<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2013-04-24</DATE>
<RESPSTMT>
<NAME>Colm MacCrossan</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Proofed and reviewed.</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="OX" ID="A28235">
<STC T="W">B2998</STC>
<STC T="C">R14705</STC>
<BIBNO T="oclc">13590440</BIBNO>
<VID>100654</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P>A LOOKING-GLASS FOR THE TIMES. BEING A Tract concerning the Original and Ri&s;e of Truth, and the Original and Ri&s;e of Antichri&s;t. SHEWING By pregnant in&s;tances of Scripture, Hi&s;tory, and other Writings, That the Principles and Practices of the People called <HI>Qua|kers,</HI> in this day, and their Sufferings, are the &s;ame as were the Prin|ciples and Practices of Chri&s;t and his Apo&s;tles, and their &s;uffer|ings in that, and of the Holy Men of God &s;ince, and the Mar|tyrs of Je&s;us, who have Prophe&s;ied in Sackcloth: And that the Apo&s;tacy hath held all other Profe&s;&s;ions &s;ince the dayes of the Apo&s;tles. In a con&s;tant Series out of the Eccle&s;ia&s;tical Hi&s;tory, by way of Chrono|logy, for near the fir&s;t 600. years, and other Fathers (&s;o accounted) and learned Men both of the former Day, and This. That Men may once &s;ee, and be advi&s;ed in the words of the Principles of their own Profe&s;&s;ions, and of others whom they e&s;teem. That the Truth held and practi&s;ed by the People called <HI>Quakers,</HI> is no other than what them&s;elves, or &s;uch as they approve of, have held forth in Word, or have practi&s;ed. By <HI>GEORGE BISHOPE.</HI></P>
<Q><BIBL>DEUT. 32. 7.</BIBL>
<P><HI>Remember the dayes of Old, con&s;ider the years of many Generations: Ask thy Father and he will &s;hew thee, thy Elders and they will tell thee.</HI></P></Q>
<P><HI>London,</HI> Printed in the Year, 1668.</P>
<PB REF="2" MS="y">
<PB REF="2">
</DIV1>
<DIV1 TYPE="errata">
<PB REF="3">
<HEAD>ERRATA.</HEAD>
<P><HI>PAge</HI> 4. <HI>line</HI> 38. <HI>for</HI> here, <HI>read</HI> herein. <HI>p.</HI> 6. <HI>l.</HI> 30. <HI>r.</HI> or wor&s;hip. <HI>p.</HI> 7. <HI>l.</HI> 49. <HI>f.</HI> men, <HI>r.</HI> man. <HI>p.</HI> 8. <HI>l.</HI> 25. <HI>f.</HI> or, <HI>r.</HI> and. <HI>l.</HI> 28. <HI>f.</HI> Presbyters, <HI>r.</HI> Presbyteries. <HI>p.</HI> 11. <HI>l.</HI> 24. <HI>f.</HI> a far, <HI>r.</HI> as far. <HI>f.</HI> to God, <HI>r.</HI> from God. <HI>p.</HI> 13. <HI>l.</HI> 10. <HI>f.</HI> he, <HI>r.</HI> &s;o. &amp; <HI>l.</HI> 22. <HI>r.</HI> or not. &amp; <HI>l.</HI> 28. <HI>f. Evarius,</HI> r. <HI>Evagrius. p.</HI> 16. <HI>l.</HI> 46. <HI>f.</HI> lay, <HI>r.</HI> have. <HI>p.</HI> 17. <HI>l.</HI> 10. <HI>f.</HI> This, <HI>r.</HI> Thus, &amp; <HI>l.</HI> 39. <HI>f.</HI> at, <HI>r.</HI> of. <HI>p.</HI> 20. <HI>l.</HI> 15. <HI>r.</HI> have fir&s;t. &amp; <HI>l.</HI> 16. <HI>f.</HI> where, <HI>r.</HI> when. <HI>p.</HI> 21. <HI>l.</HI> 14. <HI>r. Egypt</HI> and <HI>Judah.</HI> &amp; <HI>l.</HI> 46. <HI>r.</HI> fir&s;t fierce. <HI>p.</HI> 24. <HI>l.</HI> 41. <HI>f.</HI> under&s;tood, <HI>r.</HI> underwent. <HI>p.</HI> 25. <HI>l.</HI> 7. <HI>f.</HI> yeelding, <HI>r.</HI> yeelded. <HI>p.</HI> 26. <HI>l.</HI> 32. <HI>f. Cre&s;&s;eus, r. Cre&s;&s;ens. p.</HI> 31. <HI>l.</HI> 40. <HI>f.</HI> Booths, <HI>r.</HI> Baths. &amp; <HI>l.</HI> 49. <HI>r.</HI> other crimes. <HI>p.</HI> 35. <HI>l.</HI> 35. <HI>f. Phais, r. Rhais. p.</HI> 36. <HI>l.</HI> 19. <HI>f. Marcinus,</HI> r. <HI>Macrinus. p.</HI> 38. <HI>l.</HI> 18. <HI>f.</HI> divided, <HI>r.</HI> derided. &amp; <HI>l.</HI> 41. <HI>r.</HI> and after he. <HI>p.</HI> 39. <HI>l.</HI> 27. <HI>f.</HI> cry, <HI>r.</HI> bur&s;t. <HI>p.</HI> 40. <HI>l.</HI> 19. <HI>f.</HI> excede, <HI>r.</HI> Expede. <HI>p.</HI> 41. <HI>l.</HI> 3. <HI>r.</HI> as Adver&s;aries. &amp; <HI>l.</HI> 6. <HI>f.</HI> re&s;i&s;ted, <HI>r.</HI> re&s;i&s;ting. &amp; <HI>l.</HI> 22. <HI>f. Valevianus, r. Valerianus.</HI> &amp; <HI>l.</HI> 42. <HI>r.</HI> and taking further. <HI>p.</HI> 42. <HI>l.</HI> 19. <HI>f.</HI> profe&s;&s;ion, <HI>r.</HI> promotion. <HI>p.</HI> 43. <HI>l.</HI> 13, 14. <HI>f.</HI> camping, <HI>r.</HI> cramping. &amp; <HI>l.</HI> 24. <HI>f. Tho|rianus,</HI> r. <HI>Florianus.</HI> &amp; <HI>l.</HI> 33. <HI>f.</HI> there, <HI>r.</HI> therein. &amp; <HI>l.</HI> 46. <HI>f. Dy&s;ties.</HI> r. <HI>Dy&s;tres. p.</HI> 44. <HI>l.</HI> 8. <HI>f.</HI> tyred, <HI>r.</HI> tryed. &amp; <HI>l.</HI> 18. <HI>f.</HI> Sacrifices, <HI>r.</HI> Sacrificers. &amp; <HI>l.</HI> 29. <HI>f. Veterus,</HI> r. <HI>Veterius. p.</HI> 45. <HI>l.</HI> 32. <HI>f. Anthe|mus,</HI> r. <HI>Anthimus. p.</HI> 46. <HI>l.</HI> 21. <HI>f.</HI> Bears, <HI>r.</HI> Boars. &amp; <HI>l.</HI> 26. <HI>f.</HI> drawing, <HI>r.</HI> draw nigh. &amp; <HI>l.</HI> 29. blot out <HI>of. p.</HI> 48. <HI>l.</HI> 12. <HI>f. Philorenus,</HI> r. <HI>Philoromus.</HI> &amp; <HI>l.</HI> 47. <HI>f.</HI> in, <HI>r.</HI> as. <HI>p.</HI> 52. <HI>l.</HI> 28, 29. <HI>f. Con&s;tanti|nus,</HI> r. <HI>Con&s;tantius. p.</HI> 53. <HI>l.</HI> 18. r. <HI>Valerius, Con&s;tantine. p.</HI> 54. <HI>l.</HI> 37. <HI>f. Vecturius,</HI> r. <HI>Veterius. p.</HI> 55. <HI>l.</HI> 22. f. <HI>Lucinnius,</HI> r. <HI>Lycinnius.</HI> &amp; <HI>l.</HI> 33. <HI>r.</HI> after another, then they came to do the &s;ame things one to another. <HI>p.</HI> 62. <HI>l.</HI> 25. <HI>r.</HI> were in a manner. <HI>p.</HI> 66. <HI>l.</HI> 13. <HI>f.</HI> di&s;po&s;ition, <HI>r.</HI> depo&s;ition. &amp; <HI>l.</HI> 42. <HI>r.</HI> his Edict. <HI>p.</HI> 67. <HI>l.</HI> 4. <HI>f.</HI> other, <HI>r.</HI> one. &amp; <HI>l.</HI> 35. <HI>f.</HI> all, <HI>r.</HI> him at. <HI>p.</HI> 69. <HI>l.</HI> 3. <HI>f.</HI> exhorted, <HI>r.</HI> exhor|teth. &amp; <HI>l.</HI> 33. <HI>f. Theogius,</HI> r. <HI>Theognis. p.</HI> 70. <HI>l.</HI> 35. <HI>r.</HI> him&s;elf able. <HI>p.</HI> 73. <HI>l.</HI> 40. <HI>f.</HI> then, <HI>r.</HI> when. <HI>p.</HI> 74. <HI>l.</HI> 40. <HI>f. Theogius,</HI> r. <HI>Theognis,</HI> &amp; <HI>Maris,</HI> f. <HI>Maros. p.</HI> 75. <HI>l.</HI> 35. <HI>r.</HI> taken his leave. <HI>p.</HI> 77. <HI>l.</HI> 41. <HI>r.</HI> at one of. <HI>p.</HI> 78. <HI>l.</HI> 37. <HI>f.</HI> grains, <HI>r.</HI> grain. <HI>p.</HI> 82. <HI>l.</HI> 34. <HI>f.</HI> bread, <HI>r.</HI> beard. <HI>p.</HI> 85. <HI>l.</HI> 17. <HI>r.</HI> or rather. <HI>p.</HI> 86. <HI>l.</HI> 16. <HI>f.</HI> &s;corched, <HI>r.</HI> &s;courged. <HI>p.</HI> 89. <HI>l.</HI> 23. <HI>r.</HI> obedience is. <HI>p.</HI> 94. <HI>l.</HI> 23. <HI>after</HI> wide, <HI>put out</HI> and. <HI>l.</HI> 50. <HI>put out</HI> not. <HI>p.</HI> 97. <HI>l.</HI> 43. f. <HI>Pyhlagonia,</HI> r. <HI>Paphlagonia. p.</HI> 98. <HI>l.</HI> 35. <HI>blot out</HI> No. <HI>p.</HI> 99. <HI>l.</HI> 24, 25. <HI>f.</HI> departed, <HI>r.</HI> depo&s;ed. &amp; <HI>l.</HI> 37. f. <HI>Theontius,</HI> r. <HI>Leontius. p.</HI> 100. <HI>l.</HI> 21. <HI>f.</HI> Con&s;ults, <HI>r.</HI> Con&s;uls. <HI>p.</HI> 101. <HI>l.</HI> 18. f. <HI>Herachius,</HI> r. <HI>Heraclius.</HI> &amp; 21. <HI>f.</HI> di&s;ordited, <HI>r.</HI> di&s;credited. &amp; <HI>l.</HI> 42. <HI>f.</HI> abhorred, <HI>r.</HI> abhorring. <HI>p.</HI> 103. <HI>l.</HI> 3. <HI>r.</HI> witne&s;s as to this particular. <HI>p.</HI> 104. <HI>l.</HI> 6. <HI>f.</HI> wandrings, <HI>r.</HI> bandyings. <HI>l.</HI> 8. <HI>r.</HI> is not (or they have lo&s;t) the thing. &amp; <HI>l.</HI> 13. <HI>f.</HI> Ethnicks, <HI>r.</HI> Ethicks. <HI>p.</HI> 106. <HI>l.</HI> 27. <HI>f.</HI> no, <HI>r.</HI> or. <HI>p.</HI> 108. <HI>l.</HI> 2. <HI>f.</HI> this, <HI>r.</HI> his. <HI>p.</HI> 109. <HI>l.</HI> 25. <HI>f.</HI> &s;entere, <HI>r.</HI> &s;incere. <HI>p.</HI> 115. <HI>l.</HI> 41. <HI>f.</HI> of <HI>Nicia, r.</HI> at <HI>Ni|cea. p.</HI> 118. <HI>l.</HI> 23. <HI>f.</HI> Per&s;ecutors, <HI>r.</HI> Per&s;ecutions, &amp; <HI>l.</HI> 24. <HI>f.</HI> pertencious, <HI>r.</HI> portentious. <HI>p.</HI> 123. <HI>l.</HI> 31. <HI>f.</HI> di&s;ea&s;e, <HI>r.</HI> decea&s;e. <HI>p.</HI> 127. <HI>l.</HI> 25. <HI>f.</HI> decrea&s;e, <HI>r.</HI> decea&s;e. <HI>p.</HI> 129. <HI>l.</HI> 29. <HI>f.</HI> own their, <HI>r.</HI> to their own. <HI>l.</HI> 45. <HI>f.</HI> communicate, <HI>r.</HI> communicated. <HI>p.</HI> 133. <HI>l.</HI> 17. <HI>r.</HI> for no open &s;how. <HI>p.</HI> 134. <HI>l.</HI> 16. <HI>f.</HI> trained, <HI>r.</HI> retained. <HI>p.</HI> 137. <HI>l.</HI> 13. <HI>f.</HI> which tho&s;e, <HI>r.</HI> with, tho&s;e. <HI>p.</HI> 139. <HI>l.</HI> 35. f. <HI>Illiricum,</HI> r. <HI>Illirium. p.</HI> 140. <HI>l.</HI> 38. <HI>f.</HI> The Readers, <HI>r.</HI> Whether the Readers. <HI>p.</HI> 141. <HI>l.</HI> 19. f. <HI>Cyrus,</HI> r. <HI>Cyprus. p.</HI> 142. <HI>l.</HI> 1. <HI>f.</HI> Confu&s;ions, <HI>r.</HI> Confe&s;&s;ions. <HI>p.</HI> 143. <HI>l.</HI> 26. after <HI>Eunomotheophrani,</HI> r. and tho&s;e with <HI>Eutichius, Eunomitichians. p.</HI> 144. <HI>l.</HI> 3. <HI>blot out</HI> then. &amp; <HI>l.</HI> 4. f. <HI>Galatia,</HI> r. <HI>Galitia. p.</HI> 153. <HI>l.</HI> 33. f. <HI>Chaldon,</HI> r. <HI>Chalcedon. p.</HI> 155. <HI>l.</HI> 4. <HI>f.</HI> which, <HI>r.</HI> with. &amp; <HI>l.</HI> 23. f. <HI>Illiricum,</HI> r. <HI>Illirium. p.</HI> 171. <HI>l.</HI> 21. <HI>f.</HI> this, <HI>r.</HI> his. <HI>p.</HI> 181. <HI>l.</HI> 41. <HI>r.</HI> a &s;ecret favourer. <HI>p.</HI> 202. <HI>l.</HI> 1. <HI>r.</HI> page 36. &amp; <HI>l.</HI> 14. <HI>blot out the Greek. p.</HI> 210. <HI>l.</HI> 5. <HI>blot out</HI> in. &amp; <HI>l.</HI> 16. <HI>after</HI> not, <HI>r.</HI> not in the oldne&s;s. <HI>p.</HI> 213. <HI>l.</HI> 10. <HI>f.</HI> the&s;e, <HI>r.</HI> tho&s;e. &amp; <HI>l.</HI> 48. <HI>f.</HI> motions, <HI>r.</HI> notions. <HI>p.</HI> 214. <HI>l.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>f.</HI> the&s;e, <HI>r.</HI> tho&s;e. &amp; <HI>l.</HI> 32. <HI>in the Marg. f.</HI> e&s;t, <HI>r.</HI> et. &amp; <HI>l.</HI> 35. <HI>f.</HI> debit, <HI>r.</HI> dedit. &amp; <HI>l.</HI> 32. <HI>f.</HI> decree, <HI>r.</HI> degree. <HI>p.</HI> 216. <HI>l.</HI> 10. <HI>blot out</HI> and. <HI>p.</HI> 217. <HI>l.</HI> 26. <HI>f.</HI> the&s;e are, <HI>r.</HI> they are. <HI>p.</HI> 218. <HI>l.</HI> 2. <HI>f.</HI> one, <HI>r.</HI> our. &amp; <HI>l.</HI> 15. <HI>f.</HI> or it mu&s;t be, <HI>r.</HI> or it will be. &amp; <HI>l.</HI> 41. <HI>r.</HI> it concerns us. <HI>p.</HI> 219. <HI>l.</HI> 45. <HI>f.</HI> de&s;ired, <HI>r.</HI> defined. &amp; <HI>l</HI> 49. <HI>r.</HI> the&s;e will. <HI>p.</HI> 226. <HI>l.</HI> 1. <HI>r.</HI> which is in it &s;elf. &amp; (h) <HI>marg l.</HI> 4. <HI>f.</HI> congruus, <HI>r.</HI> congrua. <HI>marg.</HI> (k) <HI>l.</HI> 2. <HI>f.</HI> meus, <HI>r.</HI> mens. <HI>p.</HI> 227. <HI>marg.</HI> (m) <HI>l.</HI> 5. <HI>f.</HI> co&s;tos, <HI>r.</HI> cu&s;tos. &amp; <HI>f.</HI> procul, <HI>r.</HI> prout. <HI>marg.</HI> (q) <HI>l.</HI> 3. <HI>f.</HI> &s;iquamur, <HI>r.</HI> &s;equamur. &amp; <HI>marg.</HI> (a) <HI>l.</HI> 4. <HI>f.</HI> &s;iquuntur, <HI>r.</HI> &s;equuntur. &amp;. <HI>l</HI> 40. <HI>f.</HI> Velcurior, <HI>r.</HI> Velcurio. &amp; <HI>marg.</HI> (f) <HI>l.</HI> 9 <HI>f.</HI> Patrie, <HI>r.</HI> Patriae <HI>p.</HI> 228. <HI>marg.</HI> (h) <HI>l</HI> 1. <HI>f.</HI> ju&s;tio, <HI>r.</HI> initio. &amp; <HI>l.</HI> 3. <HI>f</HI> liberii, <HI>r.</HI> liberi. &amp; <HI>l.</HI> 5. <HI>f.</HI> Uno ci<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ca, <HI>r.</HI> quocirca. &amp; <HI>l.</HI> 8. <HI>f.</HI> eam, <HI>r.</HI> eum. <HI>p.</HI> 231. <HI>l.</HI> 10. <HI>f.</HI> by <HI>Arrians,</HI> r. from <HI>Arrius.</HI> &amp; <HI>l.</HI> 31. <HI>f.</HI> Trea|ti&s;es, <HI>r.</HI> Treati&s;e <HI>p.</HI> 234. <HI>l.</HI> 31. <HI>f.</HI> father, <HI>r.</HI> further.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="part">
<PB N="1" REF="3">
<HEAD>A Looking-Gla&s;s for the TIMES, &amp;c.</HEAD>
<P>THE Everla&s;ting God, which &s;etteth the bounds to the Nations, and declareth to man his thoughts, is not circum&s;cribed to time or place; but in every Nation, he that feareth God, and work|eth Righteou&s;ne&s;s, is accepted of him: This &s;aid <HI>Peter</HI> of old, who once thought (as did the <HI>Samaritans)</HI> that all Religion was impaled to the Jews, who had the Circumci&s;ion, to whom pertained the Adop|tion, and the Glory, and the Covenants, and the giving of the <HI>Law</HI> and the <HI>Service</HI> of <HI>God,</HI> and the <HI>Promi&s;es,</HI> who&s;e were the Fathers, and of whom, as concerning the fle&s;h, Chri&s;t came, who is over all, God ble&s;&s;ed for ever, <HI>Amen.</HI> Therefore he, thought it much, in the <HI>Vi&s;ion</HI> that was &s;hewen him, to<HI>&mdash;Ari&s;e, &s;lay and eat,&mdash;Not &s;o Lord,</HI> (&s;aid he) <HI>for I</HI> <NOTE PLACE="marg"><HI>Acts</HI> 10. 13, 14, 15.</NOTE> <HI>have never eaten any thing that is common or unclean.</HI> But, &s;aid the <HI>Voice</HI> the &s;econd time,<HI>&mdash;What God hath clean&s;ed, that call not thou common,</HI> in the Ca&s;e of the <HI>Centurion,</HI> unto whom he was &s;ent, being a <HI>Gentile,</HI> to turn unto the <HI>Faith.</HI></P>
<P>And &s;aid Chri&s;t Je&s;us to the Woman of <HI>Samaria,</HI> who &s;aid, <HI>Our Fa|thers wor&s;hipped in this Mountain; and ye &s;ay, That in</HI> Jeru&s;alem <HI>is the place where men ought to wor&s;hip.</HI> Woman, <HI>believe me, the hour cometh, when ye &s;hall neither in this Mountain, nor yet at</HI> Jeru&s;alem, <HI>wor&s;hip the Father. Ye wor&s;hip ye know not what; We know what we wor&s;hip, for Salvation is of the Jews; But the hour cometh, and now is, when the true Wor&s;hippers &s;hall wor&s;hip the Father in Spirit and in Truth, for the Father &s;eeketh &s;uch to wor&s;hip him. God is a Spirit, and they that wor&s;hip him, mu&s;t wor&s;hip him in Spirit and in Truth,</HI> John 4. 20, 21, 22, 23, 24.</P>
<P>And &s;aid the Apo&s;tle,<HI>&mdash;Who hath al&s;o made us able Mini&s;ters of the New Te&s;tament, not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit giveth Life: but if the mini&s;tration of the Letter, written and engra|ven in &s;tones, was glorious; &s;o that the Children of</HI> I&s;rael <HI>could not &s;tedfa&s;tly behold the face of</HI> Mo&s;es, <HI>for the glory of his countenance, which glory was to be done away; How &s;hall not the mini&s;tration of the Spirit be rather glori|ous? for if the mini&s;tration of condemnation be glory, much more doth the mini&s;tration of Righteou&s;ne&s;s exceed in glory: for even that which was made glorious, had no glory, in this re&s;pect, by rea&s;on of the glory that excelleth; for if that which was done away was glorious, much more that which remaineth is glorious,</HI> 2 Cor. 3. 6, to the 12.</P>
<P>The intent and &s;ub&s;tance of all which, is as much as to &s;ay, That there is no Religion under the Sun, or no pre&s;cription that ought to be, as to
<PB N="2" REF="4"> any thing that relates to the Wor&s;hip of God, or that is ground of Wor|&s;hip, &s;ince Chri&s;t came in the fle&s;h, and was offered up, but what is within, in Spirit and in Truth; which is in oppo&s;ition to all outward Forms, which proceed not from the Spirit.</P>
<P>For <HI>I&s;rael</HI> of old, during the State under which they &s;tood, of an out|ward <HI>Admini&s;tration,</HI> had no further reference than to them&s;elves, who had the Circumci&s;ion, or outward Admini&s;tration, the <HI>Law of Commandments contained in Ordinances,</HI> which Law was <HI>added becau&s;e of tran&s;gre&s;&s;ion till the Seed &s;hould come,</HI> which is Chri&s;t, who being come, put an end to Circumci&s;ion, and that outward Admini&s;tration, which with the Jew ended, who was of the Stock of <HI>Sem,</HI> which related not to the <HI>Gentile.</HI></P>
<P>So that whole Admini&s;tration, with the particularity of the <HI>Jew</HI> in the fle&s;h, had an end, and hath no more ground of enforcement, where|fore the <HI>Gentiles</HI> &s;hould be obliged to a form, or that form of Wor&s;hip, or outward Admini&s;tration, then if the <HI>Jew</HI> in the fle&s;h had not been, or that outward Admini&s;tration, for it related to time and per&s;ons, and not to the body of the World, or the univer&s;ality of dayes; which time being out, or expired, and tho&s;e per&s;ons or Nations at an end, as to that for which they were taken into a particular con&s;ideration, the thing hath al|&s;o an end with them, and cannot admit of a force upon them&s;elves, or tho&s;e that are yet left of the <HI>Jewi&s;h</HI> Nation; much le&s;s upon tho&s;e who are not <HI>Jews</HI> but <HI>Gentiles,</HI> whom the Lord never &s;o took in, nor dealt with, as to any outward Admini&s;tration.</P>
<P>So that to enforce, or to endeavour &s;o to do, from what was once the Admini&s;tration of God in the fle&s;h to the <HI>Jews,</HI> on them who are not <HI>Jews</HI> but <HI>Gentiles,</HI> what the Scriptures hold forth to be the outward ad|mini&s;tration of the <HI>Jews,</HI> or to &s;eek to ground from thence a bottom, why all Nations, or the Nations of the <HI>Gentiles</HI> &s;hould be in an outward admini&s;tration of Wor&s;hip, and &s;hould be bounded in, or denominated by any particular form, is to put force upon the Scriptures, and to hold forth that which neither doth the Scripture, nor is the intent of the Spi|rit, and which Chri&s;t Je&s;us ended in the <HI>Jew,</HI> and the Apo&s;tles te&s;tified unto, &s;o to be ended, as afore&s;aid.</P>
<P>For in the fir&s;t place; Where there is no ground or bottom for &s;uch a thing, no &s;uch thing from &s;uch a thing can be concluded: But no &s;uch bottom or ground is there for any &s;uch thing, as from the <HI>Judaical</HI> Poli|cy, to enforce a legal Admini&s;tration, or outward form of Wor&s;hip, as hath been declared, &s;ince Chri&s;t was offered up, and an end put thereby to that Admini&s;tration. Therefore to enforce any &s;uch thing now, that he is offered up, and that Admini&s;tration ended, is to enforce &s;uch a thing without a ground or bottom.</P>
<P>In the next place; The Lord Je&s;us when he was offered up, and a&s;|cended, gave gifts unto men, (not outward Admini&s;trations, as to Times, Places, and Nations,) <HI>Some Evangeli&s;ts,</HI> (&s;aith the Apo&s;tle) <HI>&s;ome Prophets, &s;ome Pa&s;tors, &s;ome Teachers, for the perfecting of the Saints, for the work of the Mini&s;try, for the edifying of the Body of Chri&s;t, till we all come</HI> (&s;aith he) <HI>in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the mea&s;ure of the &s;tature of the fulne&s;s of Chri&s;t,</HI> Ephe&s;. 4. 10, 11, 12, 13.</P>
<P><HI>Thirdly,</HI> The Admini&s;tration of the Spirit, or of Righteou&s;ne&s;s, is that
<PB N="3" REF="4"> which excels in glory, (as hath been &s;aid); and even that which was made glorious, had no glory in this re&s;pect, by rea&s;on of the glory that excel|leth, 2 <HI>Cor.</HI> 3. 9, 10.</P>
<P><HI>Fourthly,</HI> All outward Admini&s;trations had a time to end as well as to begin, and they had a &s;ignification, which the thing &s;ignified being come, vani&s;hed, and came to nothing; So all that which was the Admini&s;trati|on to the <HI>Jews,</HI> had its beginning and end, its time to come to nothing, and to vani&s;h, as it had to begin; which was when the thing &s;ignified, the end and intent of that Admini&s;tration, was come, which was Chri&s;t; the morning being come, the &s;hadows fly away; that which was before tran&s;|gre&s;&s;ion being come, that comes to be removed which was added be|cau&s;e of tran&s;gre&s;&s;ion.</P>
<P><HI>Fifthly,</HI> The Spirit it was, that led the Di&s;ciples into all Truth; not the Letter, for that kills, as the Apo&s;tle &s;aith, as afore&s;aid.</P>
<P><HI>Sixthly,</HI> And the Wor&s;hip which Chri&s;t, who was the end of the Let|ter, &s;et up for all to walk by, whether <HI>Samaritan,</HI> or the Inhabitant of <HI>Jeru&s;alem, Jew</HI> or <HI>Gentile, bond</HI> or <HI>free, Barbarian</HI> or <HI>Scythian, Male</HI> or <HI>Female,</HI> the publick Wor&s;hip which he would have all to be exerci&s;ed in, and which he &s;aith, <HI>The Father chu&s;es to wor&s;hip him;</HI> the true VVor&s;hip|pers, which are not at this Mountain, nor at Jeru&s;alem, that in which he &s;aid the <HI>true Wor&s;hippers &s;hould wor&s;hip;</HI> and that the time was to come, or cometh, <HI>Yea, it now is,</HI> (&s;aith he) Is the <HI>Spirit,</HI> John 4. as afore&s;aid.</P>
<P>So that the Glory that excelleth, the Admini&s;tration of the Spirit which exceeds in Glory, the Spirit which gives Life; the Gift, not the outward Admini&s;tration; the thing that is come, not that which is done away; the &s;ub&s;tance, not the &s;hadow; the In&s;titution of the Son, <HI>which abides in the Hou&s;e for ever,</HI> not the Admini&s;tration of the Servant, which is not to abide in the Hou&s;e for ever; the univer&s;ality, or largene&s;s, where the partitian Wall is taken down, not the particularity, or narrowne&s;s, where the partitian Wall &s;tandeth, is that which in this day, &s;ince Chri&s;t was offered up, and a&s;cended, is to be looked to and heeded, as that which is plea&s;ing to the Lord, and which he accepts.</P>
<P>For I would demand, Wherein, or upon what bottom can any ground a contrary A&s;&s;ertion? Is Chri&s;t come, or not? Is he offered up, or not? Is he a&s;cended, or not? Fills he all things, or not? If he be &s;o, why then is that enforced or &s;ought &s;o to be, or placed, which was before he came, which was to end in him? Either he is come, or he is not come; if he is not come, then let &s;uch &s;ay &s;o in open words, who do the things that were to be, or had their being before he came; if he be come, how dare any to enforce that, or &s;eek &s;o to do, which was before he came, or that which by his coming is done away?</P>
<P>The Matter is brought, or lies in a narrow compa&s;s, and there is no trifling in the Matter; the things are of the highe&s;t con&s;equence, and mortals mu&s;t take heed of giving Law to their Maker; and the Pot|&s;herds of the Earth mu&s;t beware of cla&s;hing again&s;t him that formed them; and they who are in the condition or &s;tate of de&s;truction, mu&s;t heed how they a&s;cend, or &s;eek &s;o to do, in his Throne who lives for ever, who came to redeem, on who&s;e &s;houlders the Government lies, who is the <HI>everla&s;ting Father,</HI> the <HI>Prince</HI> of <HI>Peace, Wonderful, Coun&s;ellor,</HI> the <HI>Head</HI> of his <HI>Church, King</HI> of <HI>Kings,</HI> and <HI>Lord</HI> of <HI>Lords,</HI> who only hath
<PB N="4" REF="5"> Immortality and eternal Life; to whom be Glory, and Power, and Do|minion everla&s;ting.</P>
<P>Away then with all out&s;ide Religion, (that is to &s;ay) all that which pro|ceeds not from Spirit and Truth; away with all Forms that come not from the power of Godline&s;s; away with all <HI>Jewi&s;h</HI> and outward Wor|&s;hip, <HI>Forms, Con&s;titutions, Canons, Orders, Decrees, Directories, Ca|techi&s;ms, Confe&s;&s;ions</HI> of <HI>Faith,</HI> all forcing of Religion, all per&s;ecution be|cau&s;e of Religion, all Injunctions, <HI>Synods, Councils, Pre&s;criptions, Or|dinances</HI> of <HI>Men,</HI> all outward, fle&s;hly, carnal Commandments, <HI>Tradi|tions;</HI> all imitations of Chri&s;t and his Apo&s;tles, and doing things by ex|ample of them, or becau&s;e of what they did, or were led into, where the &s;ame Spirit of Je&s;us is not the Leader, as it was in them, is not the ground and bottom, root and &s;ource, as it was theirs. Away with all private Re|ligions, and Wor&s;hips, and Precepts of Men; all National Wor&s;hips, and Religions; all forcings &s;uch Religions and Wor&s;hips; Chri&s;t the <HI>Sub|&s;tance</HI> is come; Chri&s;t the true <HI>Jew</HI> inwardly is come; Chri&s;t the <NOTE N="(a)" PLACE="marg"><HI>Phil.</HI> 3. 3.</NOTE> <HI>Circum|ci&s;ion</HI> in the Spirit, <HI>who&s;e prai&s;e is not of men, but of God, that hath no con|fidence in the fle&s;h,</HI> is come; Chri&s;t the publick Wor&s;hip in the <HI>Spirit</HI> and <HI>Truth</HI> is come; he is dead and ri&s;en again, and a&s;cended, <NOTE N="(b)" PLACE="marg"><HI>Rom.</HI> 6. 9.</NOTE> <HI>No more hath death dominion over him;</HI> He is <NOTE N="(c)" PLACE="marg"><HI>Col.</HI> 3. 13.</NOTE> <HI>Head</HI> of his Church; He is <NOTE N="(d)" PLACE="marg"><HI>Gal.</HI> 4. 1.</NOTE> <HI>Lord</HI> of all; He is <NOTE N="(e)" PLACE="marg"><HI>Rom.</HI> 9. 5.</NOTE> <HI>God over all, ble&s;&s;ed for ever, the</HI> <NOTE N="(f)" PLACE="marg">1 <HI>Tim.</HI> 6. 15.</NOTE> <HI>onely Potentate, and King of the Princes of the Earth, he</HI> lives for <HI>ever.</HI></P>
<P>For you mu&s;t make him &s;omething or nothing, if he be come, and if he hath put an end to tho&s;e, &amp; if he &s;o &s;pake, as afore&s;aid; and if that be the Wor&s;hip, and tho&s;e the Wor&s;hippers, the Father &s;eeks, which is, and who wor&s;hip, in Spirit and in Truth; then the Wor&s;hip at this Mountain, and at Jeru&s;alem is to be no more; no more the fear of God to be taught by the precepts of men, (which was complained of in that day, when the <NOTE PLACE="marg"><HI>I&s;a.</HI> 29. 13.</NOTE> Admini&s;tration was outward) the teaching for Doctrine the Command|ments <NOTE PLACE="marg"><HI>Mat.</HI> 15. 9.</NOTE> of men, which he then reproved; no more clutter or adoe among men, as to Religion, and the <HI>&s;ettlement,</HI> and the <HI>inforcing</HI> thereof; If the&s;e things be, and as of right, and what ought to be, then he is not come, dead, ri&s;en, a&s;cended into Glory. How long halt ye between two Opinions, either &s;ub&s;cribe to the&s;e things, and that he is the Head of the Church, which is in God, or deny him, as your actions &s;peak, who en|force the&s;e things, and require them.</P>
<P>Now becau&s;e it may be thought that I am here too dogmatical, and that I have &s;tamped things according to mine own Image and under|&s;tanding; and that I take upon me to judge all the Worlds Profe&s;&s;ions and Religions, that have been &s;ince Chri&s;t and his Apo&s;tles; and that I &s;eem to intend to &s;et up in&s;tead of, or in the room of the other, &s;omething that my &s;elf fancies, or &s;ome few that are called <HI>Quakers,</HI> who were but of ye&s;terday, (as &s;ome may &s;ay); I &s;hall to what I have indefinitely alrea|dy concluded, according to Truth and the Spirit, and demon&s;tration and proof thereof, and of the Scriptures, proceed further to &s;hew:</P>
<P><HI>Fir&s;t,</HI> The Original and Ri&s;e of the Truth, from the dayes of Chri&s;t and his Apo&s;tles, throughout the Apo&s;tacy to this day, or that the Truth, which we who are called <HI>Quakers</HI> now pretend to, is the &s;ame that was in the dayes of Chri&s;t and his Apo&s;tles, which hath had more or le&s;s in this thing or in that, a te&s;timony throughout the Apo&s;tacy unto this
<PB N="5" REF="5"> day; that is to &s;ay, that &s;ome, becau&s;e of &s;uch te&s;timony, have &s;uffered as well as te&s;tified, &s;ince the dayes of the Apo&s;tles.</P>
<P><HI>Secondly,</HI> The Original and Ri&s;e of Antichri&s;t, from Chri&s;ts and his Apo&s;tles dayes unto this; &s;hewing in all by in&s;tances of Scripture, and Hi&s;tory, that the Principles and Practices of the People called <HI>Quakers,</HI> in this day, are the &s;ame as were the Principles and Practices of Chri&s;t and his Apo&s;tles in that, and of the Holy-men of God &s;ince, and the Martyrs of Je&s;us who have prophe&s;ied in Sackcloth; and that the Apo|&s;tacy hath held all other profe&s;&s;ions ever &s;ince the dayes of Chri&s;t and his Apo&s;tles: in which I &s;hall of nece&s;&s;ity be &s;omewhat large, becau&s;e the nature of the thing requires it, but with what brevity I can, I &s;hall reduce them to what I have laid down and determined.</P>
<P>And becau&s;e I may not &s;eem too prolix and tedious, I &s;hall compre|hend much of what I have to &s;ay under the&s;e four heads, or the follow|ing four heads, are the things in which I &s;hall comprehend much of what I have to &s;ay.</P>
<LIST>
<ITEM><HI>Fir&s;t,</HI> National Wor&s;hip, how it came in, when it ended, and what te&s;timonies the Scriptures and Hi&s;tory afford again&s;t it, &s;ince it was at an end.</ITEM>
<ITEM><HI>Secondly,</HI> Swearing, and what appertains to that, when, and how it aro&s;e, and when it had an end, and &s;ince it was at an end what te&s;timo|nies are again&s;t it.</ITEM>
<ITEM><HI>Thirdly,</HI> Bearing of Arms when, and how that was, and wherefore it is, that now it is declined by us, and what may be &s;aid as to that during the Apo&s;tacy.</ITEM>
<ITEM><HI>Fourthly,</HI> The changeable Prie&s;thood, its <HI>ri&s;e, date, time,</HI> and <HI>end,</HI> and of what concerns it, and of what hath been &s;aid, and &s;uffered in op|po&s;ition thereunto, &s;ince it had its end.</ITEM>
</LIST>
<P>Of the&s;e things I intend to treat, and begin in their order. <NOTE PLACE="marg">Fir&s;t General Head concern|ing <HI>National Wor&s;hip.</HI></NOTE></P>
<P><HI>Fir&s;t,</HI> With <HI>National Wor&s;hip.</HI></P>
<P><HI>National Wor&s;hip</HI> had its in&s;titution under the <HI>Jews,</HI> or the Jewi&s;h was the only Nation which the Scriptures mention to have had a Wor&s;hip that was <HI>National</HI> ordained of God, who as a Figure or Repre&s;entation of what was to be Univer&s;al, in reference to tho&s;e throughout the World, whom the Lord would gather to be Kings and Prie&s;ts unto God, a Cho|&s;en Generation, a Royal Prie&s;thood, an Holy Nation, a Peculiar Peo|ple.</P>
<P>This Nation of the Jews had their Laws and Ordinances, their Kings and Governors, their Religion and Wor&s;hip all outward, though they had their inward &s;ignification, which was Chri&s;t, the Me&s;&s;iah, the Pro|phet which was to come, who according to the fle&s;h, was of theirs who were of the Seed of <HI>Abraham,</HI> who&s;e Seed in the Spirit, the Seed of <HI>Abraham,</HI> are the Elect, the Children of <HI>Abraham,</HI> whom to redeem he came in the fle&s;h; &s;o the whole con&s;titution of the Jewi&s;h Kingdom, whether as to the Civil Policy, or Eccle&s;ia&s;tical, had its face looking hi|therward, which it &s;ignified, which it repre&s;ented.</P>
<P>Now in the fulne&s;s of time, he coming, whom the&s;e things did hold forth, and typifie, and which in his fle&s;h, the la&s;t of all was accompli&s;hed, the things them&s;elves cea&s;ed, and he whiles he was not yet offered up, and all things yet were not accompli&s;hed, began to end them, as the
<PB N="6" REF="6"> morning doth the night as the day approacheth: And he &s;aid unto the Phari&s;ees, <HI>The Kingdom of God is within you, it cometh not by ob&s;ervation;</HI> <NOTE PLACE="marg"><HI>Luke</HI> 17. 21.</NOTE> or it is not outward (that is to &s;ay) &s;uch as your Kingdom is, an Ad|mini&s;tration which is to be &s;een with the outward eye, but it is of an in|ward and intrin&s;ecal nature, &s;een by another eye, that &s;eeth not as man &s;eeth, but beholds things as they are, which gives Law to wickedne&s;s, re|proves, judges it, as your outward Admini&s;tration repre&s;ents, which &s;hews you how God will be wor&s;hipped, and when and what you are to do; which your outward Government, in all the particulars thereof, had re|ference unto; which becau&s;e of tran&s;gre&s;&s;ion which came over, and had blotted out the other, the <HI>Law written in the heart, and the fear put in the</HI> <NOTE PLACE="marg"><HI>Heb.</HI> 8. 10. <HI>Gal.</HI> 3. 6.</NOTE> <HI>inward part;</HI> the Seed, which is Chri&s;t, the High Prie&s;t of his People, was added, or given, which was not at fir&s;t, to wit, the <HI>Law written in Tables of Stone;</HI> but, in the fle&s;hly Table of the Heart, and which was promi&s;ed &s;hould be again, and which now came to be fulfilled.</P>
<P>So the Partition-Wall came to be removed, and that which was general to the Jews in the Figure, who were &s;ingled from all the Nations in par|ticular, came to be general to the Jew in the Spirit throughout all Nati|ons, and to be no more particular to the Jew; and this was that which <HI>Peter</HI> afore&s;aid came to be informed of, when in the Vi&s;ion he was &s;ent to the <HI>Centurion,</HI> and which made him &s;peak, having been &s;o informed, as afore&s;aid; <HI>I perceive, of a truth, that God is no re&s;pecter of per&s;ons, but in every Nation he that feareth God, and worketh Righteou&s;ne&s;s, is accepted of him.</HI></P>
<P>So the thing being come, Chri&s;t Je&s;us, the Univer&s;al Head of the Church, which the Prie&s;thood &s;ignified to the Nation of the Jews, the Partition, (that is to &s;ay) the Nation of the Jews, or the Laws, Ordinan|ces, and Admini&s;trations of <HI>Mo&s;es,</HI> which were outward, came to be ta|ken away, and the Vail to be rent, and no more was the National Church-Wor&s;hip to be minded, which that con&s;titution held forth, but the Wor|&s;hip which was to be Univer&s;al: Now through the offering of him up, and the Law in the Heart, and the fear in the inward parts&punc; Chri&s;t the Seed, was that which every one was to know, and wor&s;hip by, as it was in the beginning before tran&s;gre&s;&s;ion was, and as before the Law was given by the Prophets, and holy men of God, <HI>Abraham</HI> (who <HI>&s;aw his day and rejoyced; who &s;aid, Before</HI> Abraham <HI>was I am) Noah, Enoch,</HI> &amp;c. <HI>The Law came by</HI> Mo&s;es, <HI>but Grace and Truth by Je&s;us Chri&s;t.</HI></P>
<P>Hence it came to pa&s;s, that upon the fir&s;t encounter, when after he was ri&s;en from the dead and a&s;cended, and the Holy Gho&s;t was given, the Comforter, which he &s;aid he would &s;end to them, which &s;hould abide with them for ever, the Spirit of Truth, which proceedeth from the Fa|ther, which he &s;aid, &s;hould receive of his, and give unto them the Lati|tude, or rather Narrowne&s;s, was no longer to the Nation of the Jews, but its extent was to the end of the World; <HI>How hear we every man in his own tongue wherein he was born? Parthians, and Medes, and Elamites, and dwellers in Me&s;opotamia, and in Judea, and in Cappadocia, in Pontus and A|&s;ia, Phrygia and Pamphilia, in Egypt, and in the parts of Lybia, about Cy|rene, and &s;trangers of Rome, Jews and Pro&s;elytes, Creets and Arabians; We do hear them &s;peak in our tongues the wonderful Works of God: And there were added the &s;ame day unto them about three thou&s;and Souls. Peter,</HI> a Jew
<PB N="7" REF="6"> according to the fle&s;h, preaching to them who were <HI>Gentiles</HI> and <HI>Jews,</HI> now promi&s;cuou&s;ly together; and to the <HI>Gentiles, The promi&s;e is to you, and to your Children, and to tho&s;e that are afar off, even as many as the Lord our God &s;hall call,</HI> Acts 2. 8, 9, 10, 11, 39, 41.</P>
<P>So that the limits of the Church was now no longer re&s;trained to the People or Nation of the Jews, nor the Wor&s;hip, but to all Nations of the Earth, to the <HI>Gentiles,</HI> the Church of God among&s;t them, which to gather&punc; or to draw into one, was the Go&s;pel &s;ent and preached; and the Wor&s;hip now was no longer National, nor was it the National Wor&s;hip of the Jews, which al&s;o was commanded of God, and accompanied with his pre&s;ence, while the end of it was not come, or accompli&s;hed; But it was every where, Spirit and Truth, not Form and Letter, fearing of God, working of Righteou&s;ne&s;s is accepted of him; the true Wor|&s;hippers, the Wor&s;hippers whom the Father &s;eeks to wor&s;hip him: All the others were da&s;ht in pieces, the end was accompli&s;hed, it &s;tood not in meats and drinks, the Kingdom of God, but in <HI>Righteou&s;ne&s;s and Peace, and joy in the Holy Gho&s;t;</HI> not in killing of Sheep, and &s;laying of Oxen, but in an humble and contrite heart, and that trembled at his Word, the Sacrifices of God which even under the Law were entitled, and &s;aid to be his, through all which he looked for, and accepted; which the Sacrifi|ces, and the blood of Goats and Bulls &s;ignified; Circumci&s;ion, and all the Ordinances of the Jews, which <HI>Mo&s;es</HI> commanded, and which it was death not to ob&s;erve, comes now to be called <HI>beggerly Rudiments,</HI> the <HI>Hand-writing</HI> of <HI>Ordinances,</HI> the <HI>Law</HI> of <HI>Commandments</HI> contained in <HI>Or|dinances,</HI> the enmity which he de&s;troyed on the Cro&s;s, and blotted out, which the Apo&s;tle &s;aith, was <HI>again&s;t them,</HI> and which neither they nor their Fathers were able to bear; And he &s;aith, <HI>Touch not, ta&s;t not, handle</HI> <NOTE PLACE="marg"><HI>Gal.</HI> 5. 2. <HI>Phil.</HI> 3. 2, 3.</NOTE> <HI>not, which all</HI> (&s;aith he) <HI>peri&s;h in the u&s;ing: And if you be circumci&s;ed, Chri&s;t &s;hall profit you nothing: I wi&s;h them cut off that trouble you. And beware of Dogs,</HI> and <HI>beware of evil workers, beware</HI> (&s;aith he) <HI>of the Conci&s;ion; for we are the Circumci&s;ion which wor&s;hip God in the Spirit, and rejoyce in Chri&s;t Je&s;us, and have no confidence in the fle&s;h.</HI></P>
<P>And the Apo&s;tles now, as any were gathered into the Church, they gathered them out of all the Jewi&s;h Ob&s;ervations, and Heatheni&s;h wor|&s;hipping of Idols, into one God, and Name of the Lord Je&s;us, who was the great Shepherd and Bi&s;hop of the Soul; Not into the Name of the Church of the Jews, or the Temple, or of this Region and that, but into the Name of Chri&s;t Je&s;us; The Churches of what? Of the Jews, <HI>&amp;c.</HI> Nay, the Churches of Chri&s;t, Chri&s;t the Head of the Church, <HI>which are in</HI> <NOTE PLACE="marg">1 <HI>The&s;.</HI> 1. 1.</NOTE> <HI>Judea,</HI> &amp;c. The <HI>Church which is in God:</HI> Paul <HI>and</HI> Silvanus, <HI>and</HI> Timothe|us, <HI>unto the Church of the</HI> The&s;&s;alonians <HI>which is in God.</HI> Not in this man, or that, not in this profe&s;&s;ion, and that barely, but in God.</P>
<P>And &s;o it was during the Apo&s;tles times, of which the Scripture makes mention, and their bu&s;ine&s;s was to open the eyes, to turn men from dark|ne&s;s to the light, and from the Power of Satan unto God, that they might receive forgivene&s;s of &s;ins, and an inheritance among <HI>them which are &s;an|ctified by Faith, which is in me;</HI> As <HI>Paul</HI> &s;aith of his Commi&s;&s;ion which he received of the Lord, <HI>Acts</HI> 26. 18. And he &s;tiles him&s;elf an Apo&s;tle, <HI>not of men, neither by men, but by Je&s;us Chri&s;t, and God the Father which rai&s;ed him from the dead.</HI> And he &s;aith, <HI>The Righteou&s;ne&s;s which is of</HI>
<PB N="8" REF="7"> <HI>Faith, &s;peaketh on this wi&s;e, Say not in thy heart, Who &s;hall a&s;cend into Heaven? (that is, to bring Chri&s;t down from above) Or who &s;hall de&s;cend into the deep? (that is, to bring up Chri&s;t again from the dead.) But what &s;aith it? The Word is nigh thee, even in thy mouth, and in thy heart; that is the Word of Faith which we preach,</HI> Rom. 10. 6, 7, 8. And the Apo&s;tle to the <HI>Hebrews</HI> &s;aith, <HI>But finding fault with them,</HI> (that is, the fir&s;t Covenant, and the things therein, of which he had been &s;peaking in the former words) he &s;aith, <HI>Behold, the dayes come (&s;aith the Lord) when I will make a new Covenant with the Hou&s;e of</HI> I&s;rael, <HI>and the Hou&s;e of</HI> Judah: <HI>Not ac|cording to the Covenant which I made with their Fathers in the day that I took them by the hand to lead them out of the land of</HI> Egypt, <HI>becau&s;e they continu|ed not in my Covenant, and I regarded them not, &s;aith the Lord: For this is the Covenant that I will make with the Hou&s;e of</HI> I&s;rael <HI>after tho&s;e dayes, &s;aith the Lord, I will put my Laws into their mind, and write them in their hearts; and I will be to them a God, and they &s;hall be to me a People; And they &s;hall not teach every man his Neighbour, and every man his Brother, &s;aying, Know the Lord, for all &s;hall know me, from the lea&s;t unto the greate&s;t; For I will be merciful to their unrighteou&s;ne&s;s, and their iniquities will I remember no more,</HI> Heb. 8. 8, 9, 10, 11, 12.</P>
<P>Now here is nothing of Church&s;hip, of an outward Admini&s;tration and Wor&s;hip, of a delegation of Power to any to con&s;titute and appoint Wor&s;hips, or how God &s;hould be wor&s;hipped, or what Di&s;cipline &s;hould be u&s;ed in the Church, or what Power the Church &s;hould have, as to vi&s;i|ble things, and who &s;hould be the Governors or Rulers thereof, that &s;hould direct or order, as to that throughout all Ages; but a turning to a Principle, wherein God is to be known, and whereby he is to be wor|&s;hipped; Not to <HI>Man, Kings, Princes, Governors, States, Emperors;</HI> no not to <HI>Presbyters, Councils, Fathers, Pa&s;tors, Officers, Synods: Be ye fol|lowers</HI> <NOTE PLACE="marg">1 <HI>Cor.</HI> 11. 1.</NOTE> <HI>of me, as I al&s;o am of Chri&s;t,</HI> &s;aith <HI>Paul;</HI> But to the Light, the Light of the Son of God, who is Light: <HI>God is Light, and in him is no dark|ne&s;s at all; the Covenant of Light to the Gentiles, the Light of the World, the true Light that lighteth every man that cometh into the World;</HI> that which &s;heweth man that is in the Tran&s;gre&s;&s;ion, that he is in the dark, that turns him from the darkne&s;s to the Light, and from the power of Satan unto God.</P>
<P>The Lord never &s;ent to turn man unto man, nor did he ever give power to man to order man, as to the Wor&s;hips of him, no not in the <HI>Mo|&s;aical</HI> Admini&s;tration; all the World have been in mi&s;takes about the&s;e things; but he alwayes re&s;erved the power in him&s;elf; and by the gui|dance and order of him, man was to be directed, and God to be wor&s;hip|ped; for from the Lord <HI>Mo&s;es</HI> received in the <HI>mount</HI> what was that Admi|ni&s;tration; &amp; hitherto, to the Law of <HI>Mo&s;es,</HI> when the <HI>I&s;raelites</HI> were gone a&s;tray, and had tran&s;gre&s;&s;ed, were all things to be reduced, and the re|formation to be made, the Law of <HI>Mo&s;es,</HI> which was a figure of that which came by Je&s;us Chri&s;t, unto which all things after he was come, to which <HI>Mo&s;es</HI> his Admini&s;tration, or the Law which was given by <HI>Mo&s;es,</HI> was to have reference, as it was to &s;pring from it; And the coming of him was the time of Reformation of which the Apo&s;tle &s;peaks, Heb. 9. 10. <HI>Which &s;tood</HI> (&s;aith he, &s;peaking of that Mini&s;tration which in the ver&s;e before he calls a <HI>Figure) only in Meats and Drinks, and divers Wa&s;hings,</HI>
<PB N="9" REF="7"> <HI>and Carnal Ordinances impo&s;ed on them, until the time of Reformation,</HI> Heb. 9. 10.</P>
<P><HI>Mo&s;es</HI> his time, or the duration of the &s;tanding of the Law, or the outward Admini&s;tration, or Jewi&s;h National Wor&s;hip, was not to re|main for ever, the fir&s;t Covenant, but it was to pa&s;s away, and to have an end, as <HI>not being able to make the comers thereunto perfect,</HI> Heb. 10. 1. though it was commanded of the Lord: So there was to be a time of Reformation, when that which could not make the comers thereunto perfect, was to be removed; when that which was the <HI>&s;hadow of good things to come, but not the very Image of the things,</HI> (as the &s;ame place hath it) was to have an end, which was in the coming of him who was per|fect, who perfects for <HI>ever them that are &s;anctified,</HI> Heb. 10. 14. which the other lead unto; <HI>For by one Offering</HI> (&s;aith the Apo&s;tle in the ver&s;e afore&s;aid) <HI>he hath perfected for ever them that are &s;anctified;</HI> and this was called the time of <HI>Reformation,</HI> when he came who put an end to all that was outward, and had a vi&s;ible, or an outward Admini&s;tration, which could not make the comers thereunto perfect, nor was appointed for that end and purpo&s;e, but to lead unto another thing which &s;hould put an end thereunto, and which was its end.</P>
<P>Now, I &s;ay, if the very outward Mo&s;aical Jewi&s;h Admini&s;tration, Na|tional Wor&s;hip, the fir&s;t Covenant, which was all the outward Govern|ment which was commanded of God in the World, was not of man, but from the Lord; which yet had reference to another thing, which was Chri&s;t, the new Covenant, the Law put into the mind, and wrote in the heart, which was the Prophet, which <HI>Mo&s;es</HI> &s;aid unto the Jews, the <HI>Lord their God &s;hould rai&s;e unto them of their Brethren like unto him, whom they &s;hould hear in all things, what&s;oever he &s;hould &s;ay unto them; and that it &s;hould come to pa&s;s that every Soul</HI> (he doth not &s;ay Body) <HI>that will not hear that Prophet, &s;hould be de&s;troyed from among the people,</HI> Acts 2. 23. How much more now that the thing is come, which tho&s;e Admini&s;trations had re|ference unto, (the great Reformer) ought all things now in relation unto Wor&s;hip have reference unto him; and how ought all things of this nature thither to be directed?</P>
<P>For, as I &s;aid, he &s;ent not to turn from man to man, from the darkne&s;s to man, but to the Light, to the Principle of God, that which is of God in man, the Seed, which is Chri&s;t, the <HI>My&s;tery hid from Ages and Gene|rations now made manife&s;t,</HI> as the Apo&s;tle &s;peaks, <HI>Col.</HI> 1. 26, 27. that men may know who they wor&s;hip, and when, and how thy may wor&s;hip him; <HI>God is a Spirit, and they that wor&s;hip him, mu&s;t wor&s;hip him in Spirit and in Truth: Spirit,</HI> that is, &s;omething that is Spirit, that is of the Nature that <HI>God</HI> is, that is Spirit and Truth, that is as as he is, Spirit; they that wor&s;hip him, mu&s;t wor&s;hip him not in the Letter, not in the Injunctions of men, not in an outward or fle&s;hly Principle; not in man, or the &s;pirit of man, but of God, which is in oppo&s;ition to all that is of man, or cometh from man, that is not from the Spirit or Principle of God.</P>
<P>So men mu&s;t fir&s;t come to learn, or be turned to the Light, to the Principle of God, to that which is Spirit, by which they may come to know him that dwells in the Light that is inacce&s;&s;ible, as to all that is manni&s;h or mortal from the darkne&s;s, all that is from man, or of him, who is mortal; then &s;omething may be &s;aid to them as to the Wor&s;hip
<PB N="10" REF="8"> of God; then they are &s;omewhere, and know &s;omething which God accepts, and in which he is well plea&s;ed; <HI>&s;uch Wor&s;hippers the Father &s;eeks to wor&s;hip him:</HI> All other Wor&s;hips are not available, nor are they to any purpo&s;e, nor doth God &s;eek them, though men may think thereby that they &s;eek after God: The time of Reformation &s;vveeps them avvay to the Moles and to the Bats, to go into the Clefts of the Rocks, all the Idols of Silver and of Gold, <HI>which are made each one for him&s;elf to wor|&s;hip; and into the tops of the ragged Rocks, for fear of the Lord, and the glory of his Maje&s;ty, when he ari&s;eth to &s;hake terribly the Earth. Cea&s;e from man, who&s;e breath is in his No&s;trils; for wherein is he to be accounted of?</HI> I&s;a. 2. 20, 21. The great Reformer gives them no &s;tanding; every one mu&s;t wor&s;hip <HI>him from his Temple, who&s;e Temple ye are,</HI> &s;aith the Apo|&s;tle to the Saints; <HI>Know ye not that ye are the Temple of God,</HI> (&s;aith he) <HI>and that the Spirit of God dwelleth in you?</HI> 1 Cor. 3. 16. <HI>In his Temple doth</HI> <NOTE PLACE="marg"><HI>P&s;al.</HI> 26. 9.</NOTE> <HI>every one &s;peak of his glory.</HI></P>
<P>Novv man coming to be the Temple of God, and the Spirit of the Lord dvvelling in man, and the Principle of God in man being knovvn, <NOTE PLACE="marg">1 <HI>Cor.</HI> 3. 16.</NOTE> here the Wor&s;hip comes to be knovvn, vvhich is in the Spirit, and in Truth; and this is that vvhich the Father &s;eeks.</P>
<P>So avvay vvith all inventions of men in the Wor&s;hip of God; avvay vvith all Imitations and Likene&s;&s;es; avvay vvith the &s;hadovvs even of good things to come: Novv the thing it &s;elf, Chri&s;t Je&s;us, is come; the Principle, the Mea&s;ure of him is knovvn, the Incen&s;e or Odour vvith <NOTE PLACE="marg"><HI>Rev.</HI> 8. 3.</NOTE> vvhich the Prayers of all Saints are offered upon the Golden Altar, vvhich is before the Throne, vvhich God accepts. The Principle of God is to lead, the Spirit of the Lord to offer; as this moves, the Lord ac|cepts; in this he is vvell plea&s;ed; the living Root mu&s;t be knovvn, &s;omething that is holy, that never &s;inned, to guide and direct; &s;omething that is as he is, vvho is holy, and no iniquity can come near his dvvelling, <NOTE PLACE="marg"><HI>Hab.</HI> 1. 13.</NOTE> then the Wor&s;hip is accepted of the Lord.</P>
<P><HI>Say not in thy heart, Who &s;hall a&s;cend into Heuven? (that is to bring down Chri&s;t from above);</HI> Say not, <HI>Who &s;hall de&s;cend into the deep? (that</HI> <NOTE PLACE="marg"><HI>Rom.</HI> 10. 6, 7, 8.</NOTE> <HI>is to bring up Chri&s;t again from the dead).</HI> You need not go &s;o far, you need not look vvithout you to <HI>Forms, Con&s;titutions, Ordinances</HI> of <HI>Men, Laws</HI> and <HI>Imitations,</HI> the thing is vvithin you, the Lord hath brought it nigh to you, he hath not put you to another: You mu&s;t account for your &s;elves, and joy, or be undone for your &s;elves; every man is an In|dividual, he is made &s;o by God: An Individual &s;ignifies a being by it &s;elf that can never be mixed, that can never be made tvvo, &s;omething vvherein a man is determined for ever, vvhich the Lord &s;hould guide, of vvhom the Lord vvill require an account; the Lord hath not put you to &s;eek here and look there. <HI>Loe here, and loe there; it is not in Heaven, that thou &s;hould&s;t &s;ay, who &s;hall go up for us to Heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the Sea, that thou &s;hould&s;t &s;ay, Who &s;hall go over the Sea for us, and bring it unto us that we may hear it and do it?</HI> (&s;aid <HI>Mo&s;es)</HI> even of that which he gave as an outward Com|mandment, which was near in Chri&s;t, which the outward &s;ignified; which being blotted out, by rea&s;on of Tran&s;gre&s;&s;ion, that which was within, but blotted out by rea&s;on death was come over, was given with|out. <HI>But the Word is very nigh unto thee, in thy mouth, and in thy heart,</HI>
<PB N="11" REF="8"> <HI>that thou maye&s;t do it,</HI> Deut. 30. 13, 14. <HI>The Word is nigh unto thee, even in thy mouth, and in thy heart, that is the Word of Faith which we Preach,</HI> &s;aith <HI>Paul,</HI> Rom. 10. 6, 7, 8. there is no need of going afar off. As he hath made man individual, &s;o he requires every individual man to wor&s;hip him; and he hath put &s;omething of him&s;elf, a mea&s;ure of Chri&s;t Je&s;us in|to every individual man, whereby and wherein every individual man may wor&s;hip him: this is General, this is Univer&s;al, this is Publick, this is Catholick; he hath not left man to &s;eek out of him&s;elf, to form, to &s;hape, to liken, nor to depend one man upon another, how or wherein he &s;hould be wor&s;hipped; he hath not put him to that hazard, neither hath laid upon him that which is a heavy burden, or too hard for him to bear, or at too great a di&s;tance, or at any di&s;tance at all; but as he hath required man, &s;o he is near man, or he hath put into man that which will enable him to do as he requires. So the Lord is no hard Ma&s;ter, nor doth require impo&s;&s;ibilities; nor hath he left man to wander up and down, but he is near him to take him by the hand, and to lead him to all that he requires; he is in him to tell him what he &s;hould do, and he is with him to enable him to do what he would have him; the &s;ame that doth the one, doth the other: Herein is the loving kindne&s;s of God &s;een, and his ju&s;tice, that he requires no more than he enables to do, and that he gives to ena|ble to do what he requires; and to another man hath not the Lord left man to be directed, but the thing is in him&s;elf, which all the World is mad at, becau&s;e the Devil is in all the World; and he would per&s;wade man that God is afar from him, as the Devil is to God, and gets his eye abroad to look at a di&s;tance where God is not to be found.</P>
<P><HI>That which is to be known of God, is manife&s;t in man, for God hath &s;hewn it unto him;</HI> but the work of the one my hath been to draw man from this; <HI>The invi&s;ible things of him are clearly &s;een from the Creation of the World, being under&s;tood by the things that are made, even his eternal Power and God|head, &s;o that they are without excu&s;e,</HI> &s;aith the Apo&s;tle, <HI>Rom.</HI> 2. 19, 20. <HI>Yet becau&s;e that when they knew God they glorified him not as God, neither were thankful, but became vain in their imaginations, and their fooli&s;h heart was darkned; profe&s;&s;ing them&s;elves wi&s;e, they became fools, and changed the Glory of the incorruptible God into an Image made like corruptible man, and to Birds and four-footed Bea&s;ts, and creeping things; wherefore God al&s;o gave them up to uncleanne&s;s, through the lu&s;ts of their own hearts, to di&s;honour their own bodies between them&s;elves, who changed the Truth of God into a lie, and wor&s;hipped and &s;erved the Creature more than the Creator, who is God ble&s;&s;ed for ever, Amen. For this cau&s;e God gave them up to vile af|fections, for even their Women did change their natural u&s;e into that which is again&s;t Nature; and likewi&s;e al&s;o the men leaving the natural u&s;e of the Wo|men, burned in their lu&s;t one towards another, men with men working that which is un&s;eemly, and receiving in them&s;elves that recompence of their error which was meet. And even as they did not like to retain God in their know|ledge, God gave them over to a reprobate mind, to do tho&s;e things that are not convenient,</HI> &amp;c. ver&s;. 21, to the end.</P>
<P>So here's the rea&s;on why men are &s;o far off God, and are &s;trangers un|to him, and become abominable, and to every good work reprobate; it is not that God is not near them, or that that of God which is to be known is not manife&s;t in them, even his eternal Power and Godhead;
<PB N="12" REF="9"> but becau&s;e they like not to retain him in their knowledge, becau&s;e when they know God, they glorifie him not as God, neither are thankful, but become vain in their imaginations; &s;o they come to change the Glory of the incorruptible God into an Image like unto corruptible man; men come to form God like unto them&s;elves, and make him like as they ima|gine him to be, therefore God gives them up, who change the Truth of God into a lie, into imaginations of things without them, their fooli&s;h heart being darkned, and to wor&s;hip the Creature more than the Crea|tor, who is God ble&s;&s;ed for ever.</P>
<P>Here's the rea&s;on of all the fal&s;e Wor&s;hip in the World, all wor&s;hip|ping of God at a di&s;tance, all inventions of men, and their medling and having to do with Wor&s;hip, and to order that, all outward Con&s;tituti|ons, and Per&s;ecution for not ob&s;erving the &s;ame. Men are gone far from God, their fooli&s;h heart is darkned, they are become vain in their imaginations, they are alienated from God by wicked works, they have not liked to retain God in their knowledge, nor have been thankful, that that of God which is to be known was manife&s;t [in] them; therefore have they put God afar off, and looked upon him at a di&s;tance; and &s;o have made Images and Repre&s;entations, and taken upon them to form him as they plea&s;e, and a Wor&s;hip for him as they plea&s;e; and they that will not fall down to it, into the fiery Furnace they mu&s;t be thrown, and into the Lyons Den he mu&s;t be ca&s;t, that will make a Petition to any other Godd, that will not wor&s;hip God after that manner of Wor&s;hip, and as tho&s;e their Laws have pre&s;cribed: <HI>Fir&s;t,</HI> They are gone from that which is of him in them, by which they might know him that they have not liked to retain in their knowledge, nor glorified God as God when they knew God, will not own that which is to be known of God, which is manife&s;ted in them, as it is; then they think of God without them, as he is not, then they frame Wor&s;hips according to their own minds, after this manner, and after that, &s;haping God as they plea&s;e, and a Wor&s;hip for him whom they have &s;o &s;haped, who have <HI>neither heard his Voice at any time, nor &s;een his &s;hape outwardly;</HI> then they compel all to &s;erve this God &s;o &s;hapen, and to wor&s;hip him as they have &s;haped and formed his Wor|&s;hip, &s;ome after this manner, &s;ome after that, and tho&s;e that will not, Fines, Impri&s;onments, Su&s;pen&s;ions from Places and Dignities, ca&s;ting out, and Excommunications, Whippings, lo&s;ing of Ears, burnings in the Body, &s;elling for Bond-men and Bond-women, Bani&s;hment upon pain of Death, and Death it &s;elf; after the mo&s;t exqui&s;ite and various manners that can be thought of, as Ages and Generations have proved; of which I am by and by to &s;peak and give witne&s;s.</P>
<P>And the rea&s;on hath bin, becau&s;e being gone from that of <HI>God</HI> in them, by and in which they &s;hould vvor&s;hip him, and every one in their ovvn particulars, vvhich is near, vvho&s;e Injunction as it is in Spirit, &s;o is the Wor&s;hip, and the Puni&s;hment of not &s;o vvor&s;hiping: they are in nothing but vvhat is outvvard them&s;elves, and knovv no more of God than vvhat them&s;elves think, which being indeed nothing at all (that is, &s;o far, and as they are gone from that, or wor&s;hip or compel thereunto, other|wi&s;e than that) their Wor&s;hip is like their Godd, which is as them&s;elves; <HI>The&s;e things thou ha&s;t done, and I kept &s;ilence: Thou thoughte&s;t that I was al|together &s;uch <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> one as thy &s;elf, but I will reprove thee, and &s;et them in order</HI>
<PB N="13" REF="9"> <HI>before thine eyes. Now con&s;ider this ye that forget God, le&s;t I tear you in pieces, and there be none to deliver,</HI> (P&s;al. 50. 21, 22.) and being as them|&s;elves, their puni&s;hment is as them&s;elves, which is outward, corporeal, as man is not in the Spirit.</P>
<P>So every one that makes a Wor&s;hip, makes a Godd; and every one that wor&s;hips not God in Spirit and in Truth, makes a Wor&s;hip; and <HI>con|founded be all they that &s;erve graven Images, that boa&s;t them&s;elves of Idols; wor&s;hip him all ye Godds,</HI> P&s;al. 97. 7.</P>
<P>And the Enemy is in all this, who (as I have &s;aid) being far from God him&s;elf, endeavours to put man as far as him&s;elf; he removes him from having re&s;pect to, and minding that of God in him, to look afar off, well knowing that if he can but once do that, he &s;hall never know God; and then he can ea&s;ily per&s;wade man to be as God, and to give Laws how he, indeed as God, may be wor&s;hipped, and to torture and tor|ment the Bodies of tho&s;e who wor&s;hip God as he will be wor&s;hipped, or who cannot wor&s;hip God as man would have him wor&s;hipped.</P>
<P>For he that would drive a man from the Mea&s;ure of God in him&s;elf, to wor&s;hip God as he plea&s;eth, drives a man from God, and in&s;tead of God &s;ets him&s;elf up to be wor&s;hipped, and him&s;elf being &s;et up, or he having &s;et up him&s;elf to be wor&s;hipped, he takes revenge, and puni&s;hes tho&s;e who will not wor&s;hip what him&s;elf &s;ets up, and &s;o falls into the predica|ment of <HI>Nebuchadnezzar,</HI> and of all tho&s;e, who becau&s;e of Wor&s;hips, not conforming to their Laws of Wor&s;hip, have cau&s;ed men to &s;uffer, as the Hi&s;tories now to be made mention of give in&s;tance.</P>
<P>And here, le&s;t I &s;hould &s;eem too prolix, and fill a Volumn with that which a le&s;&s;er &s;pace may &s;erve to give evidence to what I have in hand, I &s;hall principally confine my &s;elf to what <HI>Eu&s;ebius, Pamphilius, Socrates, Schola&s;ticus,</HI> and <HI>Evarius Schola&s;ticus,</HI> in their <HI>Eccle&s;ia&s;tical Hi&s;tory,</HI> have &s;et down, and touched at, for near the fir&s;t &s;ix hundred years after the death of him who is Lord and King, and lives for ever. And here I &s;hall be as &s;hort as well I may, that in a thing of this con&s;equence, I may con|vince what I have here a&s;&s;erted to this and the Ages that &s;hall &s;ucceed, to the end that (as the wi&s;e man &s;aid) it may appear, that as to God and his Wor&s;hip, and Wor&s;hippers, and what they have received, who have wor&s;hipped him in Spirit and in Truth, from them who have held up the <NOTE PLACE="marg"><HI>Ecle&s;.</HI> 1. 9.</NOTE> Form without, and not knowing, and not from the Power of <HI>God, there is no new thing under the Sun;</HI> but as they did of old, &s;o in this day, the &s;ame they receive from &s;uch as are in the Form, who know, and are in the Power of <HI>God,</HI> and how that which hath held up the Form, and hath pre&s;cribed Laws and Con&s;titutions, Creeds and Governments, by which <HI>God</HI> &s;hould be wor&s;hipped, have &s;tained the Earth with blood, and with the mo&s;t horrible torments and &s;ufferings mo&s;t exqui&s;ite, have wrung out of every Age this confe&s;&s;ion, That de&s;truction and violence is in their Paths, and the way of Peace they have not known: And this one thing hath proved, that man was in all this (or rather the Devil in man) who having &s;et up him&s;elf as <HI>God,</HI> de&s;troyes, as he can, all tho&s;e who will not fall down and wor&s;hip him, which is not the Religion of <HI>God,</HI> the Wi&s;dom which is from Above, which <HI>is fir&s;t pure, then peaceable,</HI> <NOTE PLACE="marg"><HI>Jam.</HI> 3. 17.</NOTE> <HI>gentle, ea&s;ie to be intreated, full of mercy and good fruits, without partiality, and without hypocri&s;ie;</HI> nor the Wor&s;hip of him, who &s;aith, <HI>He came not to</HI> <NOTE PLACE="marg"><HI>Luke</HI> 9. 3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&punc;</NOTE> <HI>de&s;troy mens lives, but to &s;ave them.</HI></P>
<PB N="14" REF="10">
<P>And here I &s;hall take upon me no affected Stile, nor &s;train any thing beyond what they &s;peak in them&s;elves; but as the Spirit of the Lord, of whom I am moved this to undertake, &s;hall lead and give me; to whom be the glory of his own working, who is <HI>God over all, ble&s;&s;ed for ever,</HI> Amen.</P>
<P><HI>Eu&s;ebius</HI> in his fir&s;t Book of <HI>Eccle&s;ia&s;tical Hi&s;tory,</HI> Chapter the fir&s;t, <NOTE PLACE="marg">Eu&s;. lib. 1. c. 1.</NOTE> taking upon him to &s;peak of the Divinity and Humanity of Chri&s;t the Lord, and treating of the Antiquity of the Chri&s;tian Religion, and the Name of Chri&s;t, which the Heathen in that day thought a very Nove|li&s;m, who wor&s;hipped Images and Idols, &s;uch things which they made to them&s;elves, who &s;acrificed to Devils, not to <HI>God,</HI> as it was &s;aid of <HI>Je|roboam,&mdash;He ordained him Prie&s;ts for the high Places, for the Devils, and</HI> <NOTE PLACE="marg">2 <HI>Chron.</HI> 11. 15. <HI>Deut.</HI> 32. 17.</NOTE> <HI>for the Calves which he had made.&mdash;</HI>And by <HI>Mo&s;es, They &s;acrificed unto De|vils, not to God; to Godds whom they knew not, to new Godds, who came newly up, whom your Fathers knew not;</HI> and which he forbad to <HI>I&s;rael,</HI> when he &s;aid,<HI>&mdash;They &s;hall no more offer their Sacrifices unto Devils, after whom they are gone a whoring: This &s;hall be a Statute unto them</HI> (&s;aid the Lord by <NOTE PLACE="marg"><HI>Levit.</HI> 1. 17. 7.</NOTE> <HI>Mo&s;es) throughout their Generations.&mdash;</HI>I &s;ay, he &s;peaking of the Divinity, and the Humanity of Chri&s;t, and treating of the Antiquity of the Chri|&s;tian Religion, and the Name of Chri&s;t, which the Heathen in that day counted a Noveli&s;m, brings him in thus,<HI>&mdash;This [Light]</HI> (&s;aith he) <HI>go|ing before the World, and all the Worlds, the Intellectual and E&s;&s;ential Wi&s;|dom, and the living Word of God, being in the beginning with the Father, who but the Father alone hath rightly known?&mdash;</HI>Implying that they took upon them that which they did not under&s;tand, who did undertake to &s;peak of him and his de&s;cent and beginning of dayes, who is from everla&s;ting; al|&s;o of his Religion, and the Age and Antiquity thereof, who knew him not, much le&s;s his Religion.</P>
<P>This was the ground of all the mo&s;t cruel and Heatheni&s;h per&s;ecutions of the Chri&s;tians, and of the then called Chri&s;tians one of another, of which he (and the aforementioned) treat; they knew not Chri&s;t the Light, which (he &s;aith) went (or was) before the World, and all Worlds, the Intellectual and E&s;&s;ential Wi&s;dom, <HI>and the living Word of God, who was in the beginning with the Father;</HI> therefore they thought him a thing (or &s;ome Impo&s;ter) in time, about that time, or but then brought forth, or appearing, or known in the World, when tho&s;e who pretended to him were nicknamed, <HI>Chri&s;tians</HI> (that is to &s;ay) in &s;uch a year of the Reign of &s;uch a <HI>Roman</HI> Emperor, who is <HI>without beginning of dayes, or end of Life,</HI> as hath been declared: Al&s;o they who were called Chri&s;tians, and yet per&s;ecuted one another, were from the Light, Chri&s;t the Light, which was before the World, and (&s;o far, or whil&s;t as &s;uch (that is to &s;ay) per|&s;ecuting one another) knew not that, or were not in it, which was before the World; So they placed things in time, the Heathen, their gods, be|fore him who&s;e Name was <HI>Chri&s;t,</HI> and that which one, called <HI>Chri&s;tian,</HI> per&s;ecuted another for before that, for holding of which, or not hold|ing, <NOTE PLACE="marg">Per&s;ecution of the Chri&s;ti|ans.</NOTE> one, called Chri&s;tian, per&s;ecuted another.</P>
<P>And here (as I &s;aid before) was the ground of both, and of all tho&s;e who &s;ince, and at this day, per&s;ecute others upon account of Religion, or the Wor&s;hip of <HI>God,</HI> their not knowing, or not abiding in the knovv|ledge of him, vvho is the Light of the World, <HI>the true Light that light|eth</HI>
<PB N="15" REF="10"> <HI>every man that cometh into the World,</HI> which was (or went) before the World was; <HI>Who but the Father alone hath</HI> (as hath been &s;aid) <HI>rightly known.</HI></P>
<P>For all &s;uch judging of things relating unto him in time, and thinking of him, as they think of them&s;elves, think gro&s;ly, and &s;o put the de|termination of Truth, according to the mea&s;ure of them&s;elves, who a beginning have, and mu&s;t come to an end, which is wholly out of the verge of Truth, which neither hath beginning nor end: So the&s;e gro&s;s apprehen&s;ions, both in the Heathen, and &s;uch as were called Chri&s;tians, is the rea&s;on or ground wherefore they call Truth <HI>Noveli&s;m,</HI> and &s;o per|&s;ecute one another becau&s;e of Truth; they are ab&s;olutely from that which was before time was, by which the World was made, in that which is in time, which knows not that by which time was, and in which time was made, which hath a beginning, and mu&s;t end, which never could nor can judge of Truth, which hath no end, as it never had a beginning. <HI>Lord, thou ha&s;t been our dwelling place in all Generations, before the Moun|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ains were brought forth, or ever thou had&s;t formed the World, even from everla&s;ting to everla&s;ting thou art God,</HI> P&s;al. 90. 12.</P>
<P>The Heathens accounted the Chri&s;tian Religion, or Chri&s;t and his <NOTE PLACE="marg">The ground of the Hea|then Per&s;ecu|tion, and of the Chri&s;tians; and of the Chri&s;tians per&s;ecuting one another.</NOTE> Wor&s;hip, an up&s;tart thing; the Chri&s;tians (&s;o called) that per&s;ecuted, ac|counted what they per&s;ecuted, a thing that was an up&s;tart; they laid their Force, they put their Penalties, their Laws, their Death; Why? they were in that which &s;tood in time, that knew not the Light which was before the World was, which is the Intellectual and E&s;&s;ential Wi&s;|dom, the living Word of God, which was in the beginning with the Father, who <HI>alone the Father hath rightly known: All things are delivered me of my Father, and no man knoweth the Son but the Father, neither know|eth any man the Father &s;ave the Son, and he to whom&s;oever the Son will re|veal him,</HI> Mat. 11. 27.</P>
<P>And the&s;e per&s;ecuted one another about Wor&s;hip; Why? Becau&s;e they &s;aw not the Light, they &s;aw not that Light by which all things were made, but being in that which is made, and &s;eeing with that eye, or the eye which is made, and not with the Light which was before the World, the Principle of God; they quarrelled about Religion, and the Wor&s;hip of God, and for that &s;hed blood, which came not to de&s;troy mens lives, <HI>but to &s;ave them,</HI> as hath been declared; who will have no bloody Sacri|fices, &s;ince he was offered up, who <HI>by one offering for ever perfected tho&s;e that are &s;anctified,</HI> Heb. 10. 14.</P>
<P>So that the rea&s;on of all lies here, Men not coming to that which was before the World was, not knowing, or not believing or abiding in that by which all things were made, which was before all things, and taking upon them to judge of that which was before the World was; judge like them&s;elves, and pro&s;ecute their Judgments with things like them&s;elves, and make that which they pro&s;ecute like to them&s;elves, which is peri&s;hing and tran&s;itory, which they cut off and de&s;troy; they count Truth new, an up&s;tart, Chri&s;t Je&s;us this thing, that Noveli&s;m, they per&s;ecute, cut off, and &s;eek to do it, becau&s;e they &s;ee not the Antient of dayes, who&s;e <HI>Kingdom is an everla&s;ting Kingdom, and his Dominion that which &s;hall never have an end; his Dominion is an everla&s;ting Dominion, which &s;hall not pa&s;s away, and his Kingdom that which &s;hall not be de&s;troyed,</HI> Dan. 7. 14.</P>
<PB N="16" REF="11">
