he was by nature a common man as we are: Dionysius byshop of Alexandria was sent for to the Synode, who by reason of his greate age & the imbecilitie of his body, differred his comminge, and in the meane while wrote his censure of the sayde question in an epistle▪ the other byshops, one from one place, an other from an other place hastened to Antioch and mett with the rotten sheepe which corrupted the flocke of Christ.

CAP. XXVII.Cap. 28. after the Greeke.

Of the famous byshops which were present at the Synode helde at Antioch.

AMonge these as chiefe florished Firmilianus byshop of Caesarea in Cappadocia: Gregorius Firmilianus. Greg. Na­zianz. Athenodo­rus. Elenus. Nicomas. Hymenaeus. Theotecnus. Maximus. Dionysius. b▪ of Alex. dieth Anno Do­mini. 267. and Athenodorus who were bretherne and byshops of the Churches in Pontus. besides these Elenus byshop of Tarsus and Nieomas byshop of Iconium. Moreouer Hymenaus by­shop of Ierusalem, Theotecnus byshop of C [...]sarea in Palaestina, and Maximus byshop of Bostra. I might haue repeated an infinite mo, both ministers and deacons who mett for the same cause at Antioch, but these aforenamed were the most famous amonge them▪ When all came together at seuerall times and sundry sessions they did argue and reason hereof. Samosatenus together with his complices endeuored to couer and conceale the variablenes of his opiniō: but the rest practi­sed with all might possible, [...]o saye bare and [...]ett wyde open his blasphemy against Christ. In the meane while Dionysius byshop of Alexandria departed this life, the twelfe yeare of Galienus his raygne, after he had gouerned the Churche of Alexandria seuenteene yeares, and him suc­ceeded Maximus.

CAP. XXVIII.Cap. 29. in the greeke.

Of Claudius the Emperour, and the seconde Synode held at Antioch, where Malchion confuted Samosatenus.

WHen Galienus had raygned vnder the regall scepter the space of fifteene yeares: Clau­dius Claudius was created em­perour anno Dom. 271. Autelianus was crowned emperour Anno Dom. 273. vnder whome was raised the ninth perse­cution. his successor was created Empetour. This Claudius hauinge continewed two yeares, committed the empire to Aurelianus, vnder whome was summoned the last & the greatest synode of all, celebrated of many bishops, where the author of that heresie and straūg doctrine was taken shorte, publiquely condemned of all, seuered, banished & excommunicated the Catholicke and vniuersall Church vnder heauen. and among all the rest Malchion a man besides sundry other his gifts, very eloquent & skilfull in sophistry, moderator in morall discipline of the schole at