<P><HI>Eu&s;ebius</HI> addeth,<HI>&mdash;Which is before every Creature, and workman&s;hip,</HI> <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> further account of Chri&s;t the Light,</NOTE> <HI>both of vi&s;ible and invi&s;ible things, the fir&s;t, and only Son of God, chief Cap|tain of the Cele&s;tial, Rational, and Immortal Ho&s;t, the Angel of the great Coun&s;el, and Executor of the great Will of the Father, Maker, and worker of all things together with the Father; which after the Father, is the cau&s;e and Author of all things which are created, the true and only begotten Son of God, Lord God, and King of all things which are created, receiving Dominion and Rule of the Father by the &s;aid Divinity, Power, and Glory.</HI></P>
<P>All this he calls the Light (as afore&s;aid) and withall &s;aith, <HI>His Gene|ration</HI> <NOTE PLACE="marg">And his Ge|neration.</NOTE> <HI>who &s;hall be able to declare? For the Father no man hath known but the Son, neither at any time have any known the Son but the Father alone which be|gat him,</HI> in the words aforegoing.</P>
<P>So that here he layes the bottom of his Hi&s;tory, which he calls <HI>Eccle&s;i|a&s;tical,</HI> <NOTE PLACE="marg">The bottom of his Hi&s;tory, and of the Truth.</NOTE> or relating to the Church, or the Wor&s;hip of God, which is the Antiquity, unto which he pretendeth, again&s;t that which ro&s;e up again&s;t the Chri&s;tians in that day, both by the Jews and Heathens, as a thing but of ye&s;terday, of young date, and not everla&s;ting; the &s;ame unt<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> which an&s;wereth now in this, that which pretendeth now to Truth, as a new thing never heard of before, no Antiquity before a few years late pa&s;t, which is everla&s;ting, <HI>Chri&s;t the Light, which was before the World was; by whom all things were made which was made, without whom nothing was made which was made; which was with God, which was God, in whom was Life, and the Life was the Light of men, which is the true Light that lighteth every man that cometh into the World,</HI> John 1. 2, 3, 4, 9. Here's the Anti|quity, here's the Antient of dayes, here's the Original, the Principle of them that pretend to the Light in this day; hitherto pretended he that wrote in that day; the rea&s;on of the wrong Judgment of the youngne&s;s of Truth then, is the &s;ame, of the &s;ame cen&s;ure of it now; the ground hath been declared, and the bottom, which I thought convenient to take notice of in the entrance of what I have to &s;ay, as he did in the begin|ning of what he &s;pake; the &s;ame being then as it is now, and the an|&s;wer the &s;ame with that upon which he grounded that which he &s;aid, (as afore&s;aid) which I have in&s;erted in order as his Hi&s;tory began, of which he layes this as the ground and bottom; and which I quote, that &s;uch men may &s;ee, that that which they lay as the ground of their own Principles, is no other but the &s;ame on which we are grounded, who pretend to the Truth; and that &s;o they may not be offended with their own Principle, when they come to &s;ee it in the hand of another, or others profe&s;&s;ing, and coming to that which them&s;elves pretend to, yet come not at, but run on tho&s;e that both come to, and pretend it; as is the ca&s;e of the People called <HI>Quakers</HI> at this day, who are run upon, as bringing up &s;ome &s;trange and uncouth Doctrine, which is no other then what was in the beginning, the ground of which was before the World, and which when they will lay a bottom for their own work, they mu&s;t come to, or no bottom they can lay; al&s;o, that the Controver&s;ies may cea&s;e, and that in this particular it may appear we are not diver&s;e from Chri&s;t nor his Apo&s;tles, nor the holy men of God, nor the Principle on which they pretend to build their own Profe&s;&s;ion, which they not holding to, come to per&s;ecute tho&s;e who hold it, as it was in the begin|ning, <HI>The Son of the Bondwoman, the Son of the Freewoman;</HI> for (as the <NOTE PLACE="marg"><HI>Gal.</HI> 4 29.</NOTE>
<PB N="17" REF="11"> Scripture &s;aith) <HI>as it was then, &s;o it is now:</HI> Al&s;o that in this work I may proceed methodically, and as it ought, taking away all ground of Ob|jections, and repre&s;enting every thing as it is: And &s;o I come to that for which I chiefly quoted the&s;e Authors, and &s;hall in order go as I find the Hi&s;tory, which by that time I have fini&s;hed, I hope no rea&s;onable or &s;ober man (when he hath read and con&s;idered all in the Spirit of Truth) will have cau&s;e to &s;ay, that either the things are needle&s;s, or that he mi&s;|&s;pent his time in taking notice of what lies here now to be &s;poken to, or di&s;cour&s;ed of.</P>
<P>This then concerning <HI>National Wor&s;hips,</HI> and the &s;ufferers by, or be|cau&s;e <NOTE PLACE="marg">The ground of <HI>National Wor&s;hip,</HI> and the &s;ufferings by them.</NOTE> of the not complying with them, and how it came that there were &s;uch Wor&s;hips after the decea&s;e of the Apo&s;tles, and &s;o how they came in, and on what &s;teps they have &s;tood, and do &s;tand at this day (that is to &s;ay) the &s;ufferings by rea&s;on of them, as I have &s;hewed their Original, as to the Jews, on the foot of which no <HI>National Wor&s;hip</HI> can have Warranty or Ground, though upon that foot they have &s;eemed to place their Ground and Warranty, as hath been declared.<HI>&mdash;National Wor&s;hip,</HI> how it came in, and what it was, as to the Jews, and how and when it had its end, I have already manife&s;ted. Spirit, and Truth, the Law of the Spirit of Life, which is in Chri&s;t Je&s;us, the newne&s;s of the Spirit, not the oldne&s;s of the Letter, the Spirit of Truth which leads into all Truth, after his Re&s;urrection &amp; A&s;cen&s;ion put it out, that which was in the <HI>letter</HI> in the outward Admini&s;tration, in Carnal Rites, &amp; Ordinances, and Com|mandments; which were (in the Jew) the &s;hadows of good things to come, but not the very things them&s;elves, came to have an end, when this promi&s;e was fulfilled: So the Apo&s;tles and Di&s;ciples of Je&s;us Chri&s;t te|&s;tified, of which the Scriptures bear Record, and for this they &s;uffered <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">m the Jew that &s;tood in the outward Commandment, Wor&s;hip and <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">mini&s;tration, the &s;hadow that once was of that good thing, which whiles the &s;hadow continued, was to come, but being come, the &s;hadow had an end: So the Jew in the fle&s;h per&s;ecuted the Jew in the Spirit; the Circumci&s;ion made with hands, the Circumci&s;ion made without hands; and here began the di&s;pute in that day, which hath continued unto this, which is the thing I have hitherto treated of, and now &s;hall proceed fur|ther, to demon&s;trate according to the Hi&s;tories, of the things that have been done &s;ince the decea&s;e of the Apo&s;tles and Di&s;ciples of Je&s;us, and what they went through, as it is mentioned in the Scriptures.</P>
<P>And here the Heathens give me the fir&s;t occa&s;ion of drawing the <NOTE PLACE="marg">Sufferings by the Heat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ens on the foot of <HI>National Wor|&s;hip,</HI> during the dayes of the Apo&s;tles,</NOTE> bloody Roll of Sufferings, at which the&s;e Hi&s;tories at large do make mention: At <NOTE N="(a)" PLACE="marg"><HI>Acts</HI> 6. 5.</NOTE> <HI>Antioch</HI> it was that the Di&s;ciples of Je&s;us were fir&s;t called Chri&s;tians, a Nickname, or term of &s;lander, no doubt, given, or ca&s;t upon &s;uch by way of reproach, or deri&s;ion, or marking out for mi&s;|chief, as the con&s;equence both from the one and the other, gives at large to under&s;tand: The Gentiles or Heathen, had their Wor&s;hips, they &s;a|crificed to Devils, not to God, they were mad upon their Idols; Spirit <NOTE PLACE="marg"><HI>Je<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI> 5. 38.</NOTE> and Truth that was ri&s;en from the dead, came to root them up, as it did put an end to the Admini&s;tration of the Jew, or his <HI>National Wor&s;hip,</HI> it turned the World up&s;ide down, which had put it down, and crucified it <NOTE PLACE="marg"><HI>Acts</HI> 17. 6.</NOTE> in Je&s;us, and changed the Laws and Cu&s;toms, and &s;aid, That <HI>they were</HI> <NOTE PLACE="marg"><HI>Acts</HI> 19 26. 17 6.</NOTE> <HI>no gods that were made with bands;</HI> and overturned the Decrees of <HI>Ce&s;ar,</HI>
<PB N="18" REF="12"> as even in the Apo&s;tles dayes, they &s;pake of the Di&s;ciples, of which the Scriptures makes mention; Spirit and Truth overturned it. The Devil had his fal&s;e Wor&s;hips, as he hath had ever &s;ince he entred into man, he made &s;till adoe in the World about his Wor&s;hip; he &s;tirred up <HI>Cain</HI> to kill his Brother <HI>Abel</HI> about his Wor&s;hip; he rai&s;ed up the chief Prie&s;ts <NOTE PLACE="marg">1 <HI>John</HI> 3. 12.</NOTE> and Phari&s;ees to put him to death who came to overturn his Wor&s;hip; he &s;et them on again&s;t his Di&s;ciples when they preached the Re&s;urrection of the dead, <HI>that ri&s;en again</HI> that came to put it <HI>under.</HI> And <HI>the Devil</HI> (&s;aid <HI>John</HI> by the Spirit of Prophe&s;ie in the <HI>Revelation) &s;hall ca&s;t &s;ome of you into Pri&s;on!</HI> Man thinks he &s;hould wor&s;hip God; &s;omething calls <NOTE PLACE="marg"><HI>Rev.</HI> 2. 10.</NOTE> after man (though he is fallen) to return to God and wor&s;hip him, who gave him his being. The Devil being entred, by rea&s;on of tran&s;gre&s;&s;ion, &s;eeks to deceive man, and being in man, &s;ets man upon making of Wor|&s;hips, and then to de&s;troy all that will not ob&s;erve what he hath &s;et up as his Wor&s;hip, or would have to be &s;et up as the Wor&s;hip of God. God is from everla&s;ting, his Wor&s;hip is as he is, they which &s;tand in his Wor|&s;hip, and which Wor&s;hip from him, are <HI>gentle,</HI> and <HI>meek, ea&s;ie to be</HI> <NOTE PLACE="marg"><HI>Jam.</HI> 3. 17. 2 <HI>Tim.</HI> 2. 25.</NOTE> <HI>entreated; with meekne&s;s in&s;tructing them that oppo&s;e them&s;elves, if God per|adventure will give them the knowledge of the Truth:</HI> It is Spiritual, and the Weapons thereof <HI>are not Carnal, but mighty through the Spirit:</HI> But that <NOTE PLACE="marg">2 <HI>Cor.</HI> 10. 4.</NOTE> which &s;tands in the Wor&s;hip of man, or of the Devil, or of the Wor&s;hip of the Devil, or man, is otherwi&s;e: It is like that, from whence it came, which is Carnal, and outward, and fierce, and implacable, and de&s;tructive in the con&s;equence to tho&s;e that bow not thereunto, which is a demon|&s;tration of that from whence it came, as pertaking of its nature, and be|ing like thereunto.</P>
<P>This I write to give a little ta&s;te of the difference of either, that as I go along all may &s;ee what things have ruled in the World, and what hath been the ground of the troubles that have been therein concerning Re|ligion, and that they may know what that Religion is that ends in death, and other &s;ufferings, and may be convinced how far it is from that which came not to bring death, but to deliver from it, which &s;eeks the de&s;tructi|on of the &s;pirit that leads a&s;ide from God, not the man, but to redeem and deliver him. And here, as in a Gla&s;s, the&s;e things may be &s;een and di&s;|covered, and with great per&s;picuity and plainne&s;s, if men &s;hut not their eyes on purpo&s;e, and refu&s;e to &s;ee, though the day-light break in never &s;o bright upon them, who&s;e eyes the god of this World hath blinded, even the minds of them, <HI>le&s;t the Light of the glorious Go&s;pel of Chri&s;t, who</HI> <NOTE PLACE="marg">2 <HI>Cor.</HI> 4. 4.</NOTE> <HI>is the Image of God, &s;hould &s;hine unto them;</HI> As the Apo&s;tle &s;pake in his day, of tho&s;e to whom his Go&s;pel was hid, even to them that were lo&s;t; it was &s;o plain, it was &s;o per&s;picuous; <HI>If our Go&s;pel be hid, it is to them that are lo&s;t, in whom the God of this World hath blinded their minds,</HI> &amp;c. as a|fore&s;aid, <NOTE PLACE="marg">2 <HI>Cor.</HI> 4. 3.</NOTE> 2 <HI>Cor.</HI> 4. 3, 4.</P>
<P>So there I leave this matter, and &s;hall proceed to &s;hew what hapned, or came to pa&s;s after the time of which the Scriptures give te&s;timony, being the thing of which I have declared to treat, though thus much was ne|ce&s;&s;ary to &s;ay, to bring things down from the beginning to their due or|der and place, and &s;o I &s;hall proceed. <NOTE PLACE="marg">Sufferings by the Heathen, after the days of the Apo|&s;tles.</NOTE></P>
<P>The <HI>Roman</HI> Emperors were wor&s;hippers of Images of Godds; their Juri&s;dictions were large, and their Wor&s;hips they made as large as their
<PB N="19" REF="12"> Juri&s;dictions; nothing was more again&s;t that which was not God, than the Name of that, or of him, which came to redeem from dumb Idols to the Service of the living God, and this was Chri&s;t Je&s;us; he gave a great &s;tart to the Godds made with hands, the Inventions of men, who had <HI>eyes, and &s;aw not; ears, and heard not; neither did they under&s;tand.</HI> The <NOTE PLACE="marg"><HI>P&s;al.</HI> 115. 5.</NOTE> Power in which he &s;tood, and the Miracles which he wrought were &s;uch, that drew to him great admiration throughout the World. The <HI>Romans</HI> had juri&s;diction over <HI>Judea</HI> in tho&s;e dayes, and the Regions thereabouts; they were an inqui&s;itive and under&s;tanding People, as men, though ig|norant of God; their Lievtenants, Prefects, and Governors u&s;ually gave them account, who had the chief rule of what con&s;iderably pa&s;&s;ed in their Provinces, and was mo&s;t remarkable; the mighty things which Je|&s;us did, and how he was put to death, and ro&s;e again, went not with|out its ob&s;ervation and report: <HI>Pilate,</HI> under and by whom he &s;uffered <NOTE PLACE="marg"><HI>Pilates</HI> ac|count</NOTE> at the in&s;tigation of the <HI>Jews,</HI> being then Governor of <HI>Jeru&s;alem,</HI> who wa&s;hed his hands, and &s;aid, <HI>He would have nothing to do in the death of that ju&s;t Per&s;on;</HI> though he afterwards delivered Je&s;us to their wills, notwith|&s;tanding that he knew that through very envy Je&s;us was delivered to him, having a &s;ence upon him of what Je&s;us was, and of the mighty things he had wrought, &s;ignified the matter &s;o unto <HI>Tiberius,</HI> who was <NOTE PLACE="marg"><HI>Anno.</HI> 18. to <HI>Tiberius</HI> Emperor, of Je&s;us, occa&s;i|oned</NOTE> then Emperor, that he had him in great Reverence, and his Doctrine, and declared to the Senate, That <HI>it plea&s;ed him right-well;</HI> and &s;o would have had him put among the number of their Godds, but they received it not, becau&s;e of the decree that was among&s;t them, That <HI>no Godd &s;hould be con&s;ecrated by the Emperor, unle&s;s it were fir&s;t agreed upon by the Senate,</HI> as <HI>Eu&s;ebius</HI> quotes <HI>Tertullians</HI> words; who neverthele&s;s <HI>(viz.) Tiberius</HI> <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> lib. 2. cap. 2.</NOTE> gave not over, but per&s;evered in his Opinion of Je&s;us, and his Doctrine, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hreatning them with death that would accu&s;e the Chri&s;tians. <HI>The Se|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ate</HI> <NOTE PLACE="marg">the liberty of the profe&s;&s;ion of</NOTE> (&s;aith <HI>Eu&s;ebius</HI> of <HI>Tertullians</HI> words) <HI>rejected it, becau&s;e they had not allowed the &s;ame, but he per&s;evered in his Opinion, threatning them death that would accu&s;e the Chri&s;tians.&mdash;</HI>And <HI>this maketh for us,</HI> (&s;aith <HI>Eu&s;ebius</HI> of <HI>Tertullian,</HI> in his Apology for the Chri&s;tians) <HI>that the Deity is weighed among&s;t you after mans will and judgment; unle&s;s God plea&s;e man, he is not made God; &s;o that</HI> (&s;aith <HI>Tertullian) by the Decree, man mu&s;t be favourable</HI> <NOTE PLACE="marg"><HI>Tertul</HI> in <HI>Apo|log. adver&s;. Gentes.</HI> cap. 3.</NOTE> <HI>and gracious unto God: This was the wi&s;dom</HI> (&s;aith <HI>Eu&s;ebius</HI> of <HI>Tiberius,</HI> his retaining of the &s;ence of Chri&s;t and his Doctrine) <HI>of the Divine Pro|vidence [lightning] his mind, that the preaching of the Go&s;pel &s;hould pa&s;s</HI> <NOTE PLACE="marg">Chri&s;tian Re|ligion,</NOTE> <HI>at the beginning throughout the World.</HI></P>
<P>So I have given the ground or occa&s;ion (as to men) how the fame of Je&s;us had its liberty to go through the World; which (as <HI>Eu&s;ebius</HI> hath ob&s;erved) no doubt was through the Wi&s;dom of God, and his mighty Hand, that the report, of what he was and did, from <HI>Pilate,</HI> &s;hould bear that weight with <HI>Tiberius,</HI> as to allow a propagation thereof throughout his Dominions, which extended very far, by rea&s;on of which it &s;o came to pa&s;s, that multitudes were turned from their Idols, and wor&s;hipped the God which made Heaven and Earth, through his Son Je&s;us Chri&s;t.</P>
<P>Thus got the Name <HI>Chri&s;tian</HI> footing in the World, and &s;pread it &s;elf <NOTE PLACE="marg">Which &s;pread|ing it &s;elf over</NOTE> under the whole Heaven, as it were of the <HI>Roman</HI> Empire, into Towns, Cities, Nations, Provinces; and the Lord was called upon, who made Heaven and Earth, the Sea, and the dry Land, of which <HI>John</HI> &s;peaks,
<PB N="20" REF="13"> and the Earth was repleni&s;hed with the knowledge of the Lord: But in <NOTE PLACE="marg">The World occa&s;ioned, or the Per&s;ecuti|on becau&s;e thereof,</NOTE> this &s;tate it &s;tood not long, but the Enemy, as &s;oon as he could, wrought off that &s;ound, which was of what Je&s;us was, from all the Emperors that &s;ucceeded <HI>Tiberius,</HI> and the &s;ence of him and it, and got the con&s;tituti|ons of the <HI>Roman</HI> Empire, for the enforcing of the Wor&s;hip of their Idol <NOTE PLACE="marg">become Ge|neral.</NOTE> Godds, to take place, which gave occa&s;ion of infinite &s;ufferings, and un|heard of Butcheries to be committed on the Chri&s;tians from the dayes of <HI>Nero</HI> who &s;ucceeded <HI>Claudius,</HI> whom <HI>Caius Caligula</HI> &s;ucceeded, who was <NOTE PLACE="marg"><HI>Nero</HI> the fir&s;t chief per&s;ecu|tor of the Chri&s;tians.</NOTE> the &s;ucce&s;&s;or of <HI>Tiberius,</HI> to the dayes of <HI>Con&s;tantine,</HI> and &s;o onwards, as the &s;ame &s;pirit ruled in the Emperors, who made their Laws like them|&s;elves, and &s;hewed the inward portraicture of their bloody bre&s;ts, by inflicting mo&s;t inhumane &s;ufferings; of which, what I have further to &s;ay, gives a more particular account. <HI>Read your Authors</HI> (&s;aith <HI>Tertul|lian</HI> <NOTE PLACE="marg"><HI>Tertul.</HI> in <HI>Apolog.</HI> cap 5. his account thereof; and of him,</NOTE> in his Apology for the Chri&s;tians to the Gentiles) <HI>there you &s;hall find</HI> Nero <HI>chiefly to have per&s;ecuted this Doctrine</HI> (which was that of the Chri&s;ti|ans) <HI>at Rome, where the whole Ea&s;t was now &s;ubdued, he became cruel unto all men. We boa&s;t and brag</HI> (&s;aith he) <HI>of &s;uch a famous per&s;ecutor, for they which knew him, may ea&s;ily perceive that this our Doctrine had never been condemned by</HI> Nero, <HI>had it not been pa&s;&s;ing good.</HI></P>
<P>So the &s;etting up of Religion by man, the requiring of man to ob&s;erve the Religion that was &s;et up by man, was that which (at fir&s;t) gave the occa&s;ion, or was the ground of the fir&s;t and the fierce&s;t per&s;ecutions: <NOTE PLACE="marg">And of Per&s;e|cution, &amp; the ground of it.</NOTE> for (as <HI>Tertullian</HI> hath fully and well &s;aid as afore&s;aid) <HI>unle&s;s that God plea&s;e man, he is not made God.&mdash;</HI>A &s;trange pre&s;umption, that poor man, who&s;e breath is in his No&s;trils, and is not &s;ure that once more he &s;hall breath, &s;hould be &s;o bewitched with the inchantments of the wicked One, and &s;o deluded, as to take upon him to pre&s;cribe unto God, and in effect to &s;ay unto him who made him, <HI>Thou &s;halt not be, or have any</HI> <NOTE PLACE="marg">The &s;ence of Per&s;ecution (in effect) of God, and what of him it &s;aith according to <HI>Tertullian.</HI></NOTE> <HI>Wor&s;hip but as I will, and &s;hall plea&s;e to afford thee.</HI> Indeed he might well a&s;&s;ume and &s;ay, as upon the former account, as afore&s;aid, <HI>Man mu&s;t be gracious and favourable unto God.&mdash;</HI>A &s;trange inver&s;ion, yet it is that, which all that which by the force or power of man, would pre&s;cribe how God &s;hall be wor&s;hipped, doth affirm and &s;peak, <HI>viz.</HI> If thou plea&s;e me, or if it &s;o like me, thou &s;halt be &s;o, and after this manner wor&s;hipped; otherwi&s;e expect not any Wor&s;hip in the World: pray thou unto me that I may be gracious and favourable to thee, for unle&s;s thou plea&s;e me, thou &s;halt not be God, thou &s;halt not be wor&s;hipped.</P>
<P>It were well if mens eyes were open to &s;ee the&s;e things, and how their <NOTE PLACE="marg">And what the &s;eeking to en|force Religion &s;ignifies, as to that, or &s;peaks.</NOTE> &s;etting up of Wor&s;hip, of Religion, &s;omething that is of their own mind and framing, which is not from the Spirit, the Principle, the mea|&s;ure of God in them, is the &s;ame with what hath been rehear&s;ed; for if he be a God, knows not he how to direct his Wor&s;hip? If he hath made the World and Man, and required Man to wor&s;hip him, and to do what is plea&s;ing in his &s;ight; knows not he how to direct man in what manner to wor&s;hip him? Or hath he left man &s;o without &s;omething of him&s;elf to guide and in&s;truct him, that man mu&s;t needs take upon him to advi&s;e and in&s;truct, yea to inforce, as to the Wor&s;hip of God? <HI>Gird up now thy loyns like a man, for I will demand of thee, and an&s;wer thou me,</HI> &s;aid the Lord to <HI>Job,</HI> cap. 40. ver&s;. 7. who an&s;wered, <HI>I have heard of thee by the hearing of the ear; but now mine eye doth &s;ee thee: wherefore I abhor my &s;elf, and</HI>
<PB N="21" REF="13"> <HI>repent in du&s;t and a&s;hes,</HI> Job 41. 5, 6. The&s;e things would be ridiculous to affirm, yet the things &s;peak it, and every dayes experience manife&s;ts it, how <HI>vain man would be wi&s;e, who is born as the wild A&s;&s;es Colt,</HI> who <NOTE PLACE="marg"><HI>Job</HI> 11. 12.</NOTE> would teach his Maker, and in&s;truct the holy One of <HI>I&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ael;</HI> and in&s;tead of abiding at his Feet to intreat his Grace and Favour, &s;eems to &s;eek to bring his Maker to his feet to intreat his grace and favour, how, and that he may be wor&s;hipped.</P>
<P>Well, the&s;e things co&s;t them hard who ran this cour&s;e, through <NOTE PLACE="marg">And the con|&s;equence thereof, as to puni&s;hment, throughout all Generations, as a warning to this.</NOTE> all Generations; and this will co&s;t them hard who run the &s;ame cour&s;e now; the Lord will be known by the Judgements that he will execute. And as Heathens, and tho&s;e who bear the Name of Chri&s;tians (but are otherwi&s;e in Nature) do the &s;ame thing, who enjoyn Wor&s;hip, and re|quire men to conform unto their Decrees therein, (for the &s;pirit in both is the &s;ame) &s;o will they partake of the &s;ame puni&s;hment. Judah <HI>and</HI> Edom, <HI>and the Children of</HI> Moab <HI>and</HI> Ammon, <HI>all that are in the utmo&s;t Corners, that dwell in the Wilderne&s;s; For all the&s;e Nations are uncircum|ci&s;ed, and all the Hou&s;e of</HI> I&s;rael <HI>are uncircumci&s;ed in the heart,</HI> Jer. 9. 26. <HI>Behold, the dayes come, &s;aith the Lord, that I will puni&s;h all them that are circumci&s;ed with the uncircumci&s;ed,</HI> ver&s;. 25.</P>
<P>So all Kings and Princes, Lords and Potentates of the Earth, had need to look about them, and con&s;ider how they meddle with his Dominion, who lives for ever, in the Con&s;cience, as to his Wor&s;hip; How they &s;ay in effect, Unle&s;s he plea&s;e them, he &s;hall not be made God; and &s;o by their Decrees &s;peak that they mu&s;t be gracious and favourable to God, as the Heathens did of old, le&s;t he da&s;h them to pieces. <HI>Ki&s;s the Son le&s;t he be angry, and ye peri&s;h in the way, if his anger be kindled, yea, but a lit|tle: Ble&s;&s;ed are all they that put their tru&s;t in him,</HI> P&s;al. 2. 12.</P>
<P>Thus &s;tood the ca&s;e of the Heathen Emperors as to God, by the <NOTE PLACE="marg">And the rea|&s;on thereof.</NOTE> judgment of <HI>Tertullian,</HI> who&s;e judgment is true, and this proves the con&s;equence, when as by virtue of their Power and Juri&s;diction, they took upon them to meddle with his Dominion in the Con&s;cience, as they went over and murthered all &s;ence of God, or as the &s;ence of God and his Maje&s;ty, and dread, was murdered in their hearts; &s;o they mur|dered tho&s;e, who retaining a &s;ence of the dread and Maje&s;ty of God in their hearts, could not bow down unto and wor&s;hip their Godds, their <HI>National Wor&s;hip</HI> which required all men to fall down and wor&s;hip it: The truth of it is, they required God to fall down and wor&s;hip; and be|cau&s;e that which was of him in men, hindred many from &s;o doing, therefore they laid at God what they could; but mi&s;&s;ing him whom they could not reach, they killed the Creature in which he was, which that of him which was in them kept them from doing, and bore them through all that which the rage of man executed upon them becau&s;e of God. And thus &s;tands it with all tho&s;e who tread the &s;ame &s;teps; the &s;pirit is the &s;ame, and the way is the &s;ame, and the work is the &s;ame, and the &s;ame will be the end of tho&s;e that tread therein.</P>
<P><HI>Nero</HI> was the fir&s;t of all the Emperors that gave the fierce on &s;et upon <NOTE PLACE="marg"><HI>Nero</HI> began the fir&s;t Per|&s;ecution, <HI>Eu&s;eb.</HI> lib. 2. cap. 4. <HI>Anno</HI> 41. Cap. 5. <HI>Caius Caligula</HI></NOTE> the Chri&s;tians; for although <HI>Caius Caligula</HI> made him&s;elf a Godd, and cau&s;ed him&s;elf to be proclaimed a Godd; and the Tributaries to the <HI>Romans</HI> dedicated Altars and Temples to him, and e&s;teemed him in all other re&s;pects as God, (as tho&s;e in effect do who take upon them to en|joyn
<PB N="22" REF="14"> as to the Wor&s;hip of God); and though his dealing was &s;o grie|vous unto all men, e&s;pecially the Nation of the <HI>Jews,</HI> who di&s;dainfully with&s;tood the honour done to him of men, and were accu&s;tomed to pro|phane his Name, and vexed &s;o many with manifold and innumerable af|flictions, which are too long to be repeated; for beginning at <HI>Alexan|dria,</HI> he claimed unto him&s;elf their Prayers, and &s;et up his own Picture every where, and dedicated the Temple in <HI>Jeru&s;alem</HI> to him&s;elf, unto his proper u&s;e (which until that time is &s;aid to have been undefiled, and free every way) tran&s;lating or con&s;ecrating the name to New <HI>Caius</HI> as a famous Godd; who told <HI>Pilate,</HI> when he &s;aid of <HI>Je&s;us, Behold your King, &s;hall I crucifie your King?&mdash;We have no other King but Cae&s;ar:</HI> Yet <NOTE PLACE="marg"><HI>Anno.</HI> 46. <HI>Claudias,</HI> c. 25.</NOTE> I read not that he &s;o fell upon the Chri&s;tians, nor <HI>Claudius</HI> neither, who &s;ucceeded <HI>Caius:</HI> The Hi&s;torian&punc; &s;aith of him the&s;e words,&mdash;Nero <HI>now</HI> <NOTE PLACE="marg"><HI>Anno.</HI> 56. A particular account of <HI>Nero,</HI> and</NOTE> <HI>&s;etled in his Seat, fell into abominable facts, and took Armour again&s;t the Service due unto the Univer&s;al and Almighty God; how dete&s;table he was be|come, is not for this pre&s;ent time to declare, for there be many who have painted out his wilful malice, which may ea&s;ily appear, if we con&s;ider the fu|rious madne&s;s of that man, through the which, after that, beyond all rea&s;on he had de&s;troyed an innumerable company, he fell into &s;uch a &s;ucking vein of &s;laughter, that he ab&s;tained not from his mo&s;t dear and familiar Friends; yea, he tormented with divers kinds of deaths his own Mother, his Wife, his Brethren, and many of his neare&s;t Kinsfolks, as if they had been enemies and deadly foes unto him: but it behoved us to note this one thing of him above the re&s;t, That he was accounted the fir&s;t Enemy of all the Emperors to the Service of God. This Enemy of God</HI> (&s;aith he) <HI>&s;et up him&s;elf in the de|&s;truction</HI> <NOTE PLACE="marg"><HI>Paul</HI> Behead|ed, <HI>Peter</HI> crucified. How he be|gan, and fi|ni&s;hed the fir&s;t of the Ten Per&s;ecutions. The Heathen Lineage of Chri&s;ts per&s;e|cu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ors. <HI>Domitian, Anno.</HI> 63. <HI>Eu&s;eb&punc;</HI> l. 3 c. 8. <HI>Titus</HI> cap 15. Rai&s;ed the &s;e|cond per&s;ecu|tion. An account of him and his Per&s;ecution, <HI>Anno.</HI> 97.</NOTE> <HI>of the Apo&s;tles, wherein he was fir&s;t di&s;covered, for they write that</HI> Paul <HI>was Beheaded, and</HI> Peter <HI>Crucified of him at</HI> Rome.&mdash;Thus far <HI>Eu&s;e|bius</HI> he began, and in his Reign was fini&s;hed the fir&s;t of the Ten mo&s;t famous and bloody Per&s;ecutions of the Chri&s;tians, being the fir&s;t Ene|my or Per&s;ecutor (as the Hi&s;torian &s;aith above) of the Chri&s;tians, of the Service of God, of all the Emperors. So &s;ee your Stock and Lineage in the&s;e latter dayes, ye who have been per&s;ecutors of the Truth.</P>
<P><HI>Domitian</HI> was the next who rai&s;ed, and upon the foot of who&s;e cruelty is called the &s;econd Per&s;ecution; he took the Imperial Crown, when his Brother <HI>Titus</HI> had reigned two years and two months, he was very wick|ed and cruel. The Hi&s;torian &s;aith of him,&mdash;Domitian, <HI>when he had ex|ecuted much cruelty again&s;t many, and put to death no &s;mall multitude of the Nobles of</HI> Rome, <HI>and notable men, beyond all rightful Judgement, and pu|ni&s;hed an infinite company of famous men, with exile and lo&s;s of their &s;ub|&s;tance, dieth, and appointed him&s;elf &s;ucce&s;&s;or of</HI> Nero <HI>in hatred and war a|gain&s;t God. This man al&s;o rai&s;ed per&s;ecution again&s;t us, although his Father</HI> Ve&s;pa&s;ian <HI>practi&s;ed no pre&s;umptuous Lordline&s;s towards us.&mdash;John</HI> is &s;aid <NOTE PLACE="marg"><HI>Ve&s;pa&s;ian,</HI> c. 16 <HI>John</HI> bani&s;hed</NOTE> to be bani&s;hed by <HI>Domitian</HI> into the I&s;le of <HI>Patmos,</HI> the &s;ame year in which he died, as &s;aith <HI>Eu&s;ebius,</HI> lib. 3. cap. 16. <HI>Our Religion</HI> (&s;aith he again) <HI>&s;o flouri&s;hed in the afore&s;aid times, that the Heathen Writers no|ting exactly the times, vouch&s;afed to publi&s;h in their Hi&s;tories this Per&s;ecution, and the Martyrdoms &s;uffered in the &s;ame.</HI></P>
<P><HI>Trajan</HI> is the third, who&s;e foot&s;teps were covered in the blood of the <NOTE PLACE="marg"><HI>Trajan</HI> rai&s;ed, <HI>Eu&s;eb.</HI> l. 3. c. 18 <HI>Anno.</HI> 100. The third Per&s;ecution.</NOTE> Chri&s;tians; great &s;laughters were made of them, and with mo&s;t cruel torments were many of them drawn unto death; he &s;ucceeded <HI>Nerva,</HI>
<PB N="23" REF="14"> who &s;ucceeded <HI>Domitian;</HI> the compleating of his cruelty made up what <NOTE PLACE="marg"><HI>Nerva,</HI> cap. 30.</NOTE> is called the third Per&s;ecution. <HI>Eu&s;ebius</HI> &s;aith,<HI>&mdash;So great a per&s;ecution</HI> <NOTE PLACE="marg">An account of his Per&s;ecuti|on, and the Chri&s;tians Principl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s, by <HI>Plinius Se|cundus.</HI></NOTE> <HI>was rai&s;ed again&s;t us in &s;everal places, that</HI> Plinius Secundus, <HI>a notable Pre&s;i|dent, made relation there of unto the Emperor, being very much moved with the number of Martyrs which &s;uffered death for the te&s;timony of their Faith; &s;ignifying withal that they committed no beynous offence, nor tran&s;gre&s;&s;ed any Law, &s;aving that they ro&s;e before day, and celebrated Chri&s;t with Hymns as God, forbidding Adulteries and Slaughter, with &s;uch other like abominable facts, &s;hewing conformity in all things agreeable to the Laws; after which report it is written, that</HI> Trajan <HI>commanded by edict, that the Chri&s;tian Nati|on</HI> <NOTE PLACE="marg">Upon which <HI>Trajan</HI> com|manded the Chri&s;tians not to be en|quired for.</NOTE> <HI>&s;hould not be enquired for, but if happily they were found, they ought to be puni&s;hed.&mdash;By which Edict the vehement heat of that grievous Per&s;ecution was &s;omewhat quallified: Yet neverthele&s;s there was &s;cope enough left for &s;uch as were willing to afflict us; &s;o that in one place, the people, in another place the Princes and Rulers of the Regions, laid wait for our men, whereby &s;everal per&s;ons &s;uffered Martyrdom in their Provinces, and &s;undry of the Faithful, with &s;undry kinds of deaths, without open or manife&s;t per&s;ecution;&mdash;</HI>Which he groundeth out of <HI>Tertullians</HI> Apology for the Chri&s;tians <NOTE PLACE="marg"><HI>Tertul.</HI> Apolog cap. 5. Relates the rea&s;on of the Inhibition of the Inqui&s;iti|on.</NOTE> again&s;t the Heathens, where yet <HI>Tertullian</HI> &s;aith,<HI>&mdash;Although we have known the Inqui&s;ition directed for us to be inhihited, it was by rea&s;on of</HI> Plinius Secundus, <HI>who having condemned &s;ome of the Chri&s;tians, and deprived &s;ome others of their Dignities, was moved with the greatne&s;s of their Multitude, and doubted what was be&s;t to be done. He made the Em|peror</HI> Trajan <HI>privy thereof, &s;aying, That he found nothing in them that was impious, but that they refu&s;ed the wor&s;hipping of Images; &s;ignifying this</HI> <NOTE PLACE="marg">And the Chri|&s;tians Princi|ples.</NOTE> <HI>withal, that the manner of the Chri&s;tians was to ri&s;e before day, to cele|brate Chri&s;t as God; and to the end their Di&s;cipline may &s;traitly be ob&s;erved, they forbid &s;hedding of blood, adultery, fraud, traiterous dealing, and &s;uch like: For an&s;wer hereunto,</HI> Trajan <HI>wrote again, That there &s;hould be no inqui&s;ition for Chri&s;tians, but if they were met with they &s;hould be puni&s;hed:</HI> And thus, &s;aith <HI>Eu&s;ebius,</HI> went the affairs of the Chri&s;tians then.</P>
<P><HI>Marcus Aurelius Verus</HI> was the fourth, who drew the blood of the <NOTE PLACE="marg"><HI>Anno</HI> 163: <HI>Eu&s;eb.</HI> l 4. c 14 <HI>Marcus Aure|lius Verus,</HI> the fourth Pe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e|cution, cap. 3.</NOTE> Chri&s;tians, and made up what is called the fourth Per&s;ecution, who with <HI>Antoninus</HI> his Son, and <HI>Lucius</HI> his Brother, &s;ucceeded <HI>Antoninus Pius,</HI> which <HI>Antoninus Pius</HI> &s;ucceeded <HI>Aelius Adrianus,</HI> and <HI>Aelius Adrianus, Trajan:</HI> Tho&s;e two Emperors, <HI>(viz.) Adrian</HI> and <HI>Pius</HI> were more friend|ly to the Chri&s;tians, who through their tenderne&s;s got &s;ome re&s;pite. <HI>Adrian</HI> began his Reign at the death of <HI>Trajan,</HI> in the year 119. <HI>Trajan</HI> having worn the Imperial Scepter for the &s;pace of twenty years wanting &s;ix months, (a long time for &s;uch i&s;&s;ues of blood, and perpetrations of cruelties) when he was dead, the old &s;pight and malice of wicked men ended not with him, but it &s;ought its ri&s;e with <HI>Adrian</HI> again&s;t the Chri|&s;tians, who then began to mole&s;t them. In the behalf of whom, and the Chri&s;tian Faith, <HI>Quadratus</HI> wrote and dedicated a Book, intituled <NOTE PLACE="marg"><HI>Quadrat.</HI> Apol: for the Chri|&s;tians.</NOTE> an <HI>Apology of the Chri&s;tian Faith, The works of our Saviour</HI> (&s;aith he in it) <HI>were manife&s;t and open, for they were true; &s;uch as were healed and rai&s;ed from the dead, were not onely healed and rai&s;ed in &s;ight, and outward &s;hew, but they continually and con&s;tantly remained &s;o indeed,</HI> (it &s;eems there were &s;uch that bla&s;ted them what they could with the contrary, and that he was an Impo&s;tor) <HI>neither lived they only the time that our Saviour</HI> (&s;aith he)
<PB N="24" REF="15"> <HI>had his aboad here on Earth; but a long time after his a&s;cention, yea, and a number of them unto our time.&mdash;Ari&s;tides</HI> al&s;o an <HI>Atheman</HI> Philo&s;opher, <NOTE PLACE="marg"><HI>Ari&s;tid.</HI> Athen Philo&s;op. Apol for the Chri|&s;tians. The cruelty of the Per&s;e|cution, &amp; their valour pro|cu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es the Apology, c. 8.</NOTE> wrote another Apology for the Faith of the Chri&s;tians; for &s;uch was the havock, de&s;olation and de&s;truction made of the Chri&s;tians, and with all kind of torments, and with death, were they &s;o run upon, and e&s;teemed wor&s;e than Bea&s;ts of prey, whom all knock in the head, as if they had been the only Creatures on the Earth who were to be de&s;troyed, and made &s;o to be; that it, and their unmoveable con&s;tancy in their &s;uffer|ings, moved great &s;ence upon &s;ober men, even among the Heathen, whom it turned to the Faith.</P>
<P><HI>Ju&s;tinus Martyr,</HI> in his Apology for the Chri&s;tians, a&s;&s;igneth that as the cau&s;e why he left Pagani&s;m, and embraced the Cri&s;tian Faith,<HI>&mdash;For</HI> <NOTE PLACE="marg"><HI>Ju&s;tin Martyrs</HI> own confe&s;&s;i|on; how it had influence on him to be|come a Chri|&s;tian.</NOTE> <HI>my &s;elf</HI> (&s;aith he) <HI>delighted with the Doctrine of</HI> Plato, <HI>hearing that the Chri&s;tians were led Captives, neither fearing death, nor any torments which are accounted terrible, I thought it could not be that this kind of men were &s;ubject unto malice, and &s;et on plea&s;ure; for what voluptuous per&s;on, and in|temperate, or delighted with the devouring of mans fle&s;h,</HI> (which it &s;eems in tho&s;e dayes was taken plea&s;ure in) <HI>can &s;o imbrace death, that he be depri|ved of his de&s;ire, and not rather endeavour that this alwayes may la&s;t, that he may be able to deceive Princes, and not betray him&s;elf to death?&mdash;</HI>Al&s;o he &s;aith, <HI>In the Judaical Wars, fre&s;h before your eyes,</HI> Barehochebas <HI>a</HI> <NOTE PLACE="marg"><HI>Barochebas</HI> the Jewi&s;h Per&s;ecutor of the Chri&s;tians <HI>Sereninus Gra|vianus</HI> inter|po&s;ition to <HI>Adrian.</HI></NOTE> <HI>Captain of the Jewi&s;h Rebellion, commanded the Chri&s;tians only to be grie|vou&s;ly puni&s;hed, unle&s;s they renounced Chri&s;t, and bla&s;phemed God.&mdash;</HI>So they &s;uffered on all hands. <HI>Sereninus Granianus,</HI> a noble Pre&s;ident of the <HI>Romans,</HI> wrote al&s;o to <HI>Adrian,</HI> &s;ignifying in their behalf, <HI>That it was ve|ry injurious, that for no crime, but onely at the outcry of the people, they &s;hould be brought and executed;</HI> for even among&s;t their own Commanders and Governors, the &s;ufferings of the Chri&s;tians had con&s;ideration: whereupon <HI>Adrian</HI> wrote again to <HI>Minutius Fundanus,</HI> Procon&s;ul of <HI>A&s;ia,</HI> <NOTE PLACE="marg">Stops the Per&s;ecution.</NOTE> wherein their &s;ufferings abounded, <HI>That none without grievous crime and occa&s;ion &s;hould be put to death.&mdash;</HI>And, <HI>when as</HI> (&s;aith <HI>Ju&s;tin,</HI> in his Apo|logy <NOTE PLACE="marg"><HI>Ju&s;tin Martyrs</HI> Apology for the Chri&s;tians to <HI>Antinous.</HI></NOTE> for the Chri&s;tians, to <HI>Antinous,</HI> &s;peaking of <HI>Antinous,</HI> a Servant of <HI>Adrianus Cae&s;ar,</HI> who had a fe&s;tival Tryumph celebrated in tho&s;e dayes, and a City built after his name called <HI>Antinoa,</HI> and Prie&s;ts Con&s;ecrated, and Prophets appointed thereunto, whom all Wor&s;hip (&s;aith he) for fear, when as they know well enough who, and whence he was) <HI>We might ju&s;tly require, by virtue of the Epi&s;tles of the mo&s;t Victorious and Nota|ble</HI> Cae&s;ar Adrian <HI>your Father, that as he graciou&s;ly commanded, &s;o &s;entence &s;hould be given; yet we require not this as commanded by</HI> Adrian, <HI>but ina&s;|much as ye know, that at the reque&s;t of the people ju&s;tice is to be craved.&mdash;</HI>So that the &s;ence of what they under&s;tood, became general, and the cry was, that it &s;hould be intermitted. <HI>Adrians</HI> Epi&s;tle, or rather Edict to <HI>Minutius,</HI> was as followeth,<HI>&mdash;Unto</HI> Minutius Fundanus, <HI>Procon&s;ul of</HI> A&s;ia, Adrian <HI>&s;endeth greeting. I received an Epi&s;tle from</HI> Sereninus Grania|nus, <NOTE PLACE="marg">Cap. 9. <HI>Adrians</HI> Edict to <HI>Minutius Caudanus,</HI> Procon&s;ul of <HI>A&s;ia,</HI> to &s;top the Per&s;ecu|tion.</NOTE> <HI>that worthy Man, thy Predece&s;&s;or, the occa&s;ion whereof I cannot with &s;ilence leave untouched, le&s;t that thereby men be troubled, and a gap left open to the malice of Sycophants; Wherefore if your Provincials can prove ought again&s;t the Chri&s;tians, whereof they charge them, and ju&s;tifie it before the Bar, let them proceed on, and not impeach them onely for the Name, with making outcries again&s;t them; for it is very expedient that if any be di&s;po&s;ed</HI>
<PB N="25" REF="15"> <HI>to accu&s;e, the accu&s;ation be throughly known of you, and &s;ifted: Therefore if any accu&s;e the Chri&s;tians, that they tran&s;gre&s;s the Laws, &s;ee that you judge and puni&s;h according to the quality of the offence; but in plain words, if any upon &s;pight or malice, in way of cavilation complain again&s;t them, &s;ee you cha&s;ti&s;e him for his malice, and puni&s;h him with revengement.&mdash;</HI><NOTE PLACE="marg">and puni&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the Infor|mants. Cap. 10. <HI>Anno.</HI> 140. <HI>Antonius Pius, Ju&s;t. Martyrs</HI> Apology, &amp;c. again for the Chri&s;tians, which</NOTE> Thus <HI>Adrian,</HI> who when he had fini&s;hed his Rule for the &s;pace of twen|ty one years, yeelding unto death in the year 140. through who&s;e ten|derne&s;s the Chri&s;tians had &s;ome intermi&s;&s;ion (as I have &s;aid) from their &s;ufferings. <HI>Antonius Pius</HI> &s;ucceeded him, as afore&s;aid. <HI>Ju&s;tin</HI> (among others) Apologi&s;es again for the Chri&s;tian Faith, to him, and the Senate of <HI>Rome,&mdash;</HI>Intituling it,<HI>&mdash;Unto the Emperor</HI> Titus Aelius Adrianus, (&s;o called, becau&s;e he was <HI>Aelius Adrianus</HI> Adopted Son) <HI>unto</HI> Antonius Pius, <HI>mo&s;t noble</HI> Cae&s;ar <HI>and true Philo&s;opher; unto</HI> Lucius <HI>Son of the Phi|lo&s;opher</HI> (that was an honourable Title accounted then) Cae&s;ar, <HI>and Adop|ted of</HI> Pius, <HI>favourer of Learning; and unto the Sacred Senate, with all the People of</HI> Rome <HI>in their behalf, which among all &s;orts of men are unju&s;tly hated, and reproachfully dealt withall;</HI> Ju&s;tinus <HI>the Son of</HI> Pri&s;cus Bacchius, <HI>born in</HI> Flavia, <HI>a new City of</HI> Pale&s;tina, <HI>one of them, and one for them all, doth make this reque&s;t,</HI> &amp;c. Unto which divers other &s;upplications from others <NOTE PLACE="marg">with other &s;upplications &amp;c. produced an Edict, c. 13. remitting the Per&s;ecution. The Copy of the Edict,</NOTE> being brought to the Emperor, in the behalf of the Brethren who were grieved with all kind of contumelies practi&s;ed upon them by their Pro|vincials in <HI>A&s;ia</HI> he granted to the Commonalty of <HI>A&s;ia</HI> this Con&s;tituti|on.<HI>&mdash;The Emperor</HI> Cae&s;ar, Marcus, Aurelius, Antonius, Augu&s;tus, Ar|menicus, Pontifex Maximus, <HI>fifteen times Tribune, thrice Con&s;ul, unto the Commonalty of</HI> A&s;ia <HI>&s;endeth greeting; I know the Gods are careful to di&s;|clo&s;e hurtful per&s;ons, for they puni&s;h &s;uch as will not wor&s;hip them, more grievou&s;ly than you do tho&s;e whom you bring in trouble, confirming that Opi|nion which they conceive of you, to be wicked and ungodly men; It is their de&s;ire, in Gods quarrel, to die rather than to live; So that they become Con|querers, yeelding their lives unto the death, rather than to obey your Edicts. It &s;hall &s;eem very nece&s;&s;ary to admoni&s;h you of the Earthquakes which have, and do happen among us, that being therewith moved, ye may compare our e&s;tate with theirs; they have more confidence to Godwards than you have; you during the time of your ignorance de&s;pi&s;e other Godds, contemn the Reli|gion of the Immortal God, bani&s;h the Chri&s;tians which wor&s;hip him, and per&s;e|cute them unto death: In the behalf of the&s;e men, many of the Provincial Pre|&s;idents have written heretofore unto our Father of famous memory, whom he an&s;wered in writing again, That they were no longer to be mole&s;ted, unle&s;s they had practi&s;ed Trea&s;on again&s;t the</HI> Roman <HI>Empire; and many have given no|tice unto us of the &s;ame matter, whom we an&s;wered as our Father did before. If any therefore hereafter be found thus bu&s;ied in other mens affairs, we com|mand</HI> <NOTE PLACE="marg">requiring the puni&s;hing of the Accu&s;|ers, <HI>cap.</HI> 14. <HI>Marc. Aurel. Verus, Antoni|nus</HI> his Son, <HI>Lucius</HI> his Brother:</NOTE> <HI>that he accu&s;ed be ab&s;olute and free, though he be found &s;uch a one, I mean, faulty, and that the accu&s;er be grievou&s;ly puni&s;hed.&mdash;In the hearing of the great A&s;&s;embly of</HI> A&s;ia <HI>this Edict was proclaimed at</HI> Ephe&s;us. Thus far of <HI>Antonius Pius,</HI> who was called &s;o, for his gentle and good di&s;po&s;i|tion; he reigned twenty and two years, and then gave to Death, whom <HI>Marcus Aurelius Verus,</HI> afore&s;aid, &s;ucceeded, and <HI>Antoninus</HI> his Son, to|gether with <HI>Lucius</HI> his Brother, &s;o called, becau&s;e he was Adopted with <HI>Antoninus,</HI> under who&s;e cruelty aro&s;e, as I have &s;aid, the fourth Per|&s;ecution.</P>
<PB N="26" REF="16">
<P><HI>Verus</HI> was a wicked cruel man, and under him many famous men in <NOTE PLACE="marg">An account of <HI>Verus</HI> and his Ty<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">anny.</NOTE> their day, and multitudes of others, &s;uffered; It would be endle&s;s to go through all the particulars of that dayes Tragedy, only &s;ome things I &s;hall touch in the words of the Hi&s;torian, (as I have done before) to give the Reader a ta&s;te of what they endured, who then were required to give a te&s;timony of their Faith.</P>
<P><HI>A&s;ia,</HI> which had a little relea&s;e by the Edict of <HI>Antonius Pius,</HI> as be|fore, <NOTE PLACE="marg"><HI>A&s;ia</HI> troubled again. <HI>Policarp.</HI> Bi&s;h of <HI>Smyrna,</HI> &s;uffered Mar|tyrdom, and Cap. 15. divers others.</NOTE> came to be &s;orely troubled with Per&s;ecution again; and <HI>Policar|pus,</HI> Bi&s;hop of <HI>Smyrna,</HI> among&s;t many others, met with a full cup of it, of whom the Church there, to the Church at <HI>Philomilium,</HI> and unto all the Congregations throughout <HI>Pontus,</HI> thus wrote,<HI>&mdash;We have written unto you Brethren, of &s;uch as &s;uffered Martyrdom, and of ble&s;&s;ed</HI> Policarpus, <HI>who Signed and Sealed the Per&s;ecution with his own blood.&mdash;The beholders were</HI> <NOTE PLACE="marg">The cruelties of the Execu|tions amazeth the beholders</NOTE> <HI>amazed, &s;eeing the fle&s;h of the Martyrs rent with &s;courges, even to the inner Veins and Sinnews, &s;o that the mo&s;t &s;ecret Intrals of their Bodies, their Bowels and inward Privities were piteou&s;ly to be &s;een; beholding, again, the &s;harp &s;hels of Sea-fi&s;h and pibble &s;tones &s;trewed under the Martyrs backs and brui&s;ed bodies, with every kind of torment that could be devi&s;ed.</HI> La&s;t of all, <HI>They were thrown to be torn in pieces, and devoured by wild Bea&s;ts.&mdash;They wrote of</HI> Germanicus, <HI>that when the Procon&s;ul exhorted him to relent, and</HI> <NOTE PLACE="marg"><HI>Ger manicus,</HI> and his &s;uffer|ings, and</NOTE> <HI>admoni&s;hed him of his tender years, and prayed him to pitty his own ca&s;e,</HI> (which is the u&s;ual Crocodile temper of Per&s;ecutors, who without pitty offer men to cruelty for their Con&s;cience, and then &s;eem to be&s;peak them to pitty them&s;elves) <HI>being now in the flower of his youth, he without inter|mi&s;&s;ion inticed the Bea&s;ts to devour him; yea, con&s;trained and compelled, that</HI> <NOTE PLACE="marg">Valiant Mar|tyrdom.</NOTE> <HI>with &s;peed he might be di&s;patched of this cruel and wicked life,&mdash;the patience and con&s;tancy of whom, and the whole Chri&s;tian Nation,</HI> (&s;aith the Hi&s;tori|an) <HI>the multitude of Infidels beholding, &s;uddenly cryed out, Remove the</HI> <NOTE PLACE="marg"><HI>Policarpus</HI> Martyred, Cap. 16. <HI>Ju&s;tin Martyr,</HI></NOTE> <HI>wicked, &s;eek out</HI> Policarpus,<HI>&mdash;whom they burned alive.</HI></P>
<P><HI>Ju&s;tinus</HI> al&s;o the Philo&s;opher, afore&s;aid, who Apologized for the Chri&s;tian Faith (as hath been &s;aid) being in life and learning, of that &s;ort of them called <HI>Cynicks,</HI> was put to death al&s;o, by rea&s;on of <HI>Cre&s;&s;eus</HI> ano|ther <NOTE PLACE="marg">by rea&s;on of Cre&s;&s;eus, an|other Philo|&s;opher, put to death. <HI>France. Antonius Ve|rus</HI> Emperor, then per&s;e|cutes, Men, Women, Lads <HI>Blandina</HI> wearied her tormentors,</NOTE> Philo&s;opher, from whom he carried away the Bell, (as men u&s;e to &s;ay) Apologizing for the Chri&s;tians, and reprehending the Philo&s;ophers as gluttonous and deceitful per&s;ons. In <HI>France</HI> al&s;o the Per&s;ecution was exceeding hot, by rea&s;on of <HI>Antoninus Verus</HI> the Emperor, who there had Juri&s;diction, Men, Women, Lads, &s;uffered &s;uch torments, as the Letter of the Chri&s;tians in <HI>Vienna</HI> and <HI>Lyons,</HI> of their &s;ufferings, &s;aith, as Tongue cannot expre&s;s. <HI>Blandina</HI> feared, as one that would not hold out, &s;o &s;tood it, that the Executioners who tormented her by turns, from morning to night, fainted for wearine&s;s, and cea&s;ed, confe&s;&s;ing them|&s;elves overcome, and that they were no longer able to plague her with any more puni&s;hments, marvelling that as yet &s;he drew breath, having <NOTE PLACE="marg">Is refre&s;hed wonderfully, feeling no pain, whil&s;t &s;he renewed her confe&s;&s;i|on, <HI>I am a Chri&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">an. Sanctus,</HI> whil&s;t he an|&s;wered no otherwi&s;e</NOTE> her whole body rent in pieces, and the Wounds open; they confe&s;&s;ing withal, that one of tho&s;e torments was of force &s;ufficient to co&s;t her her life, much more &s;o many and great: Her &s;trength was renewed, and &s;he was refre&s;hed, and felt no pain of her puni&s;hment (as the Hi&s;torian &s;aith in the afore&s;aid Letter wherein it is repeated) as oft as &s;he pronounced,<HI>&mdash;I am a Chri&s;tian, neither have we committed any evil.&mdash;Sanctus,</HI> a Deacon, is &s;aid al&s;o to bear nobly and valiantly, yea, above the nature
<PB N="27" REF="16"> of men, all &s;uch vexations as man could devi&s;e, and when as the wicked incompa&s;s, by rea&s;on of his great pa&s;&s;ions and torments, had well hoped <NOTE PLACE="marg">to the que&s;ti|on asked him, but</NOTE> to have heard &s;ome undecent and uncomely Speech out of his mouth; his con&s;tancy is &s;aid to be &s;o great, that he uttered neither his own Name, neither his Kindred, neither his Countrey whence he was, nor whether he was Bond or Free; but unto every Que&s;tion, he an&s;wered in the Ro|man Tongue,<HI>&mdash;I am a Chri&s;tian.&mdash;</HI>This he is &s;aid to have confe&s;&s;ed of|ten, <NOTE PLACE="marg"><HI>I am a Chri|&s;tian,&mdash;</HI>was mo&s;t ba<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ba|rou&s;ly tor|mented;</NOTE> in&s;tead of all other things of his Name, and City, and Kindred, neither could the Gentiles get any other Language of him: Wherefore (it is &s;aid) the Pre&s;ident, and the Tormenters, were fiercely &s;et again&s;t him; and when as now there remained no puni&s;hment unpracti&s;ed, at length they applyed to the tendere&s;t part of his Body plates of Bra&s;s, glowing hot, which fryed, &s;eared, and &s;corched his Body; yet he is &s;aid to remain unmoveable, nothing amazed, and con&s;tant in his Profe&s;&s;ion: Over all his Body his Fle&s;h (is &s;aid to be) wounded, his Members be|&s;carred, his Sinews &s;hrunk, &s;o that the natural &s;hape and outward hue was quite changed; And whenas his Tormenters, a few dayes after, brought him to the place of Torment, hoping that if they puni&s;hed him now, having his whole Body (as it is &s;aid) puft up with &s;welling and fe|&s;tred Wounds, &s;o fore that it might not be touched no not with the <NOTE PLACE="marg">and the &s;e|cond time being brought to torment, had his pain&punc; taken away, and the &s;hape of his body re&s;tored. <HI>Biblis</HI> faint|ing at fir&s;t, came on again and had her lot among the Martyrs.</NOTE> lea&s;t finger, they &s;hould overcome him, and prevail, or if he died in tor|ment, it would terrifie the re&s;t, and &s;o warn them (as they thought) to take heed. None of all the&s;e things hapned unto him, but beyond all mens expectations, in the latter torments, his Body is &s;aid to have been relea&s;ed of the pain, to have recovered the former &s;hape, and the Mem|bers to have been re&s;tored to their former u&s;e.<HI>&mdash;Biblis</HI> having fainted through cruel torments, they brought out again, hoping again to ca&s;t a reproach upon the Chri&s;tian Faith; but &s;he coming again to the Tor|ments, is &s;aid, as one awakened out of a dead &s;leep, to cry out unex|pectly to the Tormenters, and to &s;ay, <HI>How can ye devour Infants, which were not &s;uffered to &s;uck the blood of bruit Bea&s;ts?</HI> and confe&s;&s;ing her &s;elf a Chri&s;tian, was appointed to take her lot among&s;t the Martyrs of Je&s;us;&mdash;Then they took a new devi&s;e to keep them in noy&s;ome Dungeons and <NOTE PLACE="marg">New devi&s;es to de&s;troy them by &s;tench and cruelty of Pri&s;ons. <HI>Photinus</HI> Bi&s;h. of <HI>Lyons,</HI> above ninty years of age, carried by Souldiers be|fore the Tri|bunal Seat;</NOTE> Pri&s;ons, and in Stocks, to the fifth Hole, after their grievous torments, &s;eeing their torments they went through, as afore&s;aid, by the &s;tench and cruelty of which, and the fe&s;tring of their Wounds, many died.&mdash;And <HI>Photinus,</HI> Bi&s;hop of <HI>Lyons,</HI> being above four&s;core and ten years old, weak of Body, and &s;carce able to draw breath, through the imbecility of Na|ture, (as the Hi&s;tory &s;aith, in the repetition of the Letter afore&s;aid, out of which all that I have &s;aid, is continued) was carried of the Souldiers, and laid before the Tribunal Seat, with a great &s;hout of the Multitude, as if (&s;aith the Hi&s;tory) he had been Chri&s;t, where were the Potentates, or Chief of the City; being demanded by the Pre&s;ident,<HI>&mdash;Who is the God of the Chri&s;tians?</HI> He an&s;wered, <HI>If thou become worthy, thou &s;halt un|der&s;tand.</HI> Whereupon he was cruelly handled, and is &s;aid to have &s;uffer|ed <NOTE PLACE="marg">Kickt, &s;truck, beaten, ca&s;t into Pri&s;on.</NOTE> many &s;tripes; &s;uch as were near to him, &s;truck at him both with hand and foot, reverencing, or having re&s;pect to his years nothing at all; and &s;uch as &s;tood afar off, look what each one had in his hand, that was thrown at his head; and &s;uch as cea&s;ed from pouring out their poy&s;oned malice, thought them&s;elves to have grievou&s;ly offended, &s;uppo&s;ing by
<PB N="28" REF="17"> this means (&s;aith the Letter) to revenge the ruine of their rotten Godds, but he almo&s;t breathle&s;s, they ca&s;t into Pri&s;on; where after two dayes he departed this life.<HI>&mdash;Vetius Epagathus,</HI> one of the Brethren, (&s;aith the <NOTE PLACE="marg">Then dies. <HI>Vetius Epaga|thus,</HI> a Noble Man,</NOTE> Hi&s;tory, repeating the Letter) having fulne&s;s of love towards God and Man, who&s;e conver&s;ation was &s;o perfect, though a young man, that he was thought comparable to <HI>Zacharias</HI> the Prie&s;t, for he walked unblam|ably in all the Services &amp; Ordinances of the Lord, and very &s;erviceable to his Neighbours, having great zeal &amp; fervency of the <HI>Spirit of God,</HI> allowed not of the Sentence unju&s;tly pronounced again&s;t them (for after they had born manfully all &s;uch vexations as the multitude laid upon them, as excla|mation, &s;courgings, dragging, &s;poyling, &s;toning, fettering, and the like, what&s;oever the heady and &s;avage Multitude accu&s;tomed to practi&s;e again&s;t the profe&s;&s;ed Enemies, they were led unto the open Market|place, and examination being had, they were condemned in the pre|&s;ence of the people by the Tribune, and the other chief Potentates of the City, until the Pre&s;idents coming, before whom they were brought, (which had exerci&s;ed all kind of extream cruelty again&s;t the Chri&s;tians) but with vehement motion required that audience might be given him to <NOTE PLACE="marg">demanding audience to plead for the Chri&s;tians; was denyed, and confe&s;&s;ing him&s;elf a Chri&s;tian, was Martyr|ed, &amp; called, <HI>The Chri&s;tians Advocate.</HI></NOTE> plead for the Brethren, alleadging that they had committed no impiety; which being denyed him (for he is &s;aid to be a Noble Man) of &s;uch as compa&s;&s;ed the Tribunal Seat, and of the Pre&s;ident, rejecting this ju&s;t Petition, and onely demanding, <HI>Whether he was a Chri&s;tian?</HI> he con|fe&s;&s;ed it with a loud voice; and &s;o he was received into the fellow&s;hip of the Martyrs, and called, <HI>The Advocate of the Chri&s;tians.&mdash;</HI>The afore|mentioned, &s;tirred by his Example, ha&s;tned them&s;elves to Martyrdom, and became more lively and ready.&mdash;Great (it is &s;aid) was the whole rage, both of the Pre&s;ident, People, and Souldiers, again&s;t <HI>Sanctus,</HI> <NOTE PLACE="marg">Sanctus,</NOTE> Deacon of the Church of <HI>Vienna,</HI> and again&s;t <HI>Maturus,</HI> lately baptized, <NOTE PLACE="marg">Maturus,</NOTE> yet &s;aid to be a noble Warriour; and again&s;t <HI>Attalus,</HI> a <HI>Pergamenian,</HI> <NOTE PLACE="marg">Attalus,</NOTE> who is &s;aid to be alwayes a <HI>Pillar and Fortre&s;s of the Faith;</HI> and again&s;t <HI>Blandina,</HI> the Woman afore&s;aid, becau&s;e of whom (it's &s;aid) they quaked <NOTE PLACE="marg">Blandina.</NOTE> for fear; yea, and that her Carnal Mi&s;tre&s;s (as &s;he is called, which al&s;o was one of the per&s;ecuted Martyrs) was very careful, le&s;t peradventure at the time of her An&s;wer, by rea&s;on of the frailty of her fle&s;h, &s;he &s;hould not per&s;evere con&s;tant.<HI>&mdash;Maturus, Sanctus, Blandina,</HI> and <HI>Attalus,</HI> were led unto the bruit Bea&s;ts, in the popular and publick Spectacle of the <NOTE PLACE="marg">Led to the wild Bea&s;ts. <HI>Maturus</HI> and <HI>Sanctus</HI> diver|&s;ly tormen|ted,</NOTE> Heatheni&s;h inhumanity, (as are the words) at the day appointed of &s;et purpo&s;e for &s;o bea&s;tly a bucking; where again <HI>Maturus,</HI> and <HI>San|ctus</HI> were diver&s;ly tormented with all kinds of puni&s;hments, as if they had &s;uffered nothing before, yea rather (as it were with many new means) repelling the Adver&s;ary, they bear again the victorious Garland, &s;uffer|ing again the wonted revilings, all the cruelty of the &s;avage Bea&s;ts, and what&s;oever the outragious multitude craved and demanded; and above all, they patiently &s;uffered the Iron Chair, wherein their Bodies broiled, as in a Frying-pan, filling &s;uch as were pre&s;ent with the loath|&s;ome <NOTE PLACE="marg">Put in the Iron Chair, and broiled,</NOTE> &s;avour of that their foul&s;ome froth. Neither were they thus con|tented, but practi&s;ed further to overcome the patient &s;ufferings of the Saints; neither could they get any other Sentence of <HI>Sanctus,</HI> &s;aving that confe&s;&s;ion which he cryed at fir&s;t.&mdash;At length, when they had endured this great and grievous tryal, they were &s;lain, and executed after all that <NOTE PLACE="marg">afterwards executed.</NOTE>
<PB N="29" REF="17"> whole day they had been a Spectacle to the World in that variable Com|bate, as commonly it falls out in equal Matches, where one buckleth <NOTE PLACE="marg"><HI>Blandina</HI> hanged in Chains for wild Bea&s;ts, who touched her not; &s;he is ca&s;t into Pri&s;on. <HI>Attalus,</HI> a <HI>Ro|man,</HI></NOTE> with another;&mdash;But <HI>Blandina</HI> was hanged in Chains, an Object for the wild Bea&s;ts to exerci&s;e their &s;avage violence upon; after &s;he had hung a great while, and no bea&s;t touched her, &s;he was taken down, ca&s;t into Pri&s;on, and re&s;erved for further torments.<HI>&mdash;Attalus</HI> being, as it is &s;aid, a famous Man, was earne&s;tly called for by the People unto puni&s;h|ment, who being ready, and of a clear Con&s;cience, came forth, for be|ing (as it is &s;aid) notably exerci&s;ed in the Chri&s;tian Profe&s;&s;ion, was al|wayes a Witne&s;s, a Defender of the Truth; Therefore when he was led about the Theatre with a Scrowl before him, wherein was written in the <HI>Roman</HI> Tongue,<HI>&mdash;This is</HI> Attalus <HI>the Chri&s;tian;&mdash;</HI>and the People and raged again&s;t him, the Pre&s;ident knowing that he was a <HI>Roman,</HI> com|manded him to be clo&s;ely kept with the other Pri&s;oners, concerning <NOTE PLACE="marg">&s;ent to Pri&s;on</NOTE> whom he had written unto <HI>Cae&s;ar,</HI> and expected an An&s;wer; but the time pa&s;&s;ing between was not fruitle&s;s:&mdash;For be&s;ides many other things wherein they were of advantage and comfort, many dead were by the living revived; the Martyrs profited &s;uch as were no Martyrs; the pure Virgin, and Mother, the Church, was greatly comforted and cheri&s;hed; when as &s;he recovered and received for living, &s;uch as before &s;he had lo&s;t as untimely Births, and dead Fruits; for many which before had fainted, were re&s;tored, regenerated, &s;tirred up afre&s;h, taught to prote&s;t their Faith; and now being quickned and &s;trengthened, having ta&s;ted of him which willeth not the death of a &s;inner, but is merciful unto the Peni|tent, they came forth before the Tribunal Seat, ready to an&s;wer unto Interrogatories of the Pre&s;ident; and becau&s;e that <HI>Cae&s;ar</HI> had commanded by writing, that &s;uch as had confe&s;&s;ed them&s;elves Chri&s;tians, &s;hould be ex|ecuted, and &s;uch as renounced, &s;hould depart the frequented Solemnity, (which by rea&s;on of the concour&s;e of the Gentiles from every Countrey, was at fir&s;t time very populous) he brought forth from <HI>Pri&s;on</HI> the ble&s;&s;ed <NOTE PLACE="marg">All are brought forth again.</NOTE> Confe&s;&s;ors into the open Spectacle, and pre&s;ence of the People, to be &s;cornfully gazed upon; and when he had again made Inqui&s;ition of <NOTE PLACE="marg">The <HI>Romans</HI> beheaded, the re&s;t thrown to be rent of wild Bea&s;ts; the fainty confe&s;s again, and carry through;</NOTE> them, as many as he found to be priviledged per&s;ons of <HI>Rome,</HI> tho&s;e he beheaded, the re&s;t he threw to be rent a&s;under, and to be torn of wild Bea&s;ts: Chri&s;t (&s;aith the Letter) was greatly glorified in them, who at fir&s;t denyed, and at la&s;t, beyond all the expectations of the Heathens, boldly confe&s;&s;ed their Faith; they &s;everally were examined to be &s;et at liberty, but after confe&s;&s;ion, they were coupled to the number of Mar|tyrs; but they tarried without, which had no grain of Faith, no feeling of the Wedding, no &s;park of the fear of God, but rather through their wicked Conver&s;ation bla&s;phemed the way of God, as &s;ons of Perdition: All the other were coupled to the Chri&s;tian Congregation; and at the time of examination, <HI>Alexander,</HI> a <HI>Phrygian</HI> born, profe&s;&s;ing Phy&s;ick, <NOTE PLACE="marg"><HI>Alexander</HI> the Phy&s;itian,</NOTE> having dwelt in <HI>France</HI> many years, a man well known for his great zeal to Godwards, and boldne&s;s of &s;peech, (for he was not without Apo&s;to|lical <NOTE PLACE="marg">encouraged the fainty at the Bar, with &s;igns, &amp;c. was com|plained of, de|manded, <HI>Whe|ther a Chri&s;ti|an?</HI></NOTE> Grace) &s;tood hard by the Tribunal Seat, and nigh the examined per&s;ons, exhorting them to boldne&s;s of confe&s;&s;ion by &s;igns and tokens, &s;o that by his &s;orrowing and &s;ighing, his hopping and skipping to and fro, he was di&s;cerned by the &s;tanders-by; and when the people in com|pa&s;s, had taken in evil part, that they which before had recanted, did
<PB N="28" REF="18">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="29" REF="18">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="30" REF="19"> again confe&s;s, they with one con&s;ent cryed out again&s;t <HI>Alexander</HI> as Au|thor thereof; and when the Pre&s;ident had urged him, and demanded of <NOTE PLACE="marg">He confe&s;&s;es; is condemned to be torn of the Bea&s;ts.</NOTE> him what he was, he an&s;wered, <HI>I am a Chri&s;tian;</HI> for which an&s;wer the Pre&s;ident allotted him to the Bea&s;ts, of them to be rent in pieces and de|voured: The next day after, together with <HI>Attalus,</HI> he is brought forth; <NOTE PLACE="marg"><HI>Attalus,</HI> to gratifie the people, is de|livered to the Bea&s;ts the &s;e|cond time. All are put to death. <HI>Attalus</HI> f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">yed in the Iron Chair, Gives an ac|count of the Chri&s;tians, and of God.</NOTE> (for the Pre&s;ident to gratifie the people, delivered him unto the Bea&s;ts to be baited the &s;econd time); And when the&s;e had ta&s;ted of all the tor|ments provided for them, in compa&s;s of the Scaffold, and &s;uffered great pain, in the end they were put to death.<HI>&mdash;Alexander</HI> not once &s;ighed, neither uttered any kind of Speech, but inwardly from the heart talked with <HI>God: Attalus</HI> burning in the &s;calding <HI>Iron Chair,</HI> blooming hot &s;o that the &s;avour of his broyled Body filled their No&s;trils, &s;aid unto the Multi|tude in the <HI>Roman</HI> Tongue,<HI>&mdash;Behold this that you do, is to devour men, but we neither devour men, neither commit any other heinous offence;</HI> And being demanded, <HI>What Name God had?</HI> he an&s;wered, <HI>God is not called after the manner of men.</HI> After all the&s;e things, upon the la&s;t day of the Specta|cles, <HI>Blandina,</HI> together with <HI>Ponticus,</HI> (a young man of fifteen years <NOTE PLACE="marg"><HI>Blandina</HI> and <HI>Ponticus</HI> ex|erci&s;ed with all kind of torments;</NOTE> of Age) was brought forth (which thing was daily u&s;ed, to the end they might behold the torments of the re&s;t) whom they would have com|pelled to &s;wear by their Idols Names; but they con&s;tantly per&s;evered in their Opinions, and contemning their Idol Godds, &s;et the multitude in &s;uch a rage again&s;t them, that they neither pittied the years of the young man, nor &s;pared the Woman, but plagued them with all kind of puni&s;h|ments u&s;ed in their Theater, urging them now and then to Swear, which <NOTE PLACE="marg">Urged to &s;wear, which they refu&s;e.</NOTE> when they could not bring to pa&s;s; <HI>Ponticus</HI> being encouraged of the Si&s;ter in the pre&s;ence of the <HI>Pagans,</HI> who then beheld how &s;he exhorted and confirmed the young man, after that he had &s;uffered all kinds of bit|ter <NOTE PLACE="marg"><HI>Ponticus</HI> yeelds up the Gho&s;t. <HI>Blandina</HI> greatly re|fre&s;hed in the con&s;tancy of the re&s;t, and in the Lord; is &s;courged, thrown to Bea&s;ts, broyl|ed as in a Frying-pan; wrapt in a Net, ca&s;t to a wild Bull, fanned with his Horns, beheaded. The <HI>Pagans</HI> glorifie God by her &s;uffer|ings.</NOTE> torments, yeelded up the Gho&s;t. La&s;t of all, ble&s;&s;ed <HI>Blandina,</HI> like a noble Mother, having exhorted her Children, and &s;ent them before as Conquerers unto the King, pondering with her &s;elf all the puni&s;hments of her Children, ha&s;tned after them, joying and tryumphing at their end, as if &s;he had been invited to a Wedding Dinner, and not to be ca&s;t among wild Bea&s;ts; after &s;courging, after buckling with wild Bea&s;ts, after the broyling of her body (as it were) in a Frying-pan; at length &s;he was wrapped in a Net, and tumbled before a wild Bull, which fanned and to&s;&s;ed her with his Horns to and fro, yet had &s;he no feeling of all the&s;e things, her mind being fixed, and wholly &s;et upon the conference &s;he had with Chri&s;t; and in the end &s;he was beheaded, the <HI>Pagans</HI> them&s;elves pronouncing, <HI>That never any Woman was heard of among them to have &s;uf|fered &s;o many and &s;o great torments:</HI> Neither did their rage and cruelty again&s;t the <HI>Chri&s;tians</HI> &s;o cea&s;e, for the barbarous <HI>Gentiles,</HI> being provoked by a wicked Fiend (&s;aith the Hi&s;tory) could not quiet them&s;elves, but that their furious rage practi&s;ed another kind of malitious &s;pight upon the dead Carka&s;&s;es; neither were they plea&s;ed in that they were overcome, and void of natural feeling, and &s;ence, but proceeded further like bruit Bea&s;ts, both Pre&s;ident and People were furiou&s;ly provoked, pro&s;ecuting them with like hatred, that the Scripture may be fulfilled, <HI>He that is wick|ed, let him be wicked &s;till; and he that is ju&s;t, let him work Righteou&s;ne&s;s &s;till;</HI> <NOTE PLACE="marg">The Bodies of tho&s;e that were choaked in Pri&s;on, ca&s;t to dogs.</NOTE> for as many as were choaked up with the noy&s;ome &s;ent of the Pri&s;on, were thrown to be devoured of Dogs, and a continual watch &s;et day and
<PB N="31" REF="19"> night, that none of them &s;hould be buried;&mdash;And gathering together the Reliques of the Martyrs Bodies, &s;ome undevoured by Bea&s;ts, &s;ome <NOTE PLACE="marg">And guar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed of them to be devoured.</NOTE> unburnt by fire, partly torn, and partly burned; with the Heads and &s;tumps of others uncovered with earth; they committed them for the &s;pace of many dayes to the cu&s;tody of Souldiers; others fretted and fumed, &s;natching at them with the gna&s;hing of their Teeth, &s;eeking further revengement of them; others derided and &s;coffed them, magni|fying their Idols as cau&s;e of this our calamity; and &s;uch as were of a mil|der nature, and &s;omewhat &s;orrowed at our &s;uffering, upbraided us, and &s;aid,<HI>&mdash;Where is their God? and what profited them this Religion which they</HI> <NOTE PLACE="marg">Others &s;aid, <HI>Where is their God?</HI></NOTE> <HI>prefer before their lives?</HI> And &s;uch was the variable and devili&s;h di&s;po&s;i|tion of the Infidels to our great &s;orrow, becau&s;e we were not permitted to bury the dead bodies of the Martyrs; neither &s;tood the night in any &s;tead to us for that purpo&s;e; neither would money per&s;wade the Keep|ers, nor our Prayers move them, but they kept the brui&s;ed Carka&s;&s;es of the Saints, as if &s;ome great Commodity grew unto them, by keeping them unburied.&mdash;To be &s;hort, after that the bodies of the ble&s;&s;ed Saints had been every kind of way &s;pitefully and &s;cornfully intreated, <NOTE PLACE="marg">The &s;tumps of their bo|dies lying &s;ix dayes unbu|ried, are burnt, and the A&s;hes ca&s;t into the River <HI>Rhodanus,</HI> le&s;t they &s;hould ri&s;e again, or, that their God &s;hould help them. The <HI>French</HI> &s;u&s;tain</NOTE> lying whole &s;ix dayes unburied, at length they were burned to A&s;hes, the A&s;hes al&s;o they gathered and &s;cattered in the River <HI>Rhodanus,</HI> which pa&s;&s;ed by, &s;o that no Jot or Relique thereof &s;hould longer remain upon Earth.&mdash;This they did, to the end they might overcome God, and hin|der the reviving of the Saints, le&s;t that (as they &s;aid) <HI>there &s;hould be any fur|ther hope of the Re&s;urrection, whereof</HI> (&s;ay they) <HI>the Chri&s;tians being fully per|&s;waded, bring among&s;t us a &s;trange and a new Religion; they contemn puni&s;h|ment, and ha&s;ten them&s;elves chearfully unto death: Now let us &s;ee whether they can ari&s;e, and whether their God can help and deliver them from our hands.</HI></P>
<P>Thus far of the Sufferings of the <HI>French</HI> under this Emperor, out of the Sufferers own Writings, which though it be a little prolix, and &s;o may &s;eem &s;omewhat be&s;ides the intent of this Di&s;cour&s;e, yet being &s;o pertinent, and of &s;o circum&s;tantial a nature, I thought it convenient to give the Reader a <HI>relation</HI> thereof, that in the in&s;tance of the&s;e he may &s;ee how grievous the per&s;ecution was, and how inhumane on the one hand; and on the other, how the Lord &s;u&s;tained and carried them through like noble Conquerors: In the other places the per&s;ecutions were not &s;o great, nor the inhumanities &s;o long and terrible to fle&s;h and blood, but he made them ea&s;ie, and cau&s;ed tho&s;e to overcome, who were faithful un|to <NOTE PLACE="marg">the greate&s;t Per&s;ecutions.</NOTE> him.</P>
<P>Be&s;ides the&s;e of cruel Torments and Death, they were exerci&s;ed with <NOTE PLACE="marg">Exile as well as Death.</NOTE> Exile from their Hou&s;es, Booths, and common Market-places; and not only &s;o, but every one of them were charged not to &s;hew his face; with the weakne&s;s al&s;o of many, who through fear of torments fell from the Faith; who notwith&s;tanding, many of them came on again, and confe&s;&s;ed <NOTE PLACE="marg">The fallings of many for fear; Exe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ci&s;e the <HI>French.</HI></NOTE> them&s;elves what they were, <HI>(viz.) Chri&s;tians,</HI> and died con&s;tant in the Faith, though the enemy wrought, by their fir&s;t &s;tepping a&s;ide, no &s;mall di&s;advantage; and the&s;e were divers of the <HI>Ethnicks</HI> their own Servants, whom tho&s;e terrible Spectacles of grim Bea&s;ts, and torments made to &s;tart, and to accu&s;e their fellow Chri&s;tians fal&s;ly, as u&s;ing the fea&s;tings of <HI>Thie&s;tes,</HI> and the ince&s;ts of <HI>Oedipus</HI> with divers others, which them|&s;elves <NOTE PLACE="marg">They are fal&s;ly accu&s;ed of di&s;orde<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed conver&s;ations</NOTE> &s;ay, may neither Godly be thought upon, neither with mode&s;ty
<PB N="32" REF="20"> uttered, neither without impiety be believed; Through the egging on and per&s;wa&s;ions of the Souldiers the&s;e things were feigned and reported of them; which was the wile of the Devil in all Ages, where he cannot otherwi&s;e thereto make Truth to &s;uffer, and the followers thereof, that his In&s;truments may have &s;omething to pretend to &s;ober men that they are not &s;uch as he knows them to be, and which they are, and &s;ober peo|ple take them for; but on the contrary &s;uch as they are them&s;elves, who &s;o force the report, that they may &s;eem worthily to put them to death, wip|ing off thereby the <HI>opinion</HI> of their <HI>&s;anctity,</HI> &s;o far as he is able, that neither may their &s;ufferings &s;ink into the hearts of others, neither take with them, &s;o as to turn them to the Truth; but having removed them by &s;uch re|ports out of the Opinion of the Sober, he might have al&s;o an influence on them to give them &s;ufferings; which proved &s;omething to the&s;e Ser|vants of the Lord, for the&s;e reports being bruited abroad, every body (they write) was moved and incen&s;ed again&s;t them, in&s;omuch that they who for familiarity &s;ake u&s;ed moderation before, now were exceedingly moved and mad with them; Then was (&s;ay they) the &s;aying of our Saviour <NOTE PLACE="marg">And thereby ca&s;t out of the minds of the mo&s;t &s;ober.</NOTE> fulfilled, <HI>The time will come when every one that &s;layeth you, &s;hall think that he doth therein God good &s;ervice:</HI> Then &s;uffered (&s;ay they again) the holy Martyrs &s;uch torments as <HI>tongue cannot expre&s;s;</HI> and Satan al&s;o pro|voked them with all might po&s;&s;ible that they might utter &s;ome bla&s;phe|my: There were certain others (&s;ay they) found unready, le&s;s exerci&s;|ed, <NOTE PLACE="marg">The flagging of many,</NOTE> and yet weak, not of ability to bear the burthen of &s;o weighty a Combate (in number Ten) which fell through the frailty of the fle&s;h, to our great heavine&s;s, and &s;orrowful lamentation, quailing the chearful|ne&s;s of others, which were not as yet apprehended, but accompanied the Martyrs, what torments &s;oever befel them, and &s;evered not them&s;elves <NOTE PLACE="marg">to the great grief of the re&s;t,</NOTE> from them: Then trembled we all (&s;ay they) for fear, and that greatly, becau&s;e of the uncertainty of confe&s;&s;ions, being not terrified with any torments, but carefull for the end, le&s;t any &s;hould fall from the Faith: Yet (&s;ay they) daily there were apprehended, &s;uch as were accounted worthy to fulfil the number of the fallen weaklings, &s;o that out of both the&s;e Churches, as many as ruled and bear the greate&s;t &s;way, were taken and executed; and the others came on again, as afore&s;aid, and died the death, whom to encourage, le&s;t when at the Bar again they &s;hould flag, <HI>Alexander</HI> offered him&s;elf up, and was torn in pieces; A worthy remem|brance <NOTE PLACE="marg">Drew <HI>Alex|ander</HI> to offer up him&s;elf, whe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eby &s;uch were &s;treng|thened at the Bar to die.</NOTE> of the famous power of the Truth, and of the valour of him and the Chri&s;tians in that day, who thought not their lives dear unto the death, for the confe&s;&s;ion of Je&s;us Chri&s;t. The Pre&s;ident commanded publickly a general Inqui&s;ition to be made for them;&mdash;And the inhu|mane and mo&s;t cruel butcheries of them, were made the recreation of the Heathen on their days of plea&s;ure, who to be &s;o recreated, flocked to <NOTE PLACE="marg">The Heathen recreated them&s;elves in their &s;uffer|ings, and came to them as to &s;port.</NOTE> the Theatres in great multitudes; which would be &s;trange to think that men could be &s;o far degenerated into cruelty, who are made of a tender nature; So that <HI>no man ever hated his own fle&s;h,</HI> as to make &s;port of the highe&s;t torments inflicted on their Brethren, and to count it a pa&s;time, and come thither to &s;uch &s;avage and barbarous cruelties for that pur|po&s;e, but that the Devil being got into Man, and forming his Wor&s;hip; look how much their under&s;tandings are dark, and they are brought in|to the gro&s;&s;e&s;t &s;ort of Idolatrous Wor&s;hip, by &s;o much they are come into
<PB N="33" REF="20"> his Nature, and he hath power over them, who is the Godd they wor|&s;hip, who is without natural affection, that they de&s;troy and take plea|&s;ure therein: The&s;e noble Chri&s;tians were kept low and tender under all their &s;ufferings, de&s;iring, with watery eyes, the prayers unce&s;&s;antly of their Brethren, that they might hold out unto the end, and in the ful|ne&s;s of the fear of God (as are tho&s;e Chri&s;tians own words) refu&s;ed to be called of the Brethren, Martyrs, as thinking them&s;elves not worthy; <NOTE PLACE="marg">Cap. 2. The low ac|count the Chri&s;tians had of them|&s;elves who thus &s;uffered.</NOTE> but them&s;elves &s;aid, <HI>We are mean, and ba&s;e, and humble Confe&s;&s;ors,</HI> whom the Lord highly exalted, and counted worthy of this Name, and of the Crown Immortal, which they enjoy with the Lord in the highe&s;t Hea|vens.</P>
<P>And thus much &s;hall &s;uffice of this horrible Per&s;ecution of the <HI>French,</HI> and their Noble Con&s;tancy and Faithfulne&s;s to God, by which may be judged what was done in other Provinces; for the Per&s;ecution under this <HI>Verus</HI> &s;eemed to be general, of which in the&s;e words I thought fit to give this particular.</P>
<P>Neverthele&s;s the Lord was not ab&s;ent from his People, but with a <NOTE PLACE="marg">The <HI>tendernes</HI> of the Lord to &s;uppo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t them, and to work a re|lea&s;e.</NOTE> tender hand, not only upheld tho&s;e that &s;uffered through the greate&s;t tor|tures, and &s;o gave the demon&s;tration of his power in them; but &s;ome relea&s;e al&s;o of tho&s;e &s;ufferings, in as great a wonder, when he &s;aw good, he gave them, as he did in carrying them through &s;ufferings, in manner following.</P>
<P>Hi&s;torians do Record (&s;aith <HI>Eu&s;ebius)</HI> that when his Brother <HI>Marcus</HI> <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> l. 5. c. 5. By the means of the Legion of the Chri&s;ti|ans under <HI>Marc. Aurel. Antoninus</HI>'s Brother, in <HI>Germany,</HI> who praying to the Lord, obtained Lightning again&s;t the Enemy, which over|threw them, and Rain to refre&s;h the Army, which was near peri&s;hing. The Heathen Writers Re|cord it.</NOTE> <HI>Aurelius</HI> (viz. <HI>Antoninus</HI> his Brother, who gave the&s;e Per&s;ecutions) warred again&s;t the <HI>Germans</HI> and <HI>Sarmatians,</HI> his Hoa&s;t was ready to pe|ri&s;h with thir&s;t, &s;o that he wi&s;t not what to do; and that the Souldiers of the Legion called <HI>Militina,</HI> moved again and again with faithfulne&s;s to|wards their Prince, bowed down upon their bare knees (as our accu|&s;tomed manner (&s;aith he) of praying is) in the mid&s;t of the Army, turn|ing them to the Enemies, and made &s;upplication unto God; When as this &s;ight &s;eemed &s;trange unto the Enemies, there was &s;hewed a more &s;ad Spectacle, <HI>(viz.) Lightning,</HI> which put the Enemy to flight, and overthrew them, and withal a &s;hower of Rain to refre&s;h the Army, which well nigh peri&s;hing with thir&s;t, poured out their Prayers before the high Throne of the Maje&s;ty of God: The Hi&s;tory (&s;aith he) is reported by them who favoured not the Chri&s;tian Faith, yet were careful to &s;et down the things which concerned the afore&s;aid per&s;ons. It is al&s;o writ|ten by our men (&s;aith he) and of the Heathen Hi&s;toriographers them|&s;elves the Miracle is mentioned, but not expre&s;ly to proceed from our men; yet our Writers (&s;aith he) as Friends and Favourers of the true Doctrine, have delivered it &s;imply and plainly, as in deed it was done; whereof (&s;aith he) <HI>Apolinarius</HI> is a Witne&s;s of credit, who reporteth that this Legion (by who&s;e Prayers this Miracle came to pa&s;s) was from that time forth called by the Emperor in the <HI>Roman</HI> Tongue, after a pe|culiar <NOTE PLACE="marg"><HI>The</HI> Emperor calls them the <HI>Lightning,</HI> or <HI>Thundering Legion.</HI></NOTE> Name, the <HI>Lightning Legion,</HI> or <HI>Thundering,</HI> as &s;ome interpret it. <HI>Tertullian</HI> al&s;o, (&s;aith he) a man worthy of Credit, dedicated an Apo|logy in the <HI>Roman</HI> Tongue, unto the <HI>Roman</HI> Senate, in the defence of our Faith, (whereof (&s;aith he) we mentioned before) hath confirmed this Hi&s;tory with a mightier and more manife&s;t proof; for he writeth (&s;aith <NOTE PLACE="marg"><HI>Marc. Aurel.</HI> him&s;elf re|cords it.</NOTE> he) that the mo&s;t prudent Epi&s;tles of <HI>Marcus</HI> (that is the Emperor afore|&s;aid)
<PB N="34" REF="21"> are yet extant (that is in <HI>Tertullians</HI> time that thus wrote) wherein he him&s;elf te&s;tifies, that w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rring with the <HI>Germans,</HI> his Army well nigh peri&s;hed through the &s;carcity of Water, but yet was &s;aved through the prayers of the Chri&s;tians; he &s;aith <HI>(viz. Tertullian) That the Emperor</HI> <NOTE PLACE="marg"><HI>Tertul.</HI> in <HI>Apolog.</HI> cap. 6. and threat|ned them with death, which accu&s;|ed the Chri|&s;tians.</NOTE> <HI>threatned them with Death which went about to accu&s;e them.</HI> Unto the afore|&s;aid things, he addeth,<HI>&mdash;What manner of Laws are the&s;e again&s;t us? Impious, unju&s;t, cruel, which neither</HI> Ve&s;pa&s;ian <HI>ob&s;erved, although Conquerer of the</HI> Jews; <HI>which</HI> Trajan <HI>partly fru&s;trated, commanding the Inqui&s;ition of the Chri&s;tians to cea&s;e; which neither</HI> Adrianus, <HI>although bu&s;iing him&s;elf with every matter; neither he which is called</HI> P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us, <HI>confirmed.</HI></P>
<P>And under <HI>Comodus</HI> the Emperor, who &s;ucceeded <HI>Ve|rus,</HI> the rage of <HI>the Gentiles</HI> (&s;aith <HI>Eu&s;ebius) was mittiga|ted</HI> <NOTE PLACE="marg"><HI>Commodus</HI> cea&s;es, <HI>Anno.</HI> 182. <HI>Eu&s;eb.</HI> lib. 5. cap. 10. <HI>The</HI> Per&s;ecution under <HI>Verus,</HI> who &s;ucceeded <HI>Verus.</HI></NOTE> <HI>towards us, &s;o that peace was granted through the Grace of God, unto the Univer&s;al Church throughout the World; and the Heavenly Doctrine led the mind</HI> (&s;aith he) <HI>of all mortal men to the embracing of the true Religion of the only and Uni|ver&s;al God, &s;o that many of the Nobles of</HI> Rome <HI>drew near</HI> <NOTE PLACE="marg">Many Nobles, and others embrace the Chri&s;tian Faith;</NOTE> <HI>to their Souls Health and Salvation, together with their whole Hou&s;es and Families; Yet</HI> Apollonius, <HI>a man</HI> (&s;aith <HI>Eu&s;e|bius)</HI> <NOTE PLACE="marg">Yet <HI>Apollonius</HI> confe&s;&s;ing him&s;elf a Chri&s;tian before the Senate, upon the importunity of the Judge,</NOTE> <HI>among the Faithful at that time, for Learning and Phi|lo&s;ophy very famous, was brought before the Tribunal Seat, who exhibiting before the Senate, in the pre&s;ence of them all, a notable Apology for his Faith, when the Judge</HI> Perennius <HI>had earne&s;tly, and with many words intreated him (after he had</HI> <NOTE PLACE="marg">(though the Legs of him that accu&s;ed him were broken ac|cording to the Law) yet</NOTE> <HI>&s;entenced his Legs to be broken who accu&s;ed him, according to the Decree of the Emperor, that the Accu&s;ers of the Chri&s;tians &s;hould die the death) to render an account of his Faith before the Senate, (on purpo&s;e to entrap him) by decree of the Se|nate</HI> <NOTE PLACE="marg">he was beheaded.</NOTE> <HI>was beheaded. The antient decree of the Senate being of force, and prevailing among them,&mdash;</HI>viz. <HI>that the Chri&s;tians that were once pre&s;ented before the Tribunal Seat, and not revoking their Opinion, &s;hould no more be &s;et at liberty;</HI> As the &s;ame <HI>Eu&s;ebius,</HI> in the &s;ame Chap|ter, word for word, at large rehear&s;eth.</P>
<P><HI>Severus</HI> was the fifth, upon who&s;e Theatre of Blood is placed the fifth <NOTE PLACE="marg"><HI>Severus</HI> rai&s;ed <HI>Anno.</HI> 204. the fifth Per|&s;ecution.</NOTE> Per&s;ecution; He &s;ucceeded <HI>Didius Julianus,</HI> who &s;ucceeded <HI>Pertinax,</HI> (who&s;e Reigns are &s;aid to be &s;hort) <HI>Pertinax</HI> two months and two and twenty dayes, <HI>Didius Julianus,</HI> called al&s;o <HI>Salvius,</HI> two months; <HI>Co|modus</HI> having reigned thirteen years before them both.</P>
<P>This <HI>Severus</HI> was mo&s;t &s;evere, (as is his Name) and a wicked Per&s;e|cutor, <NOTE PLACE="marg">An account of him, &amp; his cruelty and wickedne&s;s.</NOTE> and cau&s;ed multitudes of rare men in their day, and others, to be mo&s;t cruelly tormented, and put to death; the matter is long to be particular therein, and the particular &s;ufferings, I may &s;ay, hardly to be reckoned; Therefore minding brevity &s;o far as well I can, and reach the intent of what I am about, I &s;hall give a touch or two of what then hap|ned, for the &s;atisfaction of the Reader, and to give &s;ome &s;ence of what then was &s;uffered.</P>
<P><HI>When</HI> Severus <HI>per&s;ecuted the Church of God,</HI> (&s;aith <HI>Eu&s;ebius) there were</HI> <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> l. 6. c 1. <HI>Eu&s;ebius</HI> his account of the Per&s;ecu|tion.</NOTE> <HI>every where famous Martyrdoms of &s;uch as &s;trove for godline&s;s, but e&s;peci|ally at</HI> Alexandria, <HI>whither cho&s;en Champions out of</HI> Egypt, <HI>and all</HI> The|bay <HI>(as unto a mo&s;t notable Theatre of God) were brought, and after a mo&s;t</HI>
<PB N="35" REF="21"> <HI>patient &s;ufferance of &s;undry Torments, and divers kinds of death, were crowned with Garlands of Immortality.&mdash;</HI>Leonides <HI>the Father of</HI> Origen <NOTE PLACE="marg"><HI>Leonides, Ori|gens</HI> Father, beheaded.</NOTE> <HI>was one who was here beheaded:</HI> Severus <HI>having governed the Empire ten years, and</HI> Laetus Alexandria, <HI>and the re&s;t of</HI> Egypt; <HI>and</HI> Demetrius, <HI>af|ter</HI> Julianus, <HI>had newly taken upon him the over&s;ight of the Congregation there;</HI> Origen <HI>al&s;o, when the heat of per&s;ecution was very vehement, and an infi|nite</HI> <NOTE PLACE="marg"><HI>Origens</HI> friendline&s;s to the Mar|tyrs, <HI>Eu&s;eb.</HI> l. 6. c; 2.</NOTE> <HI>number</HI> (as &s;aith the Hi&s;torian) <HI>were Crowned with Martyrdom, being yet very young, bore in his mind a fervent de&s;ire of Martyrdom, &s;o that he hazarded him&s;elf often, and coveted voluntarily to thru&s;t him&s;elf into that dangerous Combate; yea, narrowly did he e&s;cape, for it had co&s;t him his life, had not the Divine and Cele&s;tial Providence of God</HI> (&s;aith the Hi&s;tory) <HI>&s;tay|ed him, by rea&s;on of his Mother, to the further commodity and profit of ma|ny, he then being able to do no other thing, wrote to his Father in Pri&s;on, be|ing more prompt in mind then ripe in years,</HI> (as the Hi&s;tory &s;aith) <HI>in the which he exhorted him thus,&mdash;O Father, faint not, nor imagine ami&s;s be|cau&s;e</HI> <NOTE PLACE="marg">His prompt|ing his Father to Martyrdo~.</NOTE> <HI>of us. Under</HI> Aquila, <HI>Lievtenant of</HI> Alexandria, <HI>he purcha&s;ed unto him&s;elf a good Opinion among all the faithful, in that he chearfully embraced all the Martyrs, not onely of his acquaintance, but &s;uch as were to him un|known; he vi&s;ited not only &s;uch as were fettered in deep Dungeons, and clo&s;e</HI> <NOTE PLACE="marg">His vi&s;iting the Pri&s;oners and attending them to execution.</NOTE> <HI>Impri&s;onment; neither only &s;uch as looked for the la&s;t Sentence for Execution, but after Judgment given, and Sentence pronounced, he was pre&s;ent with the Martyrs, boldly attending them to the place of Execution, putting him&s;elf in great peril oftentimes, boldly embracing, and ki&s;&s;ing, and &s;aluting them, &s;o that once the furious rage of the fond multitude had &s;toned him to death, if that the Divine Power</HI> (&s;aith the Hi&s;torian) <HI>had not marvellou&s;ly deli|vered him; &s;o extreamly</HI> (it is &s;aid) <HI>he was dealth withal by the Infidels, that Souldiers were commanded to watch about his Hou&s;e becau&s;e of the multitude that came to be in&s;tructed by him in the Chri&s;tian Faith.</HI> Plutarch <HI>was one of</HI> <NOTE PLACE="marg">Cap. 3. <HI>Plutarch, Serenus, Heraclides, Heron, Serenus</HI> 2d. all his &s;cholars Martyred.</NOTE> <HI>his Scholars whom he accompanied to the place of Execution, not without great danger of his life.</HI> Serenus <HI>was the next of his Di&s;ciples that gave proof of his Faith by fire, for he was burned alive, being &s;aid to be the &s;e|cond Martyr.</HI> Heraclides <HI>was the third out of that School. The fourth was</HI> Heron, <HI>both of which were beheaded. Another</HI> Serenus, <HI>was a fifth Champion for the Truth out of the &s;ame School, who after patience in great torments and grievous pain, was beheaded. And</HI> Phais, <HI>a Woman, was</HI> <NOTE PLACE="marg"><HI>Phais</HI> burned. Cap. 4. <HI>Ba&s;ilides</HI> a Souldier, <HI>Potomiena.</HI></NOTE> <HI>burned alive, and departed this life.</HI> Ba&s;ilides <HI>a Souldier (which led forth the renowned Virgin</HI> Potomiaena <HI>to execution) was a &s;eventh.</HI> Potomiaena <HI>is &s;aid, for the cha&s;tity of her Body, and purity of Mind, to &s;trive very &s;toutly with her Lovers: She is al&s;o &s;aid to be endued with ripene&s;s of Mind, and goodly beauty of Body; When &s;he had &s;uffered infinitely</HI> (as the Hi&s;to|rian &s;aith) <HI>for the Faith of Chri&s;t; la&s;t of all, after great and grievous tor|ments, terrible to be &s;poken of, together with her Mother</HI> Marcilla, <HI>&s;he was</HI> <NOTE PLACE="marg"><HI>Marcilla</HI> Martyred.</NOTE> <HI>burned with fire, and con&s;umed to A&s;hes; the report goeth</HI> (&s;aith the Hi&s;to|ry) <HI>that</HI> Aquila <HI>the Judge, commanded her whole Body to be &s;courged over, and that very &s;ore; and threatned her, he would deliver her Body &s;hamefully to be abu&s;ed of Fencers and Ruffians; and that after &s;he had mu&s;ed a while with her &s;elf, and they demanded an An&s;wer, to have &s;aid &s;uch things as plea&s;ed not the Gentiles; and therefore immediately after &s;entence pronounced, to have been taken and led of</HI> Ba&s;ilides <HI>(a Souldier of Authority among the Hoa&s;t) to execution: when the multitude mole&s;ted her &s;ore, &s;pightfully handling her with</HI>
<PB N="36" REF="22"> <HI>opprobrious terms,</HI> Ba&s;ilides <HI>rebuked and reproved their railing &s;peeches, pittying her very much, and practi&s;ed great courte&s;ie towards her; She an|&s;wered to his kindne&s;s, and had &s;ome communication with him, immediately after which, Pitch &s;calding hot was poured by little and little over all her bo|dy</HI> (as &s;aith the Hi&s;tory) <HI>from the Crown of her Head, to the Soal of her Foot, the which &s;he is &s;aid manfully to endure in the Lord; and &s;uch was the &s;ore combate &s;he &s;u&s;tained. As for</HI> Ba&s;ilides, <HI>of whom I &s;pake not long af|ter,</HI> <NOTE PLACE="marg"><HI>Ba&s;ilides</HI> re|fu&s;ed to &s;wear,</NOTE> <HI>he was required to &s;wear by his fellow Souldiers, for &s;ome occa&s;ion or other, to which he affirmed plainly,&mdash;</HI>That it was not lawful for him to Swear, for he &s;aid he was a Chri&s;tian, and that he would in very deed prote&s;t the &s;ame.<HI>&mdash;At fir&s;t he was thought to dally,</HI> (as &s;aith the Hi&s;to|ry) <HI>but when he con&s;tantly avouched it, he was brought before the Judge, and there having confe&s;&s;ed the &s;ame, he is clapt in Pri&s;on, and afterwards be|headed, and &s;o &s;uffered Martyrdom.</HI> <NOTE PLACE="marg">is beheaded.</NOTE></P>
<P><HI>Maximinus</HI> was the &s;ixth, who&s;e progre&s;s in blood and cruelty made <NOTE PLACE="marg"><HI>Anno.</HI> 237. <HI>Eu&s;eb</HI> l. 6. c. 14 <HI>Maximinus</HI> rai&s;ed the 6th Per&s;ecution.</NOTE> up the &s;ixth per&s;ecution; for <HI>Severus</HI> reigned eighteen years, and dyed at <HI>York</HI> in <HI>England,</HI> in whom the fifth Per&s;ecution went out, and was extingui&s;hed: After him <HI>Antoninus Caracalla</HI> was Emperor in the year 213. he reigned &s;even years and &s;ix months: <HI>Marcinus</HI> &s;ucceeded <HI>Ca|racalla,</HI> and died in the fir&s;t year of his Reign, being in the year 220. <HI>Antoninus Heliogabalus,</HI> in the year 221. took the Imperial Scepter four years; and he dying, <HI>Alexander</HI> was Emperor, <HI>Anno.</HI> 224. whom after thirteen years, the &s;pace of his Reign, <HI>Maximinus</HI> afore&s;aid &s;ucceeded, of whom, and the Per&s;ecution thus &s;aith the Hi&s;torian.</P>
<P>After that the Emperor <HI>Alexander</HI> had Reigned the &s;pace of thirteen <NOTE PLACE="marg">An account of him &amp; his Per&s;ecution, &amp; the ground thereof. He ordered onely the Governors of Churches to be put to death.</NOTE> years, <HI>Maximinus Cae&s;ar</HI> &s;ucceeded him, who being incen&s;ed with the anger, &s;pite, and grudge he bare unto the Hou&s;e of <HI>Alexander,</HI> which harboured many of the Faithful, he &s;tirred up the fiery flame of Per&s;e|cution, and gave Commandment, that the Governours onely of the Churches, as principal Authors of the Doctrine of our Saviour, &s;hould be put to death;&mdash;but his Reign was &s;hort, for he continued but three years, though, as to tho&s;e who cruelly &s;uffered under his Per&s;ecution, as men may judge, it was very long.</P>
<P><HI>Decius</HI> was the &s;eventh who mounted the bloody Throne, which made <NOTE PLACE="marg"><HI>Anno.</HI> 254. <HI>Eu&s;eb.</HI> l. 6. c. 38 <HI>Decius</HI> forced the &s;eventh Per&s;ecution; the ground of his per&s;ecuti|on.</NOTE> up the &s;eventh Per&s;ecution, for after <HI>Maximinius</HI> &s;ucceeded <HI>Gordianus</HI> in the year 240. who reigned &s;ix years; <HI>Philip</HI> &s;ucceeded him in the year 246. who is &s;aid to be the fir&s;t Chri&s;tian <HI>Emperor,</HI> who reigned &s;even years, whom <HI>Decius</HI> &s;ucceeded, (as afore&s;aid); who as <HI>Maximinus</HI> upon his grudge and &s;pite to <HI>Alexander,</HI> &s;o this to the Hou&s;e of <HI>Philip</HI> rai&s;ed Per&s;ecution, in which <HI>Fabianus,</HI> Bi&s;hop of <HI>Rome,</HI> was Martyrd; al&s;o <NOTE PLACE="marg"><HI>Fabianus,</HI> Bi&s;h. of <HI>Rome</HI> Martyred, and <HI>Alexander</HI> Bi&s;hop of <HI>Je|ru&s;alem.</HI></NOTE> <HI>Alexander,</HI> Bi&s;hop of <HI>Jeru&s;alem,</HI> after he had the &s;econd time endured confe&s;&s;ion for Chri&s;ts &s;ake (as the Hi&s;tory &s;aith) before the Tribunal Seat of the Pre&s;ident of <HI>Ce&s;aria,</HI> was ca&s;t into Pri&s;on, where after a famous and notable te&s;timony of his true Faith given before the Judgment Seat of the Lievtenant, he is &s;aid to end this mortal life. <HI>Origen</HI> al&s;o &s;u&s;tain|ed <NOTE PLACE="marg"><HI>Origen</HI> &s;uffer|ed.</NOTE> much for the Doctrine of Chri&s;t, Impri&s;onments, and torments of Body, &s;courging at Iron Stakes, &s;tench of clo&s;e Pri&s;on, his feet &s;tretch|ed four &s;paces a&s;under in the Stocks, for the &s;pace of many dayes; and endured the threats of fire, and all the enemy could terrifie him with; the Judge u&s;ed all the means po&s;&s;ible to &s;ave his life. It will not be ami&s;s,
<PB N="37" REF="22"> if (as in the former) I give a little further touch of the cruelty of this Per&s;ecution, in the De&s;cription thereof, by <HI>Dioni&s;ius</HI> then <HI>Bi|&s;hop</HI> of <HI>Alexandria,</HI> and <HI>Fabius, Bi&s;hop</HI> of <HI>Antioch,</HI> in the&s;e words,&mdash;This Per&s;ecution was not begun by the Emperors Edict, but <NOTE PLACE="marg">Cap. 40. The Per&s;ecution be|gan at <HI>Alexandria,</HI> by means of a <HI>South&s;ayer,</HI> who per&s;waded,</NOTE> one whole year before, for there came unto this City a certain South&s;ayer and inventer of mi&s;chief, who moved and &s;tirred up the whole multitude of the Heathen again&s;t us, and excited them to defend the &s;uper&s;tition of their Native Soyl, by whom they be|ing thus provoked, and having won to their &s;ide &s;uch as were in <NOTE PLACE="marg">That the onely Wor|&s;hip of Devils, and the &s;laughter of the Chri|&s;tians was Piety it &s;elf.</NOTE> Power and Authority to perpetrate all impious Acts; they per|&s;waded them&s;elves that the onely Wor&s;hip of Devils, and our &s;laughter was piety it &s;elf. <HI>Fir&s;t,</HI> Then they apprehend a certain Mini&s;ter, who&s;e name was <HI>Metras,</HI> and command him to utter <NOTE PLACE="marg"><HI>Metras</HI> a Mini&s;ter, bea|ten with Clubs, his face and eyes pricked with &s;harp Quills, &s;toned to death.</NOTE> bla&s;phemy, who for his di&s;obedience therein is beaten with Clubs, his face and eyes, they pricked with &s;harp quils; afterwards they led him forth into the Suburbs of the City, and &s;toned him to death. Again they bring into the Temple of Idols, a faithful Woman named <HI>Quinta,</HI> and con&s;trained her to Wor&s;hip, who <NOTE PLACE="marg"><HI>Quinta</HI> trailed along the &s;treets,</NOTE> contrarying and abhoring their Idols, had her feet bound toge|ther, and by them trailed and lugged all along the &s;treets, which were paved with &s;harp &s;tones, and withal, being beaten again&s;t <NOTE PLACE="marg">Beaten again&s;t Mill|&s;tones,</NOTE> Mill&s;tones, and &s;ore &s;courged, &s;he was brought forth to the place of Execution, and executed; which being done, they all with one <NOTE PLACE="marg">Sore &s;courged and ex|ecuted; Chri&s;tians hou&s;es run in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o, rifled, the be&s;t taken,</NOTE> accord run into the hou&s;es of the Religious, and every one of the wicked leadeth the heady multitude unto their Neighbours hou&s;es, whom they knew to be godly and well-di&s;po&s;ed; and they de&s;troy, &s;poyl, &s;teal, and bear away the precious Jewels; <NOTE PLACE="marg">The re&s;t thrown out, &amp; burned, as in times of Warr.</NOTE> but the vile, and the ba&s;e, and the wooden &s;tuff they threw out into the &s;treet, and burn it to A&s;hes, &s;hewing forth thereby the re&s;emblance or &s;pectacle of a City taken and ran&s;acked by the E|nemy; but the Brethren gave back, and drew them&s;elves a&s;ide, taking in good part, and very chearfully the lo&s;s of their goods; <NOTE PLACE="marg">They take all pati|ently.</NOTE> much like unto them of whom <HI>Paul</HI> hath te&s;tified; neither do I remember any (one onely excepted) of them which were appre|hended unto this day that denyed the Lord. Furthermore they <NOTE PLACE="marg"><HI>Apollonia</HI>'s cheeks beat, her teeth knockt out;</NOTE> laid hold on the elderly and renowned Virgin <HI>Apollonia,</HI> they beat her cheeks, and knockt out all the teeth in her head; over again&s;t the City they prepare a Pile, and threaten to burn her quick, unle&s;s &s;he would together with them utter bla&s;phemy; but &s;he lingring a little while as if &s;he would take further deliberation, &s;ud|denly <NOTE PLACE="marg">She leaps into the fire, &amp; is burned to a&s;hes.</NOTE> leaps into the fire, and is con&s;umed to A&s;hes: To be &s;hort, they laid hold on <HI>Serapion,</HI> who continued in his own Hou&s;e, they <NOTE PLACE="marg"><HI>Serapion</HI> variou&s;ly tormented &amp; thrown down headlong.</NOTE> vext him with &s;undry, grievous, and bitter torments, brui&s;ing all the Members of his Body, and throwing him down headlong from an upper Chamber, there was no way left for us to pa&s;s, no not <NOTE PLACE="marg">High-wayes be&s;et, no pa&s;&s;age by day or night;</NOTE> the common high-way, nor any by-pa&s;&s;age, either by day or by night, they cryed out again&s;t all, and exclaimed every where, there was no other choice, but either to utter bla&s;phemy, or to be <NOTE PLACE="marg">No medium but bla&s;|phemy, or death. The cruelty returns on their own heads.</NOTE> drawn and burnt at the Stake. And the&s;e things (the more is the pitty) endured too too long; but in the end this Sedition and Ci|vil
<PB N="38" REF="23"> Warr overtook the Seditious per&s;ons them&s;elves, and turned upon them the &s;elf &s;ame cruelty which they before had practi&s;ed <NOTE PLACE="marg">Which gives liberty to the per&s;ecuted;</NOTE> upon us, &s;o that for a little &s;ea&s;on we refre&s;hed our &s;elves, their fury with which they raged again&s;t us, being &s;omewhat abated; <NOTE PLACE="marg">This fore-ran the Em|perors Edict.</NOTE> but a while after the alteration of the Imperial Crown was made known unto us, which aforetime was very favourable unto us, but now threatned great mi&s;chief to en&s;ue. For the Emperors <NOTE PLACE="marg">The Edict of the <HI>Em|peror,</HI> following, puts all to it.</NOTE> Edict is proclaimed, and that mo&s;t dreadful &s;aying of our Saviour, progno&s;ticated long agoe, now taketh place, <HI>Now if it were po&s;|&s;ible the very Elect them&s;elves &s;hould be offended.</HI> All do tremble <NOTE PLACE="marg">All tremble, &s;ome fly away. Others the World car|ries away;</NOTE> and quake for fear; &s;ome forthwith of the mightier &s;ort fly away, doubting what would befall them; &s;ome of their own acco<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d are carried away with worldly affairs; &s;ome are per&s;waded by their Neighbours, and being called by their Names, are pre&s;ent at <NOTE PLACE="marg">Neighbours per&s;wade others; Some pre&s;ent at the <HI>Sacrifices;</HI> others wax pale, fearing to <HI>Sacri|fice,</HI> fea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing to &s;uffer; are divided.</NOTE> their prophane and impious Sacrifices; &s;ome waxed pale, and trembled not, as though they would Sacrifice, but like to become Sacrifices and Oblations to the Idols, &s;o that the whole multitude in compa&s;s divided them, for they &s;eemed manife&s;tly to be timo|rous, both to die, and al&s;o to do Sacrifice; &s;ome went &s;toutly to <NOTE PLACE="marg">Some at the Altar af|firm, they never were Chri&s;tians&punc; others held on both &s;ides; &s;ome &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed, others taken;</NOTE> the Altars, and affirmed boldly that they were never Chri&s;tians; of whom the Lord hath mo&s;t truly foretold, that &s;uch &s;hould hard|ly be &s;aved; &s;ome other there were that held with both &s;ides, &s;ome fled, and &s;ome were taken, whereof divers endured Fetters, and Impri&s;onment; other &s;ome, after long Impri&s;ontment, be|fore they came unto the Tribunal Seat, renounced their Faith; &s;ome after they had &s;toutly endured torments, in the end denyed <NOTE PLACE="marg">Some having endured, denyed Chri&s;t at la&s;t.</NOTE> Chri&s;t; but others that were ble&s;&s;ed, and valiant as Pillars or Bul|works of the Lord, being &s;trengthened by him, and &s;tout in pro|te&s;ting <NOTE PLACE="marg">Others went through all, and were mar|tyred.</NOTE> their Faith, having got unto them&s;elves worthy Con&s;tan|cy, and Courage &s;ufficient, became renowned Martyrs of the Kingdom of Heaven.&mdash;And &s;o here goes on, and mentions par|ticulars, <NOTE PLACE="marg"><HI>Julianus,</HI> not able to &s;tand, carried by two, one denies, the other <HI>(Cronian)</HI> confe&s;&s;es.</NOTE> as <HI>Julianus,</HI> a Gouty man, not able either to &s;tand or go, he was brought out by two who bore him on their Shoulders; one of them afterwards fell from the Truth; the other called <HI>Cro|nian,</HI> who&s;e Sirname was <HI>Eamus,</HI> confe&s;&s;ed, and acknowledged the Lord (as it was meet, &s;aith the Bi&s;hop) with a perfect and &s;ound Faith, they were both thrown upon Camels, and &s;courged <NOTE PLACE="marg">Both <HI>Julian</HI> and <HI>Cro|nian</HI> thrown on Ca|mels, &s;courged, and burnt. A Souldier rebuking the exclaimers again&s;t them, beheaded.</NOTE> aloft, and in the end were thrown into the fire and burned to A&s;hes; when they were brought forth, a certain Souldier rebuked &s;uch as reviled them; he is exclaimed again&s;t, &s;o that he was brought forth, and had &s;toutly behaved him&s;elf in the great skirmi&s;h for the Chri&s;tian Faith, was beheaded: After him <HI>Macar</HI> a <HI>Lybian</HI> was often admoni&s;hed by the Judge to deny Chri&s;t, and <NOTE PLACE="marg"><HI>Macar</HI> burned.</NOTE> renounce his Faith, which he not doing, was burned quick. <HI>Epi|machus</HI> <NOTE PLACE="marg"><HI>Epimachus</HI> and <HI>Alex|ander,</HI> and four women burned.</NOTE> and <HI>Alexander</HI> after them, who after they had been long puni&s;hed with Fetters, tormented with &s;harp Razors, and bitter Scourges, were burned, together with four Women. <HI>Amonarian</HI> <NOTE PLACE="marg"><HI>Ammonarian</HI> execu|ted.</NOTE> (&s;aid to be a Virgin) was grievou&s;ly tormented by the Judge, be|cau&s;e &s;he foretold him <HI>&s;he would an&s;wer him in nothing,</HI> which &s;he performed, and was brought forth to Execution. <HI>Mercuria</HI> and
<PB N="39" REF="23"> <HI>Dioni&s;ia,</HI> two famous Matrons, after they had confounded the <NOTE PLACE="marg"><HI>Mercuria</HI> and <HI>Dioni&s;ia,</HI> confounding the <HI>Judge</HI> tormented and <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">|headed.</NOTE> Judge, which u&s;ed all manner of per&s;wa&s;ions to them, who now of the Women was overcome, were tormented till they were pa&s;t all &s;ence and feeling, and then beheaded with a Sword; of all whom <HI>Ammonarian</HI> is &s;aid to pa&s;s notably, enduring all kind of torment; <HI>Heron, Ater, I&s;idorus,</HI> being <HI>Egyptians,</HI> together with <NOTE PLACE="marg"><HI>Heron, Ater, I&s;iodorus,</HI> Egyptians. <HI>Dio&s;corus,</HI> of fifteen years, is fir&s;t took in hand, intreated, tor|mented, relea&s;ed.</NOTE> <HI>Dio&s;corus</HI> (a young man of fifteen years old) were committed; the Judge fir&s;t takes the young man in hand, with fair &s;peeches, as if he were ea&s;ie to be entreated; with torments, as if he were &s;oon terrified, but he neither bowed at his flattery, nor broke at his threats. The re&s;t, after they had endured the mo&s;t cruel <NOTE PLACE="marg">The re&s;t rended and disjoynted, burned.</NOTE> rending and disjoynting of their Bodies, he commanded to be burnt with fire. But <HI>Dio&s;corus</HI> he &s;et at liberty&punc; wondering (as the Bi&s;hop writes) at his gracious countenance, which gave a gli&s;tering &s;hine, and the wi&s;e An&s;wers that proceeded out of his mouth, &s;aying, <HI>He would give him a longer &s;pace to repent, and re|member him&s;elf for his tender years;</HI> who was afterwards a man very eminent. <HI>Neme&s;ion,</HI> an <HI>Egyptian,</HI> is accu&s;ed of Theft, <NOTE PLACE="marg"><HI>Neme&s;ion</HI> double tor|mented and vexed&punc;</NOTE> whereof he had openly purged him&s;elf before the Centurian. Again, he is accu&s;ed of Chri&s;tianity, for which he was brought bound before the Pre&s;ident, who delivered him among the Thieves to be twice more grievou&s;ly tormented and vexed. La&s;t|ly (to add no more in this place) <HI>Ammon, Zenon, Ptolomeus,</HI> <NOTE PLACE="marg"><HI>Ammon, Zenon, Ptolo|meus, Ingenuus,</HI> cer|tain Souldiers, old <HI>The|ophilus,</HI> encouraging at the <HI>Tribunal</HI> tho&s;e ready to &s;hrink,</NOTE> <HI>Ingenuus,</HI> certain Souldiers; and old <HI>Theophilus</HI> &s;tanding at the Tribunal Seat, when any of the Chri&s;tians came to hear the Sen|tence or Judgement, and now were ready to &s;hrink, &s;o &s;trugled, that they were ready to cry again, nodding with their counte|nance, and beckning with their hands; &s;o exhorting them to &s;ted|fa&s;tne&s;s, which being perceived by the multitude&punc; before they laid hands on them, preventing their doings&punc; nobly &s;tept forth <NOTE PLACE="marg">No<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ly &s;tept forth, pro|claimed them&s;el<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es Chri&s;tians, amaze the Pre&s;ident and A&s;&s;i|tants, encourage the fainty, chearfully &s;uf|fered, and rejoyced in their <HI>Te&s;timony.</HI></NOTE> before the Bar, and proclaimed them&s;elves Chri&s;tians, which amazed the Pre&s;ident and his A&s;&s;i&s;tants, and encouraged the o|ther boldly to &s;uffer, and made their Judges marvellou&s;ly afraid. The&s;e (&s;aith the Bi&s;hop) departed from the Tribunal Seat very chearfully, and rejoyced in the Te&s;timony of their Faith, God gloriou&s;ly tryumphing in them.</P>
<P>I thought it nece&s;&s;ary to give the&s;e &s;hort touches of the&s;e long <NOTE PLACE="marg">The rea&s;on why the&s;e things are repeated.</NOTE> and cruel &s;ufferings, which I hope the Reader will not take as a burthen, but rather be refre&s;hed thereby, and encouraged vali|antly to go through what&s;oever he may be called unto for the Te|&s;timony of his Con&s;cience, and glorifie God, who through the&s;e weak In&s;truments, got unto him&s;elf mighty renown and glory which will la&s;t for ever.</P>
<P>Yet a pa&s;&s;age or two more briefly, and I &s;hall have done with <NOTE PLACE="marg">Cap. 41. Many <HI>Quartered, Di&s;|membered.</HI></NOTE> this Per&s;ecution. Many others (&s;aith the afore&s;aid <HI>Dioni&s;ius)</HI> through the City and Villages were Quartered and Di&s;membered by the <HI>Ethnicks,</HI> whereof for example &s;ake I will rehear&s;e &s;ome, <HI>I&s;chyrion,</HI> a Noble Mans Servant, a Steward, being commanded <NOTE PLACE="marg"><HI>I&s;chyrion,</HI> a noble mans Servant.</NOTE> of his Ma&s;ter to do Sacrifice, obeyed not, but was contumeliou&s;ly reviled; his Ma&s;ter perceiving him con&s;tant, and per&s;i&s;ting in his
<PB N="40" REF="24"> former Opinion, took a Cudgel in his hand, and beat his Body <NOTE PLACE="marg">Beat to death with a Cu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gel by his <HI>Ma&s;ter.</HI> Multitudes fled to the <HI>De&s;arts;</HI> Con&s;umed with Fa|mine, Col<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, Di&s;ea&s;es; Spoiled by <HI>Thieves;</HI> Devoured by Bea&s;ts.</NOTE> and Bowels till breath departed. What &s;hall I &s;ay (&s;aith he) of the multitude of them which wander in the De&s;art and wa&s;t Mountains con&s;umed with Famine and Hunger, and Cold, and Di&s;ea&s;es; &s;poiled by Thieves, and devoured by Bea&s;ts, who&s;e ble&s;&s;edne&s;s and victories (&s;aith he) they that remain alive are able to te&s;tifie; there was one <HI>Chimeron,</HI> a very old man, Bi&s;hop of a <NOTE PLACE="marg"><HI>Chimeron,</HI> Bi&s;hop of <HI>Nilus,</HI> very old, and his Wife, fled to the Mountains, never hea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d of more.</NOTE> City called <HI>Nilus,</HI> who together with his Wife, fled unto the Mountains of <HI>Arabia,</HI> and returned home no more, nor could afterwards be &s;een; and though they were often &s;ought for by the Brethren, neither could they nor their Carka&s;&s;es ever be found: Many al&s;o in the&s;e Mountains of <HI>Arabia</HI> were taken Captives by <NOTE PLACE="marg">Many taken captive by the <HI>Saracens</HI> in the Mountains; Hardly Ran&s;omed.</NOTE> the <HI>Saracens,</HI> whereof &s;ome were hardly ran&s;omed for great &s;ums of money; &s;ome not as yet, no never unto this day appeared; <HI>And the&s;e things</HI> (&s;aith <HI>Doni&s;ius</HI> to <HI>Fabius</HI> afore&s;aid) <HI>Brother, I write not in vain, but that thou maye&s;t under&s;tand what, and how great evils and mi&s;chiefs have hapned among us, whereof they know more,</HI> (&s;aith he) <HI>which among all others have felt mo&s;t.</HI></P>
<P>Thus fared it with the Chri&s;tians in the&s;e parts, but what they <NOTE PLACE="marg">As here, &s;o in other parts were the <HI>Suffer|ings. Decius</HI> is &s;lain, and his Sons. He and his Ar|my were overthrown in <HI>Scythia,</HI> expo&s;ing the <HI>Roman</HI> Empire to the contempt of the <HI>Goths.</HI></NOTE> did in others throughout the <HI>Roman</HI> Juri&s;diction, exceed <HI>Hercu|lem,</HI> by what hath been &s;aid may be judged; but this wicked man had a &s;hort Reign, and a ju&s;t Judgment fell upon him, for when he had not reigned full two years, he was &s;lain, together with his Sons, whom <HI>Gallus</HI> &s;ucceeded, of whom <HI>Dioni&s;ius</HI> wrote unto <HI>Hermmamon</HI> in the&s;e words,<HI>&mdash;Neither did</HI> Gallus <HI>perceive the Impiety of</HI> Decius, <HI>neither did he fore&s;ee what &s;educed him, but</HI> <NOTE PLACE="marg"><HI>Anno.</HI> 255. <HI>Eu&s;eb.</HI> lib. 6. cap. 7. <HI>Gallus</HI> &s;ucceeds,</NOTE> <HI>&s;tumbled at the &s;ame &s;tone which lay right before his eyes; who when the Imperial Scepter pro&s;perou&s;ly fell unto him, and his afairs went luckily forwards, cha&s;ed away the holy men which prayed for Peace, and his pro&s;perous E&s;tate; and &s;o together with them he bani&s;hed the Prayers continually poured to God for him.&mdash;</HI>Yet Per&s;ecution cea&s;|ed, and the Chri&s;tians had &s;ome re&s;t; he reigned not full two years: after him &s;ucceeded <HI>Emilianus,</HI> who was Emperor but <NOTE PLACE="marg">And <HI>Emilianus.</HI></NOTE> three months.</P>
<P><HI>Valerianus</HI> was the eighth, by rea&s;on of whom the eighth Per|&s;ecution <NOTE PLACE="marg"><HI>Anno.</HI> 256. <HI>Eu&s;eb.</HI> lib. 7. cap. 9. <HI>Valerianus</HI> the Author of the eighth Per&s;ecu|tion; <HI>Galienus,</HI> he in|treats the Chri&s;tians well at fir&s;t, afterwards Per&s;ecutes.</NOTE> took place, who when his Son <HI>Galienus</HI> &s;ucceeded <HI>Emi|lianus,</HI> he was a bloody wicked man, and cau&s;ed much &s;ufferings to the Chri&s;tians, whom at fir&s;t he &s;eemed courteou&s;ly to intreat, but his end was &s;hort, and things were turned again, as &s;hall be made manife&s;t: But in the fir&s;t place hear the account of him from <HI>Dio&s;corus,</HI> afore&s;aid, who is &s;aid to write in the&s;e words,<HI>&mdash;It was</HI> <NOTE PLACE="marg"><HI>Dio&s;corus</HI> his account of him and his Per&s;e|cution.</NOTE> <HI>revealed unto</HI> John, <HI>for a Mouth was given unto him</HI> (&s;aith he) <HI>to utter proud Speeches, and Bla&s;phemies; and power was given him two and forty months, both things are wonderful in</HI> Valerianus; <HI>and we have to con&s;ider, how that above all his Predece&s;&s;ors, he was di&s;|po&s;ed at the fir&s;t, gentle towards all the men of God, meek and friend|ly minded, for there were none of the Emperors before him &s;o friendly, courteous, and affected towards them, no not they which openly were accounted Chri&s;tians; he at the fir&s;t embraced our men very familiarly, mo&s;t lovingly, and that openly, &s;o that his Palace was repleni&s;hed with</HI>
<PB N="41" REF="24"> <HI>the profe&s;&s;ors of the Faith, and accounted for the Church of God. But the Ma&s;ter and Ruler of the</HI> Egyptian <HI>Sorcerers Synagogue, per&s;waded him af|terwards to &s;lay and per&s;ecute the&s;e &s;incere Men, and Saints of God, Adver|&s;aries and Impugners of their mo&s;t impure and dete&s;table Sorceries, (for the godly then prevailed &s;o much, and do prevail at this day, that being pre&s;ent, and with their countenance only blowing the contrary, and re&s;i&s;ted as it were with a little &s;peech, &s;cattered the bewitchings of the dete&s;table Devils) he brought to pa&s;s impure Ceremonies, execrable Inchantments, and abominable Sacrifices; he made a &s;laughter of mi&s;erable Children, he &s;acrificed the Sons of infortunate Parents, he &s;earched the bowels of the newly born Babes, &s;poyl|ing and rending a&s;under the &s;haped Creatures of God, as if by &s;uch heynous offences he &s;hould become fortunate.</HI> Macrinas <HI>offered up unto them gratu|latory Gifts and Pre&s;ents, and good luck of the hoped Empire; for before it was commonly blazed that he &s;hould be created Emperor, he re&s;pected not the con&s;onancy of Rea&s;on, neither the publick or common affairs, but was &s;ub|ject to the Cur&s;e of the Prophet, &s;aying,</HI> Wo be unto them which prophe&s;ie after their own de&s;ire, and re&s;pect not the publick Prophet. <HI>He under|&s;tood not the Univer&s;al Providence, and Wi&s;dom of him which is be<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ll <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> all, and above all; wherefore he is become a deadly Foe unto the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> Chri&s;tian Faith; he outlawed and bani&s;hed him&s;elf from the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> and as he fled farthe&s;t from the Church, &s;o hath he an&s;wered the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> his Name.</HI> Valevianus <HI>was by his means given over to &s;uch <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> and abominations, that the &s;aying of</HI> E&s;ay <HI>was verified in him;</HI> And they <HI>(&s;aith he)</HI> cho&s;e their own wayes and abominations which their Souls lu&s;ted after; and I will &s;elect them their own delu&s;ions, and recompence their own &s;ins. <HI>This Emperor was made, and doting over the Empire, other|wi&s;e then became his Maje&s;ty; not able, by rea&s;on of his maimed body, to wear the Imperial Robes, brought forth two Sons, followers of the Fathers Impie|ty; in them was the Prophe&s;ie manife&s;t, where God promi&s;ed to puni&s;h the &s;ins of the Fathers upon the</HI> Children unto the third and fourth Generation of &s;uch as hate him; <HI>he poured the &s;ins of the Father (whereof he could not be &s;atisfied) upon the Pates of his Sons, and po&s;ted over unto them his malice and &s;pight again&s;t God.</HI></P>
<P>Much more I could relate of the cruelties exerci&s;ed in the time <NOTE PLACE="marg">Cap. 10. <HI>Dioni&s;ius</HI> bani&s;hed.</NOTE> of this Per&s;ecution, of the bani&s;hment of <HI>Dioni&s;ius,</HI> afore&s;aid, from place to place, and what pa&s;&s;ed at his Examination; al&s;o what befel in <HI>Cae&s;area,</HI> to <HI>Pri&s;cus</HI> called the &s;econd; <HI>Malchus</HI> and <NOTE PLACE="marg">Cap. 11. <HI>Pri&s;cus</HI> 2d. <HI>Malchus, Alexander,</HI> blaming them&s;elves for &s;loth|fulne&s;s, came out of the Countrey,</NOTE> <HI>Alexander,</HI> who living in the Countrey, blamed them&s;elves for negligence and &s;loathfulne&s;s, becau&s;e they &s;trove not for the Crown of Martyrdom, but de&s;pi&s;ing the&s;e Ma&s;teries, which that pre&s;ent time di&s;tributed to &s;uch as coveted after Coele&s;tial things, and further advi&s;ement therein, they came to <HI>Cae&s;area,</HI> went to the <NOTE PLACE="marg">Went to the Judge and were <HI>Martyred.</HI> A Woman torn in pie|ces by wild Bea&s;t, <HI>&amp;c.</HI></NOTE> Judge, and enjoyed their de&s;ired end: Of a certain Woman al&s;o that there was torn in pieces by wild Bea&s;t, and of divers others; but I am loath to go over the bounds in the relation of things of this nature, le&s;t I &s;hould &s;eem too tedious to the Reader. The <NOTE PLACE="marg">The Per&s;ecution ends in the Supremacy.</NOTE> time al&s;o dured not very long, though it ended the dayes of many in terrible &s;ufferings, and to fle&s;h and blood very formidable, but <NOTE PLACE="marg">Cap. 12: <HI>Anno.</HI> 262. Gotten by his Son <HI>Galienus,</HI></NOTE> by another thing made ea&s;ie becau&s;e of their Te&s;timony to God. <HI>Valerianus</HI> having &s;ubdued the <HI>Barbarians; Galienus</HI> his Son got
<PB N="42" REF="25"> the Supremacy, and with better advi&s;ement ruled the Empire, and forthwith relea&s;ed and &s;tayed the Per&s;ecution by publick Edicts; <NOTE PLACE="marg">Who &s;tayed the Per&s;e|cution.</NOTE> and to the end that the Pre&s;idents and chief Governours of the Chri&s;tian Doctrine might freely, after their wonted manner exe|cute their Office and Function; he gave them his Letters, com|manding that it &s;hould be &s;o, which are as followeth,<HI>&mdash;The Em|peror</HI> <NOTE PLACE="marg">The Copy of the Edict for that purpo&s;e.</NOTE> Cae&s;ar, Publicus, Licinnius, Galienus, <HI>vertuous, fortunate,</HI> Augu&s;tus, <HI>unto</HI> Dyoni&s;ius, Pynna, Demetrius, <HI>together with the re&s;t of the Bi&s;hops, &s;endeth greeting;&mdash;The benefit of our Gracious Pardon, we command to be publi&s;hed throughout the World, that they which are detained in bani&s;hment depart the places of all</HI> Pagans, <HI>for the Execution whereof, the Copy of this our Edict &s;hall be your di&s;|charge, le&s;t any go about to mole&s;t you; and this which you now may lawfully put in ure, was granted by us long agoe; Wherefore</HI> Aure|lius Cyrenius, <HI>our High Con&s;table, hath in his keeping the Copy which I delivered unto him.&mdash;</HI>Yet at <HI>Ce&s;aria, Marinus,</HI> a famous Soul|dier, <NOTE PLACE="marg"><HI>Marinus</HI> a Souldier and Chri&s;tian, and of nob<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e Lineage, be|headed, upon cap 14) accu&s;ation that he was a Chri&s;tian, when he &s;hould have had the dignity of the Centu|rious Vine, (cap&punc; 15.) who&s;e body after the Execution, <HI>A&s;tyrius</HI> a Senator of <HI>Rome,</HI> in his gorgeous apparel, took upon his &s;houl|ders, &amp; provided for it a mo&s;t noble Funeral.</NOTE> for feats of Arms, and noble Lineage, and great &s;ub&s;tance, was beheaded for confe&s;&s;ing him&s;elf a Chri&s;tian, being accu&s;ed thereof by &s;ome who emulated his Profe&s;&s;ion to the <HI>Roman</HI> Dig|nity, called the <HI>Centurious Vine.</HI> And <HI>A&s;tyrius,</HI> one of the Sena|tors of <HI>Rome,</HI> well accepted of the Emperors, in good e&s;timation of all men for his noble Stock, and well known for his great &s;ub|&s;tance, being pre&s;ent at the execution of the Martyr, took up his Body, laid it upon his Shoulders, being arrayed in gorgeous and co&s;tly Attire, and provided for him a mo&s;t Noble Fune|ral.</P>
<P><HI>Macrinus</HI> (&s;aith the Hi&s;tory) after he had fore-ran one of the <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> lib. 7. cap. 22. <HI>Macrinus</HI> being rooted out, <HI>Gallienus</HI> is pro|claimed Emperor.</NOTE> Emperors, and followed after another, immediately he is rooted out, and all his Kindred, and <HI>Galienus</HI> is Proclaimed and Crown|ed Emperor, by the con&s;ent of all men, both an antient and a new Emperor, being before them, but appearing after them, accord|ing to the &s;aying of the Prophet <HI>I&s;aiah, The things of old are pa&s;t, and behold the new things come in place;</HI> for even as a Cloud dark|neth a little the Sun Beams, and &s;haddoweth the Sun it &s;elf &s;hin|ing in its Sphear, and after the Cloud is di&s;&s;olved and vani&s;hed away, the Sun which ro&s;e before the Cloud &s;hineth, and taketh his cour&s;e: So <HI>Macrinus,</HI> who intruded him&s;elf before the pre|&s;ent reign of <HI>Galienus,</HI> is now no Emperor, no more he was not then; but the man is like him&s;elf, as he was then, &s;o is he now; And the Empire it &s;elf laying a&s;ide heavy and wrinckled old Age, <NOTE PLACE="marg">The ob&s;ervation of the pro&s;perity of the Empi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e by good Em|pe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ors, and the con|trary by others. <HI>Valerianus</HI> taken alive, bound, &amp; led in Royal Robes, and flead, and &s;alted, by <HI>Socor</HI> King of <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ia, Con&s;tant. Orat.</HI> cap. 24.</NOTE> and purged of the former malice, now flouri&s;heth afre&s;h, is heard and &s;een further;&mdash;Thus it fared when good and ju&s;t men reign|ed, but when the wicked, the contrary. <HI>Valerianus</HI> the Per&s;ecu|tor afore&s;aid, and <HI>Galienus</HI> his Son, reigned together a while, but <HI>Valerianus</HI> being taken captive of the <HI>Per&s;ians; Galienus</HI> ruled alone, and the Common Wealth had re&s;t, but trouble when the contrary, when it per&s;ecuted the Chri&s;tians; of which the Hi&s;to|ries give large Particulars.</P>
<P><HI>Claudius</HI> was the ninth, from who&s;e barbarous Inhumanities <NOTE PLACE="marg"><HI>Anno.</HI> 271. <HI>Eu&s;eb</HI> lib. 7. cap. 28. <HI>Claudius</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ai&s;ed the Ninth Per&s;ecution: The Empire commit|ted</NOTE> towards the Chri&s;tians, the ninth Per&s;ecution took place, and
<PB N="43" REF="25"> was &s;o tearmed from his Per&s;ecution;&mdash;He did many wicked Acts, and the peace of the Chri&s;tians was much di&s;turbed by him: And they had great &s;ufferings, but after two years, he committed <NOTE PLACE="marg"><HI>Anno.</HI> 273. to <HI>Aurelianus,</HI> he is at fir&s;t friendly, after|wards <HI>Eu&s;eb.</HI> lib. 7, cap. 29, per&s;ecutes.</NOTE> the Empire to <HI>Aurelianus,</HI> who was a while very friendly to the Chri&s;tians; &s;ummoned the great Synod at <HI>Antioch,</HI> and did many things in the behalf of the Chri&s;tians, as a man well affected to them, but in proce&s;s of time he &s;o e&s;tranged him&s;elf, that well|nigh, (&s;aith the Hi&s;torian) through the lewd motion of &s;ome men, he moved Per&s;ecution again&s;t the Chri&s;tians, and much talk was blazed far and nigh concerning him; but when he had rai&s;ed Per&s;ecution again&s;t them, and now well-nigh &s;ub&s;cribed to a publick Edict, prejudicial to their affairs, the ju&s;t Judgement <NOTE PLACE="marg">Judgment overtakes him, cramping his hands, that he could not &s;ign the Edict a|gain&s;t the Chri&s;tians. <HI>Aurelianus</HI> making war in <HI>Thrace;</HI> was &s;lain in the middle way, &amp; filled the Cart Ruts with his wick<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d blood <HI>Con&s;tant. Orat.</HI> cap 24. The Hi&s;torians ob&s;er|vation of the Ju<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ge|ment and Pow<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> of God, without whom none have power to per&s;ecute.</NOTE> of God (&s;aith he) overtook him, and hindred his purpo&s;e, camp|ing (as it were) his Knuckles (for the Cramp &s;o took him in the hand, that he could not hold his Pen to &s;ub&s;cribe the Edict) &s;o he was plagued (who went to write again&s;t God) and to that which he had before cheri&s;hed and affected, making manife&s;t unto all men, (&s;aith he) that the Princes of the World have never any power to practice ought again&s;t the Church of God, unle&s;s the invi&s;ible might of God, for Di&s;cipline and Conver&s;ion of his People, according to his Divine and Coele&s;tial Wi&s;dom, grant Licen&s;e to bring any thing about in what time it &s;hall plea&s;e him be&s;t; he reigned &s;ix years, after him <HI>Tacitus,</HI> who was Emperor &s;ix months; <HI>Thorianus</HI> &s;ucceeded him, who&s;e length of Imperial dayes was four&s;core; <HI>Probus</HI> took his turn after; and after &s;ix years <HI>Carus</HI> &s;ucceeded him, who with <HI>Carinus</HI> and <HI>Numerianus</HI> his Son mannaged the Empire, but after three years they had an end.</P>
<P><HI>Diocle&s;ian</HI> was the tenth, who&s;e furious rage mounted the <NOTE PLACE="marg"><HI>Anno.</HI> 287. <HI>Diocle&s;ian</HI> cau&s;ed the tenth Per&s;ecution. Anaccount of this &s;ore and long per&s;ecution.</NOTE> Throne of the tenth Per&s;ecution, as it is called, and made it up; a &s;ore and long per&s;ecution it was, and multitudes of People were tormented, and through multitudes of torments yeelded up the Gho&s;t; it will not be unconvenient to be a little particular there, partly becau&s;e the con&s;tancy and faithfulne&s;s of the &s;ufferers was exceeding great, which may provoke to Emulation, as it is an occa&s;ion to &s;hew forth the vertue and power of Truth, which carries through what&s;oever a man is called to &s;uffer for the &s;ame, partly, becau&s;e it is the la&s;t of the&s;e great Per&s;ecutions of this &s;ort <HI>(viz.</HI> Chri&s;tians from Heathens) that I have to mention, wherein the fruit of impo&s;ed Religions, or National Wor&s;hip is made manife&s;t, which was the intent of this Di&s;cour&s;e, and the end of producing the&s;e In&s;tances, under this head of &s;uffering, for, or becau&s;e of not conforming to National Wor&s;hips, or the con&s;equen|ces of them.</P>
<P>It was the ninteenth year of <HI>Diocle&s;ians</HI> Reign, (&s;aith the Hi&s;torian) <NOTE PLACE="marg"><HI>Anno.</HI> 306. <HI>Eu&s;eb.</HI> l 8. c. 3. The da<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e of the Procla|mations for Per&s;ecution, and the Con|tents of the fir&s;t.</NOTE> and the Month <HI>Di&s;ties,</HI> after the <HI>Romans</HI> Thoret; the Fea&s;t of <HI>Ea&s;ter</HI> then being at hand, when the Emperors Proclamations were every where publi&s;hed, in the which it was commanded, <HI>That the Churches &s;hould be made even with the ground; and the holy Scriptures, by burning of them, &s;hould be aboli&s;hed; &s;uch as were in Honour and E&s;timation, &s;hould be con|temned; and &s;uch as were of Families, if they retained the Chri&s;tian Faith,</HI>
<PB N="44" REF="26"> <HI>&s;hould be deprived of their freedom;</HI> and &s;uch were the Contents of the fir&s;t Edict: But in the Proclamation which immediately followed after, <NOTE PLACE="marg">The Contents of the &s;econd Edict.</NOTE> <HI>That the Pa&s;tors throughout all Pari&s;hes fir&s;t &s;hould be Impri&s;oned, next with all means po&s;&s;ible con&s;trained to Sacrifice:</HI> Then I &s;ay (&s;aith the Hi&s;torian) many of the Chief Governors of the Churches enduring, and that chear|fully <NOTE PLACE="marg">The Per&s;ecu|tion very cruel Some flag, others very valiant. The diver&s;ity</NOTE> mo&s;t bitter torments, &s;hewed example of mo&s;t valiant and noble Chri&s;tians; many others fainting for fear, at the fir&s;t on&s;et were quite di&s;couraged: All the re&s;t tyred the experience of &s;undry torments; one &s;courged from top to toe, another tortured and launced with intolerabe pain; &s;ome failed of the purpo&s;ed end; &s;ome other were found con&s;tant and perfect, one was drawn to the foul and filthy Sacrifices, and di&s;mi&s;t, as if he had done Sacrifice, when as in very deed he had not; another when he had neither approached nor touched ought of their dete&s;table <NOTE PLACE="marg">of torments, and</NOTE> offerings; and &s;uch as were pre&s;ent affirmed, <HI>that he had Sacrificed,</HI> de|parted with &s;ilence, patiently &s;uffering this fal&s;e accu&s;ation; another half dead was thrown away, being thrown of them for dead: Again there were &s;ome pro&s;trate upon the pavement, trailed and lugged all along by the feet, and recounted for Sacrifices; one reclaimed, and with a loud voice denyed that ever he had &s;acrificed; another lifted up his voice, <NOTE PLACE="marg">Sufferings.</NOTE> and confe&s;&s;ed him&s;elf a Chri&s;tian, and gloried in the Faith of that glad|&s;ome Title: Another again prote&s;ted that he had neither &s;acrificed, nor ever would do Sacrifice. The&s;e were beaten on the Face, and buffeted on the Cheeks; their mouths were &s;topped by the Souldiers hands, a whole band being appointed for that purpo&s;e, which violently thru&s;t them out of doors; &s;o the Enemies of the Truth tryumphed, (&s;aith he) if at lea&s;t wi&s;e, they might but &s;eem to bring their purpo&s;e to effect; but (&s;aith he) their purpo&s;e prevailed not again&s;t the ble&s;&s;ed Martyrs of God, who&s;e conflicts no tongue can &s;ufficiently de|clare. <HI>Veterus,</HI> a Captain began it privily, with the Souldiers in <NOTE PLACE="marg"><HI>Veterius,</HI> a Captain, (Cap. 4) began it in the Army p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ivily.</NOTE> the Camp, &s;ifting them narrowly what they were, and putting them to the choice, &s;uch as he found Chri&s;tians, either to obey and enjoy their dignities, or re&s;i&s;t, and on the contrary be depri|ved; whereupon many for&s;ook their imployments, cho&s;e rather to live &s;olitary, and now and then one or two of them were put to <NOTE PLACE="marg">Some put to death.</NOTE> death; he &s;taggering at the multitude, at fir&s;t fearing the effect <NOTE PLACE="marg"><HI>Veterius</HI> &s;taggers at the multitude, deals &s;omewhat particular|ly; afterwards gives inexpre&s;&s;ible &s;uffer|ings.</NOTE> (as was thought to be mo&s;t like) of &s;uddenly giving battail unto all; but when he took upon him more manife&s;tly to per&s;ecute, it cannot be told or expre&s;&s;ed (&s;aith the Hi&s;tory) with tongue, how many, or what manner of &s;ort of Martyrs were to be &s;een throughout all Cities and Villages. A noble man of <HI>Nicomedia,</HI> <NOTE PLACE="marg">Cap. 5. The Edict for per&s;ecu|tion tore from the Po&s;t, in the pre&s;ence of both the Emperors, <HI>&amp;c.</HI> by a noble man of <HI>Nicomedia.</HI></NOTE> as &s;oon as the Edict again&s;t the Chri&s;tians was publi&s;hed in that City, took the Proclamation, as it was pai&s;ted to an open and publick Po&s;t, and tore it in pieces in the pre&s;ence of both the Emperors, and of him which among&s;t the re&s;t was mo&s;t honoura|ble, and was the fourth Per&s;on of the Empire: But he which fir&s;t <NOTE PLACE="marg">Enduring valliant to the la&s;t, he is Mar|tyred.</NOTE> practi&s;ed this noble Act (&s;aith he) endured (as it is mo&s;t like) the penalty of &s;o bold an enterpri&s;e, retaining a valiant and invincible mind unto the la&s;t ga&s;p. <NOTE PLACE="marg">Cap. 6. Great per&s;ecution at <HI>Nicomedia,</HI> the place of the Emperors Palace.</NOTE></P>
<P>Great were the &s;ufferings in <HI>Nicomedia,</HI> where the Emperors Palace was, and the Martyrs thereof. This Age (&s;aith the Hi&s;to|rian)
<PB N="45" REF="26"> pa&s;&s;ed all the renowned men that ever were either of the <HI>Grecians</HI> or <HI>Barbarians.</HI> To &s;peak a little of the Courtiers, and <NOTE PLACE="marg">The martyrdom of the Courtie<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s.</NOTE> &s;uch who being Pages to the Emperors, (which place was of great reque&s;t, and noble men performed it) and of chiefe&s;t credit with their Lords, and no le&s;s unto them than dear and natural Sons; &s;uch as were <HI>Dorothaeus,</HI> and <HI>Gorgonius,</HI> and <HI>Peter,</HI> &amp;c. who coun|ted <NOTE PLACE="marg"><HI>Dorothaeus, Gorgonius, Peter,</HI> &amp;c. Pages to the Emperor.</NOTE> tho&s;e reproaches, calamities, and new found torments for the Truth [in] Chri&s;t (as the Hi&s;torians words are) <HI>greater riches than the glory and plea&s;ure of this pre&s;ent life:</HI> To give one in&s;tance for <NOTE PLACE="marg"><HI>Peter</HI> brought forth, enjoyned to Sacrifice, refu&s;ed &s;toutly, is &s;courged aloft; his fle&s;h rent in pie|ces.</NOTE> all, one of the&s;e noble men (&s;aith the Hi&s;tory) was brought forth at <HI>Nicomedia</HI> in the open A&s;&s;embly, and enjoyned to Sacrifice, who &s;toutly refu&s;&s;ing, commandment was given, that he &s;hould be hoi&s;ed up on high naked, and his whole body to be &s;courged, and the fle&s;h rent in pieces with the la&s;h of the Whip, until he being overcome, &s;hould be enforced to yeeld unto their Sacrifice; when that he had endured the&s;e torments, and per&s;i&s;ted con&s;tant, and the bones lay all bare, they poured Vinegar mixt with Salt into <NOTE PLACE="marg">Vinegar and Salt poured on the bare bones, &amp; the wounds,</NOTE> the fe&s;tred Wounds, and brui&s;ed parts of the Body; when he had overcome al&s;o the&s;e torments, and rejoyced greatly thereat, a Gridiron with hot burning Coals is prepared, and that which re|mained <NOTE PLACE="marg">then put on a Grid|iron, and broiled with a &s;low fire;</NOTE> of his Body was laid thereon to be broiled, a &s;low fire being made under to con&s;ume it by little and little, le&s;t death &s;hould quickly deliver him of his pain; &s;o that they which had the charge of the fire, would relea&s;e him of no part of his pain, <NOTE PLACE="marg">No re<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">&s;e but <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> Sa|cri<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">cing.</NOTE> unle&s;s he promi&s;ed to yeeld in the end to the Emperors De|cree; but he holding fa&s;t his former Opinion, overcame them, and yeelded up the Gho&s;t in the mid&s;t of tho&s;e torments; his <NOTE PLACE="marg">He yields up the Gho&s;t in the Torments.</NOTE> Name was <HI>Peter,&mdash;Dorotheus,</HI> and <HI>Gorgonius,</HI> with many more <NOTE PLACE="marg"><HI>Dorothaeus, Gorgonius,</HI> and many more of the Emperors Family hanged.</NOTE> of the Emperors Family, after &s;undry torments (&s;aith the Hi&s;tory) ended their lives on the Gallows, and bore away the Garland of Victory.</P>
<P><HI>Anthemius,</HI> Bi&s;hop of <HI>Nicamedia,</HI> is &s;aid to be at this time be|headed, <NOTE PLACE="marg"><HI>Anthemias,</HI> Bi&s;hop of <HI>Nicomedia,</HI> beheaded.</NOTE> and with him a great multitude of Martyrs; for &s;ome part of the Emperors Palace at <HI>Nicomedia</HI> being on fire, it was <NOTE PLACE="marg">The Emperors Palace being &s;ome part on fire, attributed to the Chri&s;tians, who thereupon are cut off &s;ome behead|ed, &s;ome burned;</NOTE> imputed to the Chri&s;tians; whereupon the whole Troop of all the godly there (&s;aith the Hi&s;tory) at that time were executed, &s;ome with the Sword beheaded, &s;ome burned with fire, where al&s;o (&s;aith it) by the Secret and Divine Providence of God, as the report goeth, (&s;aith the Hi&s;tory) both Men and Women skipt <NOTE PLACE="marg">Men and Women leap and skip into the burning flames; Others put in a Boat, and drowned in the Sea. The Emperors Pages Bod<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ug up &amp; ca&s;t into the Sea, lea&s;t they &s;hould be adored as gods. This was the beginning of the Per|&s;ecution. In <HI>Syria</HI> and <HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">letis,</HI> all the Pa&s;iors ordered to be clapt up.</NOTE> and leapt into the flaming fire: Another Company the Serjeants &s;et in a Boat, and threw into the deep Sea; The Emperors Pa|ges after their death being decently buried, and re&s;ting in their Graves, were digged up, and by the commandments of the Lords ca&s;t into the Sea, le&s;t any &s;hould adore them in their Sepulchres, and take them for gods; this was the practice of the beginning of the Per&s;ecution at <HI>Nicomedia;</HI> but a little while after &s;ome of the Regions of <HI>Syria</HI> and <HI>Miletis</HI> being found ready to rebel, the Emperor falls upon the Chri&s;tians, and commanded all the Pa&s;tors (as they are called) throughout every Church to be Impri&s;oned, and kept in hold; the Spectacle (&s;aith the Hi&s;tory) of the practices
<PB N="46" REF="27"> were &s;o cruel to behold, that it exceeded all that thereof may be &s;poken; infinite numbers (&s;aith it) were every where inclo&s;ed, <NOTE PLACE="marg">The Pri&s;ons filled with Bi&s;hops, Mini|&s;ters, &amp;c. in&s;tead of Robbers, &amp;c</NOTE> and the Pri&s;ons of old appointed and ordained for Murtherers, Diggers of Sepulchres, and Robbers of Graves, were then reple|ni&s;hed with Bi&s;hops, Mini&s;ters, Deacons, Readers, Exorci&s;ts, &s;o that there was no room in the Pri&s;ons, for &s;uch as were condem|ned for heinous offences: After tho&s;e other Edicts took place, by <NOTE PLACE="marg">More Edicts for Per&s;e|cution, Cap. 7. Multitudes of Martyrs in <HI>Africk,</HI></NOTE> virtue of which &s;uch as &s;acrificed were &s;et at liberty, and &s;uch as re|&s;i&s;ted were commanded to be tormented with a thou&s;and kind of torments, (as &s;aith the Hi&s;tory); but who is able (&s;aith it) here al|&s;o to number the multitude of the Martyrs in all places? e&s;peci|ally throughout <HI>Africk,</HI> and among the <HI>Moors;</HI> throughout <HI>The|bais</HI> and <HI>Egypt,</HI> from whence pa&s;&s;ing into other Cities and Pro|vinces, <NOTE PLACE="marg">Thebais, Egypt,</NOTE> they (&s;aith the Hi&s;tory) &s;uffered glorious Martyrdom. We have known (&s;aith the Hi&s;torian) divers of the&s;e to have flouri&s;h|ed <NOTE PLACE="marg"><HI>Pale&s;tine, Tyrus</HI> in <HI>Phenicia.</HI> A &s;um mary of the di|ver&s;ity of their con|&s;tant &s;ufferings thorow &s;ucce&s;&s;ive torments and cruelties.</NOTE> in <HI>Pale&s;tina,</HI> and &s;ome others in <HI>Tyrus</HI> of <HI>Phenicia,</HI> who&s;e infi|nite &s;tripes, who would not be amazed to behold? and in their &s;tripes, marvellous con&s;tancy, and after their &s;tripes, their &s;udden bickering with ravening Bea&s;ts; and in that bickering, their vali|ant courage, in with&s;tanding the force of fierce Libbards, the rage of Bears, of wild Bears, and Bulls, provoked with hot burn|ing Irons; At the doing of all which we were pre&s;ent our &s;elves, and &s;aw with our eyes (&s;aith the Hi&s;torian) the Divine power of our Saviour Je&s;us (for who&s;e &s;ake they &s;uffered the&s;e things) pre|&s;ent and manife&s;tly aiding the&s;e Martyrs. Neither dur&s;t the&s;e ra|vening <NOTE PLACE="marg">The Bea&s;ts touch not the Martyrs, though ptovoked, but devour the without &s;tanders.</NOTE> Bea&s;ts (&s;aith he) of a long time drawing, and approach un|to the Bodies of the ble&s;&s;ed Saints, but ranged about, and devou|red them, which &s;et them on without the Ring, touching by no means, among all the re&s;t of the ble&s;&s;ed Champions, though their bodies were bare, though they provoked them, with the &s;tretch|ing forth of their hands, as they were commanded; and if &s;ome|time <NOTE PLACE="marg">They retreat on a &s;ud|den from the Marty<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s, when they violently &s;et on them, as if re|pelled by Divine Pow|er, to the admiration of the beholders.</NOTE> violently they fell on them, they retired back again, as if they had been repelled by Divine Power from above, which con|tinuing a long time, brought great admiration to the beholders; when the fir&s;t bea&s;t ranged about to no purpo&s;e, the &s;econd and third Bea&s;ts were let loo&s;e at one and the &s;ame Martyr. The &s;uf|ferance of tho&s;e Saints (&s;aith he) was to be wondered at, and their con&s;tancy firm and unmoveable in their fre&s;h and green bodies; for then (&s;aith he) might a man have &s;een a young &s;trimpling under <NOTE PLACE="marg">After wild Bea&s;ts were let loo&s;e at them, one after another,</NOTE> twenty years of Age, &s;tanding &s;till without any holding, &s;tretching forth his hands in the form of a Cro&s;s (for that was u&s;ed as a &s;ign, becau&s;e of the contempt of the Heathen, to Je&s;us that was cruci|fied, &s;hewing that neither were they a&s;hamed of, nor denyed him that on a Cro&s;s was crucified, which &s;ince is come by others to be wor&s;hipped, and made as an Idol, this I &s;peak, but not the Hi|&s;torian) making earne&s;t &s;upplication unto God, with a &s;etled and immoveable mind, not wagging him&s;elf at all, or pointing any whither from his &s;tanding place, yea though the Bears and Lib|bards <NOTE PLACE="marg">And &s;everal thrown before them, and yet not touched.</NOTE> breathed out pre&s;ent death, and were now ready to tear his fle&s;h in pieces with their teeth, yet I wot not how, as if their Jaws
<PB N="47" REF="27"> had been glewed together, they recoiled back again. Again (&s;aith he) ye might have &s;een others, in number five, thrown at the feet of a fierce Bull, which to&s;&s;ed in the Air, and tore in pieces with his Horns &s;uch as &s;tood without the Ring, and left them as dead; only (&s;aith he) the holy Saints he had no power to hurt with his furious and cruel threats, though he threw up the Earth with his Feet, and fanned the Air with his Horns, <NOTE PLACE="marg">Though the Bea&s;t was provoked with hot I|rons.</NOTE> though he were provoked to fiercene&s;s with &s;earing Irons, and foamed out pre&s;ent death; yet (&s;aith he) by the Divine Providence of God he was pu&s;hed back: When this Bea&s;t (&s;aith he) nothing could prevail a|gain&s;t the holy Martyrs, others were let loo&s;e: At length, after &s;undry <NOTE PLACE="marg">They are be|headed, and their bodies ca&s;t into the Sea. Cap. 18. <HI>Tyrus</HI> in <HI>Egypt</HI> the &s;ore Per|&s;ecution there, and the particulars thereof.</NOTE> bitter torments and violence of wild Bea&s;ts, (&s;aith he) all were behead|ed; and in&s;tead of &s;till Earth and quiet Sepulchres, they were thrown into &s;urging Waves of the Seas: The like had they of <HI>Tyrus</HI> in <HI>Egypt;</HI> Then would&s;t thou have marvelled (&s;aith the Hi&s;torian) at their Martyr|doms, &s;uffered upon their own Native Soyl, where infinite, both Men, Women, and Children, for the Salvation procured (&s;aith he) by our Saviour Je&s;us Chri&s;t, contemning this tran&s;itory Life, have endured &s;un|dry kind of torments; whereof &s;ome after Maiming, Wracking, and Scourging, thou&s;ands of other vexations (horrible (&s;aith he) to be heard of) were burned to A&s;hes; others drowned in the Seas; others manfully laid their necks to the Block; others hanged on the Gallows: Some as heinous Offenders; &s;ome others far wor&s;e tied to the Tree with their heads downwards, and &s;o long be&s;et with a Watch, <NOTE PLACE="marg">And va<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ieties of mo&s;t cruel &s;ufferings, and death. Cap. 9. The exqui&s;ite varieties of &s;ufferings in <HI>The|bays,</HI></NOTE> till Famine had bereaved them of their lives.&mdash;But no Speech (&s;aith he) can &s;ufficiently declare the puni&s;hments and torments endured of the Martyrs throughout <HI>Thebays,</HI> having their bodies torn in pieces with &s;hells of Sea-fi&s;h, in&s;tead of the Tallons of Bea&s;ts; the Women tyed by the Leg, were lifted into the Air, and their heads downwards, with a certain Engine of Wood, and <NOTE PLACE="marg">And the divers and unheard of manner of manner of them, con|tinuing for many years.</NOTE> there hanged all bare and uncovered, yeelding to the behold|ers a foul, filthy, cruel, and unnatural Spectacle; others ended their lives upon Boughs and Branches of Trees, they linked to|gether with certain In&s;truments, the tops of boy&s;terous and migh|tier Boughs, and tied them unto either of the Martyrs Thighs; afterwards loo&s;ing the Boughs to &s;pirt and &s;pring into their grow|ing place, &s;uddenly rent a&s;under the Members of their Bodies, for which purpo&s;e they invented this pain. All the&s;e mi&s;chiefs (&s;aith he) continued not a few dayes, but for the &s;pace of many years, &s;ometimes more then ten, &s;ome other time more then twenty <NOTE PLACE="marg">Ten, twenty, thirty, &s;ixty, one hundred in a day thus execu|ted, of Men, Women, and Children, after the fir&s;t ta&s;ting of &s;un|dry torments. The varieties of their &s;ufferings and deaths.</NOTE> were executed, one while not under thirty, another while well nigh three&s;core; again another time an hundred in one day of Men, Women, and very young Children, after the bitter ta&s;ts of &s;undry kinds of torments, were put to death. We our &s;elves (&s;aith he) being there pre&s;ent at the Execution, &s;aw with our eyes a great multitude, whereof &s;ome were burned, others beheaded, until the Sword became blunt, and the Tormenters wearied; &s;o that others came in place and executed by turns, where we beheld (&s;aith he) the noble chear and countenance, the Divine Power and valiantne&s;s of mind in &s;uch as builded their Faith on Je&s;us Chri&s;t our Saviour; as &s;oon as the Sentence was pronounced,
<PB N="48" REF="28"> (&s;aith the Hi&s;torian) and judgment given upon the former, there &s;tepped forth others and &s;tood at the Bar, prote&s;ting their Faith, and publi&s;hing them&s;elves Chri&s;tians, not fearing at all the bitter|ne&s;s of manifold and &s;undry torments, but with invincible minds laying their whole tru&s;t and confidence upon God, joyfully, mer|rily, <NOTE PLACE="marg">Their joy in &s;uffering.</NOTE> and chearfully took the la&s;t Sentence of Condemnation, &s;inging P&s;alms, and Hymns, and Thank&s;givings unto God, even to the la&s;t ga&s;p: The&s;e (&s;aith he) were truly to be wondred at, but tho&s;e were e&s;pecially to be admired, who being renowned for their Riches, Nobility, Honour, Eloquence, and Philo&s;ophy, <NOTE PLACE="marg">The quality of the Sufferers.</NOTE> yet preferred before all the&s;e, the Piety and Faith in our Lord and Saviour Je&s;us Chri&s;t; of which &s;ort <HI>Philorenus,</HI> a Governour of <NOTE PLACE="marg"><HI>Philorenus</HI> Governour of <HI>Alexandria.</HI></NOTE> <HI>Alexandria,</HI> of no &s;mall account, put in tru&s;t with weighty mat|ters of the Empire, being guarded after the <HI>Roman</HI> Dignity and Honour, with a Troop of Souldiers to his Train, was daily &s;if|ted and examined. Such a one al&s;o was <HI>Phileas,</HI> Bi&s;hop of the <NOTE PLACE="marg"><HI>Phileas,</HI> Bi&s;hop of <HI>The|maite,</HI></NOTE> People of <HI>Themaitae,</HI> a famous Man, both for the famous Govern|ment of his Countrey, as for the over&s;ight of the publick Lytur|gies, and &s;tudy of Philo&s;ophy: The&s;e men, though they were <NOTE PLACE="marg">Notwith&s;tanding all intreaties of Kindred, Friends, Rulers, and Judge, to &s;acrifice and &s;pare them&s;elves,</NOTE> intreated of many of their kind&s;-folks, and otherwi&s;e their fami|liar Friends, of many of the chief Rulers, and la&s;t of all by the Judge him&s;elf, that they would tender their own ca&s;e, that they would con&s;ider their Calling, that they would pitty their Wives and Children; yet could not they for all the per&s;wa&s;ion of &s;uch great per&s;onages be brought (by preferring this pre&s;ent life) to <NOTE PLACE="marg">hearkened not, but</NOTE> contemn the Faith of Chri&s;t, and to renounce his Laws, but with con&s;tant and Philo&s;ophical minds, yea rather Divine, enduring all the threats and contumelies of the Judge, ended their lives <NOTE PLACE="marg">were beheaded. Pag. 10. The &s;ufferers at <HI>Alex|andria</HI> endured not once, but &s;ome twice the cruel torments.</NOTE> with the lo&s;ing of their Heads;&mdash;Tho&s;e at <HI>Alexandria,</HI> not once, but &s;ome of them twice all pain and puni&s;hment that could be invented; all the threats of Souldiers practi&s;ed again&s;t them, either by word or deed, with an invincible courage, excluding fear by rea&s;on of the fulne&s;s of love, who&s;e manhood and vali|antne&s;s in all their torments, what man is able with mouth to ex|pre&s;s? <NOTE PLACE="marg">Everyone did to them as they plea&s;ed,</NOTE> It was permitted, and was lawful for every man to torment them as he plea&s;ed; and becau&s;e it was &s;o, &s;ome &s;moat them with Clubs and Cudgels, &s;ome with &s;harp Twigs, &s;ome with Whips, &s;ome with Leathern Thongs, &s;ome other with Whipcord; The Spectacle was pit|tiful <NOTE PLACE="marg">Mo&s;t cruel,</NOTE> both for the variety of torment and &s;uperfluity of malice; &s;ome with their hands tied behind them, were &s;tretched along, and wracked in every joynt throughout the Body, and as they hung and lay in the Wrack, the Tormenters were commanded to torment them all their Bodies over, not plaguing them as Thieves are commonly handled, with the only renting of their &s;ides, but they had the skins of their Bellies, <NOTE PLACE="marg">New, and un|heard</NOTE> and their Shins, &amp; of their Eye-lids ra&s;ed all off with rugged Hoofs, and with the Tallons and Claws of wild Bea&s;ts; &s;ome were &s;een to hang by one hand as a hollow Vault, and to endure that way far more bitter wracking of the joynts and members of the Body; &s;ome were tied to Pillars, and their Faces writhed backwards to behold them&s;elves, their <NOTE PLACE="marg">of &s;ufferings.</NOTE> feet &s;tanding them in no &s;tead; but they violently wagging by the weight
<PB N="49" REF="28"> and poize of their bodies were thus grievou&s;ly tormented, by rea|&s;on of their &s;tretching and hard binding in bonds; this they &s;uf|fered, not onely while they were examined, and whil&s;t the Pre&s;i|dent dealt with them, but throughout the whole day. And when <NOTE PLACE="marg">Care in the Pre&s;ident to &s;ee if any would recant, by means of their torments;</NOTE> that he had pa&s;&s;ed from the former, he gave his Mini&s;ters charge to over&s;ee them behind, if peradventure any of them being over|come with the grievous torment did yeeld: He commanded al&s;o, If that any were in danger of death, by rea&s;on of cold, that their Fetters and Bonds &s;hould be relea&s;ed &s;peedily, and they to be <NOTE PLACE="marg">And charge to drag them on the ground to get them heat, le&s;t cold &s;hould kill them in their Irons.</NOTE> laid on the ground, to be lugged and drailed all along to get them heat; they had not one &s;park of compa&s;&s;ion, but thought, of duty they &s;hould thus be affected, and furiou&s;ly rage again&s;t them, as though they had been no living Creatures, wherefore their Adver&s;aries invented this &s;econd pain, and added it to the for|mer puni&s;hments, after &s;tripes, they were laid in the Stocks, <NOTE PLACE="marg">The &s;ucce&s;&s;ion of their mo&s;t cruel torments,</NOTE> and their feet &s;tretched four &s;paces (or holes) a&s;under, that of nece&s;&s;ity they mu&s;t lie on their backs, and having no feeling of their bodies, by rea&s;on of the Wounds which the &s;tripes printed in their Members; others being thrown along upon the Pave|ment, lay poudered in the du&s;t in extream pain, a more piteous and lamentable &s;pectacle to the beholders than the torment it &s;elf, bearing in their bodies divers Wounds diver&s;ly invented: The <NOTE PLACE="marg">And their con&s;tancy therein, and varieties of deaths.</NOTE> ca&s;e &s;tanding thus, &s;ome died in torment, and confounded the Adver&s;ary with their patience; &s;ome half dead, and &s;hut in Pri|&s;on, after a few dayes died of their pain; The re&s;t by careful pro|vi&s;ion were comforted, and after certain continuance of Impri&s;on|ment became more con&s;tant, when they had given them in choice either to touch the dete&s;table Sacrifices, and &s;o be at ea&s;e, and enjoy among them their cur&s;ed liberty, or not to &s;acrifice and change life for death; with all &s;peed voluntarily they imbraced death, for they were skilful in tho&s;e things which concerned them in holy Scripture; <HI>He that &s;acrifices to &s;trange Gods</HI> (&s;aith <NOTE PLACE="marg">And encouragements to others to endure Per&s;ecution,</NOTE> he) <HI>&s;hall be rooted out from among the People, and thou &s;halt have no other Gods but Me: Phileas</HI> wrote from Pri&s;on thus to his Pa|ri&s;honers (as the Hi&s;torian tearms it) before the Judge pronoun|ced the Sentence of Condemnation upon him, rehear&s;ing unto them the &s;tate he &s;tood in, provoking them to march forwards, <NOTE PLACE="marg">And to hold fa&s;t their Profe&s;&s;ion by <HI>Phileas</HI> from the Pri&s;on, a fa|mous man, and a Phi|lo&s;opher.</NOTE> and to hold fa&s;t the profe&s;&s;ion of Faith in Chri&s;t after his death, which was then at hand; he is &s;aid to be a Philo&s;opher, and a man famous in prophane (as they tearm it) <HI>Literature:</HI> Two or three in&s;tances more, and I &s;hall end this Scene of Tragical Per&s;ecu|tion.</P>
<P>The Souldiers having be&s;ieged a City in <HI>Phrygia,</HI> wholly inha|bited <NOTE PLACE="marg">Cap. 11. A whole City in <HI>Phry|gia,</HI> Men, Women, Children, Lieutenant, Captain, Senate, Peo|ple, all Chri&s;tians, be|&s;ieged, and burnt to A&s;hes.</NOTE> of Chri&s;tians, and compa&s;&s;ed in both Men, Women, and Children, which called upon the Name of the Lord, they &s;et all on fire, and burnt them to A&s;hes; for with one con&s;ent, all the Inhabitants thereof, Lieutenant, the Captain, the whole Senate, and the people every one profe&s;&s;ed them&s;elves Chri&s;tians, and could by no Edicts be brought to adore Idols or carved Images. And there was al&s;o another renowned for <HI>Roman</HI> Dignity, who&s;e
<PB N="50" REF="29"> name was <HI>Audactus,</HI> by Lineage coming of a noble Hou&s;e in <NOTE PLACE="marg"><HI>Audactus,</HI> a noble and great man in the Em|pire, and in great cre|dit with the Emperor</NOTE> <HI>Italy,</HI> and for his Virtue in great credit with the Emperor, &s;o that he governed with great wi&s;dom and uprightne&s;s the Com|mon Wealth, and weightie&s;t matters of the Empire; but above all, he was famous for Religion and Faith in Chri&s;t, &s;o that in the Admini&s;tration and governing of the Common Wealth, he en|dured <NOTE PLACE="marg">tormented, and Mar|tyred. Cap. 12. The &s;ufferings in <HI>Arabia, Cappadocia,</HI> and the varieties of them, and in</NOTE> torment, and was Crowned with Martyrdom. In <HI>Arabia</HI> &s;ome were beheaded, &s;ome tormented with the breaking and brui&s;ing of their Legs; as it hapned in <HI>Cappadocia,</HI> &s;ome hanged by the feet, and their heads downwards, with &s;low fire &s;et under and &s;mothered to death, with choaking &s;moak, as it hapned to the Brethren in <HI>Me&s;opotamia;</HI> &s;ome others had their No&s;trils &s;lit, <NOTE PLACE="marg">Me&s;opotamia,</NOTE> their Ears boared, their Hands maimed, their Members and parts of their bodies drawn a&s;under and disjoynted, as it hapned at <HI>Alexandria;</HI> &s;ome burned at <HI>Antioch,</HI> hot burning Coals laid <NOTE PLACE="marg">Alexandria, Antioch.</NOTE> under not quickly to di&s;patch them, but with lingering pain to torment them; others cho&s;e rather to burn their hands, then they would touch their abominable &s;acrifices; the experience whereof &s;ome going to avoid, before they were apprehended, and fallen into the hands of their Adver&s;aries threw them&s;elves down headlong from the tops of Hou&s;es, and thought better to pre|vent death, than to &s;u&s;tain the torments of their malitious Ene|mies.</P>
<P>A certain Matron renowned for virtue and integrity of life, and <NOTE PLACE="marg">The particular of a Matron of <HI>Antioch,</HI> and her Daughters,</NOTE> among all of them at <HI>Antioch,</HI> famous for her great Riches, no|ble Lineage and e&s;timation, brought up two Daughters, that were Virgins, in the fear of God, which pa&s;&s;ed all others in brightne&s;s of beauty, and youthly comeline&s;s; the&s;e becau&s;e they were <NOTE PLACE="marg">of great beauty and comeline&s;s,</NOTE> greatly &s;pighted and envied, though they hid them&s;elves, yet were they found out; and when at length, with much adoe, they under&s;tood of their being among Forreiners, they cited them to appear at <HI>Antioch</HI> with &s;peed in their proper per&s;ons, and be&s;et <NOTE PLACE="marg">cited to <HI>Antioch,</HI></NOTE> the place of their aboad with a Band of Souldiers, compa&s;&s;ing <NOTE PLACE="marg">Be&s;et with a Pand of Souldiers,</NOTE> them, as it were, with a Net: This Matron &s;eeing her &s;elf and her Daughters in great peril, by no means po&s;&s;ible to be avoided, <NOTE PLACE="marg">Advi&s;ed by the Mo|ther, above a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l, not to &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ffer the abu&s;ing of their bodies, and to be con&s;tant,</NOTE> pondered with her &s;elf the puni&s;hments en&s;uing; and that which was mo&s;t grievous of all, the abu&s;ing of their Bodies, &s;he ad|moni&s;hed in no wi&s;e to be &s;uffered, no not once to &s;ink into their ears; and &s;aid further, That if they committed their Souls as Bond&s;laves unto Satan, it were a thing more intollerable then any death or de&s;truction: Yet there remained one remedy for all, and that (&s;aid he) was to fly to the Lord for refuge; After delibera|tion, <NOTE PLACE="marg">and to flie to the Lord,</NOTE> with uniform con&s;ent, they laid down what was to be done, they apparelled them&s;elves gorgeou&s;ly, and took their journey towards <HI>Antioch;</HI> in the mid&s;t of the way, when their Guard &s;e|vered <NOTE PLACE="marg">Ca&s;t them&s;elves into t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e River, as they were carried towards <HI>Antioch,</HI> and are drowned. Another couple of Virgins ca&s;t into the Ri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er.</NOTE> them&s;elves, as about to &s;erve Nature, they ca&s;t them&s;elves into the floods that &s;lided thereby, and drowned them&s;elves: Tho&s;e Heathen Idolaters threw into the Sea another couple of <HI>Auteochian</HI> Virgins, renowned for all Virtues, true &s;i&s;ters of no|ble Lineage of good life, of tender years, of goodly beauty,
<PB N="51" REF="29"> of hone&s;t mind, of godly conver&s;ation, of wonderful di&s;po&s;ition, as though the earth could no longer bear them; &s;uch were the Tragedies of <HI>Antioch.&mdash;</HI>In <HI>Pontus</HI> they &s;uffered puni&s;hment hard|ly <NOTE PLACE="marg">Sufferings in <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ontus,</HI> and the variety, and exqui&s;itene&s;s of them,</NOTE> to be heard of, fingers of both hands were pricked under the tender Nails with &s;harp Quills; others had hot boyling Lead poured on their backs, the mo&s;t nece&s;&s;ary Members of their bo|dies maimed; others indured &s;hameful, intollerable, and &s;uch <NOTE PLACE="marg">The Judges wit exer|ci&s;ed in devi&s;ing new torments, and out of mea&s;ure, cruelties, and contending for that purpo&s;e.</NOTE> torments as may not be told of, in their privy Members, and in the &s;ecret bowels of their bodies. Such (&s;aith the Hi&s;tory) as the&s;e noble and lawful Judges, excogitated, for tokens of their &s;harp wit and deep wi&s;dom; daily al&s;o they found new torments, con|tending one with another who &s;hould excel in &s;piteful inventions and additions of torments; this calamity was extream and out of mea&s;ure cruel: And when as henceforth they di&s;paired of increa|&s;ing <NOTE PLACE="marg">They are wearied with &s;laughters, and begin to practi&s;e cour|te&s;ie, which is</NOTE> their mi&s;chief, and now were wearied with &s;laughter, gotten their full of blood-&s;hed; voluntarily they mittigated their rage, they practi&s;e courte&s;ie, their plea&s;ure (for&s;ooth &s;aith the Hi&s;to|rian) is henceforth to puni&s;h with death no longer; It is not re|qui&s;ite (&s;ay they) that the Cities &s;hould be &s;tained with blood, i&s;&s;uing out of our own bowels, that the mo&s;t noble Empire of the <HI>Cae&s;ars</HI> &s;hould be blemi&s;hed and defamed with the Title of Cruel|ty, the Emperor him&s;elf being well known for Clemency and Benignity; yea rather, the gracious goodne&s;s of the Emperors Highne&s;s is to be &s;tretched forth and enlarged towards all men, that they be no more puni&s;hed with death; they deemed their cruelty a&s;waged, and Emperors clemency to &s;hine, in that they command our eyes to be pulled out, (&s;aith the Hi&s;torian) and the <NOTE PLACE="marg">their right eye to be pulled out, and the left leg unjoynted, or &s;awn a&s;under in the Hams,</NOTE> left leg to be unjoynted, wherefore by rea&s;on of this cruel courte|&s;ie, it may not be told what number and infinite (&s;aith he) multi|tude of men, having their right eyes pulled out, and the empty places &s;eared with hot burning Irons; their left leg &s;awn a&s;under in the Hams, and &s;eared likewi&s;e; were condemned to the Quar|ries <NOTE PLACE="marg">and &s;ent to the Quar|ries; And this is the Empe|rors cou<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e&s;ie. Several tormented be&s;ides.</NOTE> and Mines throughout the Provinces, to the digging of Me|tals, not for commodity and profit &s;ake, but for affliction and mi&s;ery. But be&s;ides all this, they were led forth to &s;undry kinds of torments, which may not be rehear&s;ed, who&s;e valiant Acts al|&s;o cannot be de&s;cribed.&mdash;La&s;tly, The Bi&s;hops and chief Rulers <NOTE PLACE="marg">Cap. 13: <HI>Anthymus</HI> Bi&s;hop of <HI>Nicomedia</HI> beheaded.</NOTE> of tho&s;e Churches that &s;uffered Martyrdom, were <HI>Anthymus</HI> Bi|&s;hop of <HI>Nicomedia,</HI> who there was beheaded, as afore&s;aid.&mdash;In <HI>Phenicia, Luciania</HI> Mini&s;ter of the Congregation at <HI>Antioch,</HI> who <NOTE PLACE="marg"><HI>Luciana</HI> put to death at <HI>Antioch.</HI></NOTE> preached at <HI>Nicomedia,</HI> in pre&s;ence of the Emperor, the Kingdom of Chri&s;t.<HI>&mdash;Tyrannion</HI> Bi&s;hop of <HI>Tyrus; Zenobius</HI> Mini&s;ter of <NOTE PLACE="marg"><HI>Tyrannion</HI> Bi&s;hop of <HI>Tyrus. Zenobius</HI> Mini&s;ter of <HI>Zidon. Silvanus</HI> Bi&s;hop of <HI>Emi&s;&s;a,</HI> and others put to death, ca&s;t into the Sea.</NOTE> <HI>Zidon;</HI> and <HI>Silvanus</HI> Bi&s;hop of <HI>Emi&s;&s;a,</HI> who together with others were thrown to feed Bea&s;ts; The other two both at <HI>Antioch</HI> glo|rified God by their patient deaths: <HI>Tyrannion</HI> buried in the bot|tom of the Sea; and <HI>Zenobius</HI> reputed an excellent Phy&s;itian after Scourgings, and bitter torments, died mo&s;t con&s;tantly. Among the Martyrs of <HI>Pale&s;tina, Silvanus</HI> Bi&s;hop of the Churches in <NOTE PLACE="marg"><HI>Silvanus</HI> Bi&s;hop of <HI>Goza</HI> beheaded. Nine and thirty Offi|cers &s;ent to the Mine Pits in <HI>Phoenos.</HI></NOTE> <HI>Gaza</HI> was beheaded, together with nine and thirty Officers, which were committed to the Mine Pits in <HI>Phoenos.</HI> In <HI>Egypt, Peleus</HI>
<PB N="52" REF="30"> and <HI>Nilus,</HI> Egyptian Bi&s;hops were burned to A&s;hes.&mdash;Of <HI>Ce&s;a|rea,</HI> <NOTE PLACE="marg"><HI>Peleus, Ninus,</HI> Egyp|tian Bi&s;hops burned to A&s;hes. <HI>Pamphilus</HI> Senior of <HI>Ce&s;aria</HI> &s;uffered death <HI>Peter</HI> Bi&s;hop of <HI>Alex|andria. Fau&s;tus, Ridius, Am|moni<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s,</HI> Mini&s;ters martyred. <HI>Phileas, Hezechias, Pa|chynius, Theodorus,</HI> Bi|&s;hops of <HI>Egypt;</HI> and multitudes of other famous men put to death in <HI>Egypt, The|bais,</HI> and that Region. The end of the ten Per&s;ecutions, and the rea&s;on of producing them. The end of the Ty|rants, and &s;ad ca&s;e of the Empire, Cap 14.</NOTE> <HI>Pamphilius,</HI> the Elder, &s;aid to be the renowned Pillar of that place. The mo&s;t famous of <HI>Alexandria, Thebais</HI> and <HI>Egypt,</HI> that &s;uffered, were <HI>Peter</HI> Bi&s;hop of <HI>Alexandria, Fau&s;tus, Ridius,</HI> and <HI>Ammonius,</HI> Mini&s;ters and Martyrs: Al&s;o <HI>Phileas, Hezechias, Pachymius,</HI> and <HI>Theodorus,</HI> Bi&s;hops of the Churches in <HI>Egypt:</HI> And be&s;ides the&s;e (&s;aith the Hi&s;tory) infinite other famous men who&s;e names are well known in the Congregations throughout that Region.</P>
<P>Thus have I travelled through the ten mo&s;t famous Per&s;ecuti|ons, and therein mo&s;t of the chiefe&s;t of them in general or parti|cular, to &s;hew the effect, or the bloody con&s;equence of National Wor&s;hips, or the enforcing of Religion by the Laws of men, which is not Spirit and Truth, but Letter and Death, as the&s;e in|&s;tances have abundantly manife&s;ted; and to make appear how God is again&s;t them, and &s;upporting his people in prote&s;ting again&s;t them, and overthrowing the Per&s;ecutors, as this very Tyrant knew, who in the twentieth year of his Reign, and not full two years after this hurly burly with the Chri&s;tians, when as before the affairs of the Empire pro&s;pered well, and found good &s;ucce&s;s; now it &s;uffered a change, and &s;uch a one as the Hi&s;tori|an ob&s;erves never befel the Empire before, turning all up&s;ide down: <HI>Diocle&s;ian</HI> the chiefe&s;t, being overtook with no &s;mall di&s;|ea&s;e, <NOTE PLACE="marg"><HI>Anno.</HI> 307. <HI>Diocle&s;ian</HI> be reft of his wits, and <HI>Maximinia|nus</HI> depo&s;e them|&s;elves.</NOTE> which bereaved him of his wits; together with <HI>Maximinianus,</HI> the &s;econd to him, after they had been Emperors for the &s;pace of twenty years, as afore&s;aid, depo&s;ed them&s;elves, and lived a pri|vate life, from which time to his end <HI>Diocle&s;ian</HI> wa&s;ted and pined <NOTE PLACE="marg"><HI>Diocle&s;ian</HI> wa&s;ts away with Di&s;ea&s;es. <HI>Maximinian</HI> hangs him&s;elf; <HI>Con&s;tantius</HI> and <HI>Maximinus</HI> &s;ole Emperors.</NOTE> away with Di&s;ea&s;es, and <HI>Maximinian</HI> hanged him&s;elf: <HI>Con&s;tanti|nus</HI> and <HI>Maximinus</HI> then took the &s;ole government of the Empire (which had before four Princes at one time governing); <HI>Con&s;tan|tius</HI> was very friendly, and Per&s;ecution on his hand loo&s;ened from the Chri&s;tians; <HI>Maximinus</HI> per&s;ecuted them &s;orely, though at <NOTE PLACE="marg"><HI>Maximinus</HI> &s;orely plagued in his body at <HI>Tar&s;us,</HI></NOTE> times he would &s;eem to be otherwi&s;e minded: The Hand of God pur&s;ued him &s;o, that at <HI>Tar&s;us</HI> a great plague fell upon him; fir&s;t, taking hold in his fle&s;h, and afterwards proceeding to the very Soul, for there aro&s;e &s;uddenly in the &s;ecret parts of his body, an impo&s;tume, or running &s;ore, afterwards in the lower part of his Privities, a botchy corrupt Boyl with a <HI>Fi&s;tula,</HI> whence i&s;&s;ued out <NOTE PLACE="marg">with a Botch.</NOTE> corrupt matter eating up the inward bowels, and an un&s;peakable multitude of Lice &s;warming out, and breathing a deadly &s;tench; <NOTE PLACE="marg">and Lice, and &s;tench.</NOTE> when as the corpulency of the whole body, through abundance of meat, before the Di&s;ea&s;e came; was turned into &s;uperfluous gro&s;ne&s;s, and then being grown into matter, yeelded an intole|rable and horrible &s;pectacle to the beholders; wherefore of the <NOTE PLACE="marg">Which flew &s;ome of his Phy&s;icians.</NOTE> Phy&s;itians, &s;ome being not able to dige&s;t that wonderful noy&s;ome &s;tench, were &s;lain; &s;ome other (when there remained no hope of <NOTE PLACE="marg">Others were executed becau&s;e they could not help.</NOTE> recovery, by rea&s;on of the &s;welling throughout the whole body) being not able to help at all with their Phy&s;ick, were cruelly exe|cuted them&s;elves; Whil&s;t the Hand and Plague of God was on him, and he lay in his mi&s;erable plight, he pondered with him&s;elf
<PB N="53" REF="30"> the ra&s;h enterpri&s;es he had practi&s;ed again&s;t the Wor&s;hippers of God; <NOTE PLACE="marg">Cap. 18. In this plight he repents, confe&s;&s;es to <HI>God;</HI> Commands per&s;ecution to cea&s;e,</NOTE> wherefore returning unto him&s;elf, fir&s;t, he confe&s;&s;es his &s;ins to God; next, calling upon him &s;uch as were about him, he gave command|ment, that <HI>with all &s;peed they &s;hould cea&s;e from per&s;ecuting the Chri&s;tians; and that by Decree and Commandment of the Emperor, they &s;hould build a|gain their Churches, and that they &s;hould meet often to celebrate their wonted Ceremonies, and pray for the life of the Emperor;</HI> And immediately that <NOTE PLACE="marg">And de&s;ires Prayers of the Chri&s;tians for his life. The Procla|mations ha&s;t|ned.</NOTE> which by word he commanded, was indeed brought to pa&s;s. The Pro|clamations of the Emperor were publi&s;hed throughout the Cities, con|taining a recantation of tho&s;e things formerly prejudicial unto the Chri|&s;tians, in this form,&mdash;</P>
<P>The Emperor <HI>Cae&s;ar, Maximinus,</HI> Pui&s;&s;ant, Magnificent, chief Lord, <NOTE PLACE="marg">The Copy of the Edict.</NOTE> Lord of the <HI>Thebais,</HI> Lord of <HI>Salmatia,</HI> five times Conqueror of <HI>Per&s;ia,</HI> Lord of <HI>Germany,</HI> Lord of <HI>Egypt,</HI> twice Conqueror of the <HI>Carpyans,</HI> &s;ix times Conqueror of the <HI>Armenians,</HI> Lord of the <HI>Medes,</HI> Lord of the <HI>Adiabeni,</HI> twenty times Tribune, nineteen times general Captain, eight times Con&s;ul, Father of the Countrey, Procon&s;ul; And the Em|peror <HI>Cae&s;ar, Flavius, Valerius, Con&s;tantius,</HI> (&s;ome read <HI>Con&s;tantius,</HI> but it is not &s;o found in the Greek) Vertuous, Fortunate, Pui&s;&s;ant, Noble, chief Lord, general Captain, and Tribune five times, Con&s;ul, Father of the Countrey, Procon&s;ul. <HI>Among other things which we have decreed for the Commodity and profit of the Common Wealth, our plea&s;ure is fir&s;t of all to order and redre&s;s all things according to the antient Laws and Di&s;ci|pline of the</HI> Romans; <HI>and withal to u&s;e this provi&s;oe, That the Chri&s;tians which have for&s;aken the Religion of their Ance&s;tors, &s;hould be brought again to the right way, for after a certain humour of &s;ingularity, &s;uch an Opinion of excellency puffed them up, that tho&s;e things which their Elders had recei|ved and allowed, they rejected and di&s;allowed, devi&s;ing every man &s;uch Laws as they thought good, and ob&s;erved the &s;ame, a&s;&s;embling in divers places great multitudes of people; Wherefore when as our Edict was proclaimed, that they &s;hould return unto the Ordinance of their Elders, divers &s;tanding in great danger, felt the penalty thereof, and many being troubled therefore, endured all kinds of death. And becau&s;e we perceive many, as yet to per|&s;i&s;t in the &s;ame madne&s;s in their yeelding due wor&s;hip to the Caele&s;tial Godds, nor regarding the God of the Chri&s;tians, having re&s;pect unto our benignity and godly cu&s;tom, pardoning all men according to our wonted gui&s;e, we thought good in this ca&s;e to extend our gracious and favourable clemency, that the Chri&s;tians may be tollerated again, and that they may repair again the places where they meet together, &s;o that they do nothing prejudicial to publick Order and Di&s;cipline; We mean to pre&s;cribe unto the Judges by ano|ther Epi&s;tle what they &s;hall ob&s;erve: Wherefore as this our gracious Pardon de&s;erveth, let them make interce&s;&s;ion to their God for our Health, for the Common Weal, and for them&s;elves, that in all places the Affairs of the pub|lick Weal may be &s;afely pre&s;erved, and that they them&s;elves may live &s;ecurely in their own hou&s;es.</HI></P>
<P>I have mentioned this Edict or Proclamation, the rather that men, <NOTE PLACE="marg">The rea&s;on of the rehea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;al of the Copy of the Edict.</NOTE> however &s;wel'd with Titles, Dominions, and Honours, notwith&s;tanding all that they can &s;ay of them, and do by them, mu&s;t come to bow to him, whom in their hearts they de&s;pi&s;e, and &s;eek to trample his Wor&s;hip and
<PB N="54" REF="31"> Wor&s;hippers under foot, <HI>who is a Spirit, and will be wor&s;hipped in Spirit and Truth.</HI></P>
<P>Great calamities attended the <HI>Roman</HI> Empire, whil&s;t their rage was <NOTE PLACE="marg">The &s;ad con|&s;equence of the&s;e per&s;e|cutions to the <HI>Roman</HI> Em|pire, and the for|bearance of them.</NOTE> great again&s;t the Chri&s;tians, whil&s;t they impo&s;ed the Wor&s;hip of their Heathen Godds, and de&s;troyed all tho&s;e who could not bow down unto, nor wor&s;hip them; which when they forbore, and left to the&s;e who wor&s;hipped the Lord, to wor&s;hip him according to his Spirit, not ac|cording to their Law, it flouri&s;hed, was &s;afe, and increa&s;ed. I &s;hould be marvellous large if I &s;hould go through tho&s;e things al&s;o in particular. The rebellious inva&s;ions, divi&s;ions among&s;t them&s;elves, Plagues, Pe&s;ti|lences, Famines, Earth-quakes, and untimely deaths that befel tho&s;e Emperors them&s;elves, the Lord, when he &s;aw time, cutting &s;hort their race, who <HI>ordaineth his Arrows again&s;t the Per&s;ecutor;</HI> notwith&s;tanding that he &s;aw it good al&s;o to &s;uffer tho&s;e things to be, to prevent greater <NOTE PLACE="marg">The end of the Lord to the Chri&s;tians in &s;uffering the&s;e per&s;e|cutions.</NOTE> mi&s;chiefs among&s;t the Chri&s;tians, and to give te&s;timony before all the World of his Power, that was in them wonderfully to carry them through what&s;oever was laid upon them for the te&s;timony unto his Name. For the Chri&s;tians, when a little ea&s;e and liberty befel them, and the Hand of the Lord &s;o wrought, that in&s;tead of being ca&s;t out like Dogs, and cut off every way with the mo&s;t cruel and dete&s;table &s;uffer|ings, and trampled under foot as if they were not fit to live among men, or as Bea&s;ts of prey were made to be de&s;troyed, they were accounted eminent and honourable, and had to doing in the mannagement of pub|lick Affairs, and in the very Emperors Pallaces were the men of account and tru&s;t; they degenerated from the natural Rule of Piety, (as are the Hi&s;torians own words, and his hone&s;t and right ob&s;ervation); and after <NOTE PLACE="marg">The Hi&s;tori|ans account of the cau&s;e, as among the Chri&s;tians of the Per&s;ecu|tions.</NOTE> that one pur&s;ued another with open contumely and hatred, (as he goes on and &s;peaks) and when (&s;aith he) we impugned our &s;elves by no other than our &s;elves with the Armour &s;pite, and &s;harp Spears of oppro|bious words, &s;o that Bi&s;hops again&s;t Bi&s;hops, and People again&s;t People rai&s;ed Sedition. La&s;t of all, when that (&s;aith he) cur&s;ed hypocre&s;ie and di&s;&s;imulation had &s;wom even to the brim of malice, the heavy hand of Gods high Judgment, after his wonted manner, whil&s;t as yet (&s;aith he) the Eccle&s;ia&s;tical Companies a&s;&s;embled them&s;elves, neverthele&s;s began &s;oftly by a little and a little to vi&s;it us; &s;o that the Per&s;ecution that was rai&s;ed again&s;t us, took his fir&s;t Original from the Brethren which were under <HI>(Vecturius</HI> the Captain, afore&s;aid, per&s;ecuted the Souldiers in <HI>Camp) Banner</HI> in <HI>Camp;</HI> when as (&s;aith he) we were touched with no manner of &s;ence or feeling thereof, neither went about to pacifie God; we heaped &s;in upon &s;in, thinking like carele&s;s Epicures, that God neither cared nor would vi&s;it our &s;ins; and they who &s;eemed our Shepherds, (&s;aith he) <NOTE PLACE="marg"><HI>Anno.</HI> 301. And lamenta|tion o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er the divi&s;ions of the Chri&s;ti|ans, and the con&s;equences of them, <HI>Lam.</HI> 2.</NOTE> laying a&s;ide the Rule of Piety, practi&s;ed Contention and Schi&s;m among them&s;elves; and whil&s;t they aggravated the&s;e things, that is, contenti|ons, threatnings, mutual hatred and enmity, and every one proceeded in ambition, much like Tiranny it &s;elf: I &s;ay (&s;aith he) then the Lord, according to the &s;aying of <HI>Jeremiah, made the Daughter of Sion ob&s;cure, and overthrew from above the glory of</HI> I&s;rael, <HI>and remembred not his foot|&s;teps in the day of his wrath; the Lord hath drowned all the beauty of</HI> I&s;rael, <HI>and overthrown all his &s;trong holds; and according to the prophe&s;ies in the</HI> <NOTE PLACE="marg"><HI>P&s;al.</HI> 87.</NOTE> P&s;alms, <HI>He hath overthrown and broken the Covenant of his Servant, and</HI>
<PB N="55" REF="31"> <HI>prophained his Sanctuary, ca&s;ting it on the ground; by the overthrow of his Churches he hath broken down all his Walls, he hath laid all his Fortre&s;&s;es in ruine. All they that pa&s;&s;ed by &s;poiled him, and therefore he is become a re|buke unto his Neighbours, for he lifted up the right hand of his enemies, and turned the edge of his Sword, and aided him not in the time of Battle, but cau&s;ed his Dignity to decay, and ca&s;t his Throne down to the ground; the dayes of his Youth he &s;hortned, and above all this, he covered him with &s;hame.</HI></P>
<P>I have repeated this his words at large, for example &s;ake, that the <NOTE PLACE="marg">The u&s;e of it as to <HI>England.</HI></NOTE> con&s;equence of &s;uch things may be avoided, by the avoiding of &s;uch things as the&s;e, and that it may be taken notice of, that the Lord hath a correction in &s;uffering &s;uch dayes as the&s;e to come for them that go a&s;tray, as he hath judgment for his Enemies who work &s;uch things, and &s;eek to &s;et up their Dominion over his Principality, who lives for ever, who will needs pre&s;cribe to his Wor&s;hip, and make Laws how he, (or rather them&s;elves, as I have &s;hewed) &s;hall be wor&s;hipped, and de&s;troy and cau&s;e to &s;uffer &s;uch as cannot fall down and wor&s;hip the Laws they make, and the Images they &s;et up.</P>
<P>It would require a Volumn if I &s;hould go through the&s;e things al&s;o, as in ob&s;ervation of what Hi&s;tory affords in this particular, even of tho&s;e very Chri&s;tians, and what they &s;uffered as the ends of this Emperor, <HI>Maxentius,</HI> and <HI>Lucinnius,</HI> who ro&s;e up in the dayes of <HI>Con&s;tantine,</HI> Son to <HI>Con&s;tantius,</HI> of whom I have by and by to treat, and the general end that then became of tho&s;e Per&s;ecutions, when <HI>Maximinus</HI> was dead, and <HI>Lycinnius</HI> al&s;o; and <HI>Con&s;tantine</HI> came al&s;o to be Emperor alone, who being a Chri&s;tian, and a wi&s;e and mighty Prince, &s;truck all tho&s;e cruel|ties and death under foot, and gave peace unto all, it being al&s;o &s;ome|thing be&s;ides my purpo&s;e to notifie tho&s;e divi&s;ions that (as peace and re&s;t came) ro&s;e up among them, further then what I have ob&s;erved already, what was among them then when they had no power, that which follow|ed in the dayes of <HI>Con&s;tantine</HI> and after, &s;erving to my intent herein, and of which I &s;hall &s;peak, when as I come to &s;hew how that when the Chri|&s;tians came to impo&s;e Faiths, or National Wor&s;hips one upon another, as did the Heathens to them, to gather for their National Wor&s;hip, or Gods, (of which I have treated) and through all to prove the truth of what I have laid down concerning the&s;e things, and the con&s;equences of all Religions, Profe&s;&s;ions, Wor&s;hips, that are not from Spirit and Truth, but &s;tand in the contrary,</P>
<P>Before I come unto which, it will be nece&s;&s;ary, &s;eeing that I have hi|therto kept along with the Hi&s;tory, that I go along in order, and give &s;omething to be under&s;tood of the Per&s;ecution which yet the Chri&s;tians &s;u&s;tained after the death of <HI>Diocle&s;ian,</HI> and <HI>Maximinianu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> afore&s;aid, which is reckoned the tenth Per&s;ecution, and of this <HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">iminus,</HI> af|ter his Edict of Liberty to the Chri&s;tians, of which I have made men|tion.</P>
<P><HI>Con&s;tantius</HI> ending his dayes in Quietne&s;s and Peace, being Em|peror <NOTE PLACE="marg"><HI>Con&s;tantius</HI> dies in peace. <HI>Anno.</HI> 311. <HI>Eu&s;eb&punc;</HI> lib. 8. cap. 14. <HI>Con&s;tantine</HI> proclaim|ed full Emperor by the Army.</NOTE> alone in the pre&s;ence of his natural Son <HI>Con&s;tantine,</HI> who was proclaimed full Emperor, and <HI>Cae&s;ar</HI> by the Army, being a follower of his Fathers Piety (as the Hi&s;torian ob&s;erves) in Chri|&s;tian Religion, and &s;uch a one (&s;aith he) was he: But <HI>Lycinnius,</HI>
<PB N="56" REF="32"> whil&s;t the&s;e things were a doing (for <HI>Con&s;tantius</HI> died at <HI>York</HI> in <NOTE PLACE="marg"><HI>Lycinnius</HI> al&s;o created Emperor.</NOTE> <HI>England,</HI> in the year 310.) by common con&s;ent of the Potentates (as he calls them) was al&s;o created Emperor and <HI>Augu&s;tus.</HI> This grieved <HI>Maximinus</HI> very &s;ore, who unto that time was alone called <NOTE PLACE="marg"><HI>Maximinus</HI> grieved thereat, invades their Juri&s;dictions, intitles him&s;elf <HI>Augu&s;tus;</HI> is attainted of Trea&s;on again&s;t <HI>Con&s;tantime,</HI> depo&s;ed, a&s;pires again, dies a &s;hameful death.</NOTE> <HI>Cae&s;ar</HI> of all men, who al&s;o being Tirannically di&s;po&s;ed, violent|ly of his own mind invaded the Empire, intituled him&s;elf <HI>Augu|&s;tus;</HI> but being attainted of Trea&s;on, and found to have con&s;pi|red the death of <HI>Con&s;tantine,</HI> and after depo&s;ition to have a&s;pi|red again after the Emperial Scepter, died a mo&s;t &s;hameful death.</P>
<P>His Son <HI>Maxentius</HI> which exerci&s;ed Tiranny at <HI>Rome,</HI> (as &s;aith <NOTE PLACE="marg">Cap. 15. <HI>Maxentius</HI> his Son at fir&s;t di&s;&s;embles with the Chri&s;tians at <HI>Rome;</HI> commands Per&s;ecuti|on to cea&s;e; proves afterwards o|therwi&s;e than he pre|tended.</NOTE> the Hi&s;torian) in the beginning of his Reign di&s;&s;embled with the Chri&s;tian Faith egregiou&s;ly, and creeping into credit by flat|tering the people of <HI>Rome,</HI> and therefore he commanded his Commonalty to cea&s;e from per&s;ecuting the Chri&s;tians; but in proce&s;s of time he was not indeed found the &s;ame which men took him for, and hoped he would be, for he fell into all kinds of enormities, omitting no heinous offence, how dete&s;table and lacivious &s;oever it were une&s;&s;ayed, committing adultery, and all kind of lewd wantonne&s;s, &s;ending home again unto their Hu&s;|bands the loving Spou&s;es and lawful Wives, taken from them by force, <NOTE PLACE="marg">An account of his mo&s;t abominable wick|edne&s;s.</NOTE> after he had ignominiou&s;ly abu&s;ed them. The&s;e pre&s;ump|tuous practi&s;es he exerci&s;ed not only upon the ob&s;curer &s;ort, but he dealt thus opprobiou&s;ly with the mo&s;t renowned of the <HI>Roman</HI> Sena|tors; wherefore all, both high Primates, and inferour People trembling for fear of him, were oppre&s;&s;ed with his intollerable Tiranny; yet neither by &s;ilence, neither by &s;uffering of his grievous &s;ervitude, could they be free from the bloody &s;laughter and imbrued murder of this Tyrant; upon light occa&s;ions, &s;undry times delivered he the people unto the Souldiers, which were in compa&s;s to be &s;lain, and innumerable company of the <HI>Roman</HI> people, in the mid&s;t of the City, he offered to the Swords and Spears, not of <HI>Barbarians</HI> nor <HI>Scithians,</HI> but of his proper Souldiers; it may not be recited what &s;laughter of Senators he procured, craftily &s;eeking after their &s;ub&s;tance, of whom an infinite number he executed (&s;aith the Hi&s;torian) for &s;undry cau&s;es, and divers crimes; This was the drift and mark this mi&s;chievous Tyrant &s;hot at: He applyed him&s;elf to the &s;tudy of Magical Arts; he opened and ript the Bowels of burdened Women great with Child; he &s;earched the Intrals of new born Babes; he &s;lew Lyons; and after a &s;ecret manner conjured Devils, and endea|voured to with&s;tand the Wars then approaching, for he daily determin|ed with him&s;elf to be Crowned Emperor by rea&s;on of the&s;e Arts. This <HI>Maxentius</HI> therefore practi&s;ing Tyranny at <HI>Rome,</HI> oppre&s;&s;ed the Com|monalty with &s;uch heinous offences as may not be told; &s;o that they were pinched with &s;o great penury of nece&s;&s;ary Victual, that the like cannot be remembred in this our Age (&s;aith the Hi&s;torian) to have hap|ned at <HI>Rome.</HI></P>
<P>This is <HI>Maxentius,</HI> and as for <HI>Maximinus</HI> the Ea&s;tern Tyrant, <NOTE PLACE="marg">C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">p. 16. <HI>Maximinius</HI> in the Ea&s;t as g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eat a Per&s;ecutor as <HI>Maxentius</HI> in the We&s;t, and as wicked a per&s;on.</NOTE> as this was the We&s;tern, of a long time (&s;aith the Hi&s;torian) he u&s;ed means to conceal his malice again&s;t his Brother, and his &s;ecret friend&s;hip to the <HI>Roman</HI> Empire; but in the end he was e&s;pyed,
<PB N="57" REF="32"> and &s;uffered puni&s;hment due to his de&s;ert; it was wonderful to &s;ee how he committed things alike, and corre&s;pondent to the practi&s;es of the <HI>Roman</HI> Tyrant; nay he &s;urpa&s;&s;ed him in malice and mi&s;chief, the chiefe&s;t Inchan|ters <NOTE PLACE="marg">An account of him and his wickedne&s;s.</NOTE> and Magicians were in greate&s;t credit with him; and becau&s;e he was a man very timorus, and wonderfully rooted in Super&s;tition, he highly e&s;teemed of the erroneous Wor&s;hip of Idols, &amp; Devils: Without South|&s;aying, or an&s;wer of Oracles, he dur&s;t not move, no, as it is common|ly &s;aid, the breadth of a Nail, for which cau&s;e (&s;aith the Hi&s;torian) he per&s;ecuted us without intermi&s;&s;ion, and more vehemently then his An|ce&s;tors did before him; he erected Temples throughout every City; the Idolatrical Wor&s;hip of a long time defaced and overthrown, he carefully re&s;tored again, and publi&s;hed by Edict, That Idol Prie&s;ts &s;hould be ordained throughout all Countreys and Cities; be&s;ides this, he ap|pointed in every Province one to be high Prie&s;t, of &s;uch as were accoun|ted famous for politick Affairs, being al&s;o able with decency to execute that Function, whom he furni&s;hed with a great Train or Guard of Soul|diers: To be &s;hort, he priviledged all Inchanters as godly, and taken as Gods them&s;elves, with Primacy, Dignity, and chiefe&s;t Prerogatives: He went on &s;till, and oppre&s;&s;ed not one City and Region onely, but whole Provinces under his Dominion, exacting Gold and Silver, and &s;ums <NOTE PLACE="marg">In particular,</NOTE> of money, and vexing them with grievous Proclamations, one Penalty en&s;uing after another. The Wealth and Sub&s;tance his Progenitors had gathered before, he took in great heaps of Trea&s;ure, and great &s;ums of Money, and be&s;towed it upon his flattering Para&s;ites. He was &s;o drowned with over much Wine and Drunkenne&s;s, that among his Cups he would be &s;tark mad, and be&s;ides him&s;elf, and oftentimes being Tip&s;y, (&s;aith the Hi&s;torian) commanded &s;uch things, whereof afterwards be|ing re&s;tored to his former &s;obriety, he repented him; he gave place to no man for &s;urfetting and &s;uperfluity, but made him&s;elf ring-leader of that Vice unto all that were about him, both Prince and People; he effeminated his Souldiers with all kind of delicacy and laciviou&s;ne&s;s; he permitted his Pre&s;idents and Captains to practi&s;e ravenous extortion, and Polling of his Subjects, whom he entertained as fit Companions of his foul and &s;hameful Tiranny.</P>
<P>This is <HI>Maximinus,</HI> as the other was <HI>Maxentius,</HI> the Ea&s;tern <NOTE PLACE="marg">Both of them put to|gether as a Looking|gla&s;s for Tyrants and Per&s;ecutors, and &s;et|ters up of National Wor&s;hips.</NOTE> and We&s;tern Tyrants, who per&s;ecuted &s;o grievou&s;ly the Church of God; and this is the de&s;cription of them both, which I have &s;et down on purpo&s;e, that in the&s;e two In&s;tances may be &s;een who they were, and of what they were made that &s;et up National Wor&s;hips for the Idol Gods, and per&s;ecuted the Chri&s;tians for not bowing unto them.</P>
<P>I &s;hall now proceed to what remains behind, that I may fini&s;h the in&s;tances of this particular.</P>
<P>God plagued <HI>Maximinus,</HI> (as I have &s;aid before) who in the <NOTE PLACE="marg"><HI>Maximinus</HI> overcame all &s;ave the Chri&s;tians. His cruelty to the Chri&s;tians, and the particulars of their &s;ufferings.</NOTE> things afore&s;aid prevailed again&s;t all &s;orts of people (&s;aith the Hi|&s;tory) the Chri&s;tians only excepted, who contemned death, and de&s;pi&s;ed his Tiranny: The men endured Burning, Beheading, Crucifying, ravenous devouring of Bea&s;ts, drowning in the Sea, Maiming, and broyling of the Members, Goring, and digging out of the Eyes, mangling of the whole Body; moreover Fa|mine
<PB N="58" REF="33"> and Impri&s;onment. To be &s;hort, they &s;uffered every kind of torment for the Service of God, rather than they would leave the Wor&s;hip of God, and imbrace the adoration of Idols; Wo|men al&s;o not inferior to Men, through the Power of the Word of God, put on manly courage, (&s;aith the Hi&s;torian) whereof &s;ome &s;uffered the torments with men; others attained unto the like ma&s;teries of Virtue; &s;ome others drawn to be abu&s;ed, yeelded &s;ooner their life unto the death, than their Bodies to be defiled: This Plague prevailed upon, and wre&s;ted from him the Edict, in <NOTE PLACE="marg">His Plagues produced &s;omething of liberty; <HI>Eu&s;eb.</HI> lib. 19. cap. 1. Which being over, he fetch't back his liber|ty;</NOTE> the behalf of the Chri&s;tians. This Edict was matter of Joy and Liberty a while, but the time continued not long in the Ea&s;tern Parts, as in <HI>A&s;ia,</HI> &amp;c. Orders were given by word of mouth to the Lieutenants and Officers not to per&s;ecute the Chri&s;tians, but not in Writing; He fetcht things back as he could, fir&s;t, he went <NOTE PLACE="marg">Fir&s;t, in denying (Cap. 2.) Meetings in their Church-yards. Then in in&s;tigating Petitions to have the Chri&s;tians bani&s;hed his Dominions.</NOTE> about, under a pretence, to hinder their Meetings, in (what the Hi&s;tory calls) the Church-yards; Then he &s;ets malitious men on work, to de&s;ire of him that no Chri&s;tian might be &s;uffered to live in his Dominion; it was not &s;ix whole months after the for|mer Edict that he began the&s;e things, and thereby gave an occa|&s;ion of outward wreck to the Chri&s;tians, who but a little before had &s;uch occa&s;ion (by the &s;aid Edict) of Joy and Rejoycing, that the incredulous Heathen are &s;aid to be much di&s;mayed, and won|dering at the marvellous &s;trangene&s;s of &s;o great a change, cryed <NOTE PLACE="marg">The Heathens confe&s;s to the God of the Chri&s;tians. Cap. 1. Cap. 3. <HI>Theotecnus</HI> con&s;piracy in rai&s;ing fal&s;e reports on the Chri&s;tians; his cruelty, and erecting an Idol to <HI>Jupiter,</HI> and an O<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">acle, &s;aying,</NOTE> out, That <HI>the God of the Chri&s;tians was the great and only true God.&mdash;</HI>By <HI>Theotecnus,</HI> Lieutenant of <HI>Antioch,</HI> he began this con&s;pi|racy, who (that is to &s;ay <HI>Theotecnus)</HI> fell upon the Chri&s;tians, impri&s;oned whom he could find, devi&s;ed means wherewithal to accu&s;e them, and of many was the cau&s;e of their deaths, and at length erected the Idol of <HI>Jupiter,</HI> as the God of Friend&s;hip; with certain inchantments, and &s;orceries, feigning to the Em|peror what &s;trange things the Oracle &s;eemed to utter; and being a flatterer, &s;eeing what plea&s;ed the Emperor, rai&s;ed a wicked &s;pirit again&s;t the Chri&s;tians, and &s;aid, <HI>God &s;o commanded, that</HI> <NOTE PLACE="marg">God commanded that the Christians &s;hould be bani&s;hed.</NOTE> <HI>the Chri&s;tians &s;hould be bani&s;hed out of the City and Liberties there|of, for that they were Rebels and Traytors to the Crown.</HI></P>
<P>This wicked man <HI>Theotecnus,</HI> having done the&s;e things of his <NOTE PLACE="marg">Cap. 4: Other Magi&s;trates fol|low his example,</NOTE> own accord, all the other Magi&s;trates inhabiting the Cities of his Dominions premulgated the like; and when as the Pre&s;idents throughout the Provinces &s;aw this plea&s;ed the Emperor, they egged the Subjects to do the like, and the Tyrant very promptly <NOTE PLACE="marg">Whereby Per&s;ecution grew hot.</NOTE> (&s;aith the Hi&s;tory) con&s;ented by his Re&s;cript unto their Ordinan|ces; &s;o that again the heat of per&s;ecution was blown again&s;t the Chri&s;tians, and Idol Prie&s;ts were ordained by the Decree of <HI>Max|iminus</HI> <NOTE PLACE="marg">Idol Prie&s;ts &s;et up.</NOTE> throughout every City and Village; and moreover high Prie&s;ts which &s;pecially excelled in Polices, and pa&s;&s;ed others in all things; who al&s;o were zealous followers of their Religion, and be&s;towed great labour about the &s;ervice of them whom they wor&s;hipped; by rea&s;on of which the Emperors Super&s;tition and Idolatrical mind was again, as it were, fre&s;h incen&s;ed again&s;t them: And that I may utter the whole in a few words, (&s;aith the
<PB N="59" REF="33"> Hi&s;torian) he brought all his Dominion, both Magi&s;trates and <NOTE PLACE="marg">All are brought to practi&s;e cruelty upon them.</NOTE> inferior Subjects, to practi&s;e every kind of mi&s;chief for his &s;ake again&s;t us, and &s;o thought they requited him fully, and &s;hould have great favour, as many as de&s;ired to obtain any benefit at his hand, if they oppre&s;&s;ed them with &s;laughter, and executed certain new mi&s;chiefs again&s;t them.</P>
<P>Certain forgeries of wicked bla&s;phemies, of <HI>Pilate</HI> and Je&s;us, <NOTE PLACE="marg">Forgeries of Bla&s;phe|my of Pilate and Je|&s;us, ordered to be taught in the Schools in&s;tead of Theams, to initiate the Children again&s;t the Chri&s;tian Religion. The antiquity of the &s;landers ca&s;t upon pri|vate Meetings by the Heathen. Slanders forced to be feigned on the Chri|&s;tians by extremity of torment. The drift and end in rai&s;ing tho&s;e &s;landers.</NOTE> he al&s;o cau&s;ed to be di&s;per&s;ed among the Provinces, and deliver|ed to School-ma&s;ters to commit to memory, by the Lads in&s;tead of Theams: And by force of threats, of torments, a Captain of <HI>Dama&s;cus</HI> con&s;trained certain infamous Women to &s;ay, That <HI>them|&s;elves were &s;ometimes Chri&s;tians, and &s;o had been privy to the wicked and lacivious Acts which the Chri&s;tians committed among them&s;elves at their &s;olemn Meetings on the Sundayes,</HI> as &s;aith the Hi&s;tory, which wicked &s;landers he cau&s;ed to be Regi&s;tred and Coppied, and &s;ent to the Emperor, who al&s;o commanded the &s;ame to be publi&s;hed every where, in every place and City.</P>
<P>Which things I make mention of, to &s;hew how it hath been the Artifice of the Devil in all Ages, to rai&s;e &s;landers on tho&s;e who had fear towards God, and in that drew near to wor&s;hip him, that &s;o the mo&s;t bruiti&s;h per&s;ecution he might draw upon them, by &s;uch as honoured not God, nor feared before him, &s;eeming to enforce thereby that it was not for Religion &s;ake, or Holine&s;s, they per&s;ecuted them but for wickedne&s;s. And how the Devil had his Prie&s;ts and high Prie&s;ts for the wor&s;hips of the Heathens, through whom they were held up, and who wrought the Te&s;ti|fiers again&s;t them the wor&s;hippers of the true God, no &s;mall &s;uffer|ing, incen&s;ing, and bearing through the Magi&s;trates and chief in Authority, yea the Emperors again&s;t them, as hath been de|mon&s;trated.</P>
<P>But the ju&s;t Hand of the Lord overtook this Captain, who in <NOTE PLACE="marg">Cap. 6. The end of the Cap|tain that by torment forced tho&s;e fal&s;e &s;ug|ge&s;tions. The Per&s;ecution en|crea&s;es, many notable men put to death.</NOTE> a while after this wicked deed, procured his own death with his proper hand, and &s;uffered puni&s;hment due for his malitious de|&s;ert. But the Per&s;ecution went on, and became very grievous by rea&s;on of the&s;e things, and the Pre&s;idents cruelty &s;tirred it up, &s;o that divers notable men which excelled among the Chri&s;tians were put to death, of which number there were three in <HI>Emi&s;&s;a,</HI> <NOTE PLACE="marg">Three at <HI>Emi&s;&s;a</HI> in <HI>Phaenicia</HI> put to death.</NOTE> a City in <HI>Phaenicia,</HI> who of their own accord profe&s;&s;ed Chri&s;tia|nity, and were delivered to be devoured of ravening Bea&s;ts. Al&s;o <NOTE PLACE="marg"><HI>Silvanus</HI> an antient Bi&s;hop, and <HI>Peter</HI> of <HI>Alexandria,</HI> two that excelled all Bi&s;hops, beheaded.</NOTE> <HI>Silvanus</HI> a Bi&s;hop far &s;triken in years was put to death, and <HI>Peter</HI> of <HI>Alexandria,</HI> who is &s;aid to excel all others of the Bi&s;hops for his vertuous life, and godly exerci&s;e of Preaching, was beheaded by the commandment of <HI>Maximinus</HI> and <HI>Lucianus,</HI> after he had <NOTE PLACE="marg">And <HI>Lucianus</HI> an El|der, after he had deli|vered the Emperor an Apology in defence of the Doctrine he had taught.</NOTE> delivered to the Emperor an Apology in defence of the Doctrine which he taught, being brought from <HI>Antioch</HI> (of the Church in which place he was an Elder, and a man of great repute) to <HI>Ni|comedia,</HI> where the Emperor re&s;ided, upon which he was ca&s;t into Pri&s;on, and &s;hortly after executed.</P>
<P>It will not be ami&s;s, before I clo&s;e up the dayes, and fini&s;h the <NOTE PLACE="marg">The later per&s;ecution by <HI>Maximinus</HI> far greater than his for|mer.</NOTE> rehear&s;al of the cruel Per&s;ecutions of this <HI>Maximinus</HI> (who is &s;aid
<PB N="60" REF="34"> in &s;hort &s;pace to have exerci&s;ed &s;o great tiranny and cruelty to|wards the Chri&s;tians, that the latter per&s;ecution &s;eemed far grea|ter then the former) to give a touch of a new practi&s;e u&s;ed in tho&s;e his dayes, and the Contents of one of his Edicts, and the con&s;e|quence thereupon in the Judgement of God, openly reproving what he wickedly had a&s;&s;igned, and fal&s;ly &s;aid of the pro&s;perity of his wickedne&s;s.</P>
<P>The Edicts for Per&s;ecution, and the Decrees of Cities were <NOTE PLACE="marg">Cap. 7. A new practi&s;e, en|graving the Edicts of per&s;ecution in bra&s;s, and nailing them to Po&s;ts.</NOTE> engraven (which never were &s;een before, &s;aith the Hi&s;tory) on brazen Tables, and nailed up, that &s;o of all they might be &s;een, and none might mi&s;s his oppertunity in per&s;ecuting the Chri&s;ti|ans; this was the new practi&s;e of which I have intimated.</P>
<P>The Edict or Re&s;cript is as followeth.<HI>&mdash;At length the weak re&s;i|&s;tance</HI> <NOTE PLACE="marg">A Copy of part of one of the Edicts of Per&s;ecution.</NOTE> <HI>of mans mind, laying a&s;ide and &s;cattering all ob&s;curity and mi&s;t of er|ror which hitherto po&s;&s;e&s;&s;ed their Wits, as well of the impious and mi&s;erable men, wrapped in the pernicious darkne&s;s of ignorance, hath been able to di&s;|cern that the &s;ame is governed by the providence of the immortal Gods, im|bracing goodne&s;s, which thing may not be expre&s;&s;ed, how acceptable, how plea&s;ing, how greatful it was unto us, and how great a tryal it &s;hewed of your godly will, when as al&s;o aforetime every man knew your di&s;po&s;ed dili|gence and piety towards the immortal Gods, who&s;e faith is made manife&s;t, not by naked and fruitle&s;s words, but by firm and wonderful works; where|fore your City may ju&s;tly be called the Seat of the Immortal Gods, and by ma|ny</HI> <NOTE PLACE="marg">The&s;e were the Tyrants whom he commendeth for their &s;u|per&s;tition, and per&s;ecut|ing the Ch<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i|&s;tians.</NOTE> <HI>examples it is apparent how &s;he flouri&s;heth, having the Caele&s;tial Gods pre&s;ent with her: For behold your City, laying a&s;ide all the things which e&s;pecially concerned her, and de&s;pi&s;ing the things which chiefly &s;hould be &s;ought for her Wealth, when as &s;he perceived that cur&s;ed vanity again to creep, and like contemned and covered &s;parks of fire, by blow|ing again to &s;end forth mighty flames, immediately without further deli|beration, you having recour&s;e unto our Grace, as unto the Metropolitan of all Divine Wor&s;hip, have made &s;upplication for remedy and aid, the which &s;ound mind, it is manife&s;t the Gods for your tru&s;ty &s;ervice have in|grafted in you. He therefore, I mean the mo&s;t high and mighty Jove, who</HI> <NOTE PLACE="marg">&rindx;</NOTE> <HI>ruleth your mo&s;t renowned City; to the end that he might deliver your Coun|trey Gods, your Wives, your Children, your hou&s;hold Goods, and Hou&s;es from all corruption, hath in&s;pired your minds with this whole&s;om coun&s;el, &s;hewing and declaring how excellent and notable a thing it is to imbrace the Religion and Sacred Service of the Immortal Gods with due Wor&s;hip, who may be found &s;o bereaved of all his Wits, which cannot under&s;tand this thing to happen to us, by the favourable care of the Gods, that neither the Earth denyeth the Seed &s;he receiveth, fru&s;trating the hope of the Husbandman by vain expectation; neither is that &s;hew of wicked War on Earth &s;trengthen|ed without offence; neither doth the noy&s;ome temperature of the Earth de|&s;patch with death the corrupt bodies; neither is the Sea (&s;woln with intempe|rate Winds) overflown the Banks; neither do the Storms which fall down, &s;tir up pernicious Tempe&s;ts; neither is the Earth which is fo&s;terer, and Mo|ther of all, drowned in her own bottomle&s;s Gulfs by terrible Earthquakes; neither the Mountains &s;etled on Earth &s;wallowed up by rending of the Earth a&s;under. All which evils, yea greater than tho&s;e who knoweth not often to have hapned heretofore: Yet all the&s;e things came to pa&s;s, becau&s;e of the meer folly of tho&s;e wicked men, whereas that &s;hameful &s;pot over&s;hadows their</HI>
<PB N="61" REF="34"> <HI>minds, and well-nigh (as I may &s;o &s;ay) prevailed every where; let them behold the wide and broad Field, the flouri&s;hing Corn, and overflowing Ears, the plea&s;ant Meadows cloathed with Herbs and Flowers, moi&s;tened with &s;howers from Heaven, and the Weather become temperate and calm again; let all rejoyce, becau&s;e the might of the mo&s;t Potent and &s;turdy Mars is pacified, through your Service, Sacrifice, and Wor&s;hip; let them rejoyce, becau&s;e that therefore con&s;tantly we enjoy quiet peace, and as many as left that blind error, and returned unto the right and be&s;t mind, may the rather be glad for that they are delivered from that &s;udden &s;torm and grievous Di&s;|ea&s;e, and henceforth attained unto the &s;weetne&s;s of a plea&s;ant life. But if they per&s;i&s;t in that execrable vanity, our Will and Plea&s;ure is (according to your reque&s;t) That they be &s;evered and bani&s;hed far from your City, and the bordering Regions, that your City by this means, after your laudable in|du&s;try, being made free from all impurity, may bu&s;ily occupie her &s;elf ac|cording to her di&s;po&s;ed mind, in offering up Sacrifices with due honour of the Immortal Gods; And that you may thorowly under&s;tand how graceful your reque&s;t in this behalf hath been unto us, (yea, without intreaty or great &s;uit) our mo&s;t prompt mind to promote good endeavours, hath voluntarily granted unto your devotion, That what gift &s;oever of our bountifulne&s;s ye li&s;t, ye crave it of us, in con&s;ideration of this your godly purpo&s;e. And that this thing may be accompli&s;hed, forthwith ask and have, which being done, &s;hall be a perpetual te&s;timony unto your City, of piety towards the Immortal Gods, and &s;hall be a proof unto your Sons and Po&s;terity, how that you have been worthily rewarded by our goodne&s;s, for this your de&s;ire, to lead a right life.</HI></P>
<P>This is the Copy of &s;o much of the Edict which concerns this mat|ter <NOTE PLACE="marg">The intent of quoting the Copy of the Edict.</NOTE> I have in hand, which I was willing to in&s;ert, the rather becau&s;e all may &s;ee here as in a Looking-Gla&s;s, how the Heathen judged of the Chri&s;tians, and how the mo&s;t dete&s;table blood&s;heds and torments exer|ci&s;ed again&s;t them, are accounted the be&s;t devotions, and the indul|gence of God extended to the Empire, whil&s;t there was a little relea&s;e of the Chri&s;tians &s;ufferings in the times and &s;ea&s;ons, and freedom from Plague, Inva&s;ion, and other mi&s;eries, is attributed to their beginning again to embrue their hands in the blood of the Chri&s;tians; And how acceptable &s;uch Sacrifices of blood are to tho&s;e in power, who would have their blood to be &s;acrificed forthwith; ask and have, all &s;hall be accompli&s;hed.</P>
<P>Thus of the new Practi&s;e, and the Edict, now of the Con&s;equence; <NOTE PLACE="marg">The con&s;e|quence there|of, from the Hand of the Lord, and his terrible Judg|ments.</NOTE> It is true, the&s;e things being nailed to Pillars throughout every Province, they bereaved the Chri&s;tians of all hopes of better &s;ucce&s;s, as much as lay in man, &s;o that well-nigh, (&s;aith the Hi&s;torian) according to the Divine &s;aying of Chri&s;t, <HI>The Elect them&s;elves (if it could be po&s;&s;ible) had been offended at the&s;e things.</HI> But when as in a manner the hope of many lay for dead, immediately (&s;aith he) whil&s;t they were yet in their Jour|ney, which were authorized in certain places to publi&s;h the afore&s;aid Edict, God, the Defender of his Church, (&s;aith he, for his words are good and pertinent, and I may well u&s;e them) not only re&s;i&s;ted the in|&s;olent outrage of this Tyrant, but &s;hewed unto the World his Coele&s;tial Aid in our behalf, for &s;howrs and Rain in Winter Sea&s;on cea&s;ed from <NOTE PLACE="marg">The Rain withheld, Fa|mine en&s;ued, Then the Pe|&s;tilence.</NOTE> their wonted &s;treams, in watering the Earth; and Famine unlooked for oppre&s;&s;ed them; after this en&s;ued the Pe&s;tilence, and a certain grie|vous
<PB N="62" REF="35"> Di&s;ea&s;e in form of a Boch, tearmed for the fervent burning thereof, a Carbuncle; This &s;preading it &s;elf over the whole Body, <NOTE PLACE="marg">A de&s;cription of the Pe&s;tilence.</NOTE> brought &s;uch as were therewith infected into doubtful danger of their lives, but e&s;pecially taking them about the eyes; it blinded (&s;aith he) an infinite number both Men, Women, and Children: Moreover there aro&s;e a War between the Tyrant and the <HI>Armeni|ans,</HI> who unto that time, from the beginning, were Friends and Fellows of the <HI>Romans.</HI> The&s;e <HI>Armenians,</HI> when as they were <NOTE PLACE="marg">Wars with the <HI>Arme|nians.</HI></NOTE> Chri&s;tians, and careful about the Service of God, the Tyrant (enemy to God) endeavoured to con&s;train them to do &s;acrifice to Idols and Devils: So in&s;tead of Friends he made them Foes, and in&s;tead of Fellows, Enemies. The&s;e things meeting in one and <NOTE PLACE="marg">Which meeting toge|ther, quelled the pre|&s;umptuous boa&s;ting of the Tyrant.</NOTE> the &s;ame time, quelled the boa&s;ting of the pre&s;umptuous Tyrant again&s;t God, wherewith he gloried, that neither Famine, nor Pe&s;tilence, nor War fell in his time, for that he carefully wor|&s;hipped Idols, and impugned the God of the true Chri&s;tians.</P>
<P>The&s;e things running in a heap, and together, conteined fore|&s;igns <NOTE PLACE="marg">Cap. 8. And pre&s;aged his death. The <HI>Armenian</HI> Wars vex him.</NOTE> of his death; for he, together with his Army, were &s;ore vex|ed with the Wars again&s;t the <HI>Armenians;</HI> and the re&s;t, to wit, the Inhabitants of the Cities, &s;ore pined away with Famine and Pe&s;tilence, that one mea&s;ure of Wheat was &s;old for two thou&s;and and fifty Atticks. An infinite number (&s;aith the Hi&s;torian) throughout the Cities, but more throughout the Countries and <NOTE PLACE="marg">A mo&s;t &s;ore Famine.</NOTE> Villages, &s;o that now the &s;undry and antient demea&s;ne&s;s of Hus|bandmen were quite done away, for that all &s;uddenly, for want of food, and grievous malady (&s;aith he) of the Pe&s;tilence, were <NOTE PLACE="marg">An account thereof in particular.</NOTE> peri&s;hed: Many therefore &s;ought to &s;ell unto the welthier &s;ort for mo&s;t &s;lender food, the deare&s;t things they enjoyed; others &s;elling their Po&s;&s;e&s;&s;ions by pieces, fell at length into mi&s;erable peril of extream po|verty; others gnawing the &s;mall &s;hreded tops of green Gra&s;s; and with|al, confu&s;edly feeding on certain venomous Herbs, u&s;ed them for food, whereby the healthy con&s;titution of the Body was peri&s;hed and turned into Poy&s;on: Divers noble Women throughout the Cities driven to ex|tream need and nece&s;&s;ity, went a begging into the Countrey, &s;hewing forth by their reverend countenance, and more gorgeous Apparel, an ex|ample of their antient and free manner of feeding: Certain others (&s;aith he) who&s;e &s;trength was dried up, totring to and fro, nodding and &s;lid|ing, much like carved Images without life, being not able to &s;tand, fell down flat in the mid&s;t of the Streets, grovelling upon the ground with their faces upwards, and &s;tretched our Arms, making humble &s;up|plication that &s;ome one would reach them a little piece of Bread; and thus lying in extremity, ready to yeeld up the Gho&s;t, cryed out, That <HI>they were hungry,</HI> being only able to utter tho&s;e words: Others which &s;eem|ed <NOTE PLACE="marg">And the ex|tremity thereof.</NOTE> to be of the wealthier &s;ort, amazed at the multitude of Beggers, af|ter they had (&s;aith he) di&s;tributed infinitely, put on an unmerciful and &s;turdy mind, fearing le&s;t they &s;hortly &s;hould &s;uffer the like need with them that craved, wherefore in the mid&s;t of the Market-place, and throughout narrow Lanes, the dead and bare Carka&s;&s;es lay many dayes unburied, and ca&s;t along, which yeelded a mi&s;erable &s;pectacle to the beholders; yea many became food unto Dogs, for which cau&s;e (chiefly)
<PB N="63" REF="35"> &s;uch as lived, turned them&s;elves to kill Dogs, fearing le&s;t they &s;hould become mad, and turn them&s;elves to tear in pieces, and devour men. And no le&s;s truly did the Plague &s;poil every Hou&s;e <NOTE PLACE="marg">And Pe&s;tilence in ex|t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">emity.</NOTE> and Age, but &s;pecially devouring them whom Famine for want of food could not de&s;troy. Therefore the Rich, the Prince, the <NOTE PLACE="marg">One Plague took a|way what the other left.</NOTE> Pre&s;idents, and many of the Magi&s;trates as fit people (&s;aith the Hi&s;torian, becau&s;e they were not pinched with penury) for a Pe|&s;tilent Di&s;ea&s;e, &s;uffered a &s;harp and mo&s;t &s;wift death; all &s;ound|ed <NOTE PLACE="marg">An account thereof, and its mi&s;erable de|&s;truction.</NOTE> of lamentation throughout every narrow Lane, the Market|place, and Streets, there was nothing to be &s;een but weeping, together with their wonted Pipes, and the re&s;t of Min&s;trels noi&s;e; death after this &s;ort (&s;aith he) waging battle with double Ar|mour <HI>(viz.)</HI> with Famine, and Pe&s;tilence, de&s;troyed in &s;hort &s;pace whole Families, &s;o that the dead Carka&s;&s;es of two or three were &s;een born to the Grave at one Funeral.&mdash;The&s;e were the recom|pences <NOTE PLACE="marg">The recompence of his wickedne&s;s.</NOTE> of the braging of <HI>Maximinus,</HI> and the Edicts which he publi&s;hed throughout the Cities; when as by manife&s;t tokens it appeared unto all men, how &s;erviceable and godly (&s;aith the Hi|&s;tory) <NOTE PLACE="marg">The Chri&s;tians appear mo&s;t tender in that day in cureing the &s;ick feeding the hungry, burying the dead.</NOTE> the Chri&s;tians were in all things, for they alone, in &s;o great an overflowing of mi&s;chief, &s;hewed forth true compa&s;&s;ion, and &s;tudious courte&s;ie every day; &s;ome bu&s;ily occupied them&s;elves in cureing and burying the dead; whereas (&s;aith he) infinite were otherwi&s;e de&s;pi&s;ed of their own Friends, others gathering toge|ther throughout the whole City into one heap and place the mul|titude of them which were in great danger by rea&s;on of Famine, di&s;tributed bread unto all. To the end they might make that benefit manife&s;t, and famous unto all men, whereby they might glorifie the God of the Chri&s;tians, and confe&s;s that they alone were godly indeed, and found by their works to be the onely wor&s;hippers of God.</P>
<P>The&s;e things (&s;aith the Hi&s;torian, for his own words will &s;erve <NOTE PLACE="marg">The Hi&s;torians ob&s;er|vation on the whole.</NOTE> me in this matter) being thus brought to pa&s;s, the great and Coe|le&s;tial God, Defender of the Chri&s;tians, which by the afore&s;aid calamities, &s;hewed his wrath and indignation again&s;t mortal men, becau&s;e they had vexed us (&s;aith he) above mea&s;ure, made his <NOTE PLACE="marg">The mo&s;t terrible Judgments cea&s;e the mo&s;t cruel Per&s;ecuti|ons.</NOTE> bright contenance of his providence towards us, placable and comfortable, &s;o that thereby peace &s;hined with great admiration unto us, like light unto &s;uch as dwell in darkne&s;s, and made ma|nife&s;t unto all men that God him&s;elf is the continual Overfeer of our Affairs, which cha&s;ti&s;eth his people, and exerci&s;eth them with calamities for a &s;ea&s;on, yet after correction appeareth again tracta|ble and merciful to &s;uch as tru&s;t in him.</P>
<P>Thus much of the de&s;cription of the&s;e two Tyrants, the manner and cour&s;e of their proceedings, and what befel the Chri&s;tians; of the new Practi&s;e, Edict, and con&s;equence of which I have &s;po|ken; It remaineth now that I clo&s;e up the end of the&s;e Trage|dies with the end of the&s;e men who were the great Tyrants and Per&s;ecutors of their times, and had their ends accordingly.</P>
<P><HI>Maxentius</HI> takes upon him to fight with <HI>Con&s;tantine,</HI> and for that <NOTE PLACE="marg"><HI>Cap.</HI> 9.</NOTE> purpo&s;e gathers together great Forces, and at length being drawn
<PB N="64" REF="36"> forth, &s;omewhat from the City of <HI>Rome,</HI> near unto which <HI>Con|&s;tantine</HI> <NOTE PLACE="marg"><HI>Maxentius</HI> and many of his Souldiers fight|ing with <HI>Con&s;tantine,</HI> are &s;unk in the River <HI>Tiberis.</HI></NOTE> had approached, having overcome a good part of <HI>Italy,</HI> he was totally overthrown, fir&s;t him&s;elf, then his Guard, &s;inking as Lead into the deep Waters, through the falling of a Bridge of Boats that he had cau&s;ed to be made over the River <HI>Tiberis,</HI> for the pa&s;&s;age of his Souldiers, &s;o that he was utterly foiled and over|come. And as for <HI>Maximinus,</HI> his end was not long after, for <NOTE PLACE="marg"><HI>Anno.</HI> 318. <HI>Diocle&s;ian</HI> died about the &s;ame time. Cap. 10. <HI>Maximinus</HI> over|thrown by <HI>Licinnius,</HI> under great ignomy, &s;layes his Prie&s;ts and Inchanters, Ordains liberty to the Chri&s;tians,</NOTE> he waged Battle with <HI>Lycinnius,</HI> that was Emperor with <HI>Con&s;tan|tine,</HI> was overcome al&s;o, and forced to fly; he &s;lew many Prie&s;ts and Prophets of their gods, (being &s;trucken with rage and mad|ne&s;s, and made &s;ubject to mo&s;t vile &s;hame and reproach) as In|chanters, and Deceivers, which had villanou&s;ly betrayed his Per&s;on, by the procurement and tru&s;t of who&s;e Oracles he had gone forth and waged Battle. And as for the Chri&s;tians, after he had glorified the <HI>God</HI> of the Chri&s;tians, he ordained a mo&s;t perfect and ab&s;olute Decree in behalf of their liberty, as he had upon the Letters of <HI>Con&s;tantine</HI> and <HI>Licinnius,</HI> after the overthrow of <HI>Max|entius,</HI> wrote &s;omething before; but this &s;erved not his turn, for he had been an old di&s;&s;embler, as well as a bloody per&s;ecutor, driving up and down, as I have given in&s;tance; &s;o that as the <NOTE PLACE="marg">They tru&s;t him not,</NOTE> Chri&s;tians tru&s;ted him not, notwith&s;tanding his Edict, upon the Letters from the Emperor, who had dealt &s;o contrary with them before; for neither gathered they a Synod, nor medled with pub|lick Affairs; neither did the Lord (who relea&s;ing him of his for|mer <NOTE PLACE="marg">Neither did the Lord.</NOTE> extremity upon his bowing by affliction, and freeing the Chri|&s;tians, which he revear&s;ed and per&s;ecuted again thereupon) now give him any relea&s;e, but (notwith&s;tanding he was made to con|fe&s;s and give glory to him whom he had ran again&s;t, yet (his mea|&s;ure being full) now cut him off; &s;o he died, not as Captains in War, (&s;aith the Hi&s;torian) who fighting manfully in Battle for their Countrey, for Virtue, and their Friends, are commonly wont to endure couragiou&s;ly a glorious death; but like an impious per|&s;on, and a Rebel again&s;t God (his Army as yet lying in the <NOTE PLACE="marg">Who whil&s;t he lay in &s;ecret, his Army being in the field, &s;mote him with an incurable Plague.</NOTE> Field, and he tarrying at home, and in &s;ecret) he &s;uffereth due pu|ni&s;hment, being &s;tricken with a &s;udden Plague of God over all his Body, &s;o that he was vexed with great torments and griefs, pined away with hunger, fell down from his Bed, his fle&s;h alto|gether wa&s;ted by invi&s;ible fire &s;ent from above, &s;o that it con&s;um|ed, dropped away, and lo&s;t all the fa&s;hion of the old form, where|as there remained nothing unto him &s;ave only the bare bones, like a painted Image dried up of a long time. Neither did the behold|ers <NOTE PLACE="marg">Which after mo&s;t grievous torments, and unheard of.</NOTE> take his body for other than the Sepulchre of the Soul buried in a body that was now dead, and altogether con&s;umed, when as yet he burned more vehemently than the boyling Baths are wont out of the inward Clo&s;ets of the Marrow; his eyes leapt forth, and pa&s;&s;ing their bounds, left him blind; but he breathing as yet <NOTE PLACE="marg">And his confe&s;&s;ion to the Lord that he &s;uf|fered ju&s;tly,</NOTE> in the torments, making his confe&s;&s;ion to the Lord, called for death, and at length confe&s;&s;ing him&s;elf to have &s;uffered the&s;e things ju&s;tly, and in&s;tead of revengement for the madne&s;s he pre&s;umed and practi&s;ed again&s;t Chri&s;t Je&s;us, gave up the Gho&s;t. <NOTE PLACE="marg">Gave up the Gho&s;t.</NOTE></P>
<PB N="65" REF="36">
<P>Thus ended <HI>Maximinus,</HI> and thus ended <HI>Maxentius,</HI> and <HI>&s;o let all</HI> <NOTE PLACE="marg">The end of both the&s;e Tyrants. The per&s;ecu|tion of <HI>Lycin|nius.</HI></NOTE> <HI>thine enemies, O God, peri&s;h:</HI> And thus ended the fierce per&s;ecutions of the Chri&s;tians from the Heathen; onely <HI>Lycinnius</HI> gave now and then &s;ome overtures, but he being laid a&s;ide through &s;ome workings again&s;t <HI>Con&s;tantine,</HI> the per&s;ecutions had a full end, and the Chri&s;tians, as from the Heathen had re&s;t from per&s;ecution; though from them&s;elves, and as doing that unto one another which the Heathens exerci&s;ed towards them, what I have to &s;ay yet giveth in&s;tance. So I proceed in the particular of the Chri&s;tians, to give particulars to this fir&s;t thing laid down by me, <HI>viz.</HI> National Wor&s;hips, Creeds, or confe&s;&s;ions of Faith, Laws, or Doctrine, and Government concerning Religion, enforced by men, what it hath produced in the World, as it is in enmity unto God, unto the Religion, the Wor&s;hip of him which is in Spirit and in Truth.</P>
<P>And here I &s;hall gather up matters as narrowly as I can, and yet bear <NOTE PLACE="marg">The <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> praeludiu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> the follow<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">g matter.</NOTE> the intent, and drift of this Di&s;cour&s;e, to what I have propo&s;ed, which I &s;uppo&s;e will not be unprofitable, &s;eeing that on this very foot what hath been the con&s;umption of multitudes, of thou&s;ands in the former dayes, is the pre&s;ent &s;ufferings in this, of &s;uch who being come to Spirit and Truth cannot conform to the Wor&s;hip, either on this Mountain, or at <HI>Jeru&s;alem,</HI> as was &s;aid in the beginning; And &s;o I come to this &s;econd Particular, and therein to the clo&s;e of this Head, which (I hope) will not &s;eem large to the &s;en&s;ible and men of under&s;tanding, &s;eeing that the end and drift of what I have &s;aid, and have yet to &s;ay, is in a matter of highe&s;t importance, <HI>viz.</HI> the Wor&s;hip of God, and to the pre&s;ent ca&s;e, as to impo&s;ition, in relation to Wor&s;hip. And here (as I &s;aid before) I &s;hall mind no affected Stile, or to plea&s;e the ears of men, but as I &s;hall receive by that which leads into all truth; &s;o I &s;hall communicate the coun&s;el that &s;hall be with me in this matter.</P>
<P>No &s;ooner were the Tyrants cut off, and throughout the whole Em|pire <NOTE PLACE="marg"><HI>Anno.</HI> 330. The Heathen per&s;ecution cea&s;ing, the Chri&s;tians fall a per&s;ecuting one another.</NOTE> of <HI>Rome</HI> Peace and Quietne&s;s was &s;etled to the Chri&s;tians, by the means of <HI>Con&s;tantine</HI> and <HI>Lycinnius,</HI> who married with his Si&s;ter, whom he made Emperor with him, who as yet had attempted nothing again&s;t the Chri&s;tians, and the Heathen per&s;ecutions on all hands laid a&s;ide; but difference began to ari&s;e among the Chri&s;tians (as it had done before, as I have intimated, which produced the la&s;t per&s;ecution, of which I gave former in&s;tance) and they who joyntly and together with&s;tood the force of the Heatheni&s;h per&s;ecution came now to be at variance, and at length to do the &s;ame things one to another, as the Heathen had done unto them together.</P>
<P>The difference began among them&s;elves, for having all quiet in the <NOTE PLACE="marg">When all things we<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e quiet in the Empire, and</NOTE> Empire, through the wonderful working of the Lord, who thought it fit to give a little re&s;t after their &s;ore travel in blood and per&s;ecution, and to &s;top the i&s;&s;ue of blood, which for a long time (for the mo&s;t part) had infe&s;ted the Chri&s;tians, they could not be content to be at re&s;t, but differing in &s;ome things among&s;t them&s;elves, they knew not how to bear one another; but being un&s;en&s;ible of the hand that had &s;o wrought for them, (at lea&s;t not &s;o as they &s;hould be) they began to impo&s;e one upon <NOTE PLACE="marg">forcing forms of Faiths, with tor|ments, and the Sword.</NOTE> another, and to force their &s;everal Faiths with torments, and the Sword which wrought &s;ore de&s;traction and trouble among them, and &s;hamed
<PB N="66" REF="37" MS="y"> the Chri&s;tian Religion, which is not a Law of blood, or as &s;eek|ing to enforce it &s;elf, by the de&s;troying of mens lives, but a Law of Peace, endeavouring by di&s;tilling, not by coertion to pre&s;erve and &s;ave.</P>
<P>In the dayes of <HI>Con&s;tantine,</HI> free liberty was given to all men <NOTE PLACE="marg"><HI>Con&s;tantine</HI> gives free|dom of Religion to all.</NOTE> to u&s;e what Religion they plea&s;ed, as by repeating the particular Con&s;titutions and Edicts (which here I &s;hall omit) I could &s;hew at large, &s;o that there was liberty now of complaints, and Synods called to refute, at lea&s;t take off the oppo&s;ition of the contrary; but when that Emperors &s;ucceeded, which leaned to this or that <NOTE PLACE="marg">But as &s;ucceding Em|perors leaned to this or that Faith, the con|trary came to be per|&s;ecuted.</NOTE> Party, or confe&s;&s;ion of Faith, or Opinion, then force of Arms, or carnal extremities were exerci&s;ed towards tho&s;e who were of the contrary di&s;po&s;ition, bani&s;hment, torments, death.</P>
<P>Its &s;ore to remember all the particulars, and indeed be&s;ides my <NOTE PLACE="marg">A lamenta<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion for the Divi&s;ions, and the rea|&s;ons,</NOTE> purpo&s;e, for rather would my eye run down with tears when I view them over, that &s;uch a reproach, through &s;uch their doings, &s;hould re&s;t upon the Chri&s;tians, then to give an account of them; but &s;eeing that the things are pa&s;t &s;ilence and oblivion, &s;o many Hi&s;tories &s;peaking at large of them, which cannot be called in, nor taken out of the memories of men; and &s;eeing that they are <NOTE PLACE="marg">Wherefore they are now mentioned.</NOTE> of u&s;e as to this Generation or pre&s;ent Age, what hath been wrote in the former, that they may &s;ee at what door the enemy then came from the Heathen into the Chri&s;tians, and &s;o may learn to beware by the con&s;equences.</P>
<P>And la&s;tly, in regard it &s;uits my purpo&s;e, and the particular I am upon, to &s;hew, or give in&s;tance, how in all Ages, and among all &s;orts of men, when Religion became National, and was re|quired by Laws of men, or impo&s;ed; what were the con&s;equen|ces, I &s;hall as briefly as I can give &s;ome in&s;tances, even among the Chri&s;tians to this particular, and the rather becau&s;e the in&s;tance hath particular relation to this Age in which I write, or the pre&s;ent Generation.</P>
<P><HI>Maxentius</HI> the Tyrant, and <HI>Maximinus</HI> being gone, and the <NOTE PLACE="marg">Cap. 11. The Introduction to the en&s;uing Relation of the <HI>Chri&s;tians</HI> dif|ference, and &s;uffering one by another.</NOTE> whole race of <HI>Maximinus</HI> cut off, his Children, Kindsfolks, and the chiefe&s;t favourers of the per&s;ecution, in particular <HI>Paucetius</HI> his greate&s;t favorite, and <HI>Culcianus,</HI> who &s;hed the blood of mul|titudes in <HI>Egypt,</HI> and <HI>Theotecnus</HI> afore&s;aid, who &s;et up the Image of <HI>Jupiter</HI> at <HI>Antioch,</HI> and wrought that later and &s;ore per&s;ecution, together with the Prophets and Prie&s;ts of that Idol, who confe&s;t before they were executed, that by Inchantments the Oracle of that Idol was produced, being fir&s;t diver&s;ly tormented by <HI>Lycin|nius.</HI> This Edict rever&s;ed, his Monuments and his Pictures were overthrown and defaced, and he declared by publick Edicts to have been the chief and mo&s;t deadly enemy, the mo&s;t impious, the mo&s;t ignominious, and a Tyrant, that was abhorred before the Face of God; and the Heathen confe&s;&s;ing diver&s;ly, The <HI>the only</HI> <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> lib. 10. Cap. 1. <HI>Cicilian<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s</HI> Bi&s;hop of <HI>Carthage,</HI> and the Bi|&s;hops with them, be|g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n the Tragedy in <HI>Africa.</HI></NOTE> <HI>true God was the Defender of the godly Chri&s;tians.</HI> The enemy being &s;hut out at this, began to enter at the other door, as I have intimated. A difference fell out between <HI>Cicilianus</HI> Bi&s;hop of <HI>Carthage,</HI> and the Bi&s;hops with him, the one &s;iding again&s;t the
<PB N="67" REF="37" MS="y"> other in <HI>Africa,</HI> which occa&s;ioned <HI>Con&s;tantine</HI> to &s;ummon a Synod of Bi&s;hops to meet at <HI>Rome,</HI> for the hearing and reconciling there|of; <NOTE PLACE="marg">Cap. 5. A Synod at <HI>Rome</HI> ap|pointed thereabouts.</NOTE> at which &s;omething being attempted, and the judgement gi|ven by the other party, not being acquie&s;&s;ed in; but after the ri|&s;ing of the Synod, the difference increa&s;ing, in&s;tead of being end|ed among&s;t them, a &s;econd Synod he called at <HI>Orleance</HI> in <HI>France,</HI> <NOTE PLACE="marg">Who ending not the difference, a &s;econd Synod is called at <HI>Or|leans</HI> in <HI>France;</HI> As a &s;courge hereun|to; <HI>Lycinnius</HI> (Cap. 8.) comes forth a per&s;ecu|tor; He falls upon the Chri&s;tians; Ca&s;hires &s;uch as were Souldiers of Place and Dignity. Commands no relief to be given to the Pri&s;oners;</NOTE> to the end it might be determined, as a &s;courge or rebuke unto which di&s;&s;entions, or the differences that then aro&s;e among the Chri&s;tians, <HI>Lycinnius</HI> afore&s;aid, (who being Emperor, and toge|ther with <HI>Con&s;tantine,</HI> had wrote with <HI>Con&s;tantine,</HI> enjoying the liberty of the Chri&s;tians) comes forth and fell upon the Chri&s;ti|ans under his Dominion, who never did him evil, practi&s;ing the &s;ame things upon them as tho&s;e had done, whom for &s;o doing he had cut off: Fir&s;t, He bani&s;hed them from his Court, then the Souldiers he deprived and &s;poiled of their Honour and Dignities who would not &s;acrifice, commanded no charity to be given to them that were in Pri&s;on, and in Fetters, no not by their Kinds-folks, and puni&s;hed with the like penalties of the relieved, tho&s;e <NOTE PLACE="marg">Throws down &s;ome of their Meeting-places, &s;huts up others</NOTE> who were the relievers of the Impri&s;oned and Fettered; he over|threw &s;ome Meeting-places of the Chri&s;tians to the Pavement, and others he &s;hut up; his flattering Pre&s;idents, to gratifie him, <NOTE PLACE="marg">Bi&s;hops are tormen|ted, and their bodies minced and ca&s;t into the Sea. The good <HI>Roman</HI> Laws revoked, Barbarians introduced. A &s;hort <HI>Catalogue</HI> of his other abominable wickedne&s;&s;es.</NOTE> tormented &s;ome of the Bi&s;hops, who&s;e bodies being cut into ma|ny &s;mall pieces, as Butchers u&s;e to do their meat, were ca&s;t into the Sea for food for Fi&s;hes: He revoked &s;undry good Laws of the <HI>Romans;</HI> brought in barbarous and cruel Laws, unju&s;t, and un|lawful, and cruel deceits; &s;undry Taxes of Gold and Silver, &s;ur|veys of Land; gainful penalties on the Lands of tho&s;e which were decea&s;ed long before; and devi&s;ed abjurations for them who had done no evil; and making away of noble and hone&s;t Per&s;o|nages, who&s;e youthful and tender Wives he delivered to his Ser|vants to be contumeliou&s;ly and &s;hamefully handled: Many Wives, Virgins and Maidens he abu&s;ed &s;hamefully, though he was now &s;tricken in years. <HI>Con&s;tantine</HI> made War again&s;t him, &s;eeing things <NOTE PLACE="marg"><HI>Con&s;tantine</HI> fights him, and <HI>(Anno.</HI> 367) overthrows him, and with his Son <HI>Cri&s;pus</HI> rules the Empire.</NOTE> come to this pa&s;s (who practi&s;ed again&s;t <HI>Con&s;tantine)</HI> &amp; overthrew all <HI>Chri&s;opolis,</HI> a City of <HI>Bithinia:</HI> So the Chri&s;tians from tho&s;e per&s;ecutions had re&s;t; and <HI>Con&s;tantine</HI> with his Son <HI>Cri&s;pus</HI> (a Son like his Father in all things) quietly reigned throughout all the Juri&s;dictions of the Empire of <HI>Rome;</HI> &s;o far <HI>Eu&s;ebius, Pamphilius,</HI> and the Records of his Hi&s;tory: At noon day tho&s;e in the Cities belonging to <HI>Lycinnius,</HI> a little before the fight, &s;aw armed Troops and Bands of men marching through all <HI>Con&s;tantines</HI> Army, as if they had got the Victory, which were only apparitions.</P>
<P><HI>Socrates Schola&s;ticus</HI> takes up from his time, and proceeds on|wards <NOTE PLACE="marg"><HI>Socrat. Schola&s;t.</HI> &s;uc|ceeds in the Hi&s;tory.</NOTE> in the pro&s;ecution of the Hi&s;tory, out of whom I &s;hall give what materially may &s;erve to what I have in hand, and purpo&s;e yet to treat of, in reference to this fir&s;t head of National Wor&s;hip.</P>
<P>I have &s;hewed what contentions aro&s;e by rea&s;on of <HI>Cecilianus</HI> Bi&s;hop of <HI>Carthage,</HI> in that and other Provinces; and how <HI>Con|&s;tantine</HI> &s;ummoned two <HI>Synods</HI> in order to the reconciling that difference, and how <HI>Lycinnius,</HI> as a &s;courge, or rather rebuke,
<PB N="68" REF="38"> &s;tept in to offer tho&s;e things unto the Chri&s;tians, who being over|thrown <NOTE PLACE="marg"><HI>Ly<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">innius</HI> cut off by <HI>Con&s;tantine,</HI> when he &s;ought to make &s;tirs after. He had &s;uffered him to live quietly in <HI>The&s;|&s;alonica,</HI> having taken him ali<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e.</NOTE> and cut off by <HI>Con&s;tantine,</HI> when he had endeavoured to &s;tir trouble again, when as <HI>Con&s;tantine</HI> with much humanity had gi|ven him liberty to live in quiet at <HI>The&s;&s;alonica,</HI> after he had taken him alive Pri&s;oner, further then which <HI>Eu&s;ebius</HI> goeth not. Now I &s;hall &s;hew what <HI>Socrates</HI> in the continuation of the Hi&s;tory &s;aith concerning the differences that were among the Chri&s;tians, and the con&s;equences thereof, as in&s;tances of that which I have here a&s;|&s;erted, and &s;o I &s;hall proceed.</P>
<P><HI>Arius</HI> is the fir&s;t whom he takes notice of, who being a Prie&s;t <NOTE PLACE="marg"><HI>Socrat.</HI> lib. 1. cap. 3. <HI>Arius,</HI> and his Here&s;ie.</NOTE> under <HI>Alexander,</HI> (who &s;ucceeded <HI>Achillas,</HI> who &s;ucceeded <HI>Pe|ter</HI> that was Martyred, Bi&s;hop of <HI>Alexandria)</HI> and hearing <HI>Alex|ander</HI> <NOTE PLACE="marg">The ground of its Ri&s;e,</NOTE> intreating &s;omewhat more curiou&s;ly of what is called the Trinity in Unity, among the Prie&s;ts that were under him, &s;aid,<HI>&mdash;If the Father begot the Son, then had the Son which was begotten a</HI> <NOTE PLACE="marg">And what it was.</NOTE> <HI>beginning of E&s;&s;ence; hereby it is manife&s;t that there was a time when the Son was not, and the con&s;equent to follow nece&s;&s;arily, that he had his E&s;&s;ence of nothing.</HI></P>
<P>This begat a great deal of rea&s;oning among&s;t them; <HI>Arius</HI> had <NOTE PLACE="marg">It &s;preads among&s;t Bi|&s;hops, and others in <HI>Egypt, Libia,</HI> and up|per <HI>Thebais.</HI></NOTE> his favourers both of Bi&s;hops and others of this his bla&s;phemous Opinion, which beginning at <HI>Alexandria,</HI> &s;pread it &s;elf through|out all <HI>Egypt, Libia,</HI> and the upper <HI>Thebais,</HI> and at length pa&s;&s;ed through the re&s;t of the Cities and Provinces. The &s;preading of this moved <HI>Alexander,</HI> who calling of a Coun&s;el of many Bi&s;hops, <NOTE PLACE="marg"><HI>Alexander</HI> Bi&s;hop of <HI>Alexandria,</HI> deprives him; Writes again&s;t him to all; The matter &s;preads further.</NOTE> deprived <HI>Arius,</HI> and &s;uch as favoured his Opinion of the Prie&s;tly Order; and afterwards writing to the Bi&s;hops throughout the Cities again&s;t him, &s;pread the thing further than it was before, becau&s;e tho&s;e unto whom the Letters were directed, began to burn among them&s;elves with the &s;parks of contention and di&s;cord.</P>
<P>So the nicety of the Bi&s;hop on the one hand, and his &s;harp <NOTE PLACE="marg">The cau&s;e attributed to the Bi&s;hops nice|ty, &s;harpne&s;s, writing.</NOTE> proceeding and writing on the other, gave occa&s;ion for this little &s;parkle to burn out into a great flame, which made fore de&s;tracti|ons and divi&s;ions, and which in no wi&s;e could come to be quench|ed, but ran over all as a loath&s;ome lepro&s;ie, Bi&s;hop again&s;t Bi&s;hop, <NOTE PLACE="marg">It flies over the world, engages one again&s;t the which makes mat|ter of de<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;ion on the Heathen Theaters,</NOTE> and People again&s;t People, and Synod again&s;t Synod, doing the things which the Heathen had done to them, as afore&s;aid, which rended them a&s;under, and cau&s;ed the Religion the Chri&s;ti|ans profe&s;&s;ed, to be openly derided by the Heathens on the pub|lick Theatres.</P>
<P><HI>Con&s;tantine</HI> was &s;orely troubled at the&s;e things, and by a prin|ciple <NOTE PLACE="marg">Cap. 4. And troubles <HI>Con&s;tan|tine;</HI> he writes to Bi|&s;hop and Prie&s;t, <HI>Alex|ander</HI> and <HI>Arius.</HI></NOTE> per&s;on whom he entirely loved, he wrote both to <HI>Alexan|der</HI> and <HI>Arius,</HI> blaming <HI>Alexander</HI> for demanding a que&s;tion of the Elders touching a certain place of Scripture, yea rather (&s;aith his Letter) touching a certain vain piece of a que&s;tion what every <NOTE PLACE="marg">Reproves them both.</NOTE> ones Opinion was;&mdash;And <HI>Arius</HI> for unadvi&s;edly blazeing a|broad, and &s;etting a broach, That <HI>which thou &s;hould&s;t</HI> (&s;aith the Emperor) <HI>not at the fir&s;t have conceived, and having conceived it,</HI> <NOTE PLACE="marg">Offers an accomodati|on, conde&s;ends low for that purpo&s;e, but neither would hear.</NOTE> <HI>thou &s;hould&s;t have pa&s;&s;ed it over with &s;ilence.</HI> He wrote &s;martly to them both, and very rea&s;onably concerning an accomodation, and
<PB N="69" REF="38"> that Union might be again, &s;aying, <HI>Let either of you pardoning each other, like of that which your fellow Mini&s;ter</HI> (&s;o low he con|de&s;cended) <HI>not without cau&s;e exhorted you unto.</HI> But neither of them would hear; He &s;ummoned a Council at <HI>Nice</HI> concerning <NOTE PLACE="marg">Cap. 5. He &s;ummons a Coun|cil about this and Ea&s;ter. Three hundred and eighteen Bi&s;hops met; be&s;ides others of the Clergy. Five di&s;&s;ent from the Creed of one &s;ub|&s;tance. Some of tho&s;e the Emperor exiled, &s;ub|&s;cribe the <HI>Nicene</HI> Creed. <HI>Arius</HI> and his Compli|ces accur&s;ed. The Di&s;&s;en<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ers Argu|ment.</NOTE> that, and what they call the Celebrating the Fea&s;t of <HI>Ea&s;ter,</HI> con|cerning the time of the celebrating of which there was no &s;mall controver&s;ie: Here the Council of three hundred and eighteen Bi&s;hops, the Emperor being pre&s;ent, who endeavoured all he could to bring to unity, be&s;ides many others of what is called the Clergy, five onely excepted, who admitted not of the clau&s;e of <HI>one &s;ub&s;tance,</HI> &s;ome of whom the Emperor exiled, &s;ub&s;cribed that which is called the <HI>Nicene</HI> Creed, accur&s;ing <HI>Arius,</HI> and all others that held the contrary Opinion. The five di&s;&s;enting Bi|&s;hops again&s;t the Clau&s;e of <HI>one Sub&s;tance with the Father,</HI> thus rea&s;oned or affirmed, <HI>That to be of one Sub&s;tance, which hath its O|riginal of &s;omething, either by divi&s;ion, or derivation, or production; by production, as a Bud out of a Root; by derivation, as Children of the Parents; by divi&s;ion, as two or three pieces out of a piece of Gold; The Son of God by relation was after none of the&s;e manners, and there|fore they &s;aid they would not agree to the form of Faith confirmed in the Council of</HI> Nice; whereupon they derided exceedingly the <NOTE PLACE="marg">They deride the con|trary, and &s;ubmit not.</NOTE> clau&s;e of one Sub&s;tance, and would not &s;ubmit unto the depo&s;iti|on of <HI>Arius,</HI> for which cau&s;e the Council, not only accur&s;ed <HI>Arius,</HI> (as hath been &s;aid) and all his Adherents, but al&s;o forbad <NOTE PLACE="marg">And forbad <HI>Alexan|dria;</HI> and with <HI>Eu&s;e|bius</HI> of <HI>Nicomedia,</HI> and <HI>Thergius</HI> of <HI>Nice,</HI> ba|ni&s;hed. The two later recant.</NOTE> him <HI>Alexandria:</HI> And by the Emperors Edict, <HI>Arius, Eu&s;ebius,</HI> (not of <HI>Cae&s;aria,</HI> that wrote the Hi&s;tory afore&s;aid, but of <HI>Nicome|dia)</HI> and <HI>Thergius</HI> of <HI>Nice</HI> were exiled, who afterwards gave a Book (that is to &s;ay, the two latter) of their conver&s;ion and re|pentance, and con&s;ent to the clau&s;e of one Sub&s;tance, as the Hi|&s;tory gives the Relation.</P>
<P>Here they were all mi&s;taken, for the Council or Synod which <NOTE PLACE="marg">A Judgement upon both the Council, and <HI>Arius</HI> their Opinions.</NOTE> held the clau&s;e of <HI>the Sons being of one Sub&s;tance with the Father,</HI> &s;peak they did not know what, who judged of the Son accord|ing to a Carnal Generation, who is God from everla&s;ting. And <HI>Arius,</HI> with tho&s;e who oppo&s;ed it with him, who concluded there|hence that he was not God, (as in effect what both parties hold do &s;peak) both which things &s;hould have been let alone, but the medling with them made this jar and contention, the evil con|&s;equence of which is hereafter to be related.</P>
<P>The Decree of this Synod, by a Solemn Epi&s;tle, is &s;ent unto <NOTE PLACE="marg">Cap. 6. The Synods Decrees &s;ent about by Epi&s;tles</NOTE> the Churches throughout <HI>Egypt, Libia,</HI> and <HI>Pentapolis,</HI> wherein not only this concerning <HI>Arius,</HI> but the difference concerning <HI>Ea&s;ter</HI> hath a determination; and <HI>Con&s;tantine</HI> al&s;o writes to the <NOTE PLACE="marg"><HI>Con&s;tantine</HI> writes al&s;o to <HI>Alexandria.</HI> Calls the Decree of the Synod, the Sen|tence of God, and in&s;tinct of the Holy Gho&s;t.</NOTE> Church at <HI>Alexandria,</HI> and otherwhere, concerning the matter, wherein he calls the cen&s;ure of this A&s;&s;embly, or the decree of this Synod, the Sentence of God him&s;elf; neither doubted he that &s;o great a company of Bi&s;hops was united and linked toge|ther in one Opinion and one mind, but by the motion and in&s;tinct of the Holy Gho&s;t; Notwith&s;tanding <HI>Sabinus</HI> (who was tearm|ed <NOTE PLACE="marg"><HI>Sabinus</HI> Ringleader of the <HI>Macedonian</HI> Here|&s;ie, oppo&s;es them.</NOTE> the Ringleader of the <HI>Macedonian</HI> Here&s;ie) impugned tho&s;e
<PB N="70" REF="39"> things, tearming tho&s;e that met at <HI>Nice,</HI> unlearned and dolti&s;h Idiots.</P>
<P>So things grew on to a height, for Religion coming hereby to <NOTE PLACE="marg">Religion comes now to be National.</NOTE> be National, or the Emperor &s;iding therewith, and making the&s;e Decrees as Laws, there came to be an injunction, and oppo&s;ition <NOTE PLACE="marg">Laws are made, and oppo&s;ition founded.</NOTE> was founded on the other &s;ide; and the Emperor commanded in his Epi&s;tle to the Bi&s;hops and Congregations throughout Chri|&s;tendom, That <HI>if there could be found any Book or Work compiled</HI> <NOTE PLACE="marg"><HI>Arius</HI> Books ordered to be burnt.</NOTE> <HI>by</HI> Arius, <HI>that the &s;ame &s;hould be burned to A&s;hes.&mdash;This al&s;o</HI> (&s;aith he) <HI>we &s;traitly command and charge, that if any man be found to hide or conceal any Book made by</HI> Arius, <HI>and not immediately bring</HI> <NOTE PLACE="marg">The Concealers to die the death as &s;oon as taken on them.</NOTE> <HI>forth the &s;aid Book, and deliver it up to be burned, that the &s;aid of|fender for &s;o doing &s;hall die the death; for as &s;oon as he is taken, our plea&s;ure is, that his Head be &s;truken off from his Shoulders.</HI> He al&s;o wrote again&s;t <HI>Arius,</HI> and &s;o the conte&s;t grew high, and his Ex|ample and Laws animated the divi&s;ion, and that which in his Let|ter to <HI>Alexander</HI> and <HI>Arius</HI> he reproved, and &s;aid,<HI>&mdash;Hereby I ga|ther</HI> <NOTE PLACE="marg">All this again&s;t his own Letter to <HI>Arius,</HI> and <HI>Alexander.</HI> Part of his &s;aid Letter.</NOTE> <HI>the Original ground of this controver&s;ie, in that thou</HI> Alexander <HI>ha&s;t demanded of the Elders concerning a certain place of holy Scrip|ture, yea rather touching a vain piece of a que&s;tion what every Opinion was,</HI> (as afore&s;aid) being now become a Law, and made &s;o by him, woful wreck and mi&s;chief came upon the Chri&s;tian A&s;&s;emblies, al|though in that his Letter he rea&s;oned to the contrary, and &s;aid to them <NOTE PLACE="marg">Cap. 4.</NOTE> upon the foot of the Unity,<HI>&mdash;Wherefore let every of you, pardoning each other, like of that which your fellow Mini&s;ter, not without cau&s;e, exhorteth you unto,</HI> (as afore&s;aid) <HI>And what is that? That you neither object at all, neither an&s;wer any Objection that concerneth &s;uch matters; for &s;uch que&s;ti|ons as no Law or Eccle&s;ia&s;tical Canon nece&s;&s;arily defineth, but the fruitle&s;s contention of idle brains &s;etteth abroad, though the exerci&s;e thereof avail for the &s;harpning of the wit, yet ought we to retain them in the inward Clo&s;et of our mind, and not ra&s;hly to broach them in the publick A&s;&s;embly of the vul|gar people, neither unadvi&s;edly to grant the common &s;ort the hearing there|of; for how many be there that can worthily explicate, and &s;ufficiently pon|der the weight of &s;o grave, &s;o intricate, &s;o ob&s;cure a matter? But if there be any &s;uch that per&s;wadeth him&s;elf ea&s;ily to compa&s;s and attain unto it, how many parts are there, I be&s;eech you, of the multitude whom he can &s;uffici|ently in&s;truct therein? And who is there, who in &s;ifting out &s;o curious a que|&s;tion, that can well pa&s;s the peril of plunging into error? Wherefore in &s;uch ca&s;es we mu&s;t refrain from verbal di&s;putations, le&s;t that either we, by rea&s;on of the imbecility of our Wit cannot explicate our mind, either our Auditors, when we teach, by rea&s;on of their dull capacity cannot comprehend the curious drift of our Doctrine, whereby the people of nece&s;&s;ity, either incurreth the dan|ger, either of bla&s;phemy, or the poy&s;oned infection of di&s;cord, wherefore both the ra&s;h Objection, and the unadvi&s;ed an&s;wer, being the cau&s;e of the heretical Sect of the</HI> Arrians, Eunomians, <HI>and as many as favour the like folly, ought each one of each other crave pardon.</HI></P>
<P>Yet how the&s;e things came to be bruited abroad, and to be made pub|lick, <NOTE PLACE="marg">His actions judge his Let|ter, and his Letter his actions.</NOTE> and a Law made as to the&s;e things, the contrary to that Law, or Decree, accur&s;ed. <HI>Arius</HI> Books ordered to be burnt, tho&s;e that con|ceal them pre&s;ently to be put to death, by the &s;udden &s;triking off
<PB N="71" REF="39"> their Head from their Shoulders, what hath been &s;aid makes manife&s;t.</P>
<P>So &s;ee, Reader, here an exact account of this Schi&s;m and Di|vi&s;ion, <NOTE PLACE="marg">A repetition of the ground of the diffe|rence. The difference be|tween the Heathen and the Chri&s;tians concerning Chri&s;t in their Opinion.</NOTE> and what was the ground and occa&s;ion thereof; how it came to be broached and fo&s;tered, and what made it up: The difference between the Heathen and the Chri&s;tians, were, <HI>Whe|ther Chri&s;t was the Son of God?</HI> The Heathen that held the Nega|tive, impo&s;ed what they held, and put to death, and made to &s;uffer the Chri&s;tians, who were on the part of the Affirmative: <NOTE PLACE="marg">Both per&s;ecute, and the Chri&s;tians</NOTE> The Heathen being down, the que&s;tion among the Chri&s;tians, who held the Affirmative, was, <HI>Whether the Son of God was Eter|nal?&mdash;Arius,</HI> who held the Negative, and all that adhered to <NOTE PLACE="marg">one another, contrary to</NOTE> him, through occa&s;ion of &s;ome niceties, and Philo&s;ophical curi|o&s;ities, not under&s;tanding the God-head, is accur&s;ed and pro&s;ecuted: The others who held the Affirmative, impo&s;ed what they held, and &s;o did per&s;ecute; All came to be rent (in a moment, as it were) and torn a&s;under, pretending to the &s;ame Je&s;us, to Chri&s;t, who is not divided, <NOTE PLACE="marg">The Doctrine of Chrich, which impo&s;|es not Reli|gion.</NOTE> who never impo&s;ed the Faith of him on any, nor gave authority for &s;o doing, otherwi&s;e than by wayes that are Spiritual, not Carnal, nor did his Mini&s;ters; <HI>Is Chri&s;t divided?</HI> &s;aith <HI>Paul; The Weapons of our War|fare are not Carnal, but Spiritual, mighty through God to the pulling down of &s;trong holds, and every thought and imagination that exalteth it &s;elf again&s;t the Kingdom of Chri&s;t;&mdash;</HI>And <HI>the Son of Man came not to de&s;troy mens lives, but to &s;ave,</HI> &s;aith he of him&s;elf, <HI>Luke</HI> 9. 56. <HI>And my Kingdom is not of this World; if my Kingdom were of this World, then would my Ser|vants fight that I &s;hould not be delivered to the Jews; but now my King|dom is not from hence,</HI> John 18. 36. Both are be&s;ides the Que&s;tion, the Heathen and the Chri&s;tian, &s;o called in this matter, for his Doctrine al|loweth no other thing, but conviction by and in the Spirit, who&s;e Wor|&s;hip is Spirit and Truth, as hath been declared.</P>
<P>About what is called the Trinity, and the Trinity in Unity, and the <NOTE PLACE="marg">The tearms Trinity in U|nity, and the Unity in Tri|nity, the ground of all this.</NOTE> per&s;ons of the God-head, which man cannot attain unto, nor po&s;&s;ibly can come with all his Wi&s;dom to under&s;tand, are they divided, and one again&s;t another, who pretend to his Name, which his Kingdom is again&s;t, and which is not his Kingdom; quite be&s;ides the matter are all &s;uch who by any other way than the Spirit, &s;eek to enforce the Doctrine of Je&s;us, and belief in Chri&s;t.</P>
<P>This I &s;ay was the cau&s;e of the divi&s;ion, and in at this door entred the enemy to make &s;hipwrack of the Flock, as by and by I &s;hall make ma|nife&s;t, though the Emperor &s;eems to be of another mind in his Letter afore&s;aid, wherein he &s;aith further,<HI>&mdash;Neither is there occa&s;ion mini&s;tred</HI> <NOTE PLACE="marg">A further ac|count of the Emperors Letter to confute his proceedings.</NOTE> <HI>to contend about the chiefe&s;t Commandment in holy Scripture; neither is there &s;prung any new Opinion touching the Service of God, for you retain the one and the &s;ame &s;entence in &s;ub&s;tance of Faith, &s;o that you may ea&s;ily imbrace the uniform con&s;ent of Unity and Concord, for it is not well that for your con|tention about &s;lender matters, and trifling toys, &s;o great a multitude of the People of God, through your negligence, &s;hould be at di&s;cord among your &s;elves; yea, it is &s;uppo&s;ed, not only, not well, but altogether intollerable; And that in few words I may lay before your eyes &s;ome pre&s;idents hereof, I will rea&s;on with you;&mdash;</HI>And &s;o he goes out and tells them <HI>of the Philo&s;o|phers,</HI>
<PB N="72" REF="40"> <HI>how they agree among them&s;elves, and all joyntly profe&s;s one Title and Name of Di&s;cipline, and yet vary and di&s;agree in &s;ome odd Opinion which &s;everally they hold, who though they &s;o di&s;&s;ent, yet in re&s;pect of their Profe&s;&s;ion joyn hands, and like Birds hold together;</HI> And from thence he argues, <HI>How much more &s;hould Chri&s;tians.</HI> Then he pleads with them upon the foot of his capacity as chief Mini&s;ter; <HI>And</HI> (&s;aith he) <HI>let me therefore enjoy the dayes in peace, and the mights without mole&s;tation, that the plea&s;ure that ari&s;eth of the pure Light of Concord and quiet Life, may henceforth be inviolably con&s;erved; if it otherwi&s;e happen</HI> (&s;aith he) <HI>it be|hoveth me to &s;ob and &s;igh, and to &s;hed many a &s;alt tear;</HI> and be&s;eecheth them hereupon to hear him, and tells them how <HI>the under&s;tanding of tho&s;e things turned him from his journey in the Ea&s;t, when he was come as far as</HI> Nicomedia.</P>
<P>I &s;hould fill a Volumn, if I &s;hould &s;peak very particularly of the&s;e <NOTE PLACE="marg">Some rea&s;ons of the quo|ting of the&s;e things, and why other things are omitted.</NOTE> things, and yet I can hardly tell how to let them pa&s;s by, they being of &s;uch con&s;equence, and pertinent to the matter in hand, and needful for all men to know and under&s;tand, &s;eeing that &s;o much lies on the foot of this matter, worthily de&s;erving the mo&s;t &s;erious con&s;ideration, and to be above many things weighed and con&s;idered.</P>
<P>Now I &s;hall proceed to what remains, as worthy of ob&s;ervation <NOTE PLACE="marg">The <HI>Nicaene</HI> Council held, <HI>Anno</HI> 328. comes to have an end, but not the Divi&s;ion.</NOTE> in this matter, the <HI>Nicaean,</HI> or Council of <HI>Nice</HI> afore&s;aid, which began, &s;ome &s;ay, in the year 324. &s;ome 326. &s;ome other 328. came to have an end; but the Divi&s;ion cea&s;ed not, but increa&s;ed, and banded it &s;elf throughout tho&s;e Cities and Provinces, and <HI>Con|&s;tantine</HI> him&s;elf had enough of them, who whether by convicti|on <NOTE PLACE="marg"><HI>Con&s;tantine</HI> &s;eems to incline to favour <HI>Arius</HI></NOTE> of his ra&s;hne&s;s, who drew the Sword in the quarrel of Religi|on, or through the importunity of his Si&s;ter <HI>Con&s;tantia,</HI> late wife <NOTE PLACE="marg">The &s;uppo&s;ed cau&s;es thereof.</NOTE> to <HI>Lycinnius,</HI> who is &s;aid, by the Hi&s;torian, to have commended a Prie&s;t of the Opinion of <HI>Arius</HI> to her Brother, during her weakne&s;s, of which &s;he died, which Prie&s;t, &s;he dying, is &s;aid to be of great ac|count with the Emperor; or whether both, is hard to determine. This appeareth by the Hi&s;torian, that <HI>Con&s;tantia</HI> had the influence, as afore&s;aid, which (if &s;he had not, which yet I judge to have had to do in the matter) that he became more gentle, and being <NOTE PLACE="marg"><HI>Arius</HI> is be&s;poke to the Emperor as wil|ling to &s;ign the <HI>Nicene</HI> Creed.</NOTE> pre&s;ented by the &s;aid Prie&s;t, with the account of <HI>Arius,</HI> as if he would &s;ub&s;cribe the Canon of that Council, if he might be admit|ted to <HI>Con&s;tantines</HI> pre&s;ence, and moreover that he was fal&s;ly ac|cu&s;ed; the Hi&s;torian quoteth the Emperor to have &s;aid, <HI>If</HI> Arius <NOTE PLACE="marg">The Emperor receives the account thereof; his words thereupon.</NOTE> <HI>be of that mind, and</HI> (as you &s;ay) <HI>agreeth with the Faith confirmed by the Council, I will not onely give him the hearing my &s;elf, but al&s;o &s;end him with honour to</HI> Alexandria.</P>
<P><HI>Arius</HI> being &s;ent for, comes to <HI>Con&s;tantinople,</HI> and <HI>Euxojus</HI> a <NOTE PLACE="marg"><HI>Arius</HI> being &s;ent for, comes to <HI>Con&s;tantino|ple,</HI> and <HI>Euxojus, Con|&s;tantine</HI> bids them welcome.</NOTE> Deacon, whom <HI>Alexander</HI> depo&s;ed with <HI>Arius; Con&s;tantine</HI> bids them welcome, they frame, and give their Recantation in writ|ing to the Emperor at his demand; The Emperor &s;ends him to <HI>Alexandria</HI> again; <HI>Athana&s;ius,</HI> Bi&s;hop of <HI>Alexandria</HI> (for <HI>Alexan|der</HI> <NOTE PLACE="marg">Cap 20. They frame their Re|cantation.</NOTE> was dead) refu&s;es to receive him. <HI>Eu&s;ebius</HI> Bi&s;hop of <HI>Nico|media</HI> writes to <HI>Athana&s;ius,</HI> and al&s;o procures the Emperors Let|ters to command <HI>Athana&s;ius</HI> to admit <HI>Arius,</HI> and his complices: <NOTE PLACE="marg"><HI>Arius</HI> &s;ent to <HI>Alexan|dria</HI> again.</NOTE> <HI>Athana&s;ius</HI> wrote back again to the Emperor, That <HI>it was not law|ful</HI>
<PB N="73" REF="40"> <HI>for &s;uch as had made &s;hipwrack of their Faith, and had been held</HI> <NOTE PLACE="marg"><HI>Athana&s;ius</HI> refu&s;es to receive <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">im <HI>Eu&s;ebius</HI> of <HI>Nicomedia</HI> w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ites to <HI>Athana&s;ius,</HI> and procures the Em|peror to write to re|ceive him. <HI>Athana&s;ius</HI> &s;till refu&s;es. The Emperor is vext, writes again, and threa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ens to depo&s;e him.</NOTE> <HI>for accur&s;ed of the Church, after this their turn and conver&s;ion to re|ceive their former dignities.&mdash;</HI>This vexed the Emperor, who be|ing chafed, conceived great di&s;plea&s;ure in him again&s;t <HI>Athana&s;ius,</HI> and thus wrote to him,<HI>&mdash;In as much as thou art made privy to our will and plea&s;ure, &s;ee that thou make the door wide open to all that de|&s;ire to enter into the Church: for if I under&s;tand that any one which de&s;ired to be made a Member of the Church, hath by any means through thee been hindered, or his entrance &s;topped, I will forthwith &s;end one of my Officers, who by Authority from me, &s;hall forthwith depo&s;e thee, and al&s;o place another in thy room. Athana&s;ius,</HI> not|with&s;tanding <NOTE PLACE="marg">He refu&s;es, notwith|&s;tanding. Six Bi&s;hops take the opportunity to lift him out, and for that pur|po&s;e rai&s;e fal&s;e accu|&s;ations. He is cleared, and charged again, and cleared before the Emperor, and &s;ent home by the Emperor who writes in his be|half. He is charged again, and &s;ummoned before the Cen&s;or. He is reordered to ap|pear before the Coun|cil of Bi&s;hops, ordered to meet at <HI>Tyrus.</HI></NOTE> doth not receive him; <HI>Eu&s;ebius</HI> afore&s;aid, with half a dozen Bi&s;hops more inclined to <HI>Arius,</HI> takes the opportunity to lift <HI>Athana&s;ius</HI> out of the Bi&s;hoprick, and for that purpo&s;e rai&s;eth (&s;aith the Hi&s;tory) fal&s;e accu&s;ations again&s;t him, thinking if he were once out of <HI>Alexandria, Arius</HI>'s Opinions &s;hould take place. Of the&s;e things <HI>Athana&s;ius</HI> is cleared; they charge him again, he is cleared again in pre&s;ence of the Emperor, who &s;ends him home, and writes a letter to his Church in his behalf; he is accu&s;ed again, and appointed to appear before the Cen&s;or; The Emperor again forbids the appearance before the Cen&s;or, and appoints him to come before the Council of Bi&s;hops, which he had ordered to meet at <HI>Tyrus,</HI> in order to the con&s;ecrating of a Temple he had built at <HI>Jeru&s;alem,</HI> whom he appointed al&s;o to hear, and end the bu&s;ine&s;s of <HI>Athana&s;ius;</HI> he is unwilling to go there, not &s;o much (&s;aith the Hi&s;tory) that he was di&s;may'd at the &s;landerous reports again&s;t him, as fearing le&s;t he &s;hould be put upon the innovating &s;omething again&s;t the <HI>Nicene</HI> Council; but becau&s;e of the angry Lines of the Emperor, who had wrote to him, <HI>That if he came not of his own accord, he would be brought thither with a vengeance:</HI> He came of nece&s;&s;ity to the Council, at this <HI>Council</HI> he cleared him&s;elf of <NOTE PLACE="marg">He goes thither a|gain&s;t his will, &amp; there clears him&s;elf of <HI>Ar|&s;enius,</HI> who&s;e hand he was charged to have cut off, and &s;o to have killed him. The providence in the bu&s;ine&s;s. He is found out, pro|duced, both his hands found on him.</NOTE> <HI>Ar&s;enius,</HI> who&s;e hand he was accu&s;ed to have cut off, and &s;o con&s;e|quently to have killed him; it falling out providentially, that <HI>Ar&s;e|nius</HI> was taken unthought of, and produced, who denying him&s;elf to be the man at fir&s;t, was forced afterwards to confe&s;s it; being known to one of the Bi&s;hops, and both his hands found on him, though before he was brought forth, the hand pretended to be cut off was produced. The &s;econd particular was adjourned to another place, upon pretence of want of proof pre&s;ent, which then <HI>Athana&s;ius</HI> perceived to be delegated to certain per&s;ons that <NOTE PLACE="marg">The &s;econd particular adjourned to another place. <HI>Athana&s;ius</HI> refu&s;es to go thither; The rea&s;on thereof. He withdraws to the Emperor, is condem|ned ab&s;ent.</NOTE> he had excepted again&s;t; having &s;poken his mind, he withdrew him&s;elf, and went to the Emperor: being withdrawn, the Council condemns him before they had heard the matter upon the Wit|ne&s;&s;es on one hand; and at <HI>Mereotis,</HI> unto which place the hear|ing of the matter was adjourned, they agree unto his depo&s;i|tion; and <HI>Ar&s;enius,</HI> who aforetime was reported to be &s;lain, as afore&s;aid, is entertained by them; and he who afore|time was counted a Bi&s;hop of the <HI>Miletian</HI> Sect, (&s;aith the <NOTE PLACE="marg"><HI>Ar&s;enius</HI> &s;igns his de|po&s;ition, who was &s;aid to be &s;lain by <HI>Athana|&s;ius.</HI></NOTE> Hi&s;torian) even then &s;ub&s;cribed to the depo&s;ition of <HI>A|thana&s;ius,</HI> and called him&s;elf Bi&s;hop of <HI>Hep&s;epolis;</HI> and
<PB N="74" REF="41"> that which &s;eemeth incredible, (&s;aith he) he that was &s;aid to have died under the hand of <HI>Athana&s;ius,</HI> is now alive, and de|po&s;eth <HI>Athana&s;ius.</HI></P>
<P>Hereupon the <HI>Bi&s;hops</HI> depart to <HI>Jeru&s;alem</HI> to con&s;ecrate the <NOTE PLACE="marg">Cap. 22: The Bi&s;hops depart to <HI>Jeru&s;alem</HI> to con&s;e|crate the Temple built by <HI>Con&s;tantine. Arius</HI> &s;ent by them to <HI>Alexandria,</HI> is admit|ted, and <HI>Athana&s;ius,</HI> exiled. The Emperor requires them to appear at <HI>Con&s;tantinople</HI> about the bu&s;ine&s;s.</NOTE> Temple built by the Emperor, having &s;ent to <HI>Alexandria</HI> for the receiving of <HI>Arius,</HI> and his Confederates (as the Hi&s;tory tearms them) and to bani&s;h all rancor, &s;pight, and malice, and to &s;ettle their Eccle&s;ia&s;tical Affairs in peace and quietne&s;s, who are admit|ted; and by the con&s;ent of them all <HI>Athana&s;ius</HI> is exiled of which things they al&s;o gave the Emperor an account; but <HI>Athana&s;ius</HI> having fled to the Emperor, as the&s;e things were in doing, came Letters from the Emperor for their appearing at <HI>Con&s;tantinople,</HI> about the bu&s;ine&s;s of <HI>Athana&s;ius,</HI> wherein he inveighs greatly again&s;t them, for that which through tumults and trouble&s;ome &s;tirs they had decreed; tells them, that the Truth they had &s;ub|verted <NOTE PLACE="marg">He is grieved, and writes plainly to them</NOTE> by their hurly burly, and kindled heat of contention, that whil&s;t they pro&s;ecuted their privy &s;pite and hatred one towards a|nother, w^c^h in no wi&s;e they would leave unpracti&s;ed, they &s;eemed to neglect the Service of God, &amp; the furtherance of the <HI>Truth,</HI> that he tru&s;ted through the <HI>providence</HI> of <HI>God</HI> to bring to pa&s;s, that after the proof of that pe&s;tilent contention, it might wholly be bani&s;h|ed: <NOTE PLACE="marg">And charges them home with doing that which made Truth &s;uffer among&s;t the Barbarians, whom his clemency had wrought over to be Chri&s;tians,</NOTE> And that he might perceive whether their Council and A&s;&s;embly had any care of the Truth, and whether they had de|cided the matters called into que&s;tion without partiality, favour, and poy&s;oned malice, he willed them that with all &s;peed they all repair unto him, to the end that they them&s;elves, by no other than them&s;elves, might yeeld him an exqui&s;ite account. Moreover he tells them, That the Barbarians through his indu&s;try came to the knowledge of God, and learn't to &s;erve him in Holine&s;s, whom they perceived in all things with a careful eye of providence to have defended him, which thing (&s;aith he) moved them at fir&s;t to ta&s;te the Truth of Chri&s;t; whom al&s;o (&s;aith he) for the awe and loyalty they owe unto our Imperial Scepter, they &s;erve up|rightly, but we (&s;aith he to them) which would &s;eem (I will not &s;ay to ob&s;erve) to maintain the &s;acred My&s;teries of the Church, do practi&s;e nothing el&s;e, but that which breedeth di&s;cord <NOTE PLACE="marg">And to the utter over|throw and de&s;truction of mankind.</NOTE> and di&s;&s;ention; and to be &s;hort (&s;aith he) that which tendeth to the utter overthrow and de&s;truction of mankind.</P>
<P>Notwith&s;tanding the&s;e, and many other &s;trait words in his Let|ter, <NOTE PLACE="marg">Cap. 23. All came not notwith|&s;tanding.</NOTE> they all came not, but <HI>Eu&s;ebius, Theogius, Maos, Patropo|lis, Ur&s;acius,</HI> and <HI>Valens,</HI> all Bi&s;hops inclining to <HI>Arius,</HI> and <HI>Atha|na&s;ius</HI> his chief oppo&s;ites were not there, but framed (as the Hi|&s;tory <NOTE PLACE="marg">They frame another accu&s;ation again&s;t <HI>Athana&s;ius.</HI></NOTE> &s;aith) an Accu&s;ation, that <HI>Athana&s;ius threatned that he would cau&s;e that no Corn &s;hould be conveyed from</HI> Alexandria <HI>to</HI> Con&s;tan|tinople, <HI>as was u&s;ual, and that four certain Bi&s;hops heard it out of his own mouth:</HI> The accu&s;ers carrying credit with their per&s;ons, the Emperor was wonderfully moved at this, and cau&s;ed him to be bani&s;hed into <HI>France;</HI> &s;ome (&s;aith the Hi&s;tory) out of policy, al&s;o <NOTE PLACE="marg">He is bani&s;hed into <HI>France.</HI> Some &s;ay out of poli|cy, that quietne&s;s might en&s;ue.</NOTE> he did it to &s;ee whether his ab&s;ence would reduce them to Unity and Concord, for he would by no means communicate with he
<PB N="75" REF="41"> called <HI>Arians;</HI> &s;o being exiled, he leads his life at <HI>Trevere</HI> in <HI>France.</HI></P>
<P>The thirtieth year of <HI>Con&s;tantines</HI> Reign was expired, while <NOTE PLACE="marg">Peace en&s;ued not a|mong the C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ri&s;tians, though <HI>Con&s;tantine</HI> had pa&s;t thirty years of his Reign. <HI>Arius</HI> returning, &s;ets <HI>Alexandria</HI> on fire. The Emperor &s;ends for him to <HI>Con&s;tanti|nople.</HI> Thither he comes.</NOTE> the&s;e things were a doing, yet he &s;aw no peace among rhe Chri&s;ti|ans; <HI>Arius</HI> with his company returning to <HI>Alexandria,</HI> &s;et the whole City in an uproar, for they were not onely di&s;ta&s;ted with the return of <HI>Arius,</HI> but the bani&s;hment of <HI>Athana&s;ius:</HI> The Em|peror under&s;tanding (as the Hi&s;tory &s;aith) of the perver&s;e mind, and corrupt purpo&s;e of <HI>Arius,</HI> &s;ends for him again to <HI>Con&s;tantino|ple,</HI> to render an account of the tumult and &s;edition he had rai&s;ed afre&s;h. The City being divided into two parts, one for the <HI>Ni|cene</HI> Creed, the other for <HI>Arius; Alexander</HI> then governed the <NOTE PLACE="marg"><HI>Alexander</HI> Bi&s;hop of <HI>Con&s;tantinople</HI> holds di&s;putation with him. He layes a&s;ide quirks of Logick; and &s;eeks by Prayer to over|come.</NOTE> Church, who a little before &s;ucceeded <HI>Metrophanes</HI> in the Bi&s;hop|rick of <HI>Con&s;tantinople,</HI> held di&s;putation with <HI>Arius,</HI> and laying a|&s;ide the quirks of Logick, is &s;aid with continual Fa&s;ting, and Prayer, and Tears, many dayes and nights to have fled for aid to the Lord, and on his bare knees, before the Communion Table (called al&s;o the Altar) of <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e Church called <HI>Peace,</HI> having lock't him&s;elf in to have be&s;ought the Lord in the&s;e words,<HI>&mdash;Grant I be&s;eech thee, O Lord, that if the Opinion of</HI> Arius <HI>be true,</HI> <NOTE PLACE="marg">His Prayer, and his Obte&s;tation therein concerning him, and <HI>Arius,</HI> as to the deter|mination of the mat|ter. The Emperor de|mands of <HI>Arius</HI> to &s;ign the <HI>Nicene</HI> Creed. He doth it. He puts him to his Oath. He &s;wears to it by E|quivocation. The Equivocation. The Emperor requires <HI>Alexander</HI> to receive him into Communi|on.</NOTE> <HI>I my &s;elf may never &s;ee the end of this &s;et Di&s;putation; but if the Faith I hold be true, that</HI> Arius <HI>the Author of all this mi&s;chief, may receive due puni&s;hment for his impious de&s;ert.</HI></P>
<P><HI>Arius</HI> being come to <HI>Con&s;tantinople,</HI> the Emperor demands of <HI>Arius</HI> to &s;ign the <HI>Nicene</HI> Creed; he &s;ub&s;cribes it chearfully, he puts him to his Oath, he &s;wears it al&s;o; his juggle (is &s;aid to be this) he wrote his own Opinion in a piece of Paper; the &s;ame he carri|ed under his arm in his bo&s;ome; coming to the Book, he takes his Oath, That he verily believed as he had written. The Empe|ror believing he had dealt plainly, commanded <HI>Alexander</HI> Bi&s;hop of <HI>Con&s;tantinople,</HI> to receive him to the Communion. It was on a Saturday (&s;aith the Hi&s;tory) the day after <HI>Arius</HI> looked to be received into the Church and Communion of the Faithful, but vengeance (&s;aith it) lighted forthwith upon his lewd and bold <NOTE PLACE="marg">Vengeance overtakes <HI>Arius.</HI></NOTE> enterpri&s;es, when he had his leave, and departed out of the Em|perors Hall, he pa&s;&s;ed through the mid&s;t of the City with great pomp and pontificiality, compa&s;&s;ed and attended with the Facti|on and Train of <HI>Eu&s;ebius</HI> Bi&s;hop of <HI>Nicomedia,</HI> that waited upon him; as &s;oon as he came nigh <HI>Con&s;tantines</HI> Market (for &s;o was the <NOTE PLACE="marg">He is taken ill &s;udden|ly in the &s;treet,</NOTE> place called) where there &s;tood a Pillar of Red Marble, &s;udden feat (&s;aith the Hi&s;tory) of the heinous faults he had committed, took <HI>Arius,</HI> and withal he felt a great lask: <HI>Sirs</HI> (&s;aith <HI>Arius) is there any draught or jakes nigh?</HI> When they told him there was one in the back &s;ide of <HI>Con&s;tantines</HI> Market, he got him thither &s;trait, then he was taken with faintne&s;s, and, together with his excrements, he voideth his Guts, a great &s;tream of blood follow|eth, after, the &s;lender and &s;mall bowels &s;lide out, blood, together with the Spleen, and Liver gu&s;hed out, and immediately he dieth <NOTE PLACE="marg">And dieth mi&s;erable, and with a remarkable hand of Judgment.</NOTE> like a Dog (&s;aith the Hi&s;tory): And the Jakes was then to be &s;een (when the Hi&s;tory was wrote); and that Pa&s;&s;engers were
<PB N="76" REF="42"> wont as they went by, to point their fingers thereat, in remem|brance of the mi&s;erable end of <HI>Arius;</HI> Which (&s;aith the Hi&s;tory) being done, terror and a&s;toni&s;hment amazed the mind of <HI>Eu&s;e|bius</HI> <NOTE PLACE="marg">His followers are ama|zed. The Emperor cleaves the more to the <HI>Ni|cene</HI> Creed, as confir|med (as he &s;aid) (Cap 26) by the te&s;timony of God him&s;elf. The Emperor falls &s;ick the next year; makes his Will; tru&s;ts the Prie&s;t therewith, that per&s;waded him to tenderne&s;s to <HI>Arius,</HI> and dies.</NOTE> his Confederates that followed him. And that the Emperor clave the more unto the Chri&s;tian Religion, and &s;aid, that the <HI>Nicene</HI> Creed was ratified and confirmed to be true by the te&s;ti|mony of God him&s;elf,&mdash;and rejoyced exceedingly at the things which then came to pa&s;s. The next year being the 65th of his Age, he &s;ailed to <HI>Helenopolis</HI> for his healths &s;ake, where his &s;ickne&s;s more and more encrea&s;ed; he got him &s;trait to <HI>Nicomedia,</HI> where after a certain time he was bapti&s;ed, in which he is &s;aid to have greatly rejoyced, made his la&s;t Will and Te&s;tament, wherein he had appointed his three Sons their particular Inheritances, tru&s;teth the Prie&s;t, which was the occa&s;ion of <HI>Arius</HI> his return from ex|ile (as afore&s;aid) with charge to the Prie&s;t to deliver it into no mans hands but to his Son <HI>Con&s;tantius,</HI> whom he had made Empe|ror of the Ea&s;t, and died, having reigned one and thirty years.</P>
<P>Yet neither with <HI>Arius,</HI> nor the death of <HI>Con&s;tantine,</HI> was there <NOTE PLACE="marg"><HI>Anno.</HI> 348. <HI>Socrat.</HI> lib. 2. cap. 2. Di&s;cord ends not with <HI>Con&s;tantine</HI> nor <HI>Arius. Con&s;tantius Con&s;tan|tines</HI> Son leans to the <HI>Arians,</HI> by means of the Prie&s;t that <HI>Con|&s;tantine</HI> entru&s;ted his Will withal; who al|&s;o brought <HI>Arius</HI> in re&s;pect with <HI>Con&s;tan|tine.</HI></NOTE> an end of the trouble&s;ome di&s;cord that was among the Chri&s;tians: For the Prie&s;t afore&s;aid, unto who&s;e charge <HI>Con&s;tantine</HI> commit|ted the tru&s;t of his la&s;t Will and Te&s;tament, having po&s;&s;e&s;&s;ed <HI>Con|&s;tantius</HI> therewith, and with the <HI>Arian</HI> Here&s;ie, (as it was called) and <HI>Con&s;tantius</HI> being plea&s;ed therewith, as he was with the di&s;po|&s;ition of his Father to him of the Government of the Ea&s;t, that Opinion came to vent it &s;elf again, and to bear head; for it had entred into the Empre&s;s, and the Chamberlains, and the Empe|rors Guards, and every where almo&s;t (as the Hi&s;tory relates it) the Opinion had entrance and controver&s;ies throughout the Ea&s;t; and plain que&s;tions would not &s;erve the turn, but open contenti|on, tumult, and &s;tir; but in the We&s;t, in <HI>Illyrium</HI> and other Coun|tries, <NOTE PLACE="marg">Contention, tumults, &s;tirs, grew high there|abouts. The We&s;tern parts clear.</NOTE> they held to the <HI>Nicene</HI> Council, or the Faith, as it was called, of <HI>one Sub&s;tance,</HI> which by no means they would &s;uffer to be ab|brogated: And <HI>Eu&s;ebius</HI> of <HI>Nicomedia</HI> waited for an opportuni|ty through the&s;e tumults, when &s;ome or other &s;hould be put into the place of <HI>Athana&s;ius,</HI> to accompli&s;h his purpo&s;e there: But <NOTE PLACE="marg"><HI>Athana&s;ius</HI> once more goes to <HI>Alexandria</HI> upon <HI>Con&s;tantine</HI> the youngers Letters;</NOTE> through means of <HI>Con&s;tantine</HI> the youngers Letters, (who was al&s;o <HI>Cae&s;ar,</HI> who governed the We&s;tern Parts) which he wrote to <HI>Alex|andria,</HI> and his confidence of them, he returned to <HI>Alexandria,</HI> where he was received with mo&s;t willing mind by them who held <NOTE PLACE="marg">Is received by them of the <HI>Nicene</HI> Creed.</NOTE> the <HI>Nicene</HI> Decrees; but tho&s;e who were otherwi&s;e di&s;po&s;ed with <HI>Arius,</HI> ro&s;e what flame they could, and contention in the City, <NOTE PLACE="marg">The others rai&s;e &s;tir, and accu&s;e him again, Upon which the Em|peror drove him out of <HI>Alexandria.</HI></NOTE> and accu&s;ed him of having &s;etled him&s;elf into the Church without the general con&s;ent of the A&s;&s;embly of the Bi&s;hops, which &s;o in|cen&s;ed the Emperor, that he drove him out of <HI>Alexandria.</HI></P>
<P>Thus the fire of Contention grew hot, and the Separation won|derful, <NOTE PLACE="marg">Cap. 3. The contention en|crea&s;eth.</NOTE> which increa&s;ed &s;till as opportunity pre&s;ented it &s;elf, and occa&s;ion to mini&s;ter thereunto.</P>
<P><HI>Con&s;tantine</HI> the Younger, and Brother to <HI>Con&s;tantius,</HI> invading <NOTE PLACE="marg"><HI>Con&s;tantine</HI> the youn|ger invading by force certain Countries un|der <HI>Con&s;tans</HI> his youn|ger Brothers Juri&s;|diction, is &s;lain.</NOTE> by force certain Countries under his younger Brother <HI>Con&s;tans,</HI> and fighting hand to hand with the Souldiers, was &s;lain; and <HI>Alexan|der</HI>
<PB N="77" REF="42"> Bi&s;hop of <HI>Con&s;tantinople</HI> died al&s;o at the age of four&s;core and <NOTE PLACE="marg"><HI>Alexander</HI> Bi&s;hop of <HI>Con&s;tantinople,</HI> 98 years old. Great conte&s;ts for a Succe&s;&s;or.</NOTE> eighteen years; about a Succe&s;&s;or unto whom there was great conte&s;tion: Tho&s;e inclined to <HI>Arius,</HI> whil&s;t <HI>Alexander</HI> lived, in|clined to <HI>Macedonius;</HI> tho&s;e on the other hand, that held the clau&s;e of <HI>one Sub&s;tance,</HI> would have <HI>Paulus,</HI> whom <HI>Alexander</HI> com|mended before his death; &s;o the conte&s;t was great, but <HI>Paulus</HI> <NOTE PLACE="marg"><HI>Paulus</HI> is Elected.</NOTE> carried the Election in the end.</P>
<P><HI>Con&s;tantius</HI> &s;hortly after coming to <HI>Con&s;tantinople,</HI> di&s;placeth <NOTE PLACE="marg">Cap. 5. <HI>Con&s;tantius</HI> di&s;places <HI>Paulus,</HI> and puts in <HI>Eu&s;ebius. Cap.</HI> 6. A Synod is called at <HI>Antioch,</HI> to make an end of <HI>Athana&s;ius.</HI> Cap. 7. Several Bi&s;hops come not there;</NOTE> <HI>Paulus,</HI> and places <HI>Eu&s;ebius</HI> of <HI>Nicomedia</HI> in his room, but not content therewith, <HI>Eu&s;ebius</HI> procures of <HI>Con&s;tantius,</HI> a Synod to be called at <HI>Antioch,</HI> on purpo&s;e to have his ends on <HI>Athana&s;ius,</HI> and to overthrow (as the Hi&s;torian tearms it) and &s;ubvert the Faith of <HI>one Sub&s;tance,</HI> which as they could, they endeavoured: unto which Synod <HI>Maximus</HI> Bi&s;hop of <HI>Jeru&s;alem</HI> would not come, le&s;t he &s;hould be con&s;trained to &s;ub&s;cribe unto the depo&s;ition of <HI>Athana&s;ius:</HI> Neither did <HI>Julius</HI> Bi&s;hop of <HI>Rome</HI> come thither, or &s;end any Sub&s;titutes; The Canon Eccle&s;ia&s;tical forbidding any con&s;titution to be thru&s;t into the Church, without the cen&s;ure of the Bi&s;hop of <HI>Rome.</HI> Neverthele&s;s before a Council of four&s;core <NOTE PLACE="marg">Yet before ninty Bi&s;h. <HI>Athan&s;ius</HI> is accu&s;ed, and is put by <HI>Alexan|dria.</HI></NOTE> and ten Bi&s;hops, <HI>Athana&s;ius</HI> is accu&s;ed <HI>with ru&s;hing into the Church upon his own head, after his return from exile;</HI> That <HI>at his return, when the Tumult and Schi&s;m was rai&s;ed, many were &s;lain;</HI> more|over that <HI>he cau&s;ed &s;ome to be &s;courged, others to hold up their hands at the Bar.</HI></P>
<P><HI>Athana&s;ius</HI> being put by <HI>Alexandria,</HI> and <HI>Gregorius</HI> a favourer <NOTE PLACE="marg">Cap. 6. The Synod ends here|with, and placing <HI>Gre|gory</HI> in his room, and a new Creed being (Cap. 7.) made, and &s;ent to the Churches. Cap. 8. <HI>Gregory</HI> attempts his Inve&s;ture with a Cap|tain and 5000. Souldi|ers, and the <HI>Arians.</HI> The Church (&s;o cal|led) is be&s;ieged by the Captain <HI>Sirianus.</HI></NOTE> of <HI>Arius,</HI> being appointed in his room, and a new Creed placed in wary and equivocal tearms, being con&s;ented unto; &s;omewhat different from another, which at fir&s;t at <HI>Antioch</HI> they had con|cluded, and &s;ent unto the Churches; the Synod hath an end: And <HI>Gregorius</HI> attempts his inve&s;titure into <HI>Alexandria</HI> with five thou&s;and Souldiers under <HI>Sirianus</HI> the Captain, whom al&s;o to aid, came the <HI>Arians,</HI> &s;o called in the City, &s;o the matter was made formidable, the Captain drew his Souldiers in Battle array about the Church (as the Hi&s;tory calls it) where <HI>Athana&s;ius</HI> was, and the People, for it was Even-tide, and the People &s;pent the whole night in Vigils, for there was a Communion to be (he &s;aith) the next day: <HI>Athana&s;ius</HI> &s;eeing how things were, that he <NOTE PLACE="marg"><HI>Athana&s;ius</HI> by a wile gets out thereof, and e&s;capes,</NOTE> might pre&s;erve the people, and &s;ave him&s;elf, &s;et his Deacon to read the Collects unto the People, he bids them &s;ing a P&s;alm; when the P&s;alm was &s;weetly and harmoniou&s;ly &s;ung (&s;aith the Hi|&s;tory) all the People went forth at the Church Poarches, (the Souldiers keeping quiet) and <HI>Athana&s;ius</HI> through the mid&s;t of <NOTE PLACE="marg">Gets to <HI>Rome.</HI></NOTE> the &s;ingers got &s;afe away and ha&s;tned to <HI>Rome.</HI> Then <HI>Georgorius</HI> took po&s;&s;e&s;&s;ion of that Church; but the Citizens not brooking <NOTE PLACE="marg">The Citizens fire the Church called Saint <HI>Dennis.</HI></NOTE> tho&s;e things, &s;et the place, called Saint <HI>Dennis,</HI> Church on fire.</P>
<P>During the&s;e times of trouble among the Chri&s;tians, the Affairs <NOTE PLACE="marg">The State di&s;turbed. The <HI>French</HI> invade the Empire. Great Earthquakes in the Ea&s;t; at <HI>Antioch</HI> (where the&s;e things were done) for a years &s;pace.</NOTE> of the Common Wealth (as it u&s;ually fareth) grew trouble&s;ome; The <HI>French</HI> invaded the <HI>Roman</HI> Borders; then al&s;o there were great Earthquakes in the Ea&s;t, but e&s;pecially at <HI>Antioch,</HI> where
<PB N="78" REF="43"> the&s;e things were done, where the Earth was moved and &s;haken for the &s;pace of one whole year.</P>
<P><HI>Eu&s;ebius</HI> having effected his purpo&s;e in di&s;placing <HI>Athana&s;ius,</HI> <NOTE PLACE="marg">Cap. 9. <HI>Eu&s;ebius</HI> &s;ends to <HI>Ju|lius</HI> Bi&s;hop of <HI>Rome,</HI> to give definitive Sen|tence again&s;t <HI>Athana|&s;ius, Eu&s;ebius</HI> dies pre|&s;ently after the end of the Council, and &s;aw it not. <HI>Paulus</HI> is made Bi&s;hop again by the people; <HI>Macedonius</HI> by his Col|leagues, <HI>viz.</HI> &s;everal Bi&s;hops,</NOTE> and &s;etling <HI>Gregory,</HI> that he might yet &s;eem to be wary in his un|dertaking, &s;ends a Legate to <HI>Julius</HI> at <HI>Rome,</HI> to give definitive Sentence in the cau&s;e of <HI>Athana&s;ius;</HI> but the Sentence of <HI>Julius, Eu&s;ebius</HI> never &s;aw, for immediately after the Council brake up, breath departed <HI>Eu&s;ebius</HI> Body, and &s;o he died.</P>
<P><HI>Eu&s;ebius</HI> being dead, the People at <HI>Con&s;tantinople</HI> bring <HI>Paulus</HI> to be their Bi&s;hop; Tho&s;e appertaining to <HI>Arius</HI> cho&s;e <HI>Macedo|nius;</HI> the &s;ame per&s;ons wrought it, as were <HI>Eu&s;ebius</HI> his Colleagues, who were able to do &s;omething at that time, <HI>(viz.) Theoguis</HI> Bi|&s;hop of <HI>Nice, Maris</HI> Bi&s;hop of <HI>Chalcedon, Theodorus</HI> Bi&s;hop of <HI>Heraclea</HI> in <HI>Thracia, Ur&s;acius</HI> Bi&s;hop of <HI>Zingidon</HI> in the Higher <HI>Mi&s;ia, Valens</HI> Bi&s;hop of <HI>Nur&s;a</HI> a City in the Higher <HI>Pannonia;</HI> <NOTE PLACE="marg">Two of which after|wards recanted.</NOTE> but <HI>Ur&s;acius</HI> and <HI>Valens</HI> repented them afterwards, and writing a Recantation to <HI>Julius</HI> of <HI>Rome,</HI> &s;ubmitted to the cau&s;e of <HI>one Sub&s;tance,</HI> and the Communion of the Church.</P>
<P>The&s;e things producing civil Wars among them&s;elves, through <NOTE PLACE="marg">Great mi&s;chiefs, and blood&s;heds; the con&s;e|quence.</NOTE> the pretenders of <HI>Arius</HI> (as the Hi&s;tory renders it) much mi&s;chief was the con&s;equence, there being &s;aid to be many and often skir|mi&s;hes in that City thereabouts, in which many were trodden un|der foot and cru&s;hed to death.</P>
<P><HI>Con&s;tantius</HI> hearing of this, while he abode at <HI>Antioch,</HI> com|manded <NOTE PLACE="marg">Cap. 10. <HI>Con&s;tantius</HI> commands <HI>Hermogenes</HI> to di&s;|place <HI>Paulus.</HI> The people are di&s;|quieted, and ri&s;e.</NOTE> <HI>Hermogenes,</HI> that was taking his Journey into <HI>Thracia,</HI> to take <HI>Con&s;tantinople</HI> in his way, and to thru&s;t <HI>Paulus</HI> out of his Church: This gave great di&s;quiet in the City, they gathered them&s;elves together, and prepare to aid their Bi&s;hop; whom <HI>Her|mogenes</HI> came by force to bani&s;h. <HI>Hermogenes</HI> with his Souldiers <NOTE PLACE="marg"><HI>Hermogenes</HI> endea|vours to di&s;per&s;e them They fall upon him, burn the hou&s;e over his head, pull him out by the ears, and put him to death.</NOTE> endeavours to di&s;per&s;e the people; they being in an uproar fell upon him, they fire the hou&s;e over his head, they pull him out by the ears, and put him to death. This was done when both the Emperors were Con&s;uls, and when <HI>Con&s;tans</HI> had overcome the <HI>French,</HI> and concluded a peace between them and the <HI>Romans;</HI> hereupon <HI>Con&s;tantius</HI> left <HI>Antioch,</HI> came to <HI>Con&s;tantinople,</HI> thru&s;teth <NOTE PLACE="marg"><HI>Con&s;tantius</HI> comes to <HI>Con&s;tantinople,</HI> thru&s;ts out <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aulus.</HI> Fines the City.</NOTE> <HI>Paulus</HI> out of his Church, merced the City, taking from them &s;o many mea&s;ures of Grains as their City received, above four hundred thou&s;and, the which (&s;aith the Hi&s;tory) by his Fathers <NOTE PLACE="marg">Yet for fear forbears placing in <HI>Macedonius.</HI></NOTE> Donation daily was given unto them; yet he delayed the placing in of <HI>Macedonius,</HI> for that he was greatly incen&s;ed again&s;t him, not only becau&s;e he was cho&s;en without his advice and coun&s;el, but al&s;o in that through the &s;tir and tumult rai&s;ed between him and <HI>Paulus,</HI> not only <HI>Hermogenes</HI> his Captain, but al&s;o many others be&s;ides were &s;lain; the pretenders al&s;o to <HI>Arius</HI> removed <HI>Gregory</HI> <NOTE PLACE="marg"><HI>Gregory</HI> removed from <HI>Alexandria</HI> by the pre|tenders to <HI>Arius.</HI> The rea&s;on why <HI>Geor|gius</HI> put in.</NOTE> from <HI>Alexandria,</HI> becau&s;e the people hated him grievou&s;ly, and had &s;et their Church on fire, and for that he but &s;lenderly main|tained their Opinion, and put in his &s;tead <HI>Georgius</HI> born in <HI>Cappa|docia,</HI> one that was nuzled in the Opinion they held.</P>
<P>By this time <HI>Paulus</HI> of <HI>Con&s;tantinople,</HI> and &s;everal other Bi&s;hops, <NOTE PLACE="marg">Cap. 11. <HI>Paulus</HI> and the other Bi&s;hops repair to <HI>Ju|lius</HI> of <HI>Rome.</HI></NOTE> being accu&s;ed one for one thing, and another for another, and
<PB N="79" REF="43"> deprived of their Churches, go to <HI>Rome,</HI> and having <HI>Julius</HI> his Letters unto the Bi&s;hops of the Ea&s;t, that every one &s;hould be re|&s;tored again, &s;harply reproving their ra&s;h depo&s;ition, they de|pending <NOTE PLACE="marg">He gives them letters, they repair to their Bi&s;hopricks.</NOTE> on the Prerogative of <HI>Rome,</HI> went every one to his own charge, &s;ending their Letters to tho&s;e unto whom they were di|rected, and whom it concerned.</P>
<P>The Ea&s;tern Bi&s;hops took this correction of <HI>Julius</HI> Bi&s;hop of <NOTE PLACE="marg">The Bi&s;hops of the Ea&s;t take <HI>Julius</HI> cor|rection heinou&s;ly, &s;ummon a Synod at <HI>Antioch.</HI> They decree again&s;t <HI>Julius</HI> Bi&s;hop of <HI>Rome</HI></NOTE> <HI>Rome</HI> as a contumely, and &s;ummon a <HI>Synod</HI> at <HI>Antioch,</HI> where being a&s;&s;embled, they devi&s;e an Epi&s;tle by uniform con&s;ent, where|in they bitterly inveigh again&s;t <HI>Julius,</HI> and &s;ignifie withal,&mdash;That <HI>if any were bani&s;hed the Church, and excommunicated by their Cen&s;ure and Decree, it was not his part to intermeddle, neither to &s;it in Judg|ment upon their &s;entence:</HI> For when as he had removed <HI>Novatus</HI> out of the Church of <HI>Rome,</HI> they neither re&s;i&s;ted, neither con|traried his doings; <HI>Athana&s;ius</HI> coming to <HI>Alexandria, Georgius</HI> <NOTE PLACE="marg"><HI>Alexandria</HI> in a tumult upon the return of <HI>A|thana&s;ius</HI> by <HI>Georgius,</HI> (as &s;ome &s;aid) by <HI>Atha|na&s;ius</HI> (as others af|firm) much blood is &s;hed.</NOTE> the <HI>Arrian</HI> (&s;o called) made great &s;tir and tumults, in which much harm, murder, and blood&s;hed was committed, which the one &s;ort impute to <HI>Georgius,</HI> and the other to <HI>Athana&s;ius,</HI> whom yet the Hi&s;torian ju&s;tifies as innocent.</P>
<P>Well, as &s;oon as <HI>Con&s;tantius</HI> (who then remained at <HI>Antioch)</HI> <NOTE PLACE="marg">Cap. 12. <HI>Con&s;tantius</HI> is di&s;plea&s;|ed at the return of <HI>Paulus,</HI> commands <HI>Philip</HI> to remove <HI>Pau|lus,</HI> and place in <HI>Ma|cedonius; Philip</HI> u&s;eth a wile to entrap <HI>Paulus,</HI></NOTE> heard that <HI>Paulus</HI> was placed again in <HI>Con&s;tantinople,</HI> he took great di&s;plea&s;ure, and was &s;orely incen&s;ed, he gave commi&s;&s;ion to <HI>Phi|lip</HI> the chiefe&s;t of his Lieutenants (and called the &s;econd per&s;on in the Empire) to remove <HI>Paulus,</HI> and to appoint <HI>Macedonius</HI> in his &s;tead; <HI>Philip</HI> fearing the rage and tumult of the multitude, circumventeth <HI>Paulus</HI> very &s;ubtilly, and covertly concealeth the Emperors plea&s;ure. He feigneth the cau&s;e of his coming to be for the common Affairs of the City, he gets him &s;trait to the pub|lick Bath called <HI>Zeuxippus;</HI> he &s;ends thence one unto <HI>Paulus,</HI> <NOTE PLACE="marg">Which taking,</NOTE> that he &s;hould honourably &s;alute him, and will him in any wi&s;e to repair unto the Emperors Lieutenant; as &s;oon as he came, the Governour opened unto him his Lord the Emperors Command|mant. The Bi&s;hop taketh patiently his Sentence, although un|ju&s;tly decreed again&s;t him; But the Governour &s;tanding in great fear of the furious rage of the multitude, and &s;uch as &s;tood in compa&s;s about him (for many by rea&s;on of the &s;u&s;picious rumour flocked unto the publick Bath) gave Commandment, that one of the back Windows of the Bath &s;hould be opened, that <HI>Paulus</HI> <NOTE PLACE="marg">He is privily &s;ent to exile,</NOTE> &s;hould be let down at the &s;aid Window, into a Ship ready appoin|ted for the purpo&s;e, and thence be conveyed to exile: The Go|vernour had commanded him that he &s;hould &s;ail thence &s;trait to <HI>The&s;&s;alonica,</HI> the Head City of <HI>Macedonia</HI> (from thence his An|ce&s;tors came) and there make his aboad; <HI>Paulus</HI> thinking little or nothing of all this, is both deprived his Church, bani&s;hed the City, and forthwith brought to exile. <HI>Philip</HI> got him with <NOTE PLACE="marg">And <HI>Macedonius</HI> carri|ed by <HI>Philip</HI> to their Church. The Souldiers guard them with naked Swords. The people are ama|zed, run thither.</NOTE> &s;peed from the Bath to the Church, <HI>Macedonius</HI> accompanies him, as it was concluded afore, &s;itting by his &s;ide in the Wag|gon, in the face of the whole Multitude, the Souldiers guarded them with naked Swords: the multitude in compa&s;s are amazed thereat, and &s;truck with &s;udden fear, all ran to the Church; &s;uch
<PB N="80" REF="44"> as defended the Creed that contained the clau&s;e of <HI>one Sub&s;tance,</HI> flocked to the Church (&s;aith the Hi&s;tory) as well as the <HI>Arrian</HI> <NOTE PLACE="marg">To the <HI>Nicenians</HI> and <HI>Arians.</HI></NOTE> Hereticks: The Governour and <HI>Macedonius</HI> being come near the Church, a marvellous great fear afrighted both the multitude and the Souldiers them&s;elves; &s;o great a company gathered toge|ther <NOTE PLACE="marg">No pa&s;&s;ing, the Com|pany was &s;o great. The Souldiers force their pa&s;&s;age on this &s;ide and that.</NOTE> that there was no pa&s;&s;ing for the Governour to lead <HI>Macedo|nius;</HI> The Souldiers were fain to force the people of this &s;ide and that, but the throng was &s;o great, and the room &s;o narrow, that they could not recoyl; The Souldiers &s;uppo&s;ing that the multi|tude had &s;et them&s;elves again&s;t them, and of &s;et purpo&s;e &s;topped their walk that the Governour might have no pa&s;&s;age thereaway, drew their Swords, let fly among&s;t them, and laid on lu&s;tily; the report was, That there fell about three thou&s;and one hundred, <NOTE PLACE="marg">About three thou&s;and and one hundred &s;lain, and &s;tifled, and cru&s;hed to death. <HI>Macedonius</HI> not re|garding, is en&s;talled by the Governor.</NOTE> whereof &s;ome were &s;lain by the Souldiers, others &s;tifled in the throng, and cru&s;hed to death; But <HI>Macedonius</HI> (&s;aith the Hi&s;to|ry) after all the&s;e famous acts, as if he had committed no offence, and were innocent and guiltle&s;s, touching all this heinous and horrible &s;laughter, is &s;talled in the Bi&s;hops Seat, more by the cen&s;ure of the Governour, than by the Canon of the Church: The&s;e be the means (&s;aith the Hi&s;tory) that <HI>Macedonius</HI> and the <NOTE PLACE="marg">Slaughter and blood|&s;hed, the <HI>Arians</HI> means to climb into the Church.</NOTE> <HI>Arrians</HI> u&s;ed to climb by &s;laughter and murder to be Magi&s;trates in the Church.</P>
<P><HI>Athana&s;ius</HI> al&s;o comes again to be accu&s;ed, but fal&s;ly (&s;aith the <NOTE PLACE="marg"><HI>Athana&s;ius</HI> is again accu&s;ed.</NOTE> Hi&s;tory) with <HI>turning the Corn or Grain which the Emperor had gi|ven for the relief of the poor within the Church of</HI> Alexandria, <HI>unto his private commodity;</HI> with which &s;landers the Emperor being informed, threatned him with death; he hearing thereof, flies <NOTE PLACE="marg">The Emperor threa|tens him with death, he &s;lies, and hides. <HI>Julius</HI> &s;ends for him to <HI>Rome.</HI> Certificates from the Ea&s;tern Bi&s;hops come to <HI>Julius,</HI> that the crimes were fal&s;e. <HI>Julius</HI> writes back to the Bi&s;hops of <HI>Antioch,</HI> his grief, becau&s;e of their Letters in re|proof of his to them, and reproves them for divers things. The proceedings at <HI>Mereotis</HI> again&s;t <HI>Atha|na&s;ius</HI> regi&s;tred on the one &s;ide, and not on the other. <HI>Sabinus</HI> u&s;ed the like in his collection of Councils, whereby lit|tle judgement can be given to their writings</NOTE> away and hides in an ob&s;cure place. <HI>Julius</HI> Bi&s;hop of <HI>Rome</HI> hear|ing thereof, &s;ends for him, and willed him to come to <HI>Rome;</HI> al&s;o at the &s;ame time he received Letters from the Council at <HI>Antioch,</HI> and the Bi&s;hops of <HI>Egypt,</HI> that all &s;uch crimes as <HI>Athana&s;ius</HI> was charged with, were meer fal&s;e, therefore he writes to the Bi&s;hops at <HI>Antioch,</HI> what grief and heavine&s;s he had conceived by their Letters, how they had tran&s;gre&s;&s;ed the Canon of the Church, in not calling him to the Council, in&s;omuch that the Canon com|mandeth, That <HI>no Decree be thru&s;t upon the Church without the Cen|&s;ure of the Bi&s;hop of</HI> Rome. Moreover that <HI>they had covertly cor|rupted the Faith:</HI> Al&s;o that <HI>they had concluded by main force, and double dealing, &s;uch things as of late they had lewdly handled at</HI> Ty|rus, <HI>in that they of &s;pight had procured the relations of one &s;ide only to be regi&s;tred at</HI> Mareotes; and that <HI>the forged Lea&s;ings of</HI> Ar&s;eni|us <HI>were meer &s;landers, and fal&s;e reports.</HI> The like did <HI>Sabinus</HI> u&s;e to do in his collection of Councils, (viz.) <HI>put down what was on the contrary behalf of tho&s;e who were for the clau&s;e of one Sub&s;tance, not what was written in the behalf thereof.</HI> And this was the cour&s;e and manner of proceedings among them.</P>
<P>Not long after <HI>Paulus</HI> leaving <HI>The&s;&s;alonica</HI> (the place of his ex|ile) <NOTE PLACE="marg"><HI>Paulus</HI> gets to <HI>Italy,</HI> from his exil. Cap. 14. He and <HI>Athana&s;ius</HI> o|pen there their cau&s;e to the Emperor.</NOTE> feigned as if he would go to <HI>Corinth,</HI> but went &s;trait into <HI>Italy,</HI> where he and <HI>Athana&s;ius</HI> joyntly open their cau&s;e to the Empe|ror; The Emperor, who&s;e Dominion was the We&s;t, e&s;teeming
<PB N="81" REF="44"> the&s;e injuries as his own adver&s;ity, wrote unto his Brother, re|que&s;ting <NOTE PLACE="marg">He writes to his Bro|ther to &s;end him three per&s;ons to &s;ignifie the cau&s;es of their depo&s;i|tion. The Emperor &s;ends them. They re|fu&s;e to rea&s;on with <HI>Athana&s;ius.</HI> Conceal the form of Faith de|creed at <HI>Atioch</HI> Frame another, give it to the Emperor, depart. <HI>Photinus</HI> his Here&s;ie &s;prung up in <HI>Illirium.</HI></NOTE> three men to be &s;ent him with the full cau&s;e of their de|po&s;ition; The Emperors Brother &s;ends three, but they would not rea&s;on with <HI>Athana&s;ius,</HI> but concealing the form of Faith de|creed at <HI>Antioch,</HI> the&s;e Bi&s;hops frame out another which they gave the Emperor, which when they had done, and &s;hewed it to &s;ome others, they took their leave and departed without further rea&s;oning of any other matter: Then a new Opinion &s;prang up at <HI>Syrmium,</HI> a City of <HI>Illyrium,</HI> by <HI>Photinus</HI> that governed the Churches there, who was born in the Le&s;&s;er <HI>Galatia,</HI> and the Di&s;ciple of <HI>Marcellus,</HI> who was depo&s;ed of his Bi&s;hoprick, fol|lowing his Ma&s;ters &s;teps, affirmed, That <HI>the Son of God was onely</HI> <NOTE PLACE="marg">An account thereof.</NOTE> <HI>Man.</HI></P>
<P>Three years after the Bi&s;hops of the Ea&s;t &s;ummon again ano|ther <NOTE PLACE="marg">Cap. 15. Another Council called by the Ea&s;tern Bi&s;hops and another form of Faith made, and &s;ent to the We&s;tern. The We&s;tern refu&s;e it, and the cau&s;es why.</NOTE> Council, and frame another long form of Faith, and &s;end it to the Bi&s;hops in <HI>Italy</HI> by certain Bi&s;hops.</P>
<P>The Bi&s;hops of the We&s;t Churches would in no wi&s;e receive it, partly becau&s;e it was written in a &s;trange Tongue, therefore could not under&s;tand them: They al&s;o &s;aid, That <HI>the</HI> Nicene <HI>Creed was &s;ufficient, and that it was not for them curiou&s;ly to &s;earch further.</HI></P>
<P>The Emperor of the We&s;t having wrote again concerning <NOTE PLACE="marg">Cap. 16. The We&s;tern Empero<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> writes again for <HI>Pau|lus</HI> and <HI>Athana&s;ius,</HI> but to no purpo&s;e. The Rea&s;ons why. They two de&s;ire ano|ther Council to be called.</NOTE> <HI>Paulus</HI> and <HI>Athana&s;ius,</HI> that they &s;hould be re&s;tored to their for|mer Dignities, to no purpo&s;e by rea&s;on of the civil di&s;&s;ention and di&s;cord not yet appea&s;ed among the Multitude. <HI>Paulus</HI> and <HI>Atha|na&s;ius</HI> de&s;ired, That <HI>another Council might be called,</HI> that <HI>their ca&s;es may be known the better, and the Faith decided,</HI> prote&s;ting that <HI>their depo&s;ition was wrought to the end that the Faith might be de|&s;troyed.</HI></P>
<P>By commandment of both Emperors another Council is called <NOTE PLACE="marg">Another Council is called by both the Emperors at <HI>Sardice.</HI> Three hundred Bi&s;h, of the We&s;t, and 76. Bi&s;h. of the Ea&s;t only meet. The excu&s;es of the ab&s;ent.</NOTE> at <HI>Sardis,</HI> of the We&s;t Churches, (as &s;aith <HI>Athana&s;ius)</HI> three hundred Bi&s;hops met; and of the Ea&s;t (as <HI>Sabinus</HI> reports) only &s;eventy and &s;ix, the re&s;t making excu&s;es, &s;ome infirmity of Body, others &s;hort warning, for which they blamed <HI>Julius</HI> Bi&s;hop of <HI>Rome,</HI> when as there was a year and a halfs time between the Pro|clamation and the &s;itting of the Council, which was the ele|venth year after the death of <HI>Con&s;tantine</HI> the Father of the Em|perors.</P>
<P>The Bi&s;hops of the Ea&s;t would not come to the Bi&s;hops of the <NOTE PLACE="marg">The Ea&s;tern Bi&s;hops refu&s;e to come to the Bi&s;h. of the We&s;t, unle&s;s they two were kept out. The We&s;tern <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ot brooking it, the Ea&s;t|ern depa<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">, and meet at <HI>Philippi,</HI> and cu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e the Creed of <HI>one Sub|&s;tance.</HI></NOTE> We&s;t, unle&s;s they would bar <HI>Paulus</HI> and <HI>Athana&s;ius</HI> their Com|pany, which the Bi&s;hops of the We&s;t not brooking, the Ea&s;tern Bi&s;hops departed, and at <HI>Philippi,</HI> a City in <HI>Thracia,</HI> they a&s;&s;em|bled a private contemning the clau&s;e of <HI>one Sub&s;tance,</HI> and in writ|ing to &s;ow abroad their Opinion, That <HI>the Son of God was not of one Sub&s;tance with the Father.</HI></P>
<P>The We&s;tern Bi&s;hops that continued at <HI>Sardice,</HI> fir&s;t condem|ned <NOTE PLACE="marg">The We&s;tern at <HI>Sardice</HI> condemned them. De|po&s;e the Accu&s;ers of <HI>Athana&s;ius;</HI> ratifie the <HI>Nicene Creed;</HI> abro|gate the other.</NOTE> them which fled from the hearing of their Cau&s;e; next, de|po&s;ed from their Dignities the accu&s;ers of <HI>Athana&s;ius;</HI> afterwards ratified the Creed of the <HI>Nicene</HI> Council, and abrogated the He|retical
<PB N="82" REF="45"> Opinion, (as they called it) which &s;aid, That <HI>the Son was</HI> <NOTE PLACE="marg">Send Letters to the Churches of what they had done, as did the other throughout the World.</NOTE> <HI>of a different Sub&s;tance from the Father.</HI> La&s;tly, They &s;et forth more plainly the clau&s;e of <HI>one Sub&s;tance,</HI> and wrote Letters there|of, and &s;ent them throughout the whole world.</P>
<P>Both &s;ides were plea&s;ed with their own doings, and every one <NOTE PLACE="marg">Each plea&s;ed them|&s;elves with what each had done. The cau&s;es of the do|ings of each.</NOTE> &s;eemed to him&s;elf to have done right well; The Bi&s;hops of the Ea&s;t, becau&s;e the We&s;tern Bi&s;hops had received them whom they had depo&s;ed; The We&s;tern Bi&s;hops, becau&s;e the Bi&s;hops of the Ea&s;t, being depo&s;ers of others, had departed before the hearing of their cau&s;e; The one for that they maintained the <HI>Nicene</HI> Creed; The other for that they went about to condemn it: To <NOTE PLACE="marg"><HI>Paulus, Athana&s;ius, Marcellus,</HI> re&s;tored to their Bi&s;hopricks.</NOTE> <HI>Paulus</HI> and <HI>Athana&s;ius,</HI> their Bi&s;hopricks are re&s;tored, and to <HI>Marcellus</HI> Bi&s;hop of <HI>Ancyra</HI> in the Le&s;&s;er <HI>Galatia.</HI></P>
<P>The Bi&s;hops of each part having decreed &s;uch things as &s;eemed <NOTE PLACE="marg">Cap. 18. Each part depart, &s;epa|rating as far in affecti|on as they were in place.</NOTE> be&s;t unto them&s;elves, they depart every one to his own home, going a&s;under as far in Spirit as they were in Per&s;on, and &s;o be|came divided; and the Mount between <HI>Illirium</HI> and <HI>Thracia,</HI> cal|led <HI>Ti&s;uris,</HI> was the bound of both, beyond which there was no <NOTE PLACE="marg">The Mount <HI>Ti&s;uris</HI> is &s;et the bound between them for their Com|munion. The We&s;t Emperor de&s;ires the re&s;titution of <HI>Paulus</HI> and <HI>Athana|&s;ius. Con&s;tantius</HI> de|laying, the other &s;ends him in choi&s;e, either War, or Re&s;titution.</NOTE> communion: &s;uch confu&s;ion, &s;uch &s;tir, and &s;uch divi&s;ion (&s;aith the Hi&s;tory) reigned then in the Church.</P>
<P>Immediately after this the We&s;tern Emperor &s;ignifies to his Brother what was decided at the Council of <HI>Sardice,</HI> and reque&s;t|ed him to &s;ee <HI>Paulus</HI> and <HI>Athana&s;ius</HI> placed in their Bi&s;hopricks: But when <HI>Con&s;tantius</HI> delayed from day to day his Brothers de&s;ire; The Emperor of the We&s;t gave his Brother in choice, <HI>Either to re&s;tore</HI> Paulus <HI>and</HI> Athana&s;ius, <HI>and &s;o account of him as his Friend, or el&s;e to hear the Proclamation of open War, and &s;o find him as his deadly Foe.</HI> The Letters &s;ent by his Emba&s;&s;ador were the&s;e,<HI>&mdash;There remain here with me</HI> Athana&s;ius <HI>and</HI> Paulus, <HI>who as I am cre|dibly</HI> <NOTE PLACE="marg">A Copy of his Letters.</NOTE> <HI>given to under&s;tand; are per&s;ecuted for piety &s;ake; if that thou wilt promi&s;e me to re&s;tore them unto their Seas, and to puni&s;h &s;e|verely &s;uch as have injured them, I will &s;end the Parties them&s;elves unto thee; But if thou wilt not accompli&s;h this my will and plea&s;ure, know for &s;urety, that my &s;elf will come thither, and maugre thy bread, re&s;tore them to their proper Seas.</HI></P>
<P>This when the Emperor of the Ea&s;t under&s;tood, it troubled <NOTE PLACE="marg"><HI>Con&s;tant.</HI> is troubled hereat; a&s;&s;embles the Bi&s;hops;</NOTE> him, and is &s;aid to be wonderful pen&s;ive and &s;ad; he a&s;&s;embles many of the Bi&s;hops of the Ea&s;t, layes before them the choice his brother gave him, demandeth of them, <HI>What was be&s;t in the</HI> <NOTE PLACE="marg">Demands of them, What is to be done. They chu&s;e Peace ra|ther than War. He &s;ends for <HI>Athana&s;i|us; Con&s;tantine</HI> &s;ends <HI>Paulus</HI> to <HI>Con&s;tantino|ple</HI> with his and the Councils Letters.</NOTE> <HI>ca&s;e to be done?</HI> They an&s;wered, <HI>It was far better to re&s;tore</HI> Atha|na&s;ius, <HI>than to rai&s;e deadly and mortal Wars.</HI> Therefore the Em|peror, being con&s;trained through nece&s;&s;ity, &s;ent for <HI>Athana&s;ius;</HI> In the mean while <HI>Con&s;tans</HI> the Emperor had &s;ent <HI>Paulus</HI> honoura|bly, together with two Bi&s;hops, with his own Letters, and the Letters of the Council for more &s;urety unto <HI>Con&s;tantinople.</HI></P>
<P><HI>Athana&s;ius</HI> yet doubting whether he yet were be&s;t go or no to <NOTE PLACE="marg">Cap. 18: <HI>Con&s;tantius</HI> &s;ends a|gain for <HI>Athana&s;ius,</HI> and a &s;econd and third time.</NOTE> <HI>Con&s;tantius,</HI> becau&s;e the &s;landers ca&s;t upon him troubled him ve|ry &s;ore; <HI>Con&s;tantius</HI> &s;ent for him not once only, but the &s;econd and third time, which he having received, and the Bi&s;hop of <HI>Rome</HI> being made privy thereunto by <HI>Athana&s;ius,</HI> and having the
<PB N="83" REF="45"> &s;aid Bi&s;hops Letters unto the Prie&s;ts and People of <HI>Alexandria,</HI> he went to <HI>Con&s;tantius,</HI> who (it's &s;aid) received him not unwil|lingly, <NOTE PLACE="marg">He goes to <HI>Con&s;tantius.</HI></NOTE> but through the &s;lights of the followers of <HI>Arias</HI> went <NOTE PLACE="marg">Who de&s;ires &s;ufferance of one Church in <HI>A|lexandria</HI> for the <HI>Arri|ans.</HI> He leaves it to the Emperor; and craves another thing of him, <HI>viz.</HI> That the <HI>Nicenians</HI> might have one Church through|out every City.</NOTE> about to beguile him, by de&s;iring a permi&s;&s;ion of one Church, for tho&s;e that differed in Opinion from <HI>Athana&s;ius,</HI> and &s;evering them&s;elves from his Communion; he an&s;wered,<HI>&mdash;It lies in thee, O Emperor, to do as plea&s;eth thee be&s;t to command, and execute thy Commandment.</HI> And craved of the Emperor another thing, <HI>(viz.)</HI> That <HI>he would grant him one Church throughout every City, for &s;uch as communicate not with the</HI> Arrians. The followers of <HI>Arius</HI> per|ceiving that his reque&s;t was not unrea&s;onable, made an&s;wer, That <NOTE PLACE="marg">The <HI>Arrians</HI> hereupon defer the matter.</NOTE> <HI>it behoved them to defer the matter unto another time, and con&s;ider better of it.</HI> They hindred not the Emperor, but &s;uffered him to do what plea&s;ed him be&s;t; wherefore the Emperor &s;etled <NOTE PLACE="marg"><HI>Athana&s;ius</HI> is &s;etled, &amp; <HI>Paulus</HI> with other Bi|&s;hops by the Empe|ror, who writes to <HI>Alexandria</HI> of Love and Friend&s;hip, and to abregate what Laws were again&s;t <HI>Athana&s;ius.</HI></NOTE> <HI>Athana&s;ius,</HI> and <HI>Paulus, Marcellus,</HI> and <HI>A&s;clepas</HI> Bi&s;hop of <HI>Ga|za,</HI> and <HI>Lucius</HI> of <HI>Andrianople</HI> into their Bi&s;hopricks, and wrote Letters to <HI>Alexandria</HI> of Love and Friend&s;hip, and for them to receive <HI>Athana&s;ius,</HI> and all of the &s;ame mind with him, and to &s;ettle them in their places; and to abrogate what&s;oever Law or Order was made again&s;t him or them, or any thing that appertain|ed unto them.</P>
<P>The&s;e things being done, <HI>Athana&s;ius</HI> takes his Journey to <NOTE PLACE="marg">Cap. 19. <HI>Athana&s;ius</HI> returns by the way of <HI>Jeru&s;alem, Anno.</HI> 351. Acquaints <HI>Maximus</HI> Bi&s;hop of that place; He calls an A&s;&s;embly of Bi&s;hops; a&s;&s;igns him his Dignity.</NOTE> <HI>Alexandria,</HI> by the way of <HI>Jeru&s;alem,</HI> where he acquaints <HI>Maxi|mus</HI> the Bi&s;hop of that place with the Decrees of the Council of <HI>Sardis,</HI> and al&s;o the Emperor <HI>Con&s;tantius</HI> his agreement and con|&s;ent therein, and procured out of <HI>Syria</HI> and <HI>Pale&s;tina</HI> an a&s;&s;embly of Bi&s;hops, where <HI>Maximus</HI> gave him the Communion, and a&s;&s;igned unto him his Dignity; and the Council being di&s;&s;olved, they wrote and &s;ignified by their Letters to the People of <HI>Alex|andria,</HI> <NOTE PLACE="marg">The Council al&s;o write Letters to <HI>Alexandria</HI> in his behalf.</NOTE> unto the Bi&s;hops of <HI>Egypt</HI> and <HI>Libia,</HI> all their Decrees and Canons concerning <HI>Athana&s;ius.</HI></P>
<P>This incen&s;ed all the Adver&s;aries of <HI>Athana&s;ius,</HI> who cried out <NOTE PLACE="marg">The <HI>Arrians</HI> are incen|&s;ed hereat; cry out again&s;t <HI>Maximus.</HI></NOTE> again&s;t <HI>Maximus,</HI> for that aforetime he had &s;ub&s;cribed to <HI>Atha|na&s;ius</HI> depo&s;ition; but now repenting of his folly, as if he had not then done well, he became of his Faith, and awarded him both Communion and Dignity; yet <HI>Ur&s;acius</HI> and <HI>Valens</HI> hearing <NOTE PLACE="marg"><HI>&V;r&s;acius</HI> and <HI>Valens,</HI> upon the &s;ucce&s;s of <HI>Athana&s;ius,</HI> recant.</NOTE> of the pro&s;perous &s;ucce&s;s of <HI>Athana&s;ius,</HI> they exhibit to <HI>Julius</HI> Bi&s;hop of <HI>Rome</HI> their Recantation and Repentance in writing, and &s;ub&s;cribed to the Creed containing the clau&s;e of <HI>one Sub|&s;tance.</HI> But <HI>Athana&s;ius</HI> travelled by <HI>Peleu&s;ium</HI> in the way to <HI>Alex|andria,</HI> <NOTE PLACE="marg"><HI>Athana&s;ius</HI> returns by <HI>Peleu&s;ium,</HI> inveighs again&s;t <HI>Arius.</HI></NOTE> preaching in every City where he came, and exhorted them to e&s;chew the followers of <HI>Arius,</HI> and to embrace &s;uch as confe&s;&s;ed the Faith of <HI>one Sub&s;tance.</HI> And in divers of the <NOTE PLACE="marg">Ordains Mini&s;ters in other Churches, gives occa&s;ion thereby of new Accu&s;ations.</NOTE> Churches al&s;o he ordained Mini&s;ters, which gave occa&s;ion to the Adver&s;aries to accu&s;e him again, that he pre&s;umed to make Mini&s;ters in other mens Provinces.</P>
<P>Whil&s;t the Eccle&s;ia&s;tical Affairs went thus very trouble&s;ome <NOTE PLACE="marg">Cap. 20. The Common wealth reels whil&s;t the Chri|&s;tians totter.</NOTE> about <HI>Athana&s;ius,</HI> and the clau&s;e of <HI>one Sub&s;tance,</HI> the quiet e&s;tate of the Common Wealth (as u&s;ually it falls out &s;o to be) was not a little out of &s;quare; <HI>Con&s;tantine,</HI> who builded <HI>Con&s;tantinople,</HI>
<PB N="84" REF="46"> dying, left his three Sons to &s;ucceed him in the Empire, of which <NOTE PLACE="marg"><HI>Con&s;tantine</HI> the great left three Sons, they are divided. <HI>Con&s;tan|tines</HI> Son the younger &s;lain, <HI>Con&s;tantius</HI> not forbidding it. The Souldiers did it, when he had reigned but a little while.</NOTE> number <HI>Con&s;tantine,</HI> that was called after his Fathers Name, was one, and reigned together with the re&s;t of the Emperors, whom the Souldiers &s;lew, after he had reigned but a very little while; and as <HI>Con&s;tantius</HI> commanded not he &s;hould be &s;lain, &s;o again he for|bad not the &s;laughter: but how that <HI>Con&s;tantine</HI> the Younger breaking forth into his Brothers Dominions, lo&s;t his life, whil&s;t he fought hand by hand with the Souldiers, it hath been &s;hewn before, after who&s;e death there aro&s;e War between the <HI>Per&s;ians</HI> <NOTE PLACE="marg">The <HI>Per&s;ians,</HI> War with the <HI>Romans.</HI> The <HI>Romans</HI> have but ill-favoured &s;ucce&s;s.</NOTE> and the <HI>Romans,</HI> where <HI>Con&s;tantius</HI> had but ill-favoured &s;ucce&s;s; for the Camp being pitched in the night time, about the bounds of the <HI>Roman</HI> and <HI>Per&s;ian</HI> Dominion; the <HI>Per&s;ian</HI> Ho&s;t &s;eemed then to prevail, and for a time to have the upper hand. Things being at this point, <HI>Magnentius</HI> the Tyrant became a Rebel in <NOTE PLACE="marg"><HI>Magnentius</HI> turning Rebel, produces the death of <HI>Con&s;tans</HI> ano|ther Son.</NOTE> the We&s;t part of the World, and through Trea&s;on procured the death of <HI>Con&s;tans</HI> the Emperor, who governed the We&s;t, and then aboad in <HI>France:</HI> This being wrought, there en&s;ued great <NOTE PLACE="marg">Great Wars follow thereupon.</NOTE> and grievous Wars; <HI>Magnentius</HI> invaded <HI>Italy,</HI> &s;ubdued <HI>Africk</HI> and <HI>Libia,</HI> and all <HI>France.</HI> Moreover at <HI>Sirmium</HI> a City of <HI>Illi|rium,</HI> <NOTE PLACE="marg"><HI>Bretanion</HI> another Ty|rant, rai&s;es War at <HI>Sermium.</HI></NOTE> there was another Tyrant &s;et up by the Souldiers, who&s;e Name was <HI>Bretanion;</HI> At <HI>Rome</HI> al&s;o there was a great &s;tir, for <HI>Nepotianus, Con&s;tantines</HI> Si&s;ters Son, having got him a great Troop <NOTE PLACE="marg"><HI>Nepotianus</HI> at <HI>Rome</HI> &s;tirs then, <HI>Magnentius</HI> cuts him off, &s;ubdues the We&s;t.</NOTE> of Fencers and Sword-players, a&s;pired unto the Imperial Scep|ter; but the Captains of <HI>Magnentius</HI> di&s;patch't him. In a lit|tle time <HI>Magnentius</HI> over-ran and &s;ubdued all the We&s;t parts of the World.</P>
<P><HI>Con&s;tantius</HI> under&s;tanding all this, and what was befel his Bre|thren, <NOTE PLACE="marg">Cap. 21. <HI>Con&s;tantius</HI> makes War with the Tyrants; is proclaimed Emperor of the We&s;t.</NOTE> the fourth year after the Council of <HI>Sardice,</HI> made Title and Challenge to the Dominions of his Brethren; and being pro|claimed Emperor of the We&s;t, he maketh expedition to wage War with the Tyrants.</P>
<P>The Scaene now beginning to change, the Adver&s;aries of <HI>Atha|na&s;ius,</HI> <NOTE PLACE="marg"><HI>Athana&s;ius</HI> hereupon is new charged again.</NOTE> &s;uppo&s;ing they had now gotten a fit opportunity, forge again (as &s;aith the Hi&s;tory) heinous offences afre&s;h again&s;t him, before his coming to <HI>Alexandria,</HI> informing, That <HI>he perverted all</HI> Egypt <HI>and</HI> Libia; Al&s;o they charge him <HI>with making Mini&s;ters in other mens Provinces: Athana&s;ius</HI> coming to <HI>Alexandria,</HI> calls <NOTE PLACE="marg">He calls a Council, they decree according to <HI>Athana&s;ius.</HI> The Em|peror decrees the contrary.</NOTE> divers Councils of the Bi&s;hops of <HI>Egypt,</HI> who decreed certain things according to the Council of <HI>Sardice</HI> and <HI>Jeru&s;alem.</HI> The Emperor being &s;aid to be addicted aforetime to the Here&s;ie of <HI>Arius,</HI> wre&s;ted all things he had lately decreed to the contrary part; and fir&s;t of all he bani&s;hed <HI>Paulus</HI> Bi&s;hop of <HI>Con&s;tantinople,</HI> <NOTE PLACE="marg">He bani&s;hes <HI>Paulus,</HI> and is &s;tifled by them that carried him to Exile. <HI>Ba&s;ilius</HI> put in the room of <HI>Marcellus Lu|cius</HI> of <HI>Adrianople,</HI> im|pri&s;oned, and there choaked with &s;tink.</NOTE> afore&s;aid, whom they who carried him to exile, &s;tifled at <HI>Cucu|&s;um,</HI> a City in <HI>Cappadocia: Marcellus</HI> is expelled <HI>Ancyra,</HI> and <HI>Ba|&s;ilius</HI> placed in his room; <HI>Lucius</HI> Bi&s;hop of <HI>Adrianopolis</HI> is clapt in Pri&s;on, and there choaked up with &s;tink: but the Relations made to the Emperor again&s;t <HI>Athana&s;ius,</HI> &s;o incen&s;ed him, that he gave forth a Commandment he &s;hould be executed where ever he was taken: He charged moreover, That <HI>Theodulus</HI> and <HI>Olympius</HI> <NOTE PLACE="marg"><HI>Athana&s;ius</HI> ordered to be executed.</NOTE> Bi&s;hops of <HI>Thracia</HI> &s;hould be put to death, which threats of the
<PB N="85" REF="46"> Emperor, <HI>Athana&s;ius</HI> under&s;tanding (for he was quickly made privy thereunto) fled away. <NOTE PLACE="marg">He flies.</NOTE></P>
<P><HI>Macedonius</HI> after <HI>Paulus</HI> was murdered, as afore&s;aid, was made <NOTE PLACE="marg">Cap. 22. <HI>Macedonius</HI> put in <HI>Paulus</HI> room.</NOTE> Bi&s;hop of <HI>Con&s;tantinople;</HI> he had great liberty and acce&s;s unto the Emperor; he made Wars among the Chri&s;tians, nothing in|ferior to the Tyrannical practi&s;es of tho&s;e times; he per&s;waded <NOTE PLACE="marg">The Emperor aids him.</NOTE> the Emperor to aid him, when as in very deed he procured the overthrow (as is &s;aid) and the de&s;truction of the Churches, and <NOTE PLACE="marg">Makes Edicts at his Will.</NOTE> prevailed, that what&s;oever he compa&s;&s;ed, the &s;ame forthwith was by a Law confirmed; every City &s;ounded of Proclamations; the Souldiers were commanded to &s;ee the Emperors Edicts take place: As many as cleaved unto the Creed, containing the clau&s;e <NOTE PLACE="marg">Orders Souldiers to make them take place. The <HI>Nicenians</HI> cut off from the Church, and exiled.</NOTE> of <HI>one Sub&s;tance,</HI> were not only cut off from the Churches, but al&s;o bani&s;hed altogether the Cities; And fir&s;t, they joyn heads and hands together to bring this to pa&s;s: But when this Pe&s;tilent Infection (&s;aith the Hi&s;tory) had &s;pread it &s;elf far and nigh, &s;uch as had little or no care at all of the Eccle&s;ia&s;tical Affairs, determi|ned with them&s;elves to con&s;train men to their Communion; the <NOTE PLACE="marg">They con&s;train to their Communion, as the Heathens did the Chri&s;tians,</NOTE> violence (&s;aith the Hi&s;tory) truly was no le&s;s than that of old pra|cti&s;ed towards the Chri&s;tians, when they were compelled and drawn to &s;acrifice to Idols, for many endured &s;everal kinds of tor|ments, <NOTE PLACE="marg">By racking, di&s;mem|bring, confi&s;cation, exile, d<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">th.</NOTE> often racking and di&s;membring of their joynts, confi&s;ca|ting of their Sub&s;tance, &s;ome bereaved of their Native Soyl; other &s;ome departed this life under the hands of the Tormentor; &s;ome died in Bani&s;hment and never &s;aw their Country again; the&s;e <NOTE PLACE="marg">This throughout the Ea&s;t, chiefly at <HI>Con|&s;tantinople.</HI> All by <HI>Macedonius.</HI></NOTE> were their practi&s;es throughout all the Cities of the Ea&s;t, but e&s;pe|cially at <HI>Con&s;tantinople.</HI> This civil Plague and Per&s;ecution (afore|time being not &s;o out of <HI>mea&s;ure,</HI> though the lea&s;t of it is too much) <HI>Macedonius</HI> did greatly augment, as &s;oon as ever he had gotten the Bi&s;hoprick; but the Cities of <HI>Greece; Illirium,</HI> and of the other <NOTE PLACE="marg">The We&s;t is at re&s;t.</NOTE> parts tending toward the We&s;t, were void of all the&s;e tumults and calamities, becau&s;e they agreed within them&s;elves, and ob|&s;erved the Canons of the <HI>Nicene</HI> Council.</P>
<P>Hear a little further what <HI>Athana&s;ius</HI> him&s;elf writes of what hor|rible <NOTE PLACE="marg">Cap. 23. <HI>Athana&s;ius</HI> Account of the &s;ufferings at <HI>Alex|andria</HI> by <HI>Georgius.</HI> The <HI>Nicenians</HI> &s;ought out for Execution. Their Church be&s;et with Souldiers.</NOTE> practices were exerci&s;ed at <HI>Alexandria,</HI> by <HI>Georgius</HI> the cal|led <HI>Arrian,</HI> who was there him&s;elf, and felt part of the lamenta|ble affliction,<HI>&mdash;There came</HI> (&s;aith he) <HI>certain people that &s;ought us out to execution, &s;o that the ending was far wor&s;e then the beginning; the Souldiers unawares be&s;et the Church; in&s;tead of devout &s;ervice of God, they take in hand de&s;perate Swords. Then</HI> Georgius <HI>that was &s;ent by them from</HI> Cappadocia, <HI>coming in Lent time, added unto his own of the lewd practices which he learned of them; after that the</HI> Ea&s;ter <HI>week was over, the Virgins began to be clapt in Pri&s;on, the</HI> <NOTE PLACE="marg">The Virgins clapt in Pri&s;on. The Bi&s;hops bound; and led by Souldiers. The Fa|therle&s;s and Widows di&s;po&s;&s;e&s;&s;ed. Families rifled. Pe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ons trailed. Doors nailed up.</NOTE> <HI>Bi&s;hops were bound and led by Bands of Souldiers; the Fatherle&s;s and Widows were di&s;po&s;&s;e&s;&s;ed of their Hou&s;es; the Families were rifled, the Chri&s;tians were violently trailed and lugged out of their Hou&s;es; their doors were nailed up; the Clergy mens Brethren were in great danger of their lives for their Brethren &s;ake: The&s;e things &s;eemed very grievous; but the afterclaps were far wor&s;e; the week after</HI> Whit|&s;untide <HI>the people did fa&s;t, they got them therefore into the Churchyard</HI>
<PB N="86" REF="47"> <HI>to pray, becau&s;e they all abborred the Communion of</HI> Georgius; <HI>but</HI> <NOTE PLACE="marg">Be&s;et in their Church|yards by a Troop of Souldie<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s.</NOTE> <HI>when this pa&s;&s;ing lewd man under&s;tood of it, be &s;tirred up again&s;t them one</HI> Seba&s;teanus <HI>a Captain, which al&s;o was a</HI> Manichee; <HI>he forthwith, together with a great Troop of Souldiers all in Armour, having na|ked Swords in their hands, Bows and Arrows prepared, ran upon the</HI> <NOTE PLACE="marg">The people ran upon.</NOTE> <HI>people as they were praying on the Sunday; When he found there but a few, (for the hour being pa&s;t, the greater part was gone away) he committed &s;uch heinous acts as became very well his per&s;on: He &s;et on fire a great company of Faggots, he made the Virgins to &s;tand</HI> <NOTE PLACE="marg">The Virgins made to &s;tand near to a burn|ing flame.</NOTE> <HI>nigh the burning flame; he went about to con&s;train them to confe&s;s the</HI> Arrian <HI>Faith: but when he perceived they would not yeeld, and that they de&s;pi&s;ed the burning heat of that horrible fire, he &s;tripped them</HI> <NOTE PLACE="marg">Then &s;tripped naked, and beaten becau&s;e they would not re|cant Forty &s;courged with twigs of Palm Trees newly gathered. The terriblene&s;s of that new torment.</NOTE> <HI>&s;tark naked, he buffeted them about the head and face, &s;o that of a long while after they were &s;carce known of their own Friends. Moreover he took forty per&s;ons, and plagued them with a new kind of Torment never heard of before, their backs and &s;ides were &s;o &s;corched and rent with Palm Twigs newly pluckt off the Trees, having on their pricking knobs, that divers, becau&s;e of the &s;tumps that &s;tuck in the fle&s;h of their backs, were con&s;trained oftentimes to repair unto Chy|rurgions; other &s;ome not able to endure &s;uch terrible pain, died of their Wounds. As many of the men as remained yet alive, together</HI> <NOTE PLACE="marg">The remainder alive of Men and Virgins, bani&s;hed. The bodies of the dead not &s;uffered to be buried.</NOTE> <HI>with the Virgins, were exiled, and led by the Souldiers to</HI> Oa&s;is. <HI>The dead Carka&s;&s;es, not yet fully cold, were denied the Friends of the de|cea&s;ed, being thrown here and there, and lying unburied (for that liked them be&s;t) the Souldiers hid them, as if they had not been faul|ty in committing &s;uch horrible crimes; this did they, having their minds over&s;hadowed with frantick Here&s;ie. And when as the dear Friends and Familiars of the dead rejoyced at the bold prote&s;tation of their Faith, yet &s;orrowed becau&s;e their Carka&s;&s;es were not covered with earth; the &s;avage impiety, and bea&s;tly cruelty of the Souldiers, revealed it &s;elf with a greater &s;hame and infamy. Moreover they bani&s;h forthwith certain Bi&s;hops of</HI> Egypt <HI>and</HI> Libia, (viz.) <HI>&s;ixteen,</HI> <NOTE PLACE="marg">Sixteen Bi&s;hops ba|ni&s;hed of <HI>Egypt</HI> and <HI>Libia.</HI></NOTE> <HI>who&s;e names he reckons up; the&s;e being bereaved of their native Soyl, they handled &s;o roughly, that &s;ome of them died by the way, &s;ome other in exile never returning again: They put to death above thirty</HI> <NOTE PLACE="marg">Thirty Bi&s;hops put to death.</NOTE> <HI>Bi&s;hops; they followed the &s;teps of the wicked</HI> Achab, <HI>employing all their care and indu&s;try for the rooting out of the Truth from the face of the Earth:&mdash;</HI>Thus far <HI>Athana&s;ius.</HI></P>
<P>The Emperor with his Army came to <HI>Illyrium,</HI> where <HI>Bretani|on</HI> <NOTE PLACE="marg"><HI>Con&s;tantius</HI> with his Army comes to <HI>Illyri|um. Bretanion</HI> &amp; he parly. The Souldiers brought over from <HI>Bretanion</HI> to <HI>Con&s;tantius.</HI></NOTE> was proclaimed Emperor; as &s;oon as he came to <HI>Syrmium,</HI> Truce being made, they came to Parly, in which time <HI>Con&s;tantius</HI> endeavoured to win over the Souldiers that had proclaimed <HI>Bre|tanion,</HI> who refu&s;ed him for their Emperor; which being done, they proclaimed <HI>Con&s;tantius</HI> alone, both their <HI>Augu&s;tus,</HI> their <HI>King,</HI> <NOTE PLACE="marg">They proclaim <HI>Con|&s;tantius</HI> Emperor.</NOTE> and <HI>Emperor: Bretanton</HI> &s;eeing him&s;elf betrayed (for there was no mention of his Name in the Proclamation) fell down pro&s;trate at <HI>Con&s;tantius</HI> feet, and craved for mercy; <HI>Con&s;tantius</HI> taking from <NOTE PLACE="marg"><HI>Bretanion</HI> begs mercy.</NOTE> him his Princely Robe and Scepter, lifted him up by the hand ve|ry courteou&s;ly, and exhorted him to live a peaceable and quiet life as a private man; &s;aying further, That <HI>it was fitter for &s;uch</HI>
<PB N="87" REF="47"> <HI>an old man as he was to embrace a trade of life that were free from all</HI> <NOTE PLACE="marg">He &s;ends him into <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> private life; b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s his charge.</NOTE> <HI>trouble, than to gape after a vain title of Honour, full of di&s;quiet|ne&s;s and mole&s;tation. Con&s;tantius</HI> commanded all charges to be born him out of the Publick, and wrote him &s;everal Letters to <HI>Prou&s;a</HI> a City in <HI>Bythinia,</HI> where he made his abode, &s;ignifying <NOTE PLACE="marg">Writes to him, blames his unadvi&s;edne&s;s that he had not given him|&s;elf that liberty which he had done to ano|ther, <HI>viz.</HI> to live pri|vately.</NOTE> <HI>what &s;ingular plea&s;ure he had done him in ridding him from cares and troubles; &s;hewing al&s;o what mi&s;ery oft-times befalls to Reign and Go|vernment, and that for his own part he had done unadvi&s;edly in not giving to him&s;elf that which he granted to another.</HI></P>
<P>The&s;e things being fini&s;hed, <HI>Con&s;tantius</HI> made <HI>Gallus</HI> his Cozen <NOTE PLACE="marg">Cap. 24. <HI>Gallus</HI> made <HI>Cae&s;ar</HI> by <HI>Con&s;tantius,</HI> and &s;ent into the Ea&s;t. Other Captains again&s;t <HI>Mag|nentius.</HI> He remains at <HI>Sirmium</HI></NOTE> German, <HI>Cae&s;ar,</HI> &s;ent him to <HI>Antioch</HI> in <HI>Syria,</HI> to keep tho&s;e parts of the Empire which lay in the Ea&s;t: Other Captains he &s;ent with great power again&s;t <HI>Magnentius,</HI> him&s;elf remaining at <HI>Syrmium,</HI> where <HI>Photinus</HI> afore&s;aid being Superintendant of that Church, having broached an Opinion, (as hath been declared) That <HI>the Son of God was only man:</HI> About which there was a great tumult, and much trouble aro&s;e; he &s;ummoned a Council thither, who <NOTE PLACE="marg"><HI>Anno.</HI> 355. Has a Council there, and depo&s;es <HI>Photinus.</HI></NOTE> depo&s;ed <HI>Photinus;</HI> It was held in the year 355. And then ano|ther form of Faith was agreed on; And becau&s;e there was great contention about the under&s;tanding of the Word which the La|tines call <HI>Sub&s;tantia,</HI> and the Grecians <GAP LANG="grc" DESC="foreign" RESP="OXF">, about the equality, <NOTE PLACE="marg">The word <HI>Sub&s;tance</HI> put out of the Creed.</NOTE> or as they call it, the <HI>Unity of Sub&s;tance.</HI> They decreed, That <HI>thenceforth the controver&s;ie &s;hould not once be remembred;</HI> That <HI>the Church of God &s;hould no longer be troubled with the Interpretation thereof, and that for two cau&s;es; Fir&s;t, Becau&s;e the Scriptures of</HI> <NOTE PLACE="marg">The Cau&s;es thereof.</NOTE> <HI>God made no mention thereof; Next, Becau&s;e the Interpretation there|of exceeded the &s;ence and capacity of man: for the Holy Scriptures te&s;tifie that no man was able to &s;et forth the Generation of the Son in the&s;e words,&mdash;</HI>His <HI>Generation who &s;hall be able to declare?</HI> I&s;a. 53.</P>
<P>Much more is rehear&s;ed as the Ground or Rea&s;on of their leav|ing <NOTE PLACE="marg">Ob&s;ervations there|upon.</NOTE> out that clau&s;e of <HI>one Sub&s;tance,</HI> about which &s;uch tumults and divi&s;ions had been rai&s;ed, &s;o much blood &s;pilt, and torments ex|erci&s;ed, even Chri&s;tian by Chri&s;tian, and other grievous &s;ufferings already rehear&s;ed, which having wearied them&s;elves with, whe|ther it were this or that in &s;ignification, they will have it left out; and no more remembred, judging them&s;elves, as having erred from Scripture in the thing which had no &s;uch word, and in med|ling with that, or to give account of that which none can declare, and &s;o, as <HI>intruding into things that are not revealed;</HI> So the righ|teous Judgment of God comes at length to be made manife&s;t, after man having tired him&s;elf in his way of blood, and mi&s;chief com|ing to be weary, &s;ees it time to give over, and &s;o judgeth and condemns him&s;elf, wherein he had judged and de&s;troyed ano|ther. <HI>Photinus</HI> is put to di&s;pute his Opinion: the Bi&s;hops are pre|&s;ent, <NOTE PLACE="marg"><HI>Photi<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">s</HI> put to di&s;|pute his Opinion. <HI>Bi&s;ilius</HI> undertakes him. He is foiled. And bani&s;hed.</NOTE> by the command of the Emperor, and at his reque&s;t, of Se|nators not a few, <HI>Ba&s;ilius</HI> undertakes him and gives him the foil, &s;o <HI>Photinus</HI> is bani&s;hed.</P>
<P>This form of Faith was wrote in the Latin Tongue, which af|terwards <NOTE PLACE="marg">The new Creed di&s;like becau&s;e wrote in the Latin Tongue. The Papers called in by threats.</NOTE> mi&s;liking, they called in the Papers, and when they could not get them all in, the Emperor by his Edicts, threatned
<PB N="88" REF="48"> with puni&s;hments tho&s;e who did it not, but it could not a|vail. <NOTE PLACE="marg">Prev<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">il not.</NOTE></P>
<P>Yet <HI>O&s;ius</HI> Bi&s;hop of <HI>Corduba</HI> in <HI>Spain,</HI> who was pre&s;ent at this <NOTE PLACE="marg">Cap. 22. <HI>O&s;ius</HI> Bi&s;hop of <HI>Cordu|ba</HI> in <HI>Spain,</HI> called from exile to this Council, &s;courged for not con|&s;enting, and wrack't till he did.</NOTE> Council, and &s;ummoned thither by the Emperor, though an ex|ile by rea&s;on of tho&s;e called <HI>Arrians,</HI> not con&s;enting unto this Creed, or the form of Faith agreed on at this Council, had his &s;ides &s;courged, and his members put upon the Wrack, and &s;o con&s;trained to con&s;ent thereunto, which was thought to be the doings of the Emperor, who cau&s;ed him to be cited there; and <NOTE PLACE="marg">The cau&s;es wherefore force a per&s;wa&s;ive Argument.</NOTE> being there, would have him &s;ub&s;cribe it, that the Acts of that Council might have the more force and credit. A per&s;wa&s;ive Argu|ments.</P>
<P><HI>Magnentius</HI> having in the mean time taken <HI>Rome,</HI> and put to <NOTE PLACE="marg">Cap. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">7: <HI>Magnentius</HI> takes <HI>Rome;</HI> puts many Se|nators to death, and other people. Is overthrown, and runs away, &s;layes his Mother, his Brother made <HI>Ce&s;ar,</HI> and him|&s;elf. <HI>Decennius</HI> another Brother hangs him&s;elf</NOTE> death many of the Senators, and abundance of the common peo|ple, <HI>Con&s;tantius</HI> abiding &s;till at <HI>Sirmium,</HI> &s;ends a great power again&s;t him, who at length overthrew him; he was &s;o clo&s;e be&s;et, that he ran away alone to <HI>Lyons,</HI> for the Engagement was in <HI>France,</HI> where fir&s;t of all he &s;lew his Mother, next his Brother, whom he had created <HI>Cae&s;ar,</HI> then he murdered him&s;elf; not long after which, <HI>Decennius</HI> another Brother of <HI>Magnentius,</HI> hanged him&s;elf; yet the Common Wealth was not in quiet, but another Tyrant &s;teps up to give him trouble, that troubled the Earth becau&s;e of the Con&s;cience of men unto God, <HI>Sylvanus</HI> by name, who gave <NOTE PLACE="marg"><HI>Silvanus</HI> another Ty|rant ari&s;es in <HI>France.</HI> He is &s;oon di&s;parch't. The <HI>Jews</HI> in <HI>Dioce&s;a|rea</HI> ri&s;e again&s;t the <HI>Romans. Gallus</HI> overthrows them. Levels the City with the ground. Plots again&s;t <HI>Con&s;tanti|us.</HI> He takes his head off, and makes <HI>Julia|nus</HI> his Brother <HI>Ce&s;ar</HI> in his place. He is &s;ent into <HI>France. Con&s;tantius</HI> falls to per&s;ecuting, his trou|bles being fallen. Summons a Council into <HI>Italy,</HI> being remo|ved to <HI>Rome. Julius</HI> Bi&s;hop of <HI>Rome</HI> dies, <HI>Liberius</HI> &s;ucceeds. Cap. 28. <HI>Aetius</HI> and his Here&s;ie comes forth. The Rea|&s;ons why he &s;evered from <HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ius,</HI> though an <HI>Arian.</HI> His Here&s;ie.</NOTE> di&s;quiet in <HI>France;</HI> but he was &s;oon di&s;patch't out of the way: Then the <HI>Jews</HI> made a &s;tir in the Ea&s;t, tho&s;e inhabiting <HI>Dtocae&s;a|rea</HI> in <HI>Pale&s;tina,</HI> took Arms again&s;t the <HI>Romans,</HI> and invaided the Neighbouring Regions, whom <HI>Gallus</HI> di&s;comfited, and laid the City even with the ground: <HI>Gallus</HI> al&s;o &s;welled in his mind again&s;t <HI>Con&s;tantius,</HI> and plotted again&s;t him, who&s;e head <HI>Con&s;tantius</HI> cau&s;ed to be taken off his &s;houlders, and made <HI>Julianus</HI> the Brother of <HI>Gallus, Cae&s;ar</HI> in his room, whom he &s;ent into <HI>France</HI> again&s;t (as the Hi&s;torian calls them) the <HI>Barbarians.</HI></P>
<P><HI>Con&s;tantius</HI> being rid of the&s;e pre&s;ent mi&s;chiefs or troubles, turns him&s;elf again&s;t the Church of God; removing from <HI>Sirmium</HI> to <HI>Rome,</HI> he calls a Council, and requires &s;everal Bi&s;hops from the Ea&s;t to repair to <HI>Italy,</HI> during which time <HI>Julius</HI> afore&s;aid died, and <HI>Liberius</HI> came in his room.</P>
<P>About this time <HI>Aetius</HI> came forth, who though he was coun|ted an <HI>Arrian,</HI> yet he &s;evered him&s;elf from <HI>Arius,</HI> becau&s;e they admitted <HI>Arius</HI> into Communion, who had &s;o di&s;&s;embled with the Emperor, in &s;igning and &s;wearing the <HI>Nicene</HI> Creed, as afore&s;aid. The Hi&s;tory &s;aith, <HI>He could not under&s;tand that there was an unbegotten birth, or bow to imagine that the begotten could be eternal with the begetter.</HI> Whereupon he was called the <HI>Athei&s;t,</HI> <NOTE PLACE="marg">He is called the <HI>Athe|ist,</HI> his followers <HI>Euno|mians.</HI> Ob&s;ervations upon the &s;everal Here|&s;ies of <HI>Aetius,</HI> &amp; <HI>Arius</HI> and what they &s;peak.</NOTE> and tho&s;e that went after him were afterwards called <HI>Eunomians.</HI> So here are three things in which the Chri&s;tians came principally to be divided. The fir&s;t, The Faith (&s;o tearmed) of <HI>one Sub|&s;tance.</HI> Next, The Opinion of <HI>Arius.</HI> Then this of <HI>Aetius.</HI> The fir&s;t (as I have &s;aid) thinks of God, according to a Natu|ral Generation. The &s;econd, Judges that &s;uch a Natural Gene|ration
<PB N="89" REF="48"> is not God. The third, That there is no God: For if that were not the Son of <HI>God,</HI> which <HI>Mary,</HI> being over&s;hadowed of the holy Gho&s;t, bore, according to an eternal Generation, then there is no God; For, of the Son, he &s;aith, <HI>Thy Throne, O God, endures for ever; the Scepter of thy Kingdom is a Scepter of Righteou&s;ne&s;s,</HI> &amp;c. <HI>Heb.</HI> 18. But no God he is, if that Holy Thing that was born of <HI>Mary</HI> was not God; and if that Holy Thing that was born of <HI>Mary</HI> was not God, then there is no God: For, <HI>the Lord &s;aid unto my Lord, Sit thou at my right hand, until I make thine enemies thy foot&s;tool,</HI> &s;aith <HI>David,</HI> P&s;alm. 110. 1. And <HI>there be that are called gods, whether in Heaven or in Earth, (as there be gods many, and lords many) but unto us there is but one God, of whom are all things, and we in him; and one Lord Je&s;us Chri&s;t, by whom are all things, and we by him,</HI> 1 Cor. 8. 5, 6. And <HI>all are yours, and you are Chri&s;ts, and Chri&s;t is Gods,</HI> 1 Cor. 3. 22, 23. And, <HI>For this purpo&s;e the Son of God was manife&s;t, that he might de&s;troy the works of the Devil,</HI> 1 John 3. 8. And, <HI>Great is the My&s;tery of Godline&s;s; God was manife&s;t in the fle&s;h,</HI> 1 Tim. 3. And if he were not the Son of God, then is your Faith vain, and ye are yet in your &s;ins; For, <HI>He became the Author of Eternal Salvation to as many as obey him, yea, even to as many as believe in his Name,</HI> Heb. 5. 9. And if he be not God, how can his Name be be|lieved in? for the Name of God is Power; and how can that which hath not power be the Author of Eternal Salvation? and what obedience due where there is no power? The&s;e things are manife&s;t; Now to re|turn to the Hi&s;tory.</P>
<P>The Emperors Edict was for the Council to meet at <HI>Millain,</HI> <NOTE PLACE="marg">Cap. 29: The Council is at <HI>Millain;</HI> from the Ea&s;t many Bi&s;hops came not, becau&s;e of the length of the way. Three hund<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed Bi|&s;hops of the We&s;t came. The Ea&s;t Bi&s;hops re|quire Sentence again&s;t <HI>Athana&s;ius.</HI> The We&s;tern decline it. Make their Speech.</NOTE> whither very many Bi&s;hops from the Ea&s;t could not come, becau&s;e of the length of the way; but of the We&s;tern there were to the number of three hundred: Being come together, the Bi&s;hops of the Ea&s;t in the fir&s;t place require that Sentence by their gene|ral con&s;ent &s;hould be pronounced again&s;t <HI>Athana&s;ius,</HI> thinking thereby to &s;top all gaps for his return to <HI>Alexandria:</HI> The Bi&s;hops of the We&s;t perceiving that the Bi&s;hops of the Ea&s;t bent all their might to enact a Decree again&s;t <HI>Athana&s;ius,</HI> for no other purpo&s;e, but to overthrow the true Faith, they &s;tood up and cried, <HI>That in &s;o doing the Chri&s;tian Religion &s;hould be cancelled by the means of their deceitful and fraudulent Treachery:</HI> That <HI>the Crimes laid to</HI> Athana&s;ius <HI>his charge, were fal&s;e reports, and meer &s;landers;</HI> and that <HI>they had invented &s;uch things to deface the true and Catholick Faith.</HI> When they had ended the&s;e loud Speeches, the Council <NOTE PLACE="marg">The Council ends.</NOTE> broke up.</P>
<P>The Emperor under&s;tanding this, commanded them forthwith <NOTE PLACE="marg">The Emperor bani&s;hes the We&s;t Bi&s;hops. Summons another ge|neral Council.</NOTE> to Exile and Bani&s;hment, determining to &s;ummon another gene|ral Council, thinking thereby to bring them into Unity and Con|cord; which upon better con&s;ideration he laid down, perceiving it very hard to accompli&s;h, by rea&s;on of the long Journeys from the Ea&s;t unto the We&s;t; &s;o he divides them into two parts, the <NOTE PLACE="marg">Divides the Council. Tho&s;e pre&s;ent to meet a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>Ariminum,</HI> the Ea&s;t at <HI>Ni<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">omedia.</HI> Neither agree among&s;t them|&s;elves.</NOTE> Bi&s;hops then pre&s;ent to meet at <HI>Arminium</HI> in <HI>Italy,</HI> the Ea&s;tern at <HI>Nicomedia</HI> in <HI>Bythinia;</HI> yet he pro&s;pered not in his purpo&s;e, for neither Council agreed among them&s;elves, but was divided into &s;everal Factions: A new Schi&s;m al&s;o aro&s;e among the Ea&s;tern at
<PB N="90" REF="49"> <HI>Selencia,</HI> a City of <HI>I&s;auria, Leontius</HI> that preferred <HI>Aetius</HI> afore|&s;aid, to be Deacon, being al&s;o dead; <HI>Eudoxius</HI> Bi&s;hop of <HI>Ger|manicia,</HI> a City in <HI>Syria,</HI> who was then at <HI>Rome,</HI> thought it high time for him to return, feigns a pretence to the Emperor, and gets a Pa&s;port, and through the intere&s;t of the Emperors Chamberlains, creeps into the Bi&s;hoprick of <HI>Antioch:</HI> then &s;eeks to re&s;tore <HI>Aeti|us</HI> <NOTE PLACE="marg"><HI>Leontius</HI> getting into the Bi&s;hoprick of <HI>An|tioch,</HI> &s;eeks to re&s;tore <HI>Aetius,</HI> but prevails not.</NOTE> again; &s;ummons a Council of Bi&s;hops to make him Deacon, but could not prevail: At <HI>Ariminum,</HI> the Ea&s;tern Bi&s;hops letting pa&s;s the bu&s;ine&s;s of <HI>Athana&s;ius,</HI> without mentioning <HI>Ur&s;acius</HI> and <HI>Valens</HI> afore&s;aid, who were ob&s;erved &s;till to lean to the &s;tronger and &s;urer &s;ide; fir&s;t, <HI>Arrians,</HI> then <HI>Nicenians,</HI> now <HI>Arrians</HI> again, having others that joyned with them, affirmed, That <HI>all forms</HI> <NOTE PLACE="marg">The Ea&s;t Bi&s;hops lay by all preceeding forms of Faith to be cancelled, and e&s;tabli&s;h the Latin Paper-form of Faith now turned into Greek, which was made at <HI>Sirmium,</HI> and called in, with &s;ome additions. Ob&s;ervations here-upon.</NOTE> <HI>of Faith laid down in times pa&s;t, were thenceforth to be cancelled, and that the new form of Faith publi&s;hed at</HI> Sirmium, <HI>a little before at the Council there, was to be confirmed, and gave forth a &s;heet of Paper which they had in their hands to be read.</HI> The &s;econd Creed written before at <HI>Sirmium,</HI> and &s;uppre&s;&s;ed there, (as I &s;aid before) was al&s;o read at this Council. See what divi&s;ions here is about forms of Faith, and how their Languages like <HI>Babel</HI> are divided, whil&s;t they &s;eek to bring that into Form which is everla&s;ting, and &s;o make a Law to wor&s;hip it: What a do and clutter there was about the Creed containing the clau&s;e of <HI>one Sub&s;tance,</HI> I have &s;hewed before, up and down; now this, and now that, and then it mu&s;t not be at all, but omitted; I mean that clau&s;e as hath been declared, and now all forms of Faith; But what is now produ|ced, mu&s;t be cancelled, and that which them&s;elves &s;ought to &s;up|pre&s;s the Copies of, mu&s;t now be read, being tran&s;lated out of the Latin into the Greek, it being before in Latin, and not &s;o well liked of: So whil&s;t men go about in the wi&s;dom that peri&s;hes, <NOTE PLACE="marg">And their confu&s;ion.</NOTE> to bring forth that which men have nothing to do to force, or compel, or enjoyn; &s;ee what confu&s;ion they bring forth, and the con&s;equences thereof, blood, and torment, and fierce per&s;e|cution: Behold how the Lord laughs them to &s;corn, and hath them in deri&s;ion, and how their folly they bring forth, and hath left it for after Generations to &s;ee and con&s;ider.</P>
<P>Sub&s;tance, <HI>Sub&s;tantia;</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, the Greek and Latin of the &s;ame <NOTE PLACE="marg"><HI>Su&s;tantia</HI> and <GAP LANG="grc" DESC="foreign" RESP="OXF">, the Latin &amp; Greek for the Engli&s;h word <HI>Sub&s;tance;</HI> what a do it made in the World as to the Creeds;</NOTE> word <HI>Sub&s;tance,</HI> what a do it made, I have in part manife&s;ted; (for to &s;peak all would &s;eem endle&s;s) I do but touch at things, that in a &s;eries I may bring &s;omething rea&s;onable to &s;erve my purpo&s;e, (which as the end will produce) is of weight, and yet to many I may &s;eem overlong, though upon due con&s;ideration I hope I &s;hall be excu&s;ed, and that &s;eeing the&s;e things having not been before &s;o produced, and the thing unto which I bring them being of greate&s;t weight that can be thought of in the World, and even in the things that men hold, that it may be manife&s;t how they run again&s;t the Lord, whil&s;t they run again&s;t us in point of Wor&s;hip, and forcing of Religion, which the whole &s;eries of Hi&s;tory gives to under&s;tand; I &s;ay, I hope I &s;hall be excu&s;ed, as not having done ami&s;s in bringing things thus together in the &s;eries of Hi&s;tory; I &s;ay, what ado the words <GAP LANG="grc" DESC="foreign" RESP="OXF"> and <HI>Sub&s;tantia,</HI> the Greek and
<PB N="91" REF="49"> Latin of the word, in Engli&s;h called <HI>Sub&s;tance,</HI> have made in the World, I have in part manife&s;ted, and how through di&s;agreement it mu&s;t be left out. Now here's a Creed after the demand of can|celling <NOTE PLACE="marg">And at length is left out. Now the different tran&s;lations of the &s;ame Creed, what that makes, and the con&s;e|quences thereupon.</NOTE> all the other forms of Faith, upon the enjoyning of which, &s;uch multitudes of Chri&s;tians were tormented and de&s;troyed, and the Peace of the Empire broken, and War, and Earthquakes, and Pe&s;tilences, as the con&s;equence from the hand of the Lord, where|in millions were undone and ruined; I &s;ay, all the other forms of Faith mu&s;t be cancelled, at lea&s;t it is &s;o demanded, that this Creed, <NOTE PLACE="marg">All mu&s;t be cancelled, that the Greek Copy may &s;tand of that Faith, which in Latin the form thereof is called in.</NOTE> which being wrote fir&s;t in Latin, mu&s;t be called in, but being now tran&s;lated into Greek, mu&s;t be read, as that which &s;hould &s;uc|ceed.</P>
<P>Had it not been recorded, and that by men of that Age, and <NOTE PLACE="marg">Con&s;iderations upon this.</NOTE> who in tho&s;e things were concerned, &amp; wrote, either as being eye Witne&s;&s;es, or from them that were, it were hard to be believed, that &s;o many, otherwi&s;e wi&s;e and learned grave men, &s;hould &s;o extreamly be be&s;otted to keep ado in matters of Faith, the highe&s;t thing as to God, to trifle, and (I may &s;ay) fool it in things of &s;uch weight, &s;o as to become ridiculous, and a laughing-&s;tock to Children: but this is the con&s;equence, when men go out of their place to meddle with things which they have nothing to do with, and that are beyond their reach, in being definitive as to him, and the belief and wor&s;hip of him, and the enjoyning thereof, who is Infinite, who is of a Spiritual Nature, who is a Spirit, and &s;o is all that which relates to the Faith and Wor&s;hip of him, and therefore ought no otherwi&s;e to be attempted, to be defined or enjoyned, but by the Spirit in Spiritual wayes and means, which cannot be confined, which is as the <HI>Wind which blows where it li&s;teth, and thou heare&s;t the &s;ound thereof</HI> (&s;aith Chri&s;t) <HI>but can&s;t not tell whence it cometh, and whither it geoth: &s;o is every one that is born of the Spirit,</HI> John 3. 8.</P>
<P>The &s;aid Creed being read, tho&s;e who liked not the Contents <NOTE PLACE="marg">The Council hereup|on is divided.</NOTE> and Circum&s;tances thereof, ro&s;e up and &s;aid,<HI>&mdash;We came not hi|ther as if be wanted Faith and Belief (for we retain that Faith which</HI> <NOTE PLACE="marg">What the oppo&s;ite party &s;aid.</NOTE> <HI>we learned from the beginuing) but we are come to with&s;tand novel|ties, if ought be practi&s;ed prejudicial to the &s;ame.</HI> And &s;o they <NOTE PLACE="marg">And how they bad the Greek-Copy-men cur&s;e <HI>Arius:</HI></NOTE> bad them cur&s;e and renounce the Here&s;ie of <HI>Arius,</HI> if it were otherwi&s;e, in &s;uch wi&s;e as the old and antient Canon of the Church hath bani&s;hed all heretical &amp; bla&s;phemous Doctrines. <HI>It is apparent</HI> <NOTE PLACE="marg">And place the troubles of the World on the foot of his Opinions. The others with&s;tand them. The Unity is broken. Some cleave to the Greek-Copy-form of Faith.</NOTE> (&s;aid they) <HI>to the whole World, what tumults and troubles the bla&s;phe|mous Opinions of</HI> Arius, <HI>hath rai&s;ed even unto this day in the Church of God. Ur&s;acius, Valens,</HI> and the re&s;t accepted not of this, where|upon (&s;aith the Hi&s;tory) the bond of Unity retained in the Church of God, was broken a&s;under; Their men cleaved unto &s;uch things as the Council of <HI>Ariminum</HI> had decreed, (I think it &s;hould be <HI>Sirmium,</HI> where the form was agreed; for this Council &s;eems to have agreed on nothing but only to divide) the other confirmed the Canons of the <HI>Nicene</HI> Council, and derided the <NOTE PLACE="marg">Others to the Nicene, and deride the other, <HI>Athana&s;ius</HI> his Pa&s;quil on the Greek-Copy-Faith.</NOTE> Contents of the Creed that was then read. <HI>Athana&s;ius</HI> al&s;o in a Letter to his Friends, &s;coffs them exceedingly in that they began
<PB N="92" REF="50"> their Creed, or the Creed began thus, <HI>In the pre&s;ence of</HI> Con&s;tantius, <NOTE PLACE="marg">And its date of the Con&s;uls then, and the name of their Lord the Em|peror, the Month, &amp; the day of the month.</NOTE> <HI>our Liege Lord</HI> Flavius, Eu&s;ebius, <HI>and</HI> Hypacius, <HI>renowned Con&s;uls, the Eleventh Kalends of</HI> June; <HI>We believe in one onely True God,</HI> &amp;c. Which he &s;aith was never heard of before among Chri&s;tians, when they had written &s;uch things as they thought nece&s;&s;ary to be believed of them; they (&s;aith he) laid down the Con&s;uls, the month, and the day, that it might ea&s;ily appear unto all wi&s;e men, their Faith, not to have been be|fore the Reign of <HI>Con&s;tantius.</HI> Furthermore (&s;aith he) when they take Pen in hand to pronounce what they think of the Lord, they name ano|ther Lord, to wit, <HI>Con&s;tantius,</HI> for it was he that opened the gap (&s;aith he) into impiety; and whil&s;t they denied the Son of God to be Eternal, (for tho&s;e enemies of Chri&s;t, &s;aith he, fell into &s;uch outragious impiety) they intituled the Emperor to be <HI>Sempeternal,</HI> or Everla&s;ting. Then whereas they might pretend the example of the Prophets, who name them&s;elves to have prophe&s;ied in &s;uch and &s;uch a Kings Reign, as their <NOTE PLACE="marg">And his an|&s;wering the ca&s;e of the Prophets, as to the times mentioned of their pro|phe&s;ie.</NOTE> Pre&s;ident; They (&s;aith he) are fouly deceived, and bewray every one his own ignorance and folly; for though the Prophets (&s;aith he) made mention of the times they lived in, yet were they not the fir&s;t founders of the Service of God, and Sacred Religion, it was long (&s;aith he) be|fore their times, it was from everla&s;ting, it was before the Foundations of the World were laid, the which verily God him&s;elf (&s;aith he) by Chri&s;t hath prepared for us; The times when their Faith had their Ori|ginal, they did not &s;ignifie, for there had been faithful men long before them, for tho&s;e were the dayes when &s;uch promi&s;es of God, and Pro|phe&s;ies of things to come were preached by them: Moreover (&s;aith he) in the afore&s;aid &s;pecified times, their Faith had not her fir&s;t Foundation and beginning, but the Prophers them&s;elves; but the&s;e our South&s;ayers neither writing of Stories, neither prophe&s;ying of things to come, do write their Catholick Faith was publi&s;hed, adding immediately thereun|to the times of the Con&s;uls, the month of the year, and the day of the week; Even as the Holy Men of God (&s;aith he) have declared both the times of the matters they wrote of, and the years of their own Mini&s;try; &s;o the&s;e men have noted unto us the dayes when their Faith began: and as they (&s;aith he) took <HI>Maxilla</HI> and <HI>Montanus</HI> for their Lord; &s;o the&s;e men in&s;tead of Chri&s;t have cho&s;en <HI>Con&s;tantius:</HI> and &s;o in many other ex|pre&s;&s;ions, he goes on to reflect the&s;e things upon them, which I think too long to mention, though hitherto I judge (and I hope it will be &s;o thought) what is &s;aid to be convenient.</P>
<P>Well, the i&s;&s;ue of this Council was, they depo&s;ed <HI>Valens, Ur|&s;acius,</HI> <NOTE PLACE="marg"><HI>Valens, &V;r&s;acius,</HI> and four more chief Bi&s;h. depo&s;ed, for not cur|&s;ing the Here&s;ie of <HI>Arius.</HI> They run to the Emperor. The others write to the Emperor, and &s;end twenty Bi&s;hops there|with.</NOTE> <HI>Auxentius, Germanius, Cajus,</HI> and <HI>Demophulus,</HI> (the chief men in this matter) becau&s;e they refu&s;ed to renounce and accur&s;e the here&s;ie of <HI>Arius,</HI> who taking it impatiently, run unto the Em|peror, and &s;hew him the form of Faith read in the Council; the Council al&s;o wrote unto the Emperor an Epi&s;tle, wherein they &s;ignified unto him what they had decreed, and &s;ent certain twenty Bi&s;hops therewith to know his plea&s;ure, who kept them there long, for he &s;tomached wonderfully the proceedings of the Coun|cil, having been infected (as the Hi&s;tory &s;aith) with the <HI>Arrian</HI> Opinion; the other being before, having al&s;o di&s;credited the <NOTE PLACE="marg">They are detained and &s;lighted.</NOTE> Council with the Emperor; &s;o at length he &s;ent his An&s;wer, or
<PB N="93" REF="50"> rather di&s;plea&s;ure by other hands to the Council, and advanced <NOTE PLACE="marg">The others advanced.</NOTE> <HI>Valens</HI> and <HI>Ur&s;acius</HI> into honour and e&s;timation.</P>
<P>The Emperor having delayed the return of the Bi&s;hops, and <NOTE PLACE="marg">The Council wear<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> with attendance.</NOTE> &s;lighted them, though in his Letters he pretended, that being engaged or occupied with the expedition he made again&s;t the <HI>Barbarians</HI> (for he had then new troubles) was the rea&s;on, becau&s;e (&s;aith he) requi&s;ite it is (as you know very well) for them that will deal in matters of Religion, to be void of all care <NOTE PLACE="marg">Send again to the Em|peror their prote&s;tati|on not to &s;hrink from their &s;entence. Intreat a di&s;mi&s;s, Which after long waiting, coming not,</NOTE> and trouble&s;ome Affairs. The Council return him their prote&s;ta|tion and a&s;&s;urance, That <HI>they would in no wi&s;e &s;hrink from their &s;entence and determination:</HI> And therefore <HI>be&s;eech him to di&s;mi&s;s them, That &s;o many Churches might not &s;o long be bereaved of their Bi&s;hops;</HI> And that <HI>they might be di&s;patched home before the cold nip|ping Winter.</HI> Upon, or for his An&s;wer unto which, they having waited &s;ome while longer, and nothing coming, they departed <NOTE PLACE="marg">They depart.</NOTE> every one to his own home.</P>
<P>Hereupon the Emperor (being determined to &s;ow the <HI>Arrian</HI> <NOTE PLACE="marg">The Emperor inter|prets it</NOTE> Here&s;ie (&s;aith the Hi&s;tory) throughout every Church, took hereby occa&s;ion at the Bi&s;hops return to bring about what was in his heart, and which he had endeavoured by all means po&s;&s;ible to prefer every where, and accompli&s;h; &s;o he &s;aid, That in con|tempt <NOTE PLACE="marg">As done in contempt and de&s;pight of him.</NOTE> and de&s;pight of him, and contrary to his will, they had di&s;&s;olved the Council, and gave <HI>Ur&s;acius</HI> Authority freely at his <NOTE PLACE="marg">Impowers <HI>&V;r&s;acius</HI> to &s;end into <HI>Italy.</HI> The Faith read at <HI>Ari|minum</HI> according to the Greek, and to de|po&s;e the Non&s;ub&s;cri|bers thereunto. <HI>Liberius</HI> Bi&s;h. of <HI>Rome</HI> pre&s;ently depo&s;ed, and <HI>Felix</HI> an Arian-Dea|con placed in his &s;tead The People ri&s;e, force <HI>Felix</HI> out.</NOTE> will and plea&s;ure to practi&s;e all mi&s;chiefs again&s;t the Churches of God, and commanded him moreover to &s;end unto the Churches of <HI>Italy,</HI> the Faith that was read at the Council of <HI>Ariminum,</HI> and to depo&s;e all &s;uch as would not &s;ub&s;cribe unto the &s;ame.</P>
<P><HI>Liberius</HI> Bi&s;hop of <HI>Rome</HI> was pre&s;ently depo&s;ed, becau&s;e he would not &s;ign thereunto; and <HI>Felix</HI> Deacon of the &s;aid Church, being an <HI>Arrian,</HI> forced into the Bi&s;hoprick, though afterwards <HI>Liberius</HI> was returned from his Exile, and placed in the Bi&s;hop|rick, becau&s;e of the tumults the people having been all in an up|roar, and thru&s;t <HI>Felix</HI> out of the Church. The Emperor by <NOTE PLACE="marg">Con&s;train the Empe|ror to &s;end for <HI>Liberi|us</HI> from Exile, and place him in again.</NOTE> rea&s;on of the&s;e things, being con&s;trained again&s;t his will to agree thereunto.</P>
<P>By rea&s;on of the&s;e things the whole We&s;tern parts of the World <NOTE PLACE="marg">Great tumults and di&s;|cords, the con&s;equence in the We&s;t of the&s;e alterations, many be|ing ex<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed, and others put in their places. <HI>&V;r&s;acius</HI> departs to <HI>Nice</HI> in <HI>Thracia;</HI> Calls a Council&punc; Ratifies the form of Faith read at <HI>Ariminum,</HI> tran&s;la<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed into Greek, and flou|ri&s;hed with glorious Titles.</NOTE> were in great tumults and di&s;cords, whil&s;t &s;ome were by force depo&s;ed and &s;ent into Exile, and others put into their rooms; which <HI>Ur&s;acius</HI> having effected, he took his Journey into the Ea&s;t, and got him to the City of <HI>Nice</HI> in <HI>Thra&s;ia,</HI> where having continued a long while, he &s;ummoned a Council, and endeavou|red to ratifie the form of Faith that was read at <HI>Ariminum,</HI> calling it the <HI>Nicene</HI> Faith, having tran&s;lated it into the Greek Tongue; To publi&s;h, and &s;et forth the &s;ame with glorious Titles, as agreed upon by a general Council, which he &s;o called, to the intent that it might prove a &s;nare to the ignorant rude and &s;imple people, <NOTE PLACE="marg">His de&s;ign therein to en&s;nare the &s;imple with the thoughts that it was the old <HI>Nicene</HI> Fai<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h The de|ceit manife&s;ted, and they laught at.</NOTE> who verily thought that it was the &s;ame Faith which of old was confirmed at <HI>Nice,</HI> a City in <HI>Bithinia;</HI> But it was not long ere this treachery was made manife&s;t, and tho&s;e who did it, were laught at for their labour.</P>
<PB N="94" REF="51">
<P>And not onely in the We&s;t, but al&s;o (and chiefly) in the Ea&s;t <NOTE PLACE="marg">The Ea&s;t filled with tumults, &s;laughters, &amp;c</NOTE> were there great tumults, &s;laughters, and de&s;truction; for the Ea&s;tern Bi&s;hops that were inclined to <HI>Arius,</HI> being &s;woln with pride and confidence, by rea&s;on of the Emperors Edicts, pre&s;umed <NOTE PLACE="marg"><HI>Maximus</HI> Bi&s;h. of <HI>Rome</HI> depo&s;ed, in order to the Summoning of a Council, which was determined. <HI>Cyrillus</HI> put in his room. <HI>Macedonius</HI> and his outrages.</NOTE> with great boldne&s;s to bring their purpo&s;e to effect. <HI>Maximus</HI> Bi|&s;hop of <HI>Rome</HI> they depo&s;e (before the &s;ummoning of a Council, which a Council to &s;ummon they concluded on, the better to car|ry on what they intended) and put <HI>Cyrillus</HI> in his room; and ma|ny outrages were committed, e&s;pecially by <HI>Macedonius</HI> Bi&s;hop of <HI>Con&s;tantinople,</HI> of whom I have often &s;poken, and &s;hall now fur|ther give this particular account.</P>
<P>He made <HI>Eleu&s;ius</HI> Bi&s;hop of <HI>Cizicum,</HI> and <HI>Marathonius</HI> &s;ome|time <NOTE PLACE="marg">He makes <HI>Eleu&s;ius</HI> Bi|&s;hop of <HI>Cizicum. Marathonius</HI> of <HI>Nico|media.</HI> He thru&s;ts out the very <HI>Novations,</HI> and torments them.</NOTE> his Deacon, Bi&s;hop of <HI>Nicomedia:</HI> This as to the Countries and Cities bordering about <HI>Con&s;tantinople,</HI> the better to &s;erve his intended purpo&s;e; he thru&s;t out of the Church not only &s;uch as &s;eemed to vary from him in the Council, but al&s;o the Novations, becau&s;e they imbraced the Faith of <HI>one Sub&s;tance,</HI> and cruelly tormented them; their Bi&s;hop <HI>Agelius</HI> was forced to flie for his <NOTE PLACE="marg">Their Bi&s;hop <HI>Agelius</HI> forced to flie for his life. Many notable men apprehended, and grievou&s;ly plagued for not communicating with the <HI>Arrians.</HI> After other torments, their mouths forced open, and gagged, and the my&s;teries pop't in. Women and Children dragged to their Com|munion. The refu&s;ers, <HI>&amp;c.</HI> whipt, impri&s;on|ed; Women laid in Che&s;ts, and their Bre&s;ts &s;awed of at the Lids.</NOTE> life; many excellent and notable men (&s;aith the Hi&s;tory) were then apprehended, and grievou&s;ly plagued, becau&s;e they refu&s;ed to be partakers of their Communion: Yea, after their being tor|mented, they were con&s;trained by force to partake thereof, for they &s;tretched wide and open, and gagged their mouths, and &s;o popped in (as the Hi&s;tory hath it) the my&s;teries, which was more grievous to &s;uch then all their torments: They trailed Women and Children by main force to their Communion; if any refu&s;ed, or gain&s;aid their doings, immediately they were &s;courged, after &s;tripes, impri&s;oned, and in the end compelled to endure more bitter torments: Of the Women that refu&s;ed to communicate with them, &s;ome were laid along in Che&s;ts, and at the lids their Bre&s;ts &s;awed off, (new-found torments never found among the Heathens, but now practi&s;ed by tho&s;e which profe&s;&s;ed Chri&s;tianity) &s;ome <NOTE PLACE="marg">The Paps of others burned with &s;earing Irons, and roa&s;ted hot Eggs.</NOTE> others had their Paps burned with &s;earing Irons, glowing hot, and with Eggs laid thereunto, that were ro&s;ted &s;o hard, that they &s;calded for heat; this as an in&s;tance of &s;ome of their torments. <HI>Alexander Paphlagon,</HI> a man very famous for a &s;evere and &s;trait <NOTE PLACE="marg"><HI>Alexander Paphlagon,</HI> &s;courged and tormen|ted. Of which he died in Pri&s;on.</NOTE> kind of life, was impri&s;oned and &s;courged, and endured many other torments, who after the grievous la&s;hes of the Whip, died in Pri&s;on. <HI>Auxanon</HI> a very old man, a <HI>Novation,</HI> endured very <NOTE PLACE="marg"><HI>Auxanon</HI> an aged <HI>No|vation,</HI> &s;orely &s;courg|ed and tormented.</NOTE> many torments with him, and &s;courgings, as he had &s;uffered much before he entred into Orders: He de&s;troyed not onely other Churches (&s;aith the Hi&s;tory) in other Cities, but al&s;o the <HI>Nova|tion</HI> <NOTE PLACE="marg">The <HI>Novation</HI> Church in <HI>Con&s;tantinople</HI> thrown to the ground, And all other <HI>Nicenian</HI> Churches, by the Em|perors Edict.</NOTE> Church within the City of <HI>Con&s;tantinople.</HI> It was proclaimed by the Edict of the Emperor, and the cruelty of <HI>Macedonius,</HI> (&s;aith it) That the Churches of &s;uch as embraced the <HI>Faith of one Sub&s;tance, &s;hould be thrown to the ground, even to the Foundations;</HI> which was &s;oon put in execution: The true <HI>Catholicks</HI> (&s;aith the Hi&s;tory) and the <HI>Novations</HI> were alike handled together. The&s;e <NOTE PLACE="marg">An account of the <HI>No|vations</HI> Opinion, and wherefore they were called &s;o.</NOTE> <HI>Novations</HI> were called &s;o, becau&s;e they denyed that tho&s;e who &s;acrificed to Idols, and had recanted, &s;hould not be admitted
<PB N="95" REF="51"> Communion, although they repented. <HI>Novatus</HI> was the head of them, from whom they received their Name, or that from whence the tearm <HI>Novation</HI> came; and this not only in <HI>Con&s;tanti|nople,</HI> but in all other places they were very friendly, and kept together, though in that point they differed. <HI>Eleu&s;ius</HI> of <HI>Cizicum</HI> <NOTE PLACE="marg"><HI>Elu&s;ius</HI> at <HI>Cizicum</HI> fol|lows the &s;teps of <HI>Ma|cedonius.</HI> Afflicts the <HI>Novations,</HI> and the others.</NOTE> proceeded in the &s;teps of <HI>Macedonius,</HI> laid the <HI>Novation</HI> Church there even with the ground, and arming him&s;elf every where a|gain&s;t the other Chri&s;tians, he afflicted them every where, and tormented them grievou&s;ly, in which <HI>Macedonius</HI> gave the la&s;t <NOTE PLACE="marg"><HI>Macedonius</HI> affl&s;ts,</NOTE> &s;troke and final conclu&s;ion; for there being many in <HI>Paphlagonia</HI> and <HI>Montinium</HI> of the <HI>Novation</HI> Opinion, which by Eccle&s;ia&s;tical Authority could not commodiou&s;ly be removed, he procured of the Emperor four Bands of Souldiers, whom tho&s;e of <HI>Montinium</HI> <NOTE PLACE="marg">Brings four Bands of Souldiers on tho&s;e of <HI>Montinium.</HI> They go again&s;t the Souldiers. Slay down the Soul|diers.</NOTE> went again&s;t with long Hedging-Bills, Axes, and ru&s;ty Armour, and joyning Battle, coming to Handy-gripes, are &s;aid to have &s;lain down the Souldiers every one, a few only excepted, though they came in glittering Array, thinking to have afrighted them, with the lo&s;s of many of them&s;elves. The&s;e Ho&s;tile proceedings procured the enmity and ill-will of many again&s;t <HI>Macedonius,</HI> who <NOTE PLACE="marg"><HI>Macedonius</HI> hated,</NOTE> hated the&s;e doings, and not only among them, who becau&s;e of the&s;e things bore incurable Wounds, but of his near Friends and Familiars, yea of the Emperor him&s;elf, who&s;e di&s;plea&s;ure he pro|cured, <NOTE PLACE="marg">Even by the Emperor. The rea&s;ons thereof.</NOTE> and who&s;e mind was alienated from him, partly for the&s;e things, &amp; partly for what follows; he went about to pull down the Temple where the Tomb of <HI>Con&s;tantine</HI> the Emperor lay, which <NOTE PLACE="marg">He removes <HI>Con&s;tan|tines</HI> bones.</NOTE> le&s;t the falling of the Temple &s;hould deface, he endeavoured to re|move the Emperors <HI>bones;</HI> this his enterprize the people with&s;tood as unlawful; and being in a manner nothing le&s;s then the digging him out of his Grave; the people in this were divided, &s;ome were again&s;t it, as I have &s;aid, and the&s;e were tho&s;e that held the Faith <NOTE PLACE="marg">The people divided thereabouts.</NOTE> of <HI>one Sub&s;tance;</HI> others &s;aid, This wicked deed might lawfully be done, and the&s;e were &s;uch as followed <HI>Arius. Macedonius</HI> heeding not the gain-&s;ayers, removed the Corps into the Church where <HI>Acatius</HI> the Martyr was buried; this was no &s;ooner done, but the multitude of the contrary &s;ide ran thither in all ha&s;te, and <NOTE PLACE="marg">They ri&s;e and fight.</NOTE> &s;etting them&s;elves one again&s;t another, went together by the Ears, upon which &s;o great a &s;laughter proceeded, that the Body of the <NOTE PLACE="marg">The body of that Church floated with blood. The way filled with blood and dead Carka&s;&s;es.</NOTE> Church was a float with &s;treams of blood, and yet not only there, but from the Porch unto the Street the way was all blood and dead Carka&s;&s;es cro&s;&s;ing one another; which lamentable and woful Spectacle wonderfully incen&s;ed the Emperor again&s;t them, partly for that he had murdered &s;o many men, and partly for pre&s;uming without his con&s;ent to tran&s;late his Fathers Bones. Thus far of <HI>Macedonius</HI> in this place, and the cruelties that were the con&s;e|quence of this new form of Faith, and the Emperors Edicts to inforce it as afore&s;aid. <HI>Macedonius</HI> &s;hortly after was deprived of <NOTE PLACE="marg">He is afterwards de|po&s;ed.</NOTE> his Bi&s;hoprick, and received no &s;mall puni&s;hment for &s;o great an offence. The Emperor after he had committed the Government of the We&s;t unto <HI>Julianus,</HI> whom he made <HI>Cae&s;ar,</HI> called after|wards
<PB N="96" REF="52"> the <HI>Apo&s;tate,</HI> he returned into the Ea&s;t. Thus much of the&s;e things.</P>
<P>Now concerning the Council, though it plea&s;ed the Emperor <NOTE PLACE="marg">The Council ordered to meet at <HI>Nicomedia.</HI> The Earthquake pre|vented it.</NOTE> be&s;t that it &s;hould meet at <HI>Nicomedia,</HI> yet the great Earthquake (for there were terrible &s;ignifications of the di&s;plea&s;ure of the Lord in tho&s;e dayes, becau&s;e of the things that were done, though they would take no notice thereof) which &s;hook the Countrey, and overthrew <HI>Nicomedia; Nice</HI> was then thought of, <NOTE PLACE="marg">Which overthrew <HI>Nicomedia.</HI></NOTE> but being very far, they appointed to meet at <HI>Tar&s;us</HI> a City of <HI>Cilicia;</HI> and when they could neither agree upon that, they a&s;&s;emble at <HI>Selu&s;ia</HI> a City of <HI>I&s;auria,</HI> called <HI>Rough,</HI> where met one <NOTE PLACE="marg">They meet at <HI>Seleu&s;ia,</HI> 160. Bi&s;hops, then they agree not.</NOTE> hundred and three&s;core Bi&s;hops, but neither could this Council agree, being divided, &s;ome for examining the lives of <HI>Cyrillus</HI> Bi|&s;hop of <HI>Jeru&s;alem, Eu&s;tathius</HI> Bi&s;hop of <HI>Seba&s;tia</HI> in <HI>Armenia,</HI> and divers others who had hainous crimes laid to their charge; others to rea&s;on and que&s;tion concerning the Faith; and <HI>Tholeonas,</HI> who <NOTE PLACE="marg">Freedom of propo&s;i|tion and &s;peech at fir&s;t given by <HI>Tholeonas</HI> the Emperors Lieutenant or Pre&s;ident. The others re&s;train it till <HI>Macedon.</HI> and <HI>Ba&s;i|lius</HI> came. Who for fear of being accu&s;ed, ab&s;ented them&s;elves. The Council divided, and how.</NOTE> being in great favour with the Court, propo&s;ed at fir&s;t free liberty (for by the Emperors Commandment in his hearing they &s;hould rea&s;on of the Faith) for every one freely to propo&s;e what &s;eemed to him be&s;t; yet tho&s;e pre&s;ent affirmed it was not lawful to call any thing into que&s;tion, before they came, who&s;e pre&s;ence was re|quired in the Council, which were <HI>Macedonius</HI> afore&s;aid, and <HI>Ba&s;ilius</HI> Bi&s;hop of <HI>Ancyra,</HI> who mi&s;tru&s;ting their cau&s;e, and &s;u&s;pect|ing they &s;hould be accu&s;ed of heinous crimes, ab&s;ented them|&s;elves on &s;et purpo&s;e. So they were divided into two Factions; When that &s;ide prevailed that would rea&s;on concerning matters of Faith, the Complices of <HI>Acacius</HI> Bi&s;hop of <HI>Ce&s;area,</HI> moved, that the <HI>Nicene</HI> Creed &s;hould be abrogated, (which was the fir&s;t Faction) and that a new form of Faith be laid down, (&s;o Faiths <NOTE PLACE="marg">Faiths turned up and down, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">as the Wind doth Weathercocks.</NOTE> are turned up and down as the Wind doth Weathercocks): <HI>Geor|gius</HI> Bi&s;hop of <HI>Laodicea</HI> in <HI>Syria,</HI> and the others with him, which was the greater number, and the other Faction approved all other things of the Council of <HI>Nice,</HI> the clau&s;e of <HI>one Sub&s;tance</HI> onely laid a&s;ide: And whil&s;t they thus brawled together (&s;aith the Hi|&s;tory) <NOTE PLACE="marg">They brawl from morning to night.</NOTE> from morning to night; <HI>Silvanus</HI> Bi&s;hop of <HI>Tar&s;us</HI> cryed out, That <HI>it was not their part to lay down a new form of Faith, but to retain inviolable that which was decided at</HI> Antioch, <HI>at the dedica|tion of the Church.</HI> Pre&s;ently <HI>Acacius</HI> and his party ri&s;ing up, got them away, who being gone, the Creed concluded on at <HI>Antioch,</HI> <NOTE PLACE="marg">The Creed at <HI>Antioch</HI> concluded on: the Council di&s;&s;olved. They meet in the Church at <HI>Seleucia,</HI> and barring the doors, &s;ign the Creed.</NOTE> was read, and immediately the Council was di&s;&s;olved. The day after, meeting in the Church of <HI>Seleucia,</HI> they bar the doors, and ratifie with their Sub&s;cription the form of Faith which was read the day before in their &s;tead who were &s;ent; their Readers and Deacons &s;ub&s;cribed, for they had &s;ignified before that they would by their Deputies approve the afore&s;aid Creed.</P>
<P>Here is a great clutter about Creeds, attended with bloody and <NOTE PLACE="marg">Creeds, and their clut|ter, and bloody con|&s;equences. The rea&s;on &amp; ground of the in&s;erting of the&s;e things.</NOTE> terrible con&s;equences, which is &s;omething indeed to me to draw forth, and it may prove tedious to the Reader, but being inga|ged, as I have &s;hewed, in a matter of this importance, I cannot pa&s;s them by, but in the way of a Chronologie to draw what is
<PB N="97" REF="52"> convenient to be &s;aid hereunto before the Reader.</P>
<P>This was the fruit of the fir&s;t dayes &s;itting of the Council; the <NOTE PLACE="marg">Cap. 23: The fir&s;t dayes work found fault with, be|cau&s;e the doors were &s;hut by <HI>Acacius</HI> and his Complices, becau&s;e done in hucker-muck|er, who &s;ought to introduce a Faith of his own; which he read in the pre&s;ence of the Emperors Pre&s;i|dents. This was the &s;e|cond dayes work.</NOTE> next day <HI>Acacius</HI> and his Complices found great fault with the Canons of that Council, becau&s;e &s;ub&s;cribed when the doors were &s;hut. And, &s;aith he, <HI>the things which are done in hucker mucker, as they ought not to be approved, &s;o are they not void of &s;u&s;pition.&mdash;</HI>This he &s;aid, becau&s;e he had another form of Faith ready to be offered, which he read in the pre&s;ence of <HI>Lauricius</HI> and <HI>Leonas,</HI> which were noble Men, and appointed for this Council: This bent his whole might to have only the &s;ame confirmed. No|thing be&s;ides this was done the &s;econd day of the Council.</P>
<P>The third day <HI>Leonas</HI> went about to bring both parties together, <NOTE PLACE="marg"><HI>Leonas</HI> the Pre&s;ident &s;eeks to bring all to|gether on the third day, on which <HI>Mace|donius</HI> and <HI>Ba&s;ilius</HI> appear. <HI>Acacius,</HI> &amp;c. refu&s;e to appear, till they were put out, being formerly depo|&s;ed; they are put out. <HI>Leonas</HI> propo&s;es <HI>Aca|cius</HI> his Book.</NOTE> at which time <HI>Mecedonius</HI> and <HI>Ba&s;ilius</HI> were pre&s;ent: The&s;e being pre&s;ent, <HI>Acacius</HI> his Confederates would not appear, but &s;aid, It was requi&s;ite they &s;hould be bani&s;hed the A&s;&s;embly, who of late had been depo&s;ed, and then al&s;o were accu&s;ed. The&s;e prevail|ing, the accu&s;ed left the Council, whom <HI>Acacius</HI> and his Compa|ny &s;ucceeded: Then <HI>Leonas</HI> &s;tood up and &s;aid, Acacius <HI>had pre|&s;ented him with a Book;</HI> yet knew they not that it was a form of Faith, which &s;ometimes privily, and &s;ometimes openly and plain|ly confuted the Opinion of the contrary part, which they giving diligent ear unto, all being &s;ilent, thinking nothing le&s;s but this had been a form of Faith. At length <HI>Acacius</HI> read his own Creed, <NOTE PLACE="marg"><HI>Acacius</HI> reads his own Faith. The pream|bulatory prote&s;tation.</NOTE> with a kind of preambulatory prote&s;tation in the beginning there|of.<HI>&mdash;We</HI> (&s;aith he) <HI>who by the Emperors Edict met ye&s;terday, that is the fifth of the Calends of October, in</HI> Seleucia, <HI>in</HI> I&s;auria, <HI>have laboured with all might po&s;&s;ible to continue unity and agreement in the Church of God, to di&s;pute and rea&s;on of the Faith, according to the &s;acred te&s;timonies of the Prophets and Evangeli&s;ts, with mode&s;t and quiet minds, as the mo&s;t virtuous Emperor</HI> Con&s;tantius <HI>hath given in charge, and to conclude nothing for Canons of the Church, which might be found contrary to the Holy Scriptures; but &s;eeing there were &s;uch kind of men at the Council which railed at &s;ome, &s;hut up &s;ome others mouths, forbad tho&s;e to &s;peak, excluded others from their company, joyned with them out of divers Provinces, certain depo&s;ed and excluded per&s;ons, and entertained them contrary to the old Canon of the Church: The Council (as</HI> Lauritius <HI>the mo&s;t valiant Captain &s;aw (more is the pitty) with his own eyes) was all &s;et on tumult and grievous di&s;&s;en|tion. We have &s;poken the&s;e things to the end that you may under&s;tand we reject not the form of Faith that was publi&s;hed at the dedication at</HI> Antioch, <HI>&amp;c.</HI> And &s;o goes on and reads his Creed, whereunto he <NOTE PLACE="marg">He and his party &s;ub|&s;cribes his Creed.</NOTE> and his party &s;ub&s;cribed.</P>
<P>Which being read, <HI>Sophronius</HI> Bi&s;hop of <HI>Pompeyopolis</HI> in <HI>Pyhlo|gonia,</HI> <NOTE PLACE="marg">It's oppo&s;ed by <HI>So|phronius</HI> his Speech.</NOTE> &s;tood up and &s;pake after this manner,<HI>&mdash;If that the new de|vices, and daily invention of your brains be laid down for Creeds, it cannot otherwi&s;e fall out, but that &s;hortly we &s;hall be found without any one grain of Faith.&mdash;</HI>In my Opinion (&s;aith the Hi&s;torian) if <NOTE PLACE="marg">The Hi&s;torians Opini|on upon the&s;e confu|&s;ions.</NOTE> that his Ance&s;tors, and &s;uch as lived then with him, had &s;o &s;etled thetr minds, as touching the <HI>Nicene</HI> Council, all the&s;e &s;tirs and tumults had been quite taken away, all this hurly-burly, this ra&s;h
<PB N="98" REF="53"> and unadvi&s;ed &s;edition had never reigned in the Church; but to what pa&s;s (&s;aith he) things are now come, let them judge that can better di&s;cern and give &s;entence thereof. When they had rea|&s;oned to and fro of this matter, and of them that were accu&s;ed, and had brawled together a long while, (as &s;aith the Hi&s;tory) at la&s;t the Council brake up. <NOTE PLACE="marg">The Council breaks up</NOTE></P>
<P>The fourth day they a&s;&s;embled again, and afre&s;h they chide <NOTE PLACE="marg">They chide afre&s;h the fourth day. <HI>Acacius</HI> his Speech in behalf of his Faith.</NOTE> one another; in circum&s;tance of talk, <HI>Acacius</HI> gave forth this Verdict following,<HI>&mdash;If the</HI> Nicene <HI>Creed was once altered of old, and afterwards often, what can you &s;ay to the contrary, but that a new form of Faith, without any prejudice at all, might be e&s;tabli&s;hed of us?&mdash;Eleu&s;ius</HI> made an&s;wer, <HI>We are not come to this A&s;&s;embly for</HI> <NOTE PLACE="marg">The an&s;wer thereunto by <HI>Eleu&s;ius.</HI></NOTE> <HI>to learn that which we have learned before, neither to receive the Faith we have not received before, but to walk in the Faith of our Forefa|thers, and not fall from the &s;ame unto our lives end.</HI> But a man may here reply, and &s;ay thus, (&s;aith the Hi&s;torian) O <HI>Eleu&s;ius!</HI> <NOTE PLACE="marg">The Hi&s;torians return upon <HI>Eleu&s;ius.</HI></NOTE> How called&s;t thou &s;uch as a&s;&s;embled at <HI>Antioch,</HI> Fathers, and yet denye&s;t their Ance&s;tors to be Fathers? For the Bi&s;hops of <HI>Nice,</HI> and the e&s;tabli&s;hers of <HI>one Sub&s;tance,</HI> ought more properly to be called Fathers, partly for that they were more antient, and part|ly al&s;o becau&s;e the Bi&s;hops at <HI>Antioch</HI> were found to be &s;uch as cut their Fathers throats; the&s;e men of their Progeny without good advi&s;ement do tread the &s;teps of Murderers: And how, I be&s;eech you (&s;aith he) do they allow of their electing and laying on of hands as &s;ufficient and lawful, when as they cancel their Faith, and abrogate their Canons, for imperfect and corrupt Doctrines. If they had not the Holy Gho&s;t, which lighteth upon every one that enters into Holy Orders; the&s;e men receive not the Function of Prie&s;thood, for how can they receive of them which had it not to give? The&s;e things in my Opinion (&s;aith he) may very well be urged again&s;t <HI>Eleu&s;ius.</HI></P>
<P>Yet again, another controver&s;ie aro&s;e among them. Whereas <NOTE PLACE="marg">Another controver&s;ie concerning part of <HI>Acacius</HI> Creed, <HI>viz.</HI> The Son of God be|ing like unto the Fa|ther. It is demanded how? It is an&s;wered.</NOTE> <HI>Acacius</HI> his Creed had affirmed, That <HI>the Son of God was like unto the Father.</HI> It was demanded, <HI>Wherein the Son was like unto the Father? No, Arcacius</HI> an&s;wers, <HI>not in Sub&s;tance, but onely in Will and Mind.&mdash;</HI>The others replyed, <HI>That he was like unto the Fa|ther in Sub&s;tance.</HI> And of this que&s;tion all that day they rea&s;oned. <NOTE PLACE="marg">All the day is held with it. <HI>Acacius</HI> confuted. He is rea&s;oned with concerning his Books. His an&s;wer.</NOTE> <HI>Acacius</HI> being confuted, when it was demanded of him, <HI>Why in his Books he had avouched and written the Son in all things to be like unto the Father, and now denyed that the Son was of one Sub&s;tance with the Father?</HI> Made an&s;wer, <HI>No man that ever was, either of old time, or late dayes, is wont to be tryed by the Books that he wrote.&mdash;</HI>And this is the Harmony which the Councils and the Fathers, &s;o <NOTE PLACE="marg">Ob&s;ervations upon the whole.</NOTE> called, have had as to the Truth; which is the con&s;equence of all that which meddles with the Faith and Wor&s;hip of God, with the things that are of Man, the wi&s;dom of the Wi&s;e, which (he &s;aith) he will de&s;troy, and will bring to nothing the under&s;tanding of the Prudent, <HI>That no fle&s;h may glory in his pre&s;ence.</HI> 1 Cor. 1. 14. For, <HI>Where is the Wi&s;e? Where is the Scribe? Where is the Di|&s;puter of this World?</HI> For <HI>after that, in the wi&s;dom of God, the World</HI>
<PB N="99" REF="53"> <HI>by wi&s;dom knew not God,</HI> ver&s;. 20. And, <HI>Father, I thank thee, Lord of Heaven and Earth, that thou ha&s;t hid the&s;e things from the wi&s;e and prudent, and revealed them unto Babes; even &s;o Father, for &s;o it &s;eemed good in thy &s;ight,</HI> Mat. 11. 25. And the&s;e things are manife&s;t in the&s;e Di&s;putations, which hath produced, as is &s;igni|fied to the Reader.</P>
<P>When they had &s;ifted out this que&s;tion diligently on both &s;ides, <NOTE PLACE="marg">When yet they could not agree, <HI>Leon as</HI> di&s;&s;olves the Council.</NOTE> and could not agree, <HI>Leonas</HI> ro&s;e up and di&s;&s;olved the Council: And this was the end of the Council held at <HI>Seleu&s;ia.</HI> The next day when they made &s;uit to him to prorogue the Council, he <NOTE PLACE="marg">Refu&s;es to hear them the next day: And bids them go home and brawl in their own Churches. His Speech.</NOTE> would not &s;it with them again, but told them flatly, That <HI>the Em|peror had &s;ent him to be pre&s;ent at a uniform and peaceable Council; But in&s;omuch that divers of you are at di&s;cord and debate among your &s;elves, I cannot away (&s;aith he) with your Company; go your wayes therefore daily, and brawl ye at home in your own Churches.</HI></P>
<P>This being done, (&s;aith the Hi&s;tory) the con&s;piracy of <HI>Acaci|us,</HI> <NOTE PLACE="marg">The Faction of <HI>Acaci|us,</HI> ab&s;ent them&s;elves.</NOTE> &s;uppo&s;ing now that they had got their de&s;ired excu&s;e, ab&s;ented them&s;elves, and would not &s;hew their faces at the Council; The <NOTE PLACE="marg">The others meet and &s;ummon <HI>Acacius</HI> to decide <HI>Cyrils</HI> matters.</NOTE> others met again at the Church, and &s;ummoned <HI>Acacius</HI> with his Company to decide <HI>Cyrillus</HI> his matter, who was Bi&s;hop of <HI>Jeru&s;a|lem,</HI> who had been accu&s;ed and depo&s;ed his Bi&s;hoprick, for what cau&s;e the Hi&s;tory maketh not mention; and being called to purge him&s;elf, ab&s;ented for the &s;pace of two whole years, thinking there|by to e&s;cape, and the crime to be forgotten: as &s;oon as he was de|parted, <NOTE PLACE="marg"><HI>Cyril</HI> appeals to the Judges of the High Court. <HI>Con&s;tantius</HI> admits it. The fir&s;t Pre&s;ident of appealing from the Eccle&s;ia&s;tical Canon.</NOTE> he appealed unto the Judges of the Higher Court; <HI>Con|&s;tantine</HI> the Emperor admitted the appeal; he was the fir&s;t of all, and alone, that gave forth a Pre&s;ident prejudicial to the practice of the Eccle&s;ia&s;tical Canon, as if the matter had been to be decided before Lay Judges; At length he came to this Council to have his Cau&s;e heard, and therefore the Bi&s;hops &s;ent for <HI>Acacius</HI> and his Company, to the end they might not only hear <HI>Cyrillus,</HI> but al&s;o examine &s;uch as had been accu&s;ed, and were fled to the faction of <HI>Acacius;</HI> but when they had often cited them, and they appeared <NOTE PLACE="marg"><HI>Acacius</HI> is depo&s;ed, and many Bi&s;hops more.</NOTE> not; they depo&s;ed <HI>Acacius</HI> him&s;elf, and <HI>Georgius</HI> Bi&s;hop of <HI>Alex|andria. Ur&s;acius</HI> Bi&s;hop of <HI>Tyre, Theodorus</HI> Bi&s;hop of <HI>Cheteraphon</HI> a City of <HI>Phrygia, Theodo&s;ius</HI> Bi&s;hop of <HI>Philadelphia</HI> in <HI>Lydia, Eva|grius</HI> Bi&s;hop of the <HI>I&s;le Miletene, Theontius</HI> Bi&s;hop of <HI>Trypolis</HI> in <HI>Lydia,</HI> and <HI>Eudoxius</HI> who fir&s;t had been Bi&s;hop of <HI>Garmanicia,</HI> and afterwards crept by wiles into the Bi&s;hoprick of <HI>Antioch</HI> in <HI>Syria;</HI> and la&s;t of all they depo&s;ed <HI>Patrophilus</HI> for &s;tubborn be|haviour and di&s;obedience: Nine more they excommunicated, <NOTE PLACE="marg">Nine are excommu|cated.</NOTE> and decreed they &s;hould remain in that &s;tate, till they had an|&s;wered for them&s;elves, and cleared them of the crimes laid to their charge.</P>
<P>When the&s;e things were done, they wrote to the Churches <NOTE PLACE="marg"><HI>Anianus</HI> put in <HI>Eudox|ious</HI> room.</NOTE> what they had decreed, and put <HI>Anianus</HI> in <HI>Eudoxious</HI> room, whom the Faction of <HI>Acacius</HI> apprehended and delivered to <NOTE PLACE="marg"><HI>Eudoxious</HI> &s;ent to Exile.</NOTE> <HI>Leonas</HI> and <HI>Lauricuis,</HI> who &s;ent him forthwith into Exile; Then the Bi&s;hops that put in <HI>Anianus,</HI> made a long Plea, and di&s;cour&s;ed at large before <HI>Leonas</HI> and <HI>Lauricius,</HI> again&s;t <HI>Acacius</HI> and his con|federacy; <NOTE PLACE="marg"><HI>Acacius</HI> pleaded again&s;t and his confederacy.</NOTE>
<PB N="100" REF="54"> federacy; but when they prevailed nothing, they took their <NOTE PLACE="marg">But they not being heard, Get to <HI>Con&s;tantinople</HI> to acquaint the Em|peror what was done at the Council.</NOTE> voyage to <HI>Con&s;tantinople,</HI> to certifie the Emperor what they had done in the Council; the Emperor was then come thither from the We&s;t, and had taken away the Office of Procon&s;ul&s;hip, and in&s;tead thereof ordained a certain Government at <HI>Con&s;tantinople,</HI> which he endowed with the Title of Honour; But <HI>Acacius</HI> had <NOTE PLACE="marg"><HI>Acacius</HI> prevents them, and accu&s;es them.</NOTE> prevented them, and laid grievous accu&s;ations to their charge, per&s;wading him that their form of Faith was no wi&s;e to be ad|mitted.</P>
<P>The Emperor being grievou&s;ly incens'd again&s;t them, deter|mines <NOTE PLACE="marg">The Emperor is in|cenc'd, determines to cut them off. Makes a Law to take them from their civil juri&s;diction, &amp;c.</NOTE> to cut them off; he made a Law, That as many as were Magi&s;trates, and bear Office in the Common-Wealth, &s;hould be brought back again to imbrace a popular and private kind of life; For of the Bi&s;hops, &s;ome were called to govern the Common-Wealth, &s;ome were Senators and Coun&s;ellors, &s;ome others were Pre&s;idents and Lieutenants of Provinces.</P>
<P><HI>Acacius</HI> and his Accomplices remaining at <HI>Con&s;tantinople,</HI> and <NOTE PLACE="marg">Another Council held at <HI>Con&s;tantinople</HI> by <HI>Acacius,</HI> &amp;c. <HI>Anno.</HI> 364. They confirm the form of Faith read at <HI>Ariminum,</HI> which was dated with the Con|&s;uls, and add thereunto &s;omething of their own.</NOTE> calling unto them the Bi&s;hops of <HI>Bythinia,</HI> held there another Council, being to the number of fifty, unto whom came <HI>Maris</HI> Bi&s;hop of <HI>Chalcedon;</HI> the&s;e confirmed the form of Faith that was read at <HI>Ariminum,</HI> at who&s;e beginning and title the Con&s;ults were written; unto which they al&s;o added &s;omething of their own: So the Faiths changed up and down as Clouds and Meteors, which participate of various Colours and Appearances, as the Wind, and Sun, and Candence Air gives them being, rouling up and down until they come at length to that from which they were, to wit, to nothing, and the&s;e are the foot&s;teps, or rather wanderings of tho&s;e who know not the Lord, the Principle of God to guide them, the Spirit of Truth which leads into all Truth.</P>
<P>I have traced this Council, and the&s;e things hitherto, to &s;hew <NOTE PLACE="marg">The con&s;equences of mens taking upon them to determine Faith, ob&s;erved through all.</NOTE> what is the con&s;equence of mans taking upon him to determine concerning the Faith of Je&s;us, by that which is not the Spirit of Je&s;us, and to enjoyn it, which runs them into all the&s;e confu&s;ions, blood&s;hedings and de&s;tructions, and yet hath no other certainty than the determinations of man, which change and alter as they plea&s;e. Now let me rehear&s;e the number of the Creeds, becau&s;e <NOTE PLACE="marg">A rehear&s;al of the number of the Creeds, being nine in number At <HI>Nice</HI> one. At <HI>Antioch</HI> two. In <HI>France</HI> one. In <HI>Italy</HI> one. At <HI>Sirmium</HI> three. At <HI>Ariminum</HI> one. At <HI>Seleucia</HI> one. At <HI>Con&s;tantinople</HI> one.</NOTE> the Hi&s;tory gives me in this place an a&s;&s;i&s;tance in that particular; The fir&s;t is that of <HI>Nice,</HI> Two others were framed at <HI>Antioch,</HI> The third in <HI>France</HI> by the Bi&s;hops which were with <HI>Narci&s;cus,</HI> and ex|hibited unto the Emperor <HI>Con&s;tantine;</HI> The fourth was &s;ent by <HI>Eudoxius</HI> to the Bi&s;hops throughout <HI>Italy,</HI> Three were publi&s;hed in writing at <HI>Sirmium,</HI> whereof one, being gloriou&s;ly intituled with the names of the Con&s;uls, was read at <HI>Ariminum:</HI> The eighth was &s;et forth at <HI>Seleucia;</HI> The ninth was given abroad with additions at <HI>Con&s;tantinople;</HI> there was thereunto annexed. That <HI>thenceforth</HI> <NOTE PLACE="marg">The clau&s;e of <HI>Sub|&s;tance,</HI> &amp;c. left out.</NOTE> <HI>there &s;hould be no mention made of the Sub&s;tance or &s;ub&s;i&s;tancy of God,</HI> about whom they had kept &s;uch ado, whom they did not under|&s;tand. <NOTE PLACE="marg"><HI>&V;lphilas</HI> Bi&s;hop of the <HI>Gothes</HI> &s;ub&s;cribes thus. The Application of the whole, and the Con&s;equences</NOTE> Unto which <HI>Ulphilas</HI> Bi&s;hop of the <HI>Goths</HI> fir&s;t &s;ub&s;cribed, who till that time imbraced the Faith e&s;tabli&s;hed by the <HI>Nicene</HI> Council, and had &s;ub&s;cribed to that Creed. So &s;ee what confu&s;ion
<PB N="101" REF="54"> here is, &amp; which is the Faith upon which a man may pitch, &s;eeing all the&s;e were enforc't, and &s;ought to make it &s;elf a Standard for all to re&s;ort unto, which were contrary to one another, which many of the &s;ame men made contrary, and put the highe&s;t &s;tre&s;s there|upon, <NOTE PLACE="marg">Thereupon, even to death.</NOTE> puni&s;hing the Nonconformity thereunto with Pri&s;ons, Whipings, Scourgings, Torments, Exile, Death.</P>
<P><HI>Acacius</HI> and <HI>Eudoxius</HI> (&s;aith the Hi&s;tory) made foul tumults <NOTE PLACE="marg">Cap. 33. <HI>Acacius,</HI> &amp;c. make great &s;tir at <HI>Con&s;tan|tinople;</HI> deprive and depo&s;e the Bi&s;hops, &amp;c.</NOTE> and great &s;tir at <HI>Con&s;tantinople,</HI> &s;eeking to remove from their Bi|&s;hoprick &s;ome of the contrary &s;ide, and cau&s;es of deprivation they invented, not for Piety &s;ake and Religion (&s;aith the Hi&s;to|ry) but of private malice and quarrel&s;ome &s;pight; for though they varied in their Faith, yet in depo&s;ing one another they charg|ed not each other with their belief; Tho&s;e of <HI>Acacius</HI>'s &s;ide took the opportunity of the Emperors di&s;plea&s;ure, for that he had been the cau&s;e of great &s;laughter, and had admitted into the Communion a certain Deacon taken in Adultery; depo&s;ed <HI>Ma|cedonius;</HI> <NOTE PLACE="marg"><HI>Macedonius</HI> in parti|cular, <HI>Eleu&s;ius</HI> and others.</NOTE> <HI>Eleu&s;ius</HI> Bi&s;hop of <HI>Cizicum</HI> they removed for baptizing <HI>Herachius,</HI> a &s;acrificing Prie&s;t of <HI>Hercules,</HI> at <HI>Tyre;</HI> They deprived <HI>Ba&s;ilius,</HI> alias <HI>Ba&s;illas,</HI> who was made Bi&s;hop of <HI>Ancira</HI> in <HI>Mar|cellus</HI> room, for that he cruelly tormented and impri&s;oned a cer|tain man, and becau&s;e he forged &s;landers, and di&s;ordited divers per&s;ons, and la&s;tly, for mole&s;ting the quiet &s;tate of the Churches in <HI>Africa</HI> by his Epi&s;tles.</P>
<P>Several others they &s;u&s;pended and removed, too long to men|tion, <NOTE PLACE="marg">They &s;u&s;pend &s;everal.</NOTE> nor had I the&s;e but only to &s;hew the fruits of forced Faith or Religion, and into what it runs its &s;elf, and under cover of piety &s;eeks to vent its &s;pight and mi&s;chief: They gave <HI>Eu&s;tathius</HI> <NOTE PLACE="marg"><HI>Eustathius</HI> depo&s;ed, and the cau&s;es thereof</NOTE> Bi&s;hop of <HI>Seba&s;tia</HI> no liberty to purge him&s;elf, becau&s;e his own natural Father <HI>Eulavius</HI> Bi&s;hop of <HI>Cae&s;area</HI> in <HI>Cappadocia,</HI> had but <NOTE PLACE="marg"><HI>Eulavius</HI> Bi&s;hop of <HI>Cae&s;area</HI> in <HI>Cappadocia.</HI></NOTE> a little before depo&s;ed him for wearing a Weed not decent (&s;aith the Hi&s;tory) for the order of Prie&s;thood; <HI>Miletius</HI> was put into his room, afterward at the Council held at <HI>Gangra,</HI> which was &s;ummoned for the hearing of his matters, <HI>Eu&s;tathius</HI> was condem|ned <NOTE PLACE="marg">And his Principles and Opinions.</NOTE> for forbidding Marriages, for &s;etting forth Precepts of ab|&s;tinencie, for parting a&s;under divers that were coupled together in Wedlock; for per&s;wading &s;uch as refrained the Churches and publick A&s;&s;emblies, to rai&s;e Conventicles and Brotherhood in the private Hou&s;es; for taking Servants from their Ma&s;ters under colour of Religion; for u&s;ing the Philo&s;ophers habit, and cau&s;ing his followers to u&s;e &s;trange attire; for cau&s;ing Women to be &s;ha|ven, forbidding accu&s;tomed and pre&s;cribed fa&s;ting dayes, and commanding ab&s;tinences on the Sundayes; for abhorred prayers in married mens hou&s;es; and dete&s;ting the Offering and Communi|on of the married Prie&s;ts, who when he was a Layman had law|fully coupled him&s;elf in the bond of Wedlock: he attempted many things after his former depo&s;ition again&s;t the Canons and Con&s;titutions of the Church, &s;o he was depo&s;ed as afore&s;aid, and <NOTE PLACE="marg">For which he is de|po&s;ed, and his Do|ctrine cur&s;ed.</NOTE> his Doctrine accur&s;ed.</P>
<P><HI>Eudoxius</HI> al&s;o &s;uppo&s;ing <HI>Con&s;tantinople</HI> to be &s;uperior to the Sea <NOTE PLACE="marg"><HI>Eudoxius</HI> made Bi&s;hop of <HI>Con&s;tantinople</HI> by <HI>Acacius,</HI> &amp;c.</NOTE> at <HI>Antioch,</HI> was proclaimed Bi&s;hop there by <HI>Acacius</HI> and his Ad|herents,
<PB N="102" REF="55"> who made and put Laws in execution contrary to their former Decrees (as &s;aith the Hi&s;tory) for they made <HI>Eudoxius</HI> Bi&s;hop of <HI>Con&s;tantinople</HI> from one Sea to another, the &s;econd time (&s;aith the Hi&s;tory) having depo&s;ed <HI>Dracontius,</HI> after this they ra|tifie <NOTE PLACE="marg">And <HI>Dracontius</HI> remo|ved. The form of Faith read at <HI>Ariminum,</HI> confirmed. Sent about the World with a <HI>Mandamus</HI> imperial of perpetual Exile to the Non-&s;ub&s;cribers. Ob&s;ervations on the&s;e things.</NOTE> the form of Faith that was read at <HI>Ariminum,</HI> together with additions and glo&s;&s;es, as a very ab&s;olute thing, and &s;end it abroad into the whole World, commanding that who&s;oever refu&s;ed to &s;ub&s;cribe unto the &s;ame, &s;hould by virtue of the Emperors Pro|clamation be condemned to perpetual bani&s;hment.</P>
<P>And to &s;ee the ridiculou&s;ne&s;s of folly, when wi&s;e men advan|cing them&s;elves into the Throne of God, are turned, their wi&s;dom backwards, and their under&s;tanding into fooli&s;hne&s;s; <HI>Eudoxius</HI> having done the&s;e things, and &s;ignified to the Ea&s;tern Bi&s;hops this his intent, who were of the &s;ame mind with him, having placed his Seat in the great Church, called by the name of <HI>Wi&s;dom,</HI> gave forth this as his fir&s;t Sentence, which at this day (&s;aith the Hi&s;to|ry) is rife in every mans mouth, and become a famous je&s;t, <HI>The</HI> <NOTE PLACE="marg"><HI>Eudoxius</HI> his fooli&s;h Je&s;t of the Father, and the Son, in the Church of <HI>Wi&s;dom.</HI> Rai&s;eth a tumult. His explana|tion thereupon.</NOTE> <HI>Son Religious, the Father Irreligious,</HI> meaning God the Father, and the Son: By occa&s;ion of which words a tumult ari&s;ing, <HI>Let this &s;aying</HI> (&s;aith he) <HI>nothing grieve you at all, for the Father is Irreligious becau&s;e he wor&s;hippeth none; The Son is Religious becau&s;e he wor&s;hippeth the Father.</HI> This quieted the contentious multitude, &amp; in&s;tead of the hurly-burly, the whole Church (&s;aith the Hi&s;tory) was &s;et on laughter: and thus the&s;e Faith-makers who turned the <NOTE PLACE="marg">Sets them into laugh|ter. The Faith-makers, and the fruits of their brains.</NOTE> World up&s;ide down, in reference to conformity to their Faith, exerci&s;e their brains in &s;uch trifling quirks, and about &s;uch fond and frivolous words, having broke a&s;under the Bond of Unity and Concord, contained in the Church of God. This Council <NOTE PLACE="marg">The end of the Coun|cil at <HI>Con&s;tantinople.</HI></NOTE> at <HI>Con&s;tantinople</HI> had &s;uch an end as hath been declared.</P>
<P>Now <HI>Meletius</HI> after the depo&s;ition of <HI>Eu&s;tathius,</HI> was fir&s;t cho|&s;en <NOTE PLACE="marg">Cap. 34. <HI>Meletius</HI> and his &s;uc|ce&s;&s;ion of Bi&s;hopricks, he comes to <HI>Beraea.</HI></NOTE> Bi&s;hop of <HI>Seba&s;tia</HI> in <HI>Armenia,</HI> from thence he was taken and tran&s;lated to <HI>Beraea</HI> a City in <HI>Syria;</HI> after he had been at <HI>Seleucia,</HI> and &s;ub&s;cribed unto the form of Faith which the factious of <HI>Aca|cius</HI> had framed and exhibited to the Council, he immediately turned to <HI>Beraea.</HI> The <HI>Antiochians</HI> hearing how <HI>Eudoxius</HI> had made light of them, and for great lucre (&s;aith the Hi&s;tory) had crept into the Bi&s;hoprick of <HI>Con&s;tantinople,</HI> &s;end for <HI>Miletius,</HI> <NOTE PLACE="marg">Is &s;ent for thence, and made Bi&s;hop of <HI>An|tioch.</HI></NOTE> and made him Bi&s;hop of <HI>Antioch,</HI> he at fir&s;t medling little with Faiths and &s;uch things, delivered unto his Auditors &s;uch things as good manners, good life, and godly conver&s;ation; but after|wards <NOTE PLACE="marg">Preaches the Faith of <HI>one Sub&s;tance;</HI> is exiled. <HI>Euxojus</HI> put in his room.</NOTE> expounded to them the Faith and clau&s;e of <HI>one Sub&s;tance,</HI> which the Emperor hearing of, commanded him to Exile, and put <HI>Euxojus,</HI> that was depo&s;ed with <HI>Arius,</HI> into his place, where|upon the affectionated to <HI>Meletius</HI> began to meet privately, and <NOTE PLACE="marg"><HI>Meletius</HI>'s Auditors meet in Conventicles.</NOTE> had their particular Conventicles; yet tho&s;e who alwayes had been for the Faith of <HI>one Sub&s;tance,</HI> refu&s;ed their Communion, be|cau&s;e <NOTE PLACE="marg">Are refu&s;ed Commu|nion by tho&s;e of the Faith of <HI>one Sub&s;tance,</HI> becau&s;e <HI>Meletius</HI> was made Bi&s;hop by the <HI>Arrians.</HI></NOTE> <HI>Meletius</HI> had been made Prie&s;t by the <HI>Arians;</HI> and for that his followers had been baptized of them, though the&s;e men be|ing <HI>Arians</HI> followed <HI>Miletius;</HI> &s;o the Church of <HI>Antioch</HI> leaned to that &s;ide which agreed with it &s;elf.</P>
<PB N="103" REF="55">
<P>Well, the Lord who u&s;ually attendeth the&s;e bold pre&s;umptions <NOTE PLACE="marg">Judgements as the con&s;equence of the&s;e pre&s;umptions.</NOTE> of mortal men about his Faith and Wor&s;hip, with exemplary Judg|ments, left not him&s;elf without a Witne&s;s in this time, as he had done before, of which I have given &s;ome little in&s;tance. The <NOTE PLACE="marg">The <HI>Per&s;ians</HI> break League, and proclaim War with the <HI>Romans.</HI></NOTE> <HI>Per&s;ians</HI> being in amity with the <HI>Romans,</HI> proclaimed War with them, which cau&s;ed the Emperor to ha&s;t to <HI>Antioch.</HI></P>
<P>Thus much of <HI>Miletius.</HI> Now as to <HI>Macedonius,</HI> with whom I <NOTE PLACE="marg"><HI>Macedonius,</HI> and the account of him, and his end.</NOTE> have had &s;ome what to do in this large Tract, and to declare his wickedne&s;s and cruelty, that I may make an end of the Hi&s;tory of him, and draw what concerns him to &s;ome conclu&s;ion, give me leave a little farther to &s;ignifie as followeth.</P>
<P>Being bani&s;hed from <HI>Con&s;tantinople,</HI> he took it very impatient|ly, <NOTE PLACE="marg">Cap 35. His &s;hifts &amp; turnings,</NOTE> and could by no means quiet him&s;elf, but &s;hifting for him&s;elf, made u&s;e of his wits, and turned him&s;elf to the contrary &s;ide, to &s;uch as had depo&s;ed <HI>Acacius</HI> at <HI>Seleucia,</HI> and with his Complices he dealt with <HI>Sophronius</HI> and <HI>Eleu&s;ius</HI> by Me&s;&s;engers, that they &s;hould firmly addict them&s;elves to the form of Faith &s;et forth at <HI>Antioch,</HI> afterward confirmed at <HI>Seleucia,</HI> and reque&s;ted them earne&s;tly to call it <HI>the Faith of one Sub&s;tance,</HI> whereupon many of his <HI>familiars</HI> frequented unto him, together with tho&s;e who after his Name are called <HI>Macedonians;</HI> Others al&s;o re&s;orted unto him that were foes to the Faction of <HI>Acacius,</HI> who at fir&s;t maintained both publickly and privately the Faith of <HI>one Sub&s;tance,</HI> but after|wards trod it underfoot, as it hath been the cour&s;e of many from the beginning, under policy to cover them&s;elves to &s;erve other ends; he affirmed, that <HI>the Son of God was like unto the Father, as</HI> <NOTE PLACE="marg">His bla&s;phemy of the Holy Gho&s;t.</NOTE> <HI>well in Sub&s;tance, as in all other things; yet he avouched that the Ho|ly Gho&s;t had not the&s;e Titles and Honours, but tearmed him their Ser|vant or Drudge.&mdash;</HI>He is &s;aid not to be the fir&s;t founder of this bla&s;phemous Opinion, but <HI>Marathonius</HI> who long before his <NOTE PLACE="marg"><HI>Marathonius</HI> the fir&s;t founder thereof.</NOTE> time had been Bi&s;hop of <HI>Nicomedia,</HI> whereupon &s;uch as main|tained that Opinion are called <HI>Marathonians,</HI> unto the&s;e <HI>Eu&s;ta|thius</HI> <NOTE PLACE="marg">So the followers are called <HI>Marathonians. Eu&s;tathius</HI> joyns to them. He would neither call the Holy Gho&s;t God, nor a Creature. This Sect were called deadly Foes to the Di|vinity of the Holy Gho&s;t. <HI>Acacius,</HI> &amp;c. gets ano|ther Council at <HI>Anti|och</HI> to undo what they had a&s;&s;ented unto, <HI>of the Sons being like to the Father in all things.</HI></NOTE> afore&s;aid, linked him&s;elf, when <HI>Macedonius</HI> affirmed that <HI>the Holy Gho&s;t was equal, and partaker of the Godhead, which is in the Ble&s;&s;ed Trinity.&mdash;Eu&s;tathins</HI> made an&s;wer, <HI>I for my own part</HI> (&s;aith he) <HI>do not mind to call the Holy Gho&s;t God, neither dare I pre|&s;ume to call him a Creature.&mdash;</HI>Wherefore &s;uch as imbrace the <HI>Faith of one Sub&s;tance,</HI> do call them <GAP LANG="grc" DESC="foreign" RESP="OXF">, by interpretation, Deadly Foes to the Divinity of the <HI>Holy Gho&s;t.</HI></P>
<P>Again <HI>Acacius</HI> his Faction endeavoured with all might to call a Council at <HI>Antioch,</HI> for it repented them that they affirmed the <HI>Son in all things to be like unto the Father;&mdash;</HI>Therefore the year following they there A&s;&s;embled, <HI>Euxojus</HI> then governing the Church there, and there the Emperor then made his aboad. See how (as <HI>Tertullian</HI> before a&s;&s;erted) <HI>unle&s;s man plea&s;e, God &s;hall not be God;</HI> which he u&s;ed to the Heathen, or took up as to them, but now is verified among the Chri&s;tians, many of them pre&s;ent at this Council, calling in que&s;tion &s;uch things as they had decreed in times pa&s;t; they affirm, That <HI>the clau&s;e of likene&s;s, by the Coun|cil</HI> <NOTE PLACE="marg">And abandon the clau&s;e of likene&s;s, as not once to be named again.</NOTE> <HI>of</HI> Ariminum, <HI>and that held at</HI> Con&s;tantinople, <HI>is quite to be</HI>
<PB N="104" REF="56"> <HI>abandoned, and not once to be named again.</HI> See what changes and <NOTE PLACE="marg">Ob&s;ervations here|upon.</NOTE> alterations are here, and (as I have intimated) men like the wind turn every where, when they have lo&s;t that which gives weight to the Winds, by their going about to determine of him; the clau&s;e of <HI>one Sub&s;tance</HI> before mu&s;t go out, after all the <NOTE PLACE="marg">Fir&s;t, The clau&s;e of <HI>one Sub&s;tance.</HI></NOTE> wanderings to and fro, and terrible de&s;tractions made by rea&s;on thereof: Now that of likene&s;s mu&s;t be abandoned al&s;o; but when <NOTE PLACE="marg">Now that of <HI>Likene&s;s</HI> mu&s;t be abandoned.</NOTE> do they put it, but then when there is not the thing it &s;elf of which the Likene&s;s and Sub&s;tance is abandoned, near unto which <HI>Aeti|us</HI> drew, as afore&s;aid? Whither will not man run when he is turn|ed from God, from the <HI>Subjectum quo,</HI> that which gives the fir&s;t Principle of <HI>&s;eeing</HI> and <HI>knowing,</HI> of which the Philo&s;ophers in their Ethnicks &s;peak, where men mu&s;t make a &s;top and begin, if they will have the rovings of their minds &s;tayed and &s;topt (as I have el&s;ewhere &s;hewed.) But this Generation cloak their bu&s;i|ne&s;s <NOTE PLACE="marg">See the vi&s;itation to the Univer&s;ities, &amp;c: Horrible bla&s;phemy.</NOTE> no longer, but pronounce with open mouth, That <HI>the Son was altogether unequal and unlike the Father, not onely in Sub&s;tance, but al&s;o in Will:</HI> And before it was an&s;wered, <HI>He was like him in Will,</HI> when it was demanded, <HI>Wherein he was like him in all things, if he be not in Sub&s;tance?</HI> So from Sub&s;tance they come to Will, and from Will they come to Nothing, as by and by will appear; for as <HI>Arius</HI> dreamed, <HI>He had his being of Nothing,</HI> (and <NOTE PLACE="marg"><HI>Arius</HI> his bla&s;phemy.</NOTE> &s;o God cannot be &s;aid to have, for he hath his being of him&s;elf from Generation to Generation of old, even from Everla&s;ting). So &s;uch as appertained to <HI>Aetius,</HI> entangled them&s;elves al&s;o in the <NOTE PLACE="marg"><HI>Aetius</HI> followers fall in with the Decrees of this Council.</NOTE> &s;nares of this Opinion; Therefore be&s;ides that the <HI>Arians</HI> were called <GAP LANG="grc" DESC="foreign" RESP="OXF">, which &s;ignifieth that they affirmed the Son to be unlike the Father; there were of the <HI>Antiochians,</HI> who defended the Faith of <HI>one Sub&s;tance,</HI> and then were divided in the afore&s;aid cau&s;e of <HI>Miletius,</HI> called <GAP LANG="grc" DESC="foreign" RESP="OXF">, &s;ignifying that they had af|firmed the <HI>Son of God to have had his being of nothing.</HI> When they were demanded, <HI>Wherefore they con&s;tantly affirmed in their Creed, that the Son was God, of God, and now dur&s;t pre&s;ume to &s;ay, that he was unlike the Father, and had his being of nothing?</HI> They u&s;ed this falacy,<HI>&mdash;Whereas we affirmed the Son to be of God, we meant it in</HI> <NOTE PLACE="marg">The Falacy of the <HI>Mi|letians</HI> in point of the Sons likene&s;s to the Father.</NOTE> <HI>that &s;ence that the Apo&s;tle wrote, where he &s;aid, That all things were of God, therefore the Son is of God, ina&s;much as he is included in the word All;&mdash;And for this cau&s;e we laid down in our Creed the clau&s;e according to the Scriptures.&mdash;</HI>And &s;o they &s;huffle, and cut, and <NOTE PLACE="marg">Conclu&s;ions there|from.</NOTE> equivocate with matters of Faith, and the things of the highe&s;t import as to God; and yet upon this falacious, or on &s;uch falaci|ous Foundations as the&s;e, which are abominable among&s;t men, would they have mens Faith as to God bottomed and pitch't, and de&s;troy all them who will not take it to be &s;o, &amp; build upon it.</P>
<P><HI>Georgius</HI> of <HI>Laodicea</HI> was the Author of this equivocal an&s;wer; <NOTE PLACE="marg">Cap. 36. <HI>Georgius</HI> of <HI>Laodicea,</HI> the Author of the fa|lacy afore&s;aid. The Sect of the <HI>Appo|linarians,</HI> and their bla&s;phemy.</NOTE> and yet this was not all, for another &s;ort crept up, who are called <HI>Appolinarians,</HI> from <HI>Appolinarius</HI> the Father and the Son; the one whereof was a Prie&s;t, and the other a Reader; the one teach|ing Grammar, the other Rhetorick; They held, <HI>That God, the Word, took manhood according to the order of Incarnation without</HI>
<PB N="105" REF="56"> <HI>Soul.</HI> Again, recanting the &s;ame, they affirmed, <HI>That he took Soul, yet not the Mind or Rea&s;on,</HI> (which is accounted the highe&s;t part of the Soul.) But <HI>that God the Word was &s;hut up, included and compri&s;ed in man in place of the mind.&mdash;</HI>So whirling round, not knowing where they are, nor whereof they affirm.</P>
<P>I have &s;et down the&s;e things, as I find them in the Hi&s;tory, that <NOTE PLACE="marg">The rea&s;on of the&s;e Quotations.</NOTE> &s;o the Reader may take notice into what confu&s;ions, contradicti|ons, ridiculou&s;ne&s;&s;es, and vanities, men run, when they would de|termine of Faith, and God, not knowing the Principle of God, and enjoyn the &s;ame; the <HI>Appolinarians,</HI> &s;o called, hold in o|ther things the Creed containing the clau&s;e of <HI>one Sub&s;tance.</HI></P>
<P>Well, the&s;e cruel Divi&s;ions and Per&s;ecutions, becau&s;e of Faith <NOTE PLACE="marg">The Judgments as the Con&s;equences.</NOTE> and Doctrines in relation unto God, had (as I was but even now ob&s;erving, and do mind to carry it along, in the progre&s;s of this Di&s;cour&s;e, as that which is nece&s;&s;ary, and to my purpo&s;e, and a thing worthy of, or fit to be duly con&s;idered) their rebukes from <NOTE PLACE="marg">Not only the <HI>Per&s;ians,</HI> but the <HI>French</HI> put (Cap. 37.) the <HI>Romans</HI> to it.</NOTE> the Lord, for not only did the <HI>Per&s;ians</HI> proclaim War again&s;t the <HI>Romans,</HI> but <HI>Julianus Cae&s;ar</HI> had much ado with the Barbarous Nations in <HI>France,</HI> of whom when he got the upper hand, his Souldiers proclaimed him Emperor: <HI>Con&s;tantius</HI> hearing of this, <NOTE PLACE="marg"><HI>Con&s;tantius</HI> hearing that <HI>Julianus</HI> was p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o|claimed Emperor by the Soldiers in <HI>France,</HI> is troubled, marches again&s;t him from <HI>An|tioch.</HI></NOTE> was wonderfully troubled and di&s;quieted in his mind, &s;o that the grief thereof brought him into a dangerous Di&s;ea&s;e, whorefore being fir&s;t baptized of <HI>Eudoxius,</HI> he made expedition from <HI>Anti|och</HI> to give him Battle, and coming as far as <HI>Mop&s;us Wells</HI> between <HI>Cappadocia</HI> and <HI>Silicia,</HI> by rea&s;on of the great thought and &s;or|row conceived in his mind of his unlucky Affairs, (as the Hi&s;tory tearms it) he fell into an Appoplexie, and thereof pre&s;ently <NOTE PLACE="marg">Dies in the way of an Appoplexie.</NOTE> died in the forty and fifth year of his life, having reigned thirty and eight years (that is to &s;ay) thirteen together with his Father, and twenty five after the death of his Father.</P>
<P><HI>Con&s;tantius</HI> being dead, <HI>Julianus</HI> &s;ucceeds him, who being <NOTE PLACE="marg"><HI>Socrat.</HI> lib. 3. cap. 1. <HI>Julian</HI> the Apo&s;tate, how he was bred up, both a Philo&s;opher, a Chri&s;tian, and a Pagan.</NOTE> brought up in the Chri&s;tian Religion, by the di&s;po&s;ition or ap|pointment of <HI>Con&s;tantius,</HI> yet he had a &s;ecret inclination unto the other, to wit, the Pagan, and therefore by &s;tealth he got the works of <HI>Libanius</HI> the <HI>Syrian</HI> Sophi&s;t; and <HI>Maximus</HI> (whom <HI>Con&s;tantius</HI> had put to death for a Conjurer) taught him Philo&s;ophy, &s;o that he <NOTE PLACE="marg">His Scholer&s;hip</NOTE> was both a Rhetoritian, a Philo&s;opher, &amp; a man pa&s;&s;ing eloquent; and though he was brought up in the precepts of Chri&s;tianity from a Child, yet he &s;ecretly retained the other, which afterward manife&s;ted it &s;elf, as the progre&s;s of what I have farther to rehear&s;e will give to under&s;tand: he was crafty and &s;ubtile, and therefore <NOTE PLACE="marg">and Qualities.</NOTE> though all along as he pa&s;&s;ed the Countrey towards <HI>Con&s;tantius,</HI> after he (to wit) the &s;aid <HI>Julian</HI> was by the Souldiers proclaimed Emperor; he &s;et open the Temples and Idol Groves of the Hea|then <NOTE PLACE="marg">He &s;et open the Idols Temples, and &s;acri|ficed. Calls him&s;elf a High Prie&s;t. Di&s;&s;em|bled with the Chri&s;ti|ans.</NOTE> Godds; &s;acrificed to Pictures, and intituled him&s;elf a high Prie&s;t; &s;o with open face manife&s;ting him&s;elf what he was, and otherwi&s;e than what he had di&s;&s;embled to the Chri&s;tians; yet, when he heard <HI>Con&s;tantius</HI> was dead, he got him to <HI>Con&s;tantinople,</HI> and there applyed him&s;elf to the humour of the people; and be|cau&s;e <NOTE PLACE="marg">Applies him&s;elf to the humour of the People</NOTE> he found that the Chri&s;tians that held the <HI>Clau&s;e of one Sub|&s;tance,</HI>
<PB N="106" REF="57"> hated <HI>Con&s;tantius</HI> for bani&s;hing their Bi&s;hops, and confi&s;|cating <NOTE PLACE="marg">Returns the bani&s;hed by <HI>Con&s;tantius</HI></NOTE> their E&s;tates; and that the Heathen or Ethnicks had great &s;pight unto <HI>Con&s;tantius</HI> for &s;hutting up their Temples, and keeping them from &s;acrificing; He applyed him&s;elf to both (as he did to many other things) according to what he thought would plea&s;e them; The Bi&s;hops (for I confine my &s;elf &s;till, for the mo&s;t part to matter of Religion, and National Wor&s;hips, and their Con&s;e|quences, as I have often declared) he commanded from Exile, <NOTE PLACE="marg">From Exile, and their Sub&s;tance to be re&s;to|red, he orders. And opens the Groves and Temples of the Heathens to plea&s;e both, both being in &s;pight to <HI>Con&s;tantius.</HI> But at length him&s;elf falls to flat <HI>Pagani&s;me.</HI></NOTE> and their Sub&s;tance to be re&s;tored; And opened the Temples and Groves of the Idols. So by &s;eeming to hold a kind of neutra|lity, or indifferency, or liberty in Religion, he &s;ought to gain all &s;orts unto him, thereby to &s;ettle him&s;elf in the <HI>Roman</HI> Empire; but the inclination of his mind, through all, appeared to Idolatry, to the Wor&s;hip of the Heathen Godds, as the &s;equel mani|fe&s;ts.</P>
<P>By rea&s;on hereof, many Bi&s;hops returned from their bani&s;h|ment, <NOTE PLACE="marg"><HI>Athana&s;ius</HI> and other Bi&s;hops return from bani&s;hment. <HI>Georgius</HI> and his end.</NOTE> and <HI>Athana&s;ius</HI> (of whom I have &s;poken often in particu|lar) to <HI>Alexandria,</HI> of whom farther to &s;peak will not be requi&s;ite, until I fir&s;t declare the end of <HI>Georgius,</HI> afore&s;aid, (of whom I have had occa&s;ion oft-times to &s;peak, and &s;hall now of his end) Bi&s;hop in that place, and al&s;o thereby give an Introduction into the Tragical Scene of the Con&s;equences of the di&s;&s;imulative Reign of this Emperor <HI>Julian,</HI> called the <HI>Apo&s;tate.</HI></P>
<P>There was a void &s;pace of ground in the City of <HI>Alexandria,</HI> <NOTE PLACE="marg"><HI>Cap.</HI> 2. <HI>Georgius</HI> attempting to clean&s;e a void place of ground, formerly u&s;ed in Sacrifice to the Heathen Godd <HI>Mi|thra,</HI> which being in <HI>Alexandria, Con&s;tanti|us</HI> gave to the Church there, and intending there to build a called Church. Finding dead mens bones there, And the people car|rying the bald Skulls about in deri&s;ion of the Heathen.</NOTE> full of filth and uncleanne&s;s, where the Heathen u&s;ed to offer up men for Sacrifice, to their Godd called <HI>Mithra,</HI> which &s;erving for no u&s;e, no purpo&s;e, <HI>Con&s;tantius</HI> gave to the Church of <HI>Alexan|dria:</HI> This <HI>Georgius</HI> would needs clean&s;e in this doubtful &s;ea&s;on, and build there a place called a Church; in the clean&s;ing of which, finding a Channel or Vault of great height, wherein the Heathen had laid up the Reliques of their My&s;teries, multitudes of dead mens bones were there found both of young and old, which (the Hi&s;tory &s;aith) were &s;lain, when they u&s;ed divination and devili&s;h South&s;aying, by Bowels, and Intrals: the bald Skulls of the&s;e the Chri&s;tians carried about for the people to gaze upon, that thereby their fond Ceremonies might be manife&s;ted and derided of all men; which &s;tomached the Heathen in that place, &s;o that <NOTE PLACE="marg">The Heathen ri&s;e and &s;lay the Chri&s;tians on every hand, with di|vers manners of deaths.</NOTE> they took that which fir&s;t came to hand, and &s;etting on the Chri|&s;tians, &s;lew of them every kind of way; &s;ome were run through with Swords, &s;ome brained with Clubs, &s;ome &s;toned to death, &s;ome &s;trangled with Halters, &s;ome nailed to the Trees, ca&s;ting in their Teeth the death of the Cro&s;s; one Friend fell upon another, one Brother &s;ought the others life, the Parents put their Children to death; and to be &s;hort, one cut the others Throat; and <HI>Georgius</HI> <NOTE PLACE="marg">And <HI>Georgius</HI> being haled out of the place called the Church, is tied to a Camel, torn to pieces, and burnt to A&s;hes.</NOTE> him&s;elf was pulled out of the place, called the Church, by the Hea|then, and being tied to a Camel, was fir&s;t torn to pieces, and then his Body was burnt to A&s;hes with the Bea&s;t, &s;o that the Chri|&s;tians were con&s;trained to give over clean&s;ing of that place; &s;o mad were the Heathen, through the influence of <HI>Julian,</HI> upon their Idols, as the Scriptures &s;peak.</P>
<PB N="107" REF="57">
<P>This blood, and murther, and e&s;pecially of <HI>Georgius, Julian</HI> <NOTE PLACE="marg">Cap. 3. <HI>Julian</HI> is troubled hereat.</NOTE> takes very hard, the rather, becau&s;e it was popular, and done without order, and he thought it might give at a &s;udden a &s;tart to his &s;ettlement in the Empire; therefore he writes a cruel angry Letter (as I may &s;o tearm it) to tho&s;e of <HI>Alexandria,</HI> which be|ing very long, I may not take up time here to repeat, though for the &s;edulous flattery therein, and crafty dealings, it de&s;erves even here a Record, the &s;um whereof was, Blaming their precipi|tancy <NOTE PLACE="marg">Not &s;o much that the thing was done, but that being without order. It carried the outcry of murder; And as fearing the con&s;equence.</NOTE> in &s;uch wayes of Murther and Blood in the overthrow of Government, which in the way of Government might have been (as to <HI>Georgius</HI> in particular) lawfully effected, and that &s;o the execution might not have had the outcry of Murther, but the re|port of Ju&s;tice; and he feared al&s;o the con&s;equences of the&s;e things, le&s;t it &s;hould give the Chri&s;tians to under&s;tand what was at the door, and &s;o put them to it to give a &s;hake to his Empire; but the others he treated as bone of his bone, and fle&s;h of his fle&s;h.</P>
<P><HI>Georgius</HI> being thus di&s;patched, and receiving from the hand <NOTE PLACE="marg">Cap. 4: <HI>Georgius</HI> ju&s;tly puni&s;h|ed as from the Lord. <HI>Athana&s;ius</HI> returns,</NOTE> of the Lord a due reward for his blood&s;hed and per&s;ecuting-wickedne&s;s; <HI>Athana&s;ius</HI> returned from Exile to <HI>Alexandria,</HI> who con&s;ulting with <HI>Eu&s;ebius</HI> of <HI>Urcella</HI> a City of the <HI>Ligurian Itallians,</HI> and <HI>Lucifer</HI> Bi&s;hop of <HI>Caralitanum</HI> a City of <HI>Sardinia,</HI> (who had been bani&s;hed into the upper Countries of <HI>Thebe)</HI> how they <NOTE PLACE="marg">And con&s;ulting with other Bi&s;hops, fall to the old trade of (Cap. 5.) determining of Faiths pa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ticularly that of the divinity of the Holy Gho&s;t, the rea|&s;onable Soul of the Son.</NOTE> might return to their Bi&s;hopricks without breach of the Canons of the Church; they pre&s;ently fall to the old trade of determin|ing of Faiths: And <HI>Eu&s;ebius</HI> joyning with <HI>Athana&s;ius,</HI> the Coun|cil which they &s;ummoned, confirmed <HI>the Divinity of the Holy Gho&s;t to be of one Sub&s;tance in the ble&s;&s;ed Trinity; Affirmed the Son of God at his Incarnation not only to have taken humane fle&s;h, but al&s;o a rea&s;onable Soul.</HI> So God, and Chri&s;t, and the Holy Gho&s;t are made and unmade, as Councils, Fathers, and times plea&s;ed, damning, accur&s;ing, and condemning the Faiths of one another as to the&s;e things, as they could get the &s;tart of one another in Power and Authority: and a great do they had about the clau&s;es of <HI>E&s;&s;ence</HI> and <HI>Sub&s;tance,</HI> too long to relate, and at length re&s;ol|ved <NOTE PLACE="marg">And determine the leaving out the clau&s;e or tearm of <HI>E&s;&s;ence.</HI></NOTE> that the clau&s;e or term of <HI>E&s;&s;ence,</HI> in handling of the Divinity of God, &s;hould be left out, or not be mentioned, but that of <HI>Sub|&s;tance</HI> &s;hould, becau&s;e the <HI>Apo&s;tle</HI> hath the word, the other not be|ing in Scripture.</P>
<P>And yet the word <HI>Sub&s;tance,</HI> was &s;eldome found among&s;t the <NOTE PLACE="marg">The Hi&s;torians ac|count of the words, <HI>Sub&s;tance</HI> and <HI>E&s;&s;ence,</HI> and their u&s;age and &s;ignification.</NOTE> Antient Writers, but accounted as barbarous, and as not having relation to one proper thing, but unto divers; and &s;o being u&s;ed, where it was found to be u&s;ed by them, being taken for Wiles, or Con&s;piracies, and Sauce, and Lees, or dreggs of Wine. <HI>E&s;&s;ence</HI> al&s;o hath divers &s;ignifications, which therefore cannot be applyed to that which is Incomprehen&s;ible, or is u&s;ed, or can be properly to a thing of an incomprehen&s;ible nature; and therefore <HI>Evagri|us</HI> <NOTE PLACE="marg"><HI>Evagrius</HI> forbids the definition of the God|head, and his Argu|ment.</NOTE> in his Book intituled the <HI>Monk,</HI> exhorteth to refrain from ra&s;h and unadvi&s;ed rea&s;onings of the Godhead, and forbiddeth the definition of the Divinity of God, becau&s;e it is a &s;imple thing: For
<PB N="108" REF="58"> <HI>definitions are alwayes</HI> (&s;aith he) <HI>of concreat and compound things, not of the ab&s;tract, or the &s;imple;</HI> And this Argument lies here, <HI>Every Propo&s;ition</HI> (as the Logicians do write) <HI>hath either</HI> Genus, <HI>of whom it may be verified, or</HI> Species, <HI>or</HI> Differentia, <HI>or</HI> Propri|um, <HI>or</HI> Accidens, <HI>or that which dependeth on the&s;e; but in the handling of the ble&s;&s;ed Trinity none of all the&s;e is to be required, be|cau&s;e it cannot be laid down nor expre&s;&s;ed by word, therefore it is not to be defined, but reverently to be run over with &s;ilence.&mdash;</HI>But this word they got in oppo&s;ition to <HI>Sabellius,</HI> le&s;t for want of proper words <NOTE PLACE="marg">Sabellius.</NOTE> it &s;hould be thought, that there were three Gods, &s;o as they were from that which gave the knowledge of God, &s;o they made God as they plea&s;ed, and formed words to repre&s;ent what plea&s;ed them of God.</P>
<P><HI>Athana&s;ius</HI> being returned to <HI>Alexandria,</HI> as afore&s;aid, and <NOTE PLACE="marg">Cap. 6. <HI>Athana&s;ius,</HI> Apologizes for his flying.</NOTE> having reflections upon him for his e&s;cape when he was be&s;et with the Souldiers in the Church of <HI>Alexandria,</HI> as afore&s;aid, writes an Apology therefore; he read his Apology to tho&s;e pre|&s;ent in the Council, which being long, I &s;hall here pretermit: But the Council being broken up, <HI>Eu&s;ebius</HI> got him to <HI>Antioch,</HI> <NOTE PLACE="marg"><HI>Eu&s;ebius</HI> comes to <HI>Antioch.</HI> The Heathen the Ori|ginal of the word Conventicle, which they gave to the Chri|&s;tians who &s;eparated from them, and the Chri&s;tians to each o|ther, as from each o|ther they &s;eparated, and had the &s;tarr of power of each other.</NOTE> where he found the people divided into two parts, &s;ome for <HI>Me|letius</HI> afore&s;aid, who had &s;everal Conventicles by them&s;elves; the word <HI>Conventicle</HI> had fir&s;t its ri&s;e from the Heathen, who &s;o tearm|ed the meetings of the Chri&s;tians in the days of the forementioned Per&s;ecutions by the Heathens; and now where any that were ac|counted di&s;&s;enters from the enjoyned Faiths or Creeds, they met not at the publick Places, or Churches &s;o called, for &s;uch enjoyn|ed Faiths or Creeds, but apart, which al&s;o among&s;t the Chri&s;tians received the &s;ame denomination, as it had from the Heathen. So here is the original of the word Conventicle, and the u&s;e that is made of it in the &s;ame nature and tearm now by the National <NOTE PLACE="marg">The &s;ame is it which is applied to the &s;epe|rators from National Wor&s;hips. The <HI>Antiochians</HI> di|vided, &s;ome for <HI>Mele|tius,</HI> &s;ome for <HI>Paulinus</HI></NOTE> Wor&s;hippers, as it was of old by the Heathen to the Chri&s;tians, and the Chri&s;tians one to another. And tho&s;e for <HI>Paulinus,</HI> whom <HI>Lucifer</HI> had made Bi&s;hop, met apart from them; which troubling <HI>Eu&s;ebius,</HI> and yet concealing his Sentence or Judgment, becau&s;e of the re&s;pect he bore to <HI>Lucifer,</HI> having promi&s;ed to &s;ummon a Council to provide for their quiet State, he departed. <HI>Meletius</HI> returning from Exile, and finding his Followers in the &s;ame with|out the Walls, became their &s;uperintendant. <HI>Paulinus</HI> (it's &s;aid) had but one little Pari&s;h within the City, of which <HI>Euxo|jus</HI> the <HI>Arrian,</HI> who had all the re&s;t, did not deprive him, be|cau&s;e of the re&s;pect he owed unto him: Thus was <HI>Antioch</HI> di|vided. In the particulars of that one City, I give to under&s;tand <NOTE PLACE="marg">As <HI>Antioch,</HI> &s;o were the re&s;t divided in other places of the Empire. <HI>Lucifer</HI> and <HI>Eu&s;ebius</HI> di&s;agree, and the for|mer refu&s;es to com|municate with the later. Occa&s;ion &s;tir in that trouble&s;ome time, and many to fall away. And the Sect called the <HI>Luciferian</HI> Here&s;ie to ari&s;e.</NOTE> how it was in other places in the Empire.</P>
<P><HI>Lucifer</HI> took <HI>Eu&s;ebius</HI> di&s;like of his Election of <HI>Paulinus</HI> very ignominou&s;ly, and was altogether impatient, and refu&s;ed to com|municate with <HI>Eu&s;ebius,</HI> and rejected the Canons of the Council; which things falling out (&s;aith the Hi&s;tory) in tho&s;e heavy and tempe&s;tuous &s;ea&s;ons for Eccle&s;ia&s;tical Affairs, mini&s;tred occa|&s;ion that many fell from the Faith; &s;o that a new Sect, called the <HI>Luciferian</HI> Here&s;ie, had then fir&s;t its ri&s;e; But <HI>Lucifer</HI> being not
<PB N="109" REF="58"> able to have his fill, or to &s;atisfie him&s;elf with anger, becau&s;e by his Deacon he had &s;ent before to <HI>Alexandria, That he would give his a&s;&s;ent,</HI> who thereupon &s;ub&s;cribed in his Name, he got him un|to his own Bi&s;hoprick in <HI>Sardinia,</HI> but his followers remained out of the Church there.</P>
<P><HI>Hilarius</HI> Bi&s;hop of <HI>Poictiers,</HI> a City of <HI>Guien</HI> in <HI>France,</HI> return|ing <NOTE PLACE="marg">Cap. 8. <HI>Hila<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ius</HI> Bi&s;hop of <HI>Poictiers</HI> in <HI>France,</HI> re|turning from Exile, &s;eeks to &s;et up the Faith of <HI>one Sub&s;tance. Eu&s;ebius</HI> the like in the Ea&s;t. <HI>Macedonius</HI>'s follow|ers did the like. As to their Opinions, accu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ing the contra|ry Faction of <HI>Acacius.</HI> Rejected the Faith &s;et forth at <HI>Ariminum.</HI> Confirmed the Creed of the Council at <HI>Se|leucia.</HI></NOTE> from Exile, endeavouring to in&s;truct the Bi&s;hops of <HI>Italy,</HI> wrote in the Latin Tongue, expounding the Faith of <HI>one Sub|&s;tance,</HI> &s;o endeavouring to &s;et that up, as <HI>Eu&s;ebius</HI> did through the Ea&s;tern Countries, from whence he came unto <HI>Illirium,</HI> and &s;o into <HI>Italy;</HI> the followers of <HI>Macedonius, Eleu&s;ius, Eu&s;tathius,</HI> and <HI>Sophronius,</HI> (all called <HI>Macedonians)</HI> had their private and often <HI>Conventicles,</HI> calling unto them &s;uch as were of their own Opinion in <HI>Seleucia,</HI> and accur&s;ed the contrary Faction (to wit) of the <HI>Acacians;</HI> rejected the Faith that was &s;et forth at <HI>Arimi|num,</HI> and confirmed the Creed that was read in the Council at <HI>Seleucia:</HI> It was the &s;ame which a little before was e&s;tabli&s;hed at <HI>Antioch,</HI> of which I have &s;poken. The&s;e men being rea&s;oned withal in this &s;ort, (viz.) <HI>You that are called</HI> Macedonians, <HI>if &s;o be that you differ from the</HI> Acacians, <HI>how is it that you could find in your hearts to communicate with them unto this day, as if they had been of one Opinion with you? Sophronius,</HI> as in the name of the re&s;t, <NOTE PLACE="marg">Fall into an indiffe|rency between the Faiths of two Coun|cils, that of <HI>Nice,</HI> and of <HI>Aetius.</HI> The difference be|tween both, and the ab&s;urdities.</NOTE> made thereunto this An&s;wer, <HI>The Bi&s;hops of the We&s;t Churches have in a manner doted over the Faith of one Sub&s;tance;</HI> Aetius <HI>al&s;o in the Ea&s;t endeavoured to corrupt the &s;entere Doctrine, teaching the di&s;&s;i|militude of Sub&s;tance in the Father and the Son: Both the&s;e Opinions are ab&s;urd, they unadvi&s;edly, and without di&s;creet judgment joyn'd in one, the di&s;tinct and &s;evered Sub&s;tances of the Father and the Son, link|ing it not well together under the name of</HI> Coe&s;&s;ential, <HI>or</HI> one Sub|&s;tance; <HI>but</HI> Aetius <HI>parted &amp; divided the property of Nature which the Son hath together with the Father, terming it the unlikene&s;s, or diver|&s;ity of Sub&s;tance; and ina&s;much as both the&s;e fall into contraries and meer extremities, we thought good to walk in the mid way, and hold the mean between both, to retain the true and godly Opinion, That the Son is of like Sub&s;tance with the Father.&mdash;</HI>This was the an&s;wer <NOTE PLACE="marg"><HI>Sabellius</HI> Collect of Councils, impugning both <HI>Arius,</HI> and the <HI>Nicene</HI> Creed, and <HI>Aetius,</HI> and</NOTE> of <HI>Sophronius</HI> (as <HI>Sabinus</HI> writes in his collection of Councils) in the Name of the <HI>Macedonians,</HI> &s;o called, who by this appeared to impugn both <HI>Arius,</HI> and partly tho&s;e who held the clau&s;e of <HI>one Sub&s;tance,</HI> charging <HI>Aetius</HI> as the Author of the diver&s;ity of <HI>Sub|&s;tance</HI> in the Father and the Son, and not the <HI>Acacians,</HI> whil&s;t they <NOTE PLACE="marg">Whil&s;t they &s;eem to go between both, make a new one of their own.</NOTE> craftily di&s;&s;emble and cloak the Truth (&s;aith the Hi&s;torian) and impugn them both, as afore&s;aid; But with their own words they overthrow them&s;elves (&s;aith he); for, indi&s;playing and opening both Opinions, they lay down a new one of their own.</P>
<P>The&s;e things I a&s;&s;ert and lay down, that it may appear how all <NOTE PLACE="marg">The intent of produ|cing the&s;e in&s;tances.</NOTE> Sects of the Chri&s;tians, having an intermi&s;&s;ion of their particular &s;ufferings, yet retained and held their &s;ingular Opinions, for which they &s;uffer, and as they could, &s;ought to enforce them, as what follows manife&s;ts, and &s;hews more particularly what were their Opinions: But a &s;courge for the&s;e things the Lord &s;oon
<PB N="110" REF="59"> rai&s;ed up, as he had in times pa&s;t; for whil&s;t the Chri&s;tians were <NOTE PLACE="marg">Whil&s;t they differ a|mong them&s;elves. Cap. 9. Who return from Ba|ni&s;hment. <HI>Julian</HI> turns a &s;courge for all. He hears the Chri&s;ti|ans in &s;pight to <HI>Con|&s;tantius,</HI> but is in grudge to them him|&s;elf.</NOTE> thus going together by the ears one with another, as &s;oon as they returned from Captivity or Exile, <HI>Julian</HI> who in the beginning of his Reign &s;hewed him&s;elf meek and courteous to all men, in proce&s;s of time appeared not alike unto all men, particularly to the Chri&s;tians, whom he would hear at will many things that tended to the di&s;credit of <HI>Con&s;tantius;</HI> but otherwhile he &s;hewed his grudge and malice to them every where: He commanded <HI>Eleu&s;ius</HI> Bi&s;hop of <HI>Cizicum</HI> in <HI>Bythinia,</HI> in two months time to build up the <HI>Novation</HI> Church (which he had pulled down) at his own <NOTE PLACE="marg"><HI>Eleu&s;ius</HI> commanded to build the <HI>Novation</HI> Church (which he had pulled down) in two months, at his own charge. Cap. 10. <HI>Julian</HI> Sacrifices at <HI>Con&s;tantinople. Maris</HI> Bi&s;hop of <HI>Chal|cedon,</HI> and <HI>Julian,</HI> and what pa&s;&s;ed between them.</NOTE> co&s;t; he &s;et up afre&s;h the Rites of the Gentiles, he &s;et wide open their Temples, and offered Sacrifice (&s;aith the Hi&s;torian) in the Cathedral Church at <HI>Con&s;tantinople,</HI> to the Godde&s;s <HI>Fortune,</HI> where her Idol was &s;et up. About this time <HI>Maris</HI> of <HI>Chalcedon</HI> being led by the hand to <HI>Julian,</HI> for he was old, and had a Web grown over his eyes, which bereaved him of his &s;ight; he began to re|buke him &s;harply, calling him an <HI>Impious Per&s;on,</HI> an <HI>Apo&s;tate,</HI> and an <HI>Athei&s;t:</HI> The Emperor returned him with the like, and opprobiou&s;ly &s;aid, <HI>He was a blind Fool:</HI> And further, <HI>Thy God of</HI> Galilee <HI>will not re&s;tore thee thy &s;ight again,</HI> (for <HI>Julian</HI> called Chri&s;t a <HI>Galilean,</HI> and all Chri&s;tians the &s;ame). <HI>I thank God</HI> (replyed <HI>Maris</HI> to the Emperor) <HI>which made me blind, le&s;t that ever I &s;hould &s;et mine eyes upon &s;o ungracious a face as thine is.&mdash;</HI>To which the Emperor made no an&s;wer, but handled him roughly. And when <NOTE PLACE="marg"><HI>Julians</HI> craft in a|voiding, putting the Chri&s;tians to death, becau&s;e he &s;aw they could &s;uffer, and were reverenced therefore. And his device that they &s;hou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d not be brought up to learn|ing,</NOTE> he perceived that &s;uch as &s;uffered Martyrdom were highly reve|renced and honoured by the Chri&s;tians, under the Reign of <HI>Dio|cle&s;ian;</HI> and when he under&s;tood for certain that divers of them now would willingly &s;uffer Martyrdom, he went another way to work, and devi&s;ed how to di&s;appoint them of that, and yet to accompli&s;h his end on the Chri&s;tians, which was, he made a Law That the Chri&s;tians &s;hould not be brought up in prophane (as it's called) Literature; <HI>For</HI> (&s;aith he) <HI>&s;eeing they have the gift of ut|terance &s;o readily, they will ea&s;ily be able to overthrow the quirks of Logicks wherewith the Gentiles do uphold their Doctrine.</HI> And (&s;aith the Hi&s;tory) although he let pa&s;s the un&s;atiable Tyranny practi&s;ed <NOTE PLACE="marg">Le&s;t they &s;hould out-do the Heathen. <HI>Socrates</HI> Opinion of what makes a Per&s;e|cutor.</NOTE> in the time of <HI>Diocle&s;ian,</HI> yet cea&s;ed he not altogether from Per|&s;ecution. <HI>In my Opinion</HI> (&s;aith he) <HI>he is a per&s;ecutor that mole&s;teth any kind of way &s;uch men as lead a quiet and peaceable life.</HI></P>
<P>Farthermore he gave out a Proclamation, <HI>That &s;uch as would</HI> <NOTE PLACE="marg">Cap. 11. <HI>Julian</HI> proclaims a ca|&s;hie<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing all the Chri|&s;tians out of the Camp that will not Sacrifice. None to bear Office in the Common-Wealth that were Chri&s;tians. And his Rea&s;on.</NOTE> <HI>not renounce the Chri&s;tian Faith, &s;hould Warfare no longer in the Em|perors Pallace:&mdash;That all &s;hould prepare to do Sacrifice; That no Chri&s;tian &s;hould bear Office in the Common-Wealth, for their Law</HI> (&s;aith he) <HI>forbiddeth the u&s;e of the Sword unto &s;uch as de&s;erve death, and therefore they were not fit to be Magi&s;trates.</HI> He allured whom he could to offer Sacrifice; but tho&s;e who were Chri&s;tians indeed (&s;aith the Hi&s;tory) and tho&s;e al&s;o who were thought to be no le&s;s, <NOTE PLACE="marg">Hereupon <HI>Jovianus, Valentinianus, Valence,</HI> all three afterwa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ds Emperors, throw down their Sword-Girdles, to &s;uffer as Chri&s;tians.</NOTE> made them&s;elves manife&s;t, as upon a publick Theatre, <HI>Jovianus, Valentinianus,</HI> and <HI>Valence,</HI> (who were &s;ucce&s;&s;ively all three of them afterwards crowned Emperors) with many more, threw down their Sword-Girdles, and &s;aid, <HI>They would rather &s;uffer</HI>
<PB N="111" REF="59"> <HI>any kind of torment, then deny their Saviour Chri&s;t Je&s;us.</HI> Others <NOTE PLACE="marg">Others Sacrifice.</NOTE> (&s;aith he) counterfeit Chri&s;tians, who thought that the Riches and Honour of this World was true felicity it &s;elf, without any delay fell to Sacrifice: <HI>Ecebolius</HI> the Sophi&s;t of <HI>Con&s;tantinople</HI> was <NOTE PLACE="marg"><HI>Ecebolius</HI> the Sophi&s;t turns Cat in the Pan again. Falls to Idolatry, after <HI>Julianus</HI> death turns again. His Speech in the Church Po<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch, when he laid him&s;elf all along for the pa&s;|&s;ers in to tread upon him&punc;</NOTE> one of them, who in the dayes of <HI>Con&s;tantine,</HI> was an earne&s;t fol|lower of the Chri&s;tian Faith; but when <HI>Julian</HI> &s;ucceeded him, he fell to Gentility, and the Idolatry of the <HI>Pagans:</HI> after the death of <HI>Julian</HI> he became a Profe&s;&s;or of the Doctrine of Chri&s;t again, and lying along at the Porch of the Church (&s;aith the Hi&s;tory) cryed to &s;uch as came in, <HI>Tread me underfoot, for that I am the un|&s;avoury Salt.</HI></P>
<P>As a &s;courge for <HI>Julian,</HI> who undertook the&s;e enterprizes for <NOTE PLACE="marg"><HI>Julians</HI> Judgments. The <HI>Per&s;ians</HI> invade him.</NOTE> the Heathen Godds, and again&s;t the Chri&s;tians; the <HI>Per&s;ians</HI> in|vaded &s;ome of the <HI>Romans</HI> Juri&s;diction, of whom to be revenged he took his Journey into the Ea&s;t through the Coa&s;ts of <HI>A&s;ia:</HI> and <NOTE PLACE="marg">Rai&s;eth money on the Chri&s;tians for not Sa|crificing, to main|ta<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n his Wars. Wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch was rigorou&s;ly ex|act<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d.</NOTE> con&s;idering that many evils and inconvenies attended War, and great &s;ums of mony were requi&s;ite, he &s;et a <HI>great</HI> fine on the heads of tho&s;e that would not Sacrifice; So that the Chri&s;tians every one rateably were a&s;&s;e&s;&s;ed in a certain &s;um which was very grievous, and duly demanded; which Law he made of force, not onely where he travelled, but al&s;o in &s;uch Countries where he came not <NOTE PLACE="marg">The Heathen hereup|on in&s;ult over the Chri&s;tians.</NOTE> near, &s;o that he wonderfully enriched him&s;elf with injurious heaps of money unju&s;tly exacted. Then did the Gentiles in&s;ult over the Chri&s;tians, the Philo&s;ophers celebrated their frequented Con|ferences; they &s;olemnized certain dete&s;table Rites and Ceremo|nies; they made &s;laughter of Infants, &s;paring no Sex; They u&s;ed <NOTE PLACE="marg">Perform their Rites. Slay Infants.</NOTE> their Intrals for South&s;aying; they ta&s;ted of their tender fle&s;h: The&s;e dete&s;table practi&s;es were both at <HI>Athens</HI> and <HI>Alexandria,</HI> and el&s;ewhere. And becau&s;e <HI>Athana&s;ius</HI> was returned to <HI>Alexan|dria,</HI> <NOTE PLACE="marg">Cap. 12. <HI>Athana&s;ius</HI> returned, is fal&s;ly accu&s;ed.</NOTE> divers fal&s;e accu&s;ations were rai&s;ed again&s;t him, that he had &s;ubverted <HI>Egypt,</HI> and the whole City of <HI>Alexandria,</HI> &s;o that of nece&s;&s;ity (they &s;aid unto the Emperor) that it behoved him to bani&s;h <HI>Athana&s;ius</HI> out of <HI>Alexandria,</HI> &s;o that by the command of the Emperor, the Governor was &s;orely incen&s;ed again&s;t him; con|cerning <NOTE PLACE="marg">The Emperor incen&s;t.</NOTE> which <HI>Athana&s;ius</HI> is &s;aid to utter the&s;e words to &s;ome of <NOTE PLACE="marg"><HI>Athana&s;ius</HI> prophe&s;ies of the &s;hortne&s;s of the &s;torm. Gets away, is pur&s;ued, but lies hid.</NOTE> his Familiars,<HI>&mdash;My Friends, let us go a&s;ide for a &s;ea&s;on, this is but a little Cloud which will quickly vani&s;h away.&mdash;</HI>He immediately took &s;hipping and went into <HI>Egypt,</HI> his Adver&s;aries pur&s;ued him, his Followers per&s;waded him to fly into the De&s;art; &s;o he e&s;caped them, and got privily again into <HI>Alexandria,</HI> where he hid him|&s;elf till the kindled flame of Per&s;ecution was quenched. Further|more <NOTE PLACE="marg">The Governors enrich them&s;elves by the Taxes on the Chri&s;ti|ans.</NOTE> the Governors of Provinces thinking it now high time to fill their Bags, under colour of Religion, vexed the Chri&s;tians far &s;orer than the Emperors Proclamation bore them out in, de|manding greater Taxes then they were rated at, and &s;ometimes tor|mented their Bodies; which the Emperor winked at, and an|&s;wered <NOTE PLACE="marg">The Emperor winks at it, and flouts the Chri&s;tians with their required patience.</NOTE> the Chri&s;tians when they complained, <HI>It is your part, when you have injuries offered you, to take it patiently, for &s;o your God commanded you.&mdash;</HI></P>
<PB N="112" REF="60">
<P>At <HI>Maris</HI> in <HI>Phrygia, Amachius</HI> the Governor commanded the <NOTE PLACE="marg">Cap. 13. A notable attempt of three Chri&s;tians in <HI>Maris</HI> in <HI>Phrygia,</HI> on the Idols Temple.</NOTE> Idols Temple to be &s;et wide open, and to be clean&s;ed, and &s;et him|&s;elf to the wor&s;hipping of the Idols, which pricked not a little in Con&s;cience (&s;aith the Hi&s;tory) the zealous Chri&s;tians; wherefore <HI>Macedonius, Theodulus,</HI> and <HI>Tatianus,</HI> brake in the night &s;ea&s;on into the Temple, threw down their Idols, and &s;tamped them in|to ponder; at which when the Governor was exceeding wroth, and threatned to execute divers of the Citizens; the men afore|&s;aid pre&s;ented them&s;elves, who were the Authors thereof, that the <NOTE PLACE="marg">They pre&s;ent them|&s;elves to death, le&s;t the guiltle&s;s &s;hould die.</NOTE> guiltle&s;s of that Act might not &s;uffer, and cho&s;e to die them&s;elves for the Truth: The Governour commanded them to clear them|&s;elves by Sacrifice, threatning &s;everely to puni&s;h them if they did it not: They &s;et nought by his threats, and made them&s;elves ready <NOTE PLACE="marg">Endure all kind of torments, the Grid|iron, and are broyled to death.</NOTE> to &s;uffer; The Governor when he had a&s;&s;ayed them with all kind of torments, la&s;t of all &s;et them on the Gridiron, and cau&s;ed fire to be made under, and broiled them to death; and to the end that they might gloriou&s;ly encounter (&s;aith the Hi&s;tory) under the glorious Garland of Victory, they rea&s;oned thus with the Go|vernor, <HI>If thou long, O</HI> Amachius, <HI>after broyled meat, turn up the</HI> <NOTE PLACE="marg">Their noble Speech on the Gridiron.</NOTE> <HI>other &s;ide of us, le&s;t in the eating we &s;eem raw unto thee, and the blood run about thy teeth.&mdash;</HI></P>
<P>Onward in his Journey towards the <HI>Per&s;ians</HI> the Emperor pro|ceeded, <NOTE PLACE="marg">Cap. 15. <HI>Julian</HI> in his expediti|on again&s;t the <HI>Per&s;i|ans,</HI> is derided at <HI>Anti|och</HI> with his long thrum Beard.</NOTE> when he had from the Chri&s;tians heaped up a great &s;um of money, and came to <HI>Antioch,</HI> where the people derided him with his long thrum beard, and bad him <HI>make halters thereof,</HI> when he had, for the advantage of his Souldiers, put down the rates of the Market; &s;o playing upon him: which he, to be revenged of them for the flouting of his Beard, an&s;wered in an Oration, which <NOTE PLACE="marg">He avenges it in an Oration.</NOTE> he called <HI>Antiochian,</HI> or <HI>Mi&s;opogon,</HI> wherein he defamed the City of <HI>Antioch</HI> for ever.</P>
<P>He got him al&s;o to the Oracle of <HI>Apollo</HI> at <HI>Daphne,</HI> a little from <NOTE PLACE="marg">Cap. 16. Attends the Oracle of <HI>Apollo.</HI> The Devil would not &s;peak. He interprets the cau&s;e to the Body of <HI>Babilas,</HI> removes it.</NOTE> <HI>Antioch;</HI> But the Devil, (&s;aith the Hi&s;tory) who&s;e dwelling was in that Den, would give the Emperor no an&s;wer. The Emperor &s;uppo&s;ing the cau&s;e to be the body of <HI>Babylas</HI> the Martyr, which lay there, cau&s;ed his Tomb to be removed thence with &s;peed: The Chri&s;tians of <HI>Antioch</HI> hearing of this, they a&s;&s;embled toge|ther their Men, Women, and Children, they rejoyce and are <NOTE PLACE="marg">The Chri&s;tians re|joyce with Songs. <HI>Julian</HI> is plagued, de|termines to do as had <HI>Diocle&s;ian.</HI></NOTE> glad, and &s;ing P&s;alms in reproof or deri&s;ion of the Heathen god, and &s;uch as wor&s;hipped Images; which plagued the Emperor, who thereby di&s;covered his inward mind, determined to torment the Chri&s;tians as <HI>Diocle&s;ian</HI> had before; but his expedition again&s;t the <NOTE PLACE="marg">His expedition hin|ders. Orders the&s;e Chri&s;tians puni&s;hment.</NOTE> <HI>Per&s;ians</HI> hindred him: Neverthele&s;s he gave order to <HI>Solu&s;tius,</HI> the Lieutenant of that Province, to &s;ee that &s;uch as had &s;o &s;ung &s;hould be &s;everely puni&s;hed: The Lieutenant, though a <HI>Pagan,</HI> liked not the Work, but &s;eeing that he could not otherwi&s;e help it, clapt many of them into Pri&s;on. But <HI>Theodorus,</HI> a young <NOTE PLACE="marg"><HI>Theodorus</HI> cruelly &s;courged.</NOTE> man whom the <HI>Pagans</HI> had accu&s;ed, he puni&s;hed with diver&s;ities of Torments, and rent his fle&s;h all the body over with the la&s;h of the Whip, and being thought not po&s;&s;ible to be able to live, he <NOTE PLACE="marg">Let go as not po&s;&s;ible to live, yet dies not.</NOTE> let him loo&s;e, yet he recovered, and with him a long time after
<PB N="113" REF="60"> the Governour had conference, and would needs know, Whe|ther <NOTE PLACE="marg">The Governors mo|deration with the Chri&s;tians, and confe|rence with him.</NOTE> he had not felt great pain when the la&s;h of the Whip re|bounded from his Body; it is &s;aid, that he an&s;wered him again, that <HI>the torments were not &s;o great as &s;ome men thought; that there &s;tood</HI> <NOTE PLACE="marg">The young mans an|&s;wer.</NOTE> <HI>by him a young man which wiped away all the Salt drops of that &s;weat|ing Combate, confirmed him in the Faith, and that the hour of tor|ment was to him rather a delectable plea&s;ure, than a doleful pain.</HI> At <NOTE PLACE="marg">The <HI>Per&s;ian</HI> Amba&s;&s;a|dors call <HI>Julian</HI> away</NOTE> this very time Amba&s;&s;adors came from the <HI>Per&s;ians</HI> to <HI>Julian,</HI> re|quiring him to proclaim open Wars: So that he was con&s;trained to give over his enterpri&s;e again&s;t the Chri&s;tians, to whom, that is to the <HI>Per&s;ian</HI> Amba&s;&s;adors, he gave this an&s;wer,<HI>&mdash;You &s;hall</HI> <NOTE PLACE="marg">His an&s;wer to them.</NOTE> <HI>&s;ee me &s;hortly in my own Per&s;on, and therefore I &s;hall not need to &s;end any in Emba&s;&s;y unto you for this matter.</HI></P>
<P>Yet to vex the Chri&s;tians, being a great delighter in offering <NOTE PLACE="marg"><HI>Cap.</HI> 17. <HI>Julian</HI> to vex the Chri|&s;tians, calls on the Jews to Sacrifice. Requires for that pur|po&s;e the rebuilding the Temple at <HI>Jeru|&s;alem.</HI> They build. <HI>Cyrillus</HI> prophe&s;ies upon the prophe&s;ies of <HI>Daniel</HI> and <HI>Chri&s;t.</HI></NOTE> of Sacrifices, he called to the Jews, and asked them, <HI>Why they did it not?</HI> They an&s;wered, <HI>They could not without a Temple.</HI> He bad them, <HI>In all ha&s;t to rebuild the Temple of</HI> Solomon <HI>at</HI> Jeru&s;a|lem, <HI>and that the co&s;t be defrayed out of the publick Trea&s;ury.</HI> Af|ter this he took his Journey towards the <HI>Per&s;ians;</HI> The <HI>Jews</HI> &s;et upon building. <HI>Cyrillus</HI> looking into the Prophe&s;ie of <HI>Daniel,</HI> which Chri&s;t had foretold, al&s;o prophe&s;ied, <HI>That the time was now come, when not one &s;tone &s;hould be left upon another:</HI> But that the Prophe&s;ie of Chri&s;t &s;hould now take place, when the Bi&s;hop had thus prophe&s;ied, (&s;aith the Hi&s;tory) the night following there <NOTE PLACE="marg">It takes place the night after, not one &s;tone left on another, by an Earthquake.</NOTE> was a great Earthquake, which &s;hook the old Foundation of the Temple, and turned all to the ground, together with the Hou&s;es that adjoyned thereunto; which afrighted the Jews, and many come out of other Countries upon the fame thereof, to &s;ee what was done; afterwards fire came down from Heaven, and burned <NOTE PLACE="marg">Fire al&s;o from Heaven con&s;ume the Tools.</NOTE> all their Tools and In&s;truments; the fire is &s;aid not to cea&s;e burn|ing for the &s;pace of one whole day: this a&s;toni&s;hed the Jews, and (as the Hi&s;tory hath it) confe&s;&s;ed again&s;t their Wills, That <NOTE PLACE="marg">The Jews made to confe&s;s to Chri&s;t. Yet though there was a third Wonder, bow|ed not to him.</NOTE> <HI>Chri&s;t was an Omnipotent God.</HI> When unto the&s;e a third Wonder was wrought, the Jews yet bowed not unto him, <HI>They had ba|ni&s;hed,</HI> being blinded, (&s;aith the Hi&s;tory) <HI>the goodne&s;s of God</HI> (as the Apo&s;tle &s;aith) <HI>from among&s;t them.</HI></P>
<P>Well, to conclude this particular, and to give the end of this <NOTE PLACE="marg">The end of <HI>Julian.</HI></NOTE> wretched man <HI>Julian,</HI> whom the Hand of the Lord cro&s;&s;ed, and met with in all his undertakings, as he was made to be a &s;courge to the Chri&s;tians, when they were not as they &s;hould be, by the &s;ame hand: A little before Winter he led his Army into <HI>Per&s;ia,</HI> <NOTE PLACE="marg">He enters <HI>Per&s;ia.</HI></NOTE> becau&s;e they cannot endure cold &s;o wel as the <HI>Romans;</HI> he de&s;troy|ed the Villages, the Ca&s;tles, the Countrey, and fell a ran&s;anck|ing <NOTE PLACE="marg">Ran&s;acks &amp; de&s;troys.</NOTE> of the Cities; he be&s;ieged <HI>Cte&s;iphon</HI> the great City of <HI>Per&s;ia;</HI> <NOTE PLACE="marg">Di&s;tre&s;&s;es the King. Refu&s;es accomodati|on and pitty.</NOTE> and &s;o &s;traitned the King of <HI>Per&s;ia,</HI> that he &s;ent Emba&s;&s;adors, re|que&s;ting <HI>him to take &s;ome part of his Kingdom to end the War, or in compen&s;ation thereof.</HI> Which <HI>Julian</HI> would not hear, neither pitty the King; he tryumphed over the Conquered, he put con|fidence <NOTE PLACE="marg">Tryumphs over the conquered. Tru&s;ts to South&s;aying and Dreams.</NOTE> in fond Conjectures of South&s;aying; he tru&s;ted to Fan|ta&s;tical Dreams, which <HI>Maximus</HI> the Philo&s;opher then pre&s;ent
<PB N="114" REF="61"> put into his head; he hoped verily to countervail, or rather &s;ur|mount the great Glory and noble Prowe&s;s of <HI>Alexander</HI> the <NOTE PLACE="marg">Thinks him&s;elf great|er then <HI>Alexander,</HI> and that he is <HI>Alexander.</HI></NOTE> Great, &s;o that he &s;et nought by the humble &s;uit of the <HI>Per&s;ians:</HI> he dreamed according to the Opinion of <HI>Pythagorus</HI> and <HI>Plato,</HI> that by the Tran&s;migration of the Soul, from one Body to ano|ther, the Soul of <HI>Alexander</HI> had crept into his Carka&s;s, or rather that he was <HI>Alexander</HI> him&s;elf in another Body; which lead him into a foul Error, and made him to make &s;light of the King of <NOTE PLACE="marg">Fights the King of <HI>Per&s;ia,</HI> who being &s;lighted, is con&s;trained to fight.</NOTE> <HI>Per&s;ia</HI> his Reque&s;t, who &s;eeing his Emba&s;&s;y was to no purpo&s;e, and that he was drawn to a narrow &s;trait, and &s;ore plunge, the day after gathered his force together, and fell upon the <HI>Roman</HI> Hoa&s;t face to face: <HI>Julian</HI> thinking him&s;elf cock&s;ure, (as they u&s;e to &s;ay) got him on Hor&s;eback to encourage his Souldiers, but being not compleatly Armed, by rea&s;on of his confidence, an Arrow pierced through his Armour, and &s;ticked in his Ribbs, <NOTE PLACE="marg">Is &s;lain with an Arrow</NOTE> and killed him; he fir&s;t pulling it out all bloody, (as &s;ome write) threw it in the Air, &s;aying, <HI>Vici&s;ti</HI> Galilee, <HI>Thou ha&s;t overcome,</HI> <NOTE PLACE="marg">His dying bla&s;phemy.</NOTE> <HI>O</HI> Galilean! which was his rancorous expre&s;&s;ion of his dete&s;tati|on of Chri&s;t.</P>
<P>So ended <HI>Julian,</HI> who as he began in &s;pight, &s;o in &s;pight again&s;t <NOTE PLACE="marg">Cap. 19: <HI>Jovianus</HI> cho&s;en in his place.</NOTE> the Truth ended his dayes: Him <HI>Jovianus</HI> &s;ucceeds, who being a <HI>Tribune</HI> when <HI>Julian</HI> proclaimed for all in his Army, <HI>Either to do Sacrifice, or to depart the Army;</HI> threw down his Sword-Girdle rather than he would Sacrifice; yet <HI>Julian</HI> put him not by his Command, he being a valiant man: him the Souldiers, being in &s;ome &s;trait, proclaimed Emperor, he refu&s;ed the Crown, and <NOTE PLACE="marg">He refu&s;es.</NOTE> being compelled thereto by loud Speeches, expre&s;&s;ed him&s;elf, <HI>In that he was a Chri&s;tian, he would not be Emperor where Ethnicks &s;hould be his Subjects.</HI> But when all cryed out, and with one Voice <HI>confe&s;&s;ed them&s;elves Chri&s;tians,</HI> he yeelded, and was Crowned <NOTE PLACE="marg">Yet accepts.</NOTE> Emperor.</P>
<P>No &s;ooner was <HI>Jovianus</HI> returned out of <HI>Per&s;ia,</HI> but Sedition <NOTE PLACE="marg">Cap. 20. The Chri&s;tians fall to Sedition among them|&s;elves. Each Sect &s;eek to get the Emperor to it.</NOTE> began again (as u&s;ually was the con&s;equence of any peace) among&s;t the Chri&s;tians: the Bi&s;hops al&s;o hoping each to find the Emperor according to their Opinion, apply them&s;elves unto him, but he &s;tuck clo&s;e to the <HI>Faith of one Sub&s;tance,</HI> unto which he had al|wayes adhered. He encouraged <HI>Athana&s;ius</HI> to return to <HI>Alexan|dria,</HI> <NOTE PLACE="marg">He cleaves to the <HI>Ni|cene</HI> Creed, &s;ends home <HI>Athana&s;ius.</HI> Calls the Bi&s;hops f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">om Exile. Shuts up the Pagan Temples.</NOTE> who upon his Letters took courage, and went; the Bi&s;hops whom <HI>Jultan</HI> had not returned, who were bani&s;hed by <HI>Con&s;tanti|us,</HI> he called from Exile; he &s;hut up the <HI>Pagans</HI> Temples, and cea&s;ed their wor&s;hipping of Devils, which <HI>Julian</HI> gave way to, and of which they had their fill in his Reign.</P>
<P>Now went on the old work of tearing and rending one ano|ther <NOTE PLACE="marg">Cap. 21. The Chri&s;tians tear and rend one another. The <HI>Macedonians</HI> &s;up|plicate t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">at none but them&s;elves might be.</NOTE> among&s;t the Chri&s;tians. The <HI>Macedonians</HI> make a &s;upplica|tion unto the Emperor, <HI>That &s;uch as avouch the unlikene&s;s and di&s;|&s;imilitude between the Son and the Father, &s;hould be bani&s;hed the Church, and them&s;elves &s;ub&s;tituted in their rooms.</HI> The Emperor gave them no an&s;wer at all, but with the&s;e words &s;ent them away, <NOTE PLACE="marg">The Emperors an&s;wer</NOTE> <HI>I tell you truly, I cannot away with contention, but &s;uch as imbrace unity and concord, I do both honour and reverence them.</HI> Which
<PB N="115" REF="61"> cooled the fiery contention of others, and an&s;wered to the Empe|rors wi&s;hes. The <HI>Acacians</HI> al&s;o &s;igned a &s;upplication to the Em|peror, <NOTE PLACE="marg">The <HI>Acacians</HI> conforth to the Emperors Faith, who turn every where.</NOTE> acknowledging the <HI>Faith of one Sub&s;tance,</HI> who had made &s;uch a hurly-burly as before is mentioned, for they ever were ob|&s;erved to turn according to the minds of the Emperors; to which the Emperor determining with him&s;elf to pacifie with gentle and courteous language all Quarrels and Contentions, made an&s;wer, <HI>That he would not mole&s;t any, what Faith or Religion &s;oever they pro|fe&s;&s;ed;</HI> <NOTE PLACE="marg">The Emperors decla|ration of di&s;tu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ng none, but re&s;pecting them that we<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e for peace.</NOTE> <HI>but above all others, that he would honour and reverence &s;uch as &s;hewed them&s;elves Peace-makers, and went about to maintain the bond of Unity and Concord.</HI></P>
<P>One thing is worthy to be noted in their &s;upplication, they <NOTE PLACE="marg">The Emperor being clawed to the &s;etting up one form of Faith.</NOTE> claw the Emperor with the <HI>Faith of one Sub&s;tance,</HI> as if he in|tending to promote Unity and Concord, might mind, at lea&s;t they would in&s;inuate it into him, That the form of that Faith which they therein call Catholick, would produce much thereunto; and therefore they declare and &s;ub&s;cribe thereunto, in&s;inuating an Example for an univer&s;al Sub&s;cription, and to &s;et up that Faith, becau&s;e the Emperor being of it, they thought he might &s;et it up, or to in&s;inuate into him, that &s;o to do were be&s;t; but the <NOTE PLACE="marg">He refu&s;es, and turns all Court &s;hip a&s;ide.</NOTE> Emperor wi&s;ely turns all their court&s;hips and flattery a&s;ide, and an&s;wers them like him&s;elf, as afore&s;aid. All men commended this <NOTE PLACE="marg">Is commended by <HI>Themi&s;tius,</HI> and ap|plauded for giving liberty.</NOTE> his equality of Spirit, yea the Philo&s;ophers them&s;elves, and <HI>The|mi&s;tius</HI> in particular, who in his Oration to him, called <HI>Con&s;ul,</HI> &s;aith,<HI>&mdash;That in granting every man his free choice and liberty to pro|fe&s;s this or that kind of Religion, he &s;topped the mouths of all flatter|ing Para&s;ites and Sycophants, which kind of men,</HI> (&s;aith he) <HI>as it is known unto the whole world, wor&s;hip not the King of Heaven, but the</HI> <NOTE PLACE="marg">An account of Para|&s;ites.</NOTE> <HI>earthly Crown and Scepter, much like unto</HI> Euripus, <HI>carried headlong, &s;ometimes this way, &s;ometimes that way.</HI></P>
<P>Thus when <HI>Jovianus</HI> had appea&s;ed the &s;edition of contentious <NOTE PLACE="marg">Cap. 32. He comes to <HI>Tar&s;us,</HI> Inters <HI>Julian.</HI></NOTE> per&s;ons, he came from <HI>Antioch</HI> to <HI>Tar&s;us,</HI> then he took his voy|age towards <HI>Con&s;tantinople,</HI> having honourably interred his Prede|ce&s;&s;or, he came to <HI>Dada&s;tana,</HI> lying in the mid&s;t between <HI>Ga|latia</HI> <NOTE PLACE="marg">Ar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ives at <HI>Dada&s;tana.</HI> There <HI>Themi&s;tius,</HI> and many Senators meet him in the way to <HI>Con&s;tantinople.</HI> He dies.</NOTE> and <HI>Bythinia;</HI> there <HI>Themi&s;tius</HI> the Philo&s;opher afore&s;aid, meeting of him, with other &s;undry Senators and noble Par&s;ona|ges, he died in the Winter with a deadly ob&s;truction of his Lungs, having been Emperor &s;even months, and being three and <NOTE PLACE="marg"><HI>Anno.</HI> 368.</NOTE> thirty years old.</P>
<P><HI>Valentimanus</HI> &s;ucceeded <HI>Jovianus,</HI> whom the Souldiers pro|claimed <NOTE PLACE="marg"><HI>Valentinianus</HI> &s;ucceeds <HI>(Socrat.</HI> l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b. 4. cap. 1.) him and <HI>Valens.</HI></NOTE> Emperor of <HI>Nicia</HI> in <HI>Bythinia;</HI> and he made <HI>Valens</HI> his Brother his fellow Emperor, they both with <HI>Jovianus</HI> threw down their Sword-Girdles, when <HI>Julian</HI> made his Proclamation, as afore&s;aid; who notwith&s;tanding di&s;placed them not; the fir&s;t being Tribune, and the other of the ordinary Guard about the Emperor.</P>
<P><HI>Valentinian</HI> was of the <HI>Faith of one Sub&s;tance,</HI> but mole&s;ted not <NOTE PLACE="marg"><HI>Valentinian</HI> of the <HI>Nicene</HI> Faith.</NOTE> the <HI>Arrians</HI> at all. <HI>Valens</HI> as he endeavoured to encrea&s;e the num|ber of the <HI>Arrians;</HI> &s;o he grievou&s;ly per&s;ecuted the others: So <NOTE PLACE="marg"><HI>Valence</HI> an <HI>Arrian.</HI></NOTE> the Emperors varied one from another, and by rea&s;on thereof
<PB N="114" REF="62">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="115" REF="62">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="116" REF="63"> great variety of occa&s;ions exerci&s;ed, and tryed the Chri&s;ti|ans. <NOTE PLACE="marg">The Chri&s;tians are exerci&s;ed.</NOTE></P>
<P><HI>Valentinian,</HI> through &s;ome nece&s;&s;ary occa&s;ions removed to the <NOTE PLACE="marg">Cap. 2. <HI>Valentinian</HI> removes to the We&s;t. <HI>Valens</HI> keeps in the Ea&s;t. The <HI>Macedonian</HI> Bi&s;h. de&s;ire a Council.</NOTE> We&s;t; <HI>Valens</HI> remained at <HI>Con&s;tantinople,</HI> where he was reque&s;ted of the Bi&s;hops that favoured <HI>Macedonius,</HI> or were of what were called his Sect, to call a Council, he thinking them to be one in Opinion with <HI>Acacius</HI> and <HI>Eudoxius,</HI> gave them Licen&s;e; they cite the Bi&s;hops from every where to meet at <HI>Lamp&s;acum;</HI> but he <NOTE PLACE="marg">It's ordered at <HI>Lamp|&s;acum. Valens</HI> ha&s;tens to <HI>Syria</HI> to keep all quiet, where he finds it &s;o.</NOTE> him&s;elf ha&s;tens to <HI>Antioch</HI> in <HI>Syria,</HI> fearing &s;ome &s;tir among the <HI>Per&s;ians;</HI> but when he came there, he found them quiet, and meaning no harm.</P>
<P><HI>Valens</HI> living in quietne&s;s, fell grievou&s;ly to per&s;ecute tho&s;e of <NOTE PLACE="marg">His pro&s;perity turns him to per&s;ecute. Di&s;places Bi&s;hops. Plagues &s;ome, throws others into the River <HI>Orontes.</HI></NOTE> the <HI>Faith of one Sub&s;tance;</HI> he di&s;placed &s;ome Bi&s;hops, and tho&s;e of <HI>Antioch</HI> that would not communicate with <HI>Euxojus,</HI> he vexed diver&s;ly, and plagued with &s;undry puni&s;hments, and threw many (as was reported) into the River <HI>Orontes,</HI> which runneth by the City, and there drowned them.</P>
<P>Whil&s;t <HI>Valens</HI> was at this work in <HI>Syria,</HI> the Hand of the Lord <NOTE PLACE="marg">Cap. 3. Judgment meets him.</NOTE> moved to give him trouble at <HI>Con&s;tantinople,</HI> who before he per|&s;ecuted his fellow Chri&s;tians, knew no trouble; <HI>Procopius</HI> rebels <NOTE PLACE="marg"><HI>Procopius</HI> rebels at <HI>Con&s;tantinople.</HI></NOTE> again&s;t him at <HI>Con&s;tantinople,</HI> gathers a great Army, and march|eth to give Battel to the Emperor, who had given Battel to the Lord. <HI>Valens</HI> was in a &s;ore taking at this, and by this his cruelty <NOTE PLACE="marg"><HI>Valens</HI> is troubled, re|&s;trains per&s;ecution a while. Dreadful Earthquakes, great inundations, and alterations of Land to Sea,</NOTE> re&s;ted a while from per&s;ecuting the Chri&s;tians: yet this was not all, but whil&s;t the fire of this tumult waxed hot, there appeared on a &s;udden another hand from Heaven in a great Earthquake, which &s;cattered the buildings a&s;under of, and de&s;troyed many Cities; nor did the Sea keep within its bounds, but brake over the Banks, and drowned many Countries: for it fell out in many places, that where a little before men went on foot, all was on a float, Barques and Ships were u&s;ed: Again in other places, the Sea went &s;o far from it &s;elf, that it left much dry land, much &s;andy <NOTE PLACE="marg">And Sea to Land.</NOTE> ground, and many Fi&s;hes. The&s;e things hapned (&s;aith the Hi|&s;torian) in the fir&s;t Con&s;ul&s;hip of both the&s;e Emperors.</P>
<P>The&s;e were the 2 things that commonly marched hand in hand <NOTE PLACE="marg">Ob&s;ervations of Judg|ment marching with Per&s;ecution.</NOTE> together, during this Hi&s;tory; Per&s;ecution and Divi&s;ion in the Church, as its called, Commotions and Stirs in the State, which <NOTE PLACE="marg">Cap. 4. The Hi&s;torians ob&s;er|vation of the &s;ame.</NOTE> the Hi&s;torian ob&s;erves in the&s;e words,<HI>&mdash;In the time of the afore|&s;aid calamities, neither enjoyed the Common-Wealth peace, nor were the Eccle&s;ia&s;tical Affairs in pro&s;perous &s;tate. The Council at</HI> Lamp|&s;acum <NOTE PLACE="marg">The Council at <HI>Lamp|&s;acum</HI> gets the &s;tart of <HI>Valens,</HI> confirm the Faith at <HI>Antioch</HI> of old e&s;tabli&s;hed. Cur&s;e that at <HI>Ariminum.</HI></NOTE> <HI>&s;even years after that of</HI> Seleucia, <HI>being met, through the afore|&s;aid troubles: tho&s;e appertaining to</HI> Macedonius <HI>got the upper hand; confirmed the form of Faith that of old was publi&s;hed at</HI> Antioch, <HI>which a little before they had &s;ub&s;cribed at</HI> Seleucia, <HI>and accur&s;ed the Creed of the Bi&s;hops, which by uniform con&s;ent in Religion, they had lately e&s;tabli&s;hed at</HI> Ariminum: <HI>Again&s;t</HI> Acacius <HI>and</HI> Eudoxius <HI>they gave</HI> <NOTE PLACE="marg">Depo&s;e <HI>Acacius</HI> and <HI>Eudoxius.</HI></NOTE> <HI>Sentence, as of right de&s;erving to be removed.</HI> Eudoxius <HI>in no wi&s;e could re&s;i&s;t their doings, becau&s;e of the commotion of</HI> Procopius, <HI>nor be revenged of them; wherefore</HI> Eleucius <HI>of</HI> Cyzicum, <HI>having gotten</HI>
<PB N="117" REF="63"> <HI>the upper hand, maintained for a while together with his Complices, the</HI> <NOTE PLACE="marg">The <HI>Macedonians</HI> get the day; and a while keep it. <HI>Anno.</HI> 370. Cap. 5. <HI>Valens</HI> and <HI>Procopius</HI> pitch Battel. <HI>Procopius</HI> taken alive. Strangely executed.</NOTE> Macedonian <HI>Opinion.</HI></P>
<P>Well, <HI>Valens</HI> and <HI>Procopius</HI> met the year following at <HI>Nacolea</HI> a City in <HI>Phrygia;</HI> and there pitched Battel; in the fir&s;t skirmi&s;h <HI>Valens</HI> &s;ide was the weaker; in the next he took <HI>Procopius</HI> alive, ordered his Thighs to be tyed to the tops of mighty Boughs, groving not far a&s;under, the which fir&s;t of all with certain Engines he wre&s;ted to the ground, and afterwards loo&s;ened them, which lifted <HI>Procopius</HI> on high, and pulled him in pieces; <HI>Angello</HI> and <NOTE PLACE="marg">His Captains &s;awn a|&s;under that betrayed him.</NOTE> <HI>Gomarius,</HI> his own Captains that betrayed him, he &s;awed a&s;under in the mid&s;t; <HI>Procopius</HI> being thus torn into two parts, died mi|&s;erably.</P>
<P>The Emperor (&s;aith the Hi&s;tory) being puffed up with his <NOTE PLACE="marg"><HI>Valens</HI> turns again to Per&s;ecution.</NOTE> pro&s;perous &s;ucce&s;s, turned him&s;elf again to mole&s;t and per&s;e|cute the Chri&s;tians, (as is the wont of all Per&s;ecutors, becau&s;e he determined with him&s;elf to prefer every where the <HI>Arrian</HI> Opi|nion): The Council held at <HI>Lamp&s;acum,</HI> &s;tuck in his &s;tomach, not only becau&s;e they depo&s;ed the <HI>Arrian</HI> Bi&s;hops, but accur&s;ed the form of Faith lately e&s;tabli&s;hed at <HI>Ariminum:</HI> Therefore coming to <HI>Nicomedia,</HI> he called <HI>Eleu&s;ius</HI> Bi&s;hop of <HI>Cyzicum,</HI> who <NOTE PLACE="marg">Calls a Council at <HI>Ni|comedia</HI> of <HI>Arian</HI> Bi&s;h.</NOTE> was of the <HI>Macedonian</HI> Opinion before him; al&s;o a Council of <HI>Arrian</HI> Bi&s;hops, and compelled <HI>Eleu&s;ius</HI> to &s;ub&s;cribe to their <NOTE PLACE="marg">Compel <HI>Eleu&s;ius</HI> to &s;ub&s;cribe.</NOTE> Faith, which at fir&s;t he utterly denied; but being &s;ore threatned by the Emperor with Bani&s;hment, and confi&s;cation of goods, he yeelded: But his Con&s;cience was not &s;atisfied, for he was in great agony and torment; &s;o he turned to <HI>Cyzicum,</HI> and in the face of <NOTE PLACE="marg">He is troubled. Makes his publick lamentation.</NOTE> the Congregation made a pittiful complaint, relating the injury the Emperor had done unto him, and how he had conde&s;cended not by his will, but by compul&s;ion, and reque&s;ted them to get another Bi&s;hop, but they would not, nor acknowledge another Bi&s;hop over them, nor yeeld up the Government of the Church, but took him for their Superiour, and kept &s;till to their former Opinion.</P>
<P>In the place of <HI>Eleu&s;ius</HI> Bi&s;hop of <HI>Con&s;tantinople,</HI> he cho&s;e <HI>Eu|nomius</HI> <NOTE PLACE="marg">Cap. 7. <HI>Eunomius</HI> put in his place.</NOTE> afore&s;aid, who being an eloquent man, he thought the people might be induced the more to receive him, and the Empe|ror &s;ent commandment, That he &s;hould be put out, and <HI>Euno|mius</HI> put in his room, whereupon the favourers of <HI>Eleu&s;ius</HI> built <NOTE PLACE="marg"><HI>Eleu&s;ius</HI>'s people hold Conventicles.</NOTE> them what is called a Church without the Walls of the City, and there had their private Conventicles, (as &s;aith the Hi&s;tory): This <HI>Eunomius</HI> was the Scribe of <HI>Aetius</HI> (as I have formerly &s;poken) with whom living, it is &s;aid he learnt his captious falacies, and quirks of Logick, which of Sophi&s;ters is highly embraced: Moreover with vain Speeches and Epithetons he was delighted; he is &s;aid to learn unadvi&s;edly to frame Sophi&s;tical Arguments, in which he took great pride, and ran headlong into bla&s;phemy; he imbraced <HI>Arius,</HI> and impugned the Faith of <HI>one Sub&s;tance,</HI> when <NOTE PLACE="marg"><HI>Eunomius</HI>'s Sophi&s;try rai&s;es a tumult.</NOTE> after his wonted manner he fed the Ears of his Auditors out of the Pulpit; with Sophi&s;tical Arguments and Rea&s;ons of Logick he amazed them &s;o, that a great tumult was rai&s;ed at <HI>Cyzicum,</HI> and
<PB N="118" REF="64"> the Citizens that could not away with his arrogant and in&s;olent <NOTE PLACE="marg">Which bani&s;hes him <HI>Cyzicum.</HI> He gets to <HI>Con&s;tanti|nople,</HI> playes the Bi&s;h. no longer. His bla&s;|phemous Opinions, and Athei&s;tical.</NOTE> manner of preaching, bani&s;hed him the City, from whence he got to <HI>Con&s;tantinople</HI> to <HI>Eudoxius,</HI> and (&s;aith the Hi&s;tory) <HI>plaid the Bi&s;hop no longer:</HI> He &s;aid as followeth,-God <HI>of his own E&s;&s;ence under|&s;tood no more then we do, neither is the &s;ame better known or under&s;tood of him than of us, and what&s;oever we know of it, the &s;ame knoweth he; and look what his capacity reacheth to, the &s;ame thou &s;halt find in us.</HI> This was the Here&s;ie, or rather the Bla&s;phemy of <HI>Euno|mius,</HI> who was made a Bi&s;hop, as afore&s;aid, and became the head of tho&s;e who held the &s;ame Athei&s;tical Opinion of God; of whom I have treated the larger, becau&s;e the Reader may under&s;tand what things were held, and what was among&s;t them.</P>
<P>Tho&s;e of the <HI>Faith of one Sub&s;tance,</HI> together with the <HI>Nova|tions,</HI> <NOTE PLACE="marg">Cap. 8. The <HI>Nicenians</HI> and <HI>Navations</HI> bani&s;hed <HI>Con&s;tantinople.</HI> Doors &s;hut up. <HI>Agelius</HI> exiled. The Bi&s;hop alwayes went barefoot, had but one Coat.</NOTE> the Emperor bani&s;hed out of <HI>Con&s;tantinople,</HI> and nailed up their Church doors, (as they are called) and exiled <HI>Agelius</HI> the <HI>Novation</HI> Bi&s;hop, who had ruled their Church from the dayes of <HI>Con&s;tantine:</HI> It is &s;aid of this Bi&s;hop, that he went alwayes bare|foot, and had but one Coat; yet through the influence of <HI>Marti|anus,</HI> who was &s;ometimes a Souldier in the Emperors Pallace, the <HI>Novation</HI> places were opened again, yet were they not rid of the <HI>Arrians,</HI> nor delivered from their Per&s;ecution.</P>
<P>I mu&s;t &s;till take notice, as I go along, how the di&s;plea&s;ure of the <NOTE PLACE="marg">Judgements again at|tending Per&s;ecution.</NOTE> Lord alwayes accompanied the&s;e Per&s;ecutors, in &s;ome exemplary or &s;ignal hand of Judgment, or that which is pertentious or &s;ignifi|catory thereto. The year following the&s;e unnatural per&s;ecutions, Hail of a wonderful bigne&s;s, like unto &s;tones, lighted at <HI>Con&s;tan|tinople;</HI> <NOTE PLACE="marg">Cap. 10. Great Hail at <HI>Con&s;tan|tinople.</HI></NOTE> It is rife (&s;aith the Hi&s;tory) in every mans mouth, That God &s;ent that great Hail in token of his di&s;plea&s;ure again&s;t the Emperor for bani&s;hing many Prie&s;ts and Bi&s;hops who refu&s;ed to communicate with <HI>Eudoxius</HI> the <HI>Arrian.</HI> In <HI>Bythinia,</HI> the year <NOTE PLACE="marg">Great Earthquakes in <HI>Bythinia.</HI></NOTE> following, there was a great Earthquake which overthrew the City of <HI>Nice;</HI> it was the twelfth year after the ruine of <HI>Nicomedia.</HI> Immediately after many pieces of <HI>Germa,</HI> a City of <HI>Helle&s;pont,</HI> <NOTE PLACE="marg">Al&s;o in <HI>Helle&s;pont.</HI></NOTE> were turned up&s;ide down with another Earthquake, yet neither <HI>Valens</HI> the Emperor, nor <HI>Eudoxius</HI> the <HI>Arrian</HI> Bi&s;hop were moved <NOTE PLACE="marg">Neither <HI>Valens</HI> nor <HI>Eudoxius</HI> con&s;ider, but turn them otherwi&s;e.</NOTE> any thing at all, nor inclined to Pitty, or Reformation, but ob&s;er|ving no mean, furiou&s;ly raged again&s;t all &s;uch as held the contra|ry Faith and Opinion, as u&s;ually is the di&s;po&s;ition of Tyrannical Per&s;ecutors. The&s;e Earthquakes were no otherwi&s;e to be taken <NOTE PLACE="marg">The Hi&s;torians ob&s;er|vation of the Earth|quakes.</NOTE> (&s;aith the Hi&s;torian) then for manife&s;t tokens of Schi&s;m and Di|vi&s;ion in the Church. Yet <HI>Ba&s;ilius</HI> Bi&s;hop of <HI>Ce&s;aria</HI> in <HI>Cappado|cia,</HI> and <HI>Gregorius</HI> of a &s;mall and mean City bordering upon <HI>Ce&s;a|rea,</HI> were not exiled their Native Soil, which then was looked upon as a great kindne&s;s.</P>
<P>The Per&s;ecution being very hot, in particulat, again&s;t the <HI>Ma|cedonians,</HI> <NOTE PLACE="marg">Cap. 11. The per&s;ecuted <HI>Mace|donians</HI> apply them|&s;elves to <HI>Rome.</HI></NOTE> and they being at their wits end, agree together, and &s;end certain Bi&s;hops, viz. <HI>Eu&s;tathius</HI> of <HI>Seba&s;tia,</HI> and others to the Emperors Brother; and <HI>Liberius</HI> Bi&s;hop of <HI>Rome,</HI> with a Sup|plication, wherein they conform to the Creed with the <HI>Clau&s;e of one Sub&s;tance,</HI> being charged not to di&s;agree with <HI>Liberius.</HI> This
<PB N="119" REF="64"> they did becau&s;e they could not communicate with <HI>Eudoxius</HI> the <HI>Arrian:</HI> The Emperor <HI>Valentinian</HI> being then in <HI>France,</HI> in his War again&s;t the <HI>Sarmatians,</HI> they delivered their Letter to <HI>Libe|rius,</HI> who at fir&s;t refu&s;ed to give their Letters the Reading, telling them they were <HI>Arrians,</HI> and therefore in no wi&s;e to be entertain|ed of the Church, having abrogated the <HI>Nicene</HI> Creed. To which they an&s;wered, <HI>That his words were true, and that it repen|ted them of their folly; that they acknowledged the Truth that of late they had condemned; the Opinion which affirmeth the Son to be unlike the Father; that they confe&s;&s;ed the Son in all things and in all re&s;pects to be like the Father, and that the clau&s;e of</HI> Likene&s;s <HI>differed nothing from the Sence of</HI> one Sub&s;tance; <HI>and &s;ub&s;cribing unto the &s;ame in their Supplication afore&s;aid, which they pre&s;ented, he received them into Communion, and writing Letters by them, &s;ent them away.</HI> <NOTE PLACE="marg">And are received.</NOTE></P>
<P>They being returned, &s;ent Letters into every City of them that held the Faith of <HI>one Sub&s;tance,</HI> for an A&s;&s;embly at <HI>Tar&s;us</HI> in <HI>Cili|cia,</HI> <NOTE PLACE="marg">They de&s;ire an A&s;&s;em|bly at <HI>Tar&s;us.</HI></NOTE> partly to ratifie the <HI>Nicene</HI> Creed, partly to remove all Schi&s;m and Contention &s;ince that time: And the Hi&s;tory &s;aith, <HI>Peradven|ture it had been done, if</HI> Eudoxius <HI>afore&s;aid had not with&s;tood it, through the great favour he had with the Emperor, who was won|derfully incen&s;ed at the &s;ummoning of them, and afterwards diver&s;ly</HI> <NOTE PLACE="marg">Are vexed by <HI>Eudox|ius.</HI></NOTE> <HI>vexed them.</HI></P>
<P>I quote the&s;e things all along as the Hi&s;tory bears through, to <NOTE PLACE="marg">The rea&s;on of the&s;e Quotations.</NOTE> the end that in a con&s;tant Series and Succe&s;&s;ion for near the fir&s;t &s;ix hundred years, I may &s;hew what I have often laid down as the ground of this my undertaking, viz. <HI>The Original and Succe&s;&s;ion of National Faiths or Wor&s;hips, and the con&s;equences of them in every Age throughout the World; even what they have produced of tumults, and trouble, and confu&s;ion, and de&s;truction, and death.</HI> The Tra|gical Scenes of every Age bearing nothing more rampant than the&s;e Characters throughout every Generation.</P>
<P>Thus as to the <HI>Macedonians</HI> dividing from the <HI>Arrians.</HI> Now I &s;hall &s;hew how <HI>Eunomius</HI> afore&s;aid went from them al&s;o; &s;uch <NOTE PLACE="marg"><HI>Eunomius</HI> divides from the <HI>Arrians,</HI> as did the <HI>Macedonians.</HI></NOTE> roulings and tumblings were there in the World among&s;t men, who knowing not that which &s;hould &s;tay their minds, would yet go to make a definition of God. <HI>Eunomius</HI> having made a long <NOTE PLACE="marg">The rea&s;on thereof.</NOTE> and tedious &s;uit unto <HI>Eunomius,</HI> in the behalf of <HI>Aetius</HI> his Ma&s;ter; <HI>Eudoxius</HI> would not receive him into their Church, which (the Hi|&s;tory &s;aith) <HI>Eudoxius</HI> did not of him&s;elf, for his own Opinion differed not from <HI>Aetius,</HI> but becau&s;e of the Faction of <HI>Eudoxius,</HI> which abhorred <HI>Aetius,</HI> as one contrary in Opinion unto them, therefore <HI>Eunomius</HI> withdrew from the <HI>Arrians;</HI> this at <HI>Con&s;tantino|ple:</HI> <NOTE PLACE="marg">Cap. 12: Per&s;ecution at <HI>Alex|andria.</HI></NOTE> but at <HI>Alexandria,</HI> the Writ that was &s;ent thither by the Go|vernor, through the procurement of <HI>Eudoxius,</HI> mole&s;ting wonder|fully the quiet thereof, the con&s;equence of which, and fearing le&s;t if any mi&s;chief were wrought by the heady and ra&s;h motion of the common people, it would be laid to his charge. <HI>Athana|&s;ius</HI> <NOTE PLACE="marg"><HI>Athana&s;ius</HI> hides him|&s;elf at <HI>Alexandria.</HI> The people in an up|roar. The Emperor con&s;trained thereby to let him be there quiet.</NOTE> hid him&s;elf in his Fathers Clo&s;et for the &s;pace of four months, whereupon the City of <HI>Alexandria</HI> being all on an uproar, the Emperor was con&s;trained to &s;ignifie by his Letters to the People
<PB N="120" REF="65"> of <HI>Alexandria,</HI> that <HI>Athana&s;ius</HI> &s;hould quietly, as they wi&s;hed them&s;elves, enjoy the Bi&s;hoprick; through which it came to pa&s;s, that they had peace and tranquillity to the death of <HI>Athana&s;ius,</HI> in that which was called the Church of <HI>Alexandria.</HI></P>
<P>When &s;hall I have done with this turmoil and trouble? <HI>Eudoxi|us</HI> <NOTE PLACE="marg">Cap. 13. <HI>Eudoxius</HI> dies. <HI>Demo|philus</HI> put in his place by the <HI>Arrians. Evagrius</HI> by the <HI>Ni|cenians.</HI></NOTE> dies; In his room <HI>Demophilus</HI> is placed by the <HI>Arrians;</HI> tho&s;e of the <HI>Faith of one Sub&s;tance,</HI> &s;uppo&s;ing now was their opportuni|ty, put in <HI>Evagrius,</HI> whom <HI>Eu&s;tathius</HI> had con&s;ecrated Bi&s;hop, who of old had been Bi&s;hop of <HI>Antioch,</HI> and lately called from Exile by <HI>Jovianus,</HI> and now lay hid in <HI>Con&s;tantinople</HI> &s;ecretly to confirm tho&s;e of the <HI>Faith of one Sub&s;tance.</HI> This being done, <NOTE PLACE="marg">The <HI>Arrians</HI> furiou&s;ly ri&s;e in per&s;ecution. <HI>Valens</HI> ha&s;tens to <HI>Con|&s;tantinople,</HI> fearing the Con&s;equence.</NOTE> the <HI>Arrians</HI> furiou&s;ly began to per&s;ecute the other Chri&s;tians, which <HI>Valens</HI> hearing, as it came quickly to his ear, being at <HI>Ni|comedia,</HI> in his way to <HI>Antioch</HI> from <HI>Con&s;tantinople,</HI> he ha&s;tned un|to <HI>Con&s;tantinople</HI> great powers of armed Souldiers, fearing le&s;t the &s;editious tumults of the vulgar &s;ort &s;hould overthrow the City; and commanded that both the Con&s;ecrator and the Con&s;ecrated <NOTE PLACE="marg">Bani&s;hes the Con&s;e|crator and the Con|&s;ecrated.</NOTE> (what holine&s;s is here, and how is it turned underfoot, as occa&s;i|on pre&s;ents) &s;hould be bani&s;hed, one to one place, another to another Countrey; hereupon <HI>Eu&s;tathius</HI> was exiled into <HI>Bizia</HI> a City of <HI>Thracia,</HI> and <HI>Evagrius</HI> was conveyed to another City. The <HI>Arrians</HI> hereupon (&s;aith the Hi&s;tory) crowed exceedingly <NOTE PLACE="marg">The <HI>Arrians</HI> hereupon in&s;ult, &s;courge, revile, impri&s;on, merce the other Chri&s;tians. They complain to <HI>Va|lens</HI> by eighty of the Prie&s;tly Order.</NOTE> over the Chri&s;tians, they &s;courged, reviled, impri&s;oned, merced, and laid upon them all the grievous and intolerable burthens they could devi&s;e. The per&s;ecuted went to the Emperor, and be&s;ought &s;ome mittigation of &s;ome part of their troubles, if not altogether, and this humbly, (as &s;aith the Hi&s;tory): but where they thought to have found favour and Ju&s;tice, there they found it otherwi&s;e, for whereas they &s;ent about eighty, who were in the Prie&s;tly Or|der, in the name of all the re&s;t, to <HI>Nicomedia,</HI> who made &s;upplica|tion unto the Emperor, opened to him their grief, and certified the injuries they &s;u&s;tained of the <HI>Arrians;</HI> he, although he was wonderfully (&s;aith the Hi&s;tory) incen&s;ed again&s;t them, yet con|cealed he his di&s;plea&s;ure, until that privily he had commanded his Lieutenant <HI>Mode&s;tus</HI> to lay them in hold, and to puni&s;h them <NOTE PLACE="marg">He cau&s;es them to be put on board a Ship, and being at Sea, the Ship to be &s;et on fire, and they burned.</NOTE> with death, whom the Lieutenant commanded on Board a Ship, and ordered the Mariners to &s;et the Ship on fire, when they came into the main Sea, which they did in the <HI>A&s;tacen</HI> Sea, them&s;elves getting into a Cock-boat; and returning home, a mighty wind aro&s;e, which continued till the Ve&s;&s;el was brought into <HI>Dacidizus</HI> Haven, where both the Ship and they were burned to A&s;hes. This <NOTE PLACE="marg">Which was performed</NOTE> he did, fearing otherwi&s;e the tumult of the people, and therefore gave out that he would bani&s;h them the Countrey; which becau&s;e it went no further, was taken in good part. The report of the Countrey was, and (&s;aith the Hi&s;tory) it is yet rife in every ones mouth, That this cruel and horrible Act was not long after unre|venged, for that immediately after <HI>Phrygia</HI> was plagued with a &s;ore and lamentable Famine, &s;o that many were con&s;trained to fly <NOTE PLACE="marg">The Countrey plaug|ed with Famine, as the con&s;equence.</NOTE> for relief to <HI>Con&s;tantinople,</HI> and other Provinces.</P>
<PB N="121" REF="65">
<P>Yet this dreadful Judgment &s;ignified no more to <HI>Valens,</HI> then <NOTE PLACE="marg">Cap. 14. <HI>Valens</HI> receives it not as a Judgement, but per&s;ecutes more cru|elly.</NOTE> if there had been no &s;uch thing, but on in his Journey he goes to <HI>Antioch,</HI> where he pur&s;ued with deadly hatred &s;uch as dete&s;ted the Opinion of <HI>Arius,</HI> he depo&s;ed from their Churches for no other Crime, than that they were not one with <HI>Arius,</HI> all that held the <HI>Faith of one Sub&s;tance,</HI> which he did throughout the Ea&s;tern Countries; and not only &s;o, but with divers grievous devices he <NOTE PLACE="marg">Torments and exe|cutes the other Chri|&s;tians with divers deaths.</NOTE> tormented them, and executed a far greater number than hath been mentioned before, with &s;undry kinds of death, but e&s;peci|ally with drowning them in the Sea. Let me give one famous in|&s;tance for all, and &s;o clo&s;e this particular.</P>
<P>At <HI>Ede&s;&s;a</HI> in <HI>Me&s;opotamia</HI> was a famous Temple, unto which <NOTE PLACE="marg"><HI>Ede&s;&s;a</HI> a notable in|&s;tance of the preven|tion of the de&s;truction of multitudes by the ha&s;tning of a Woman with a little Child, through the Souldiers Ranks, towards the Temple, there to be put to death, which to do, and all that were then there, Souldiers were thithermarching</NOTE> multitudes did re&s;ort; <HI>Valens</HI> de&s;ired to &s;ee it, though he knew the frequenters thereof hated his Opinion, and gave his Lieute|nant a blow with his fi&s;t for not &s;cattering the Conventicles of &s;uch as he had given them in charge. The Lieutenant notwith&s;tand|ing all this contumely, framed him&s;elf (though unwillingly) to obey the Emperors wrath and di&s;plea&s;ure; and yet being unwil|ling to murther &s;o many godly Citizens, he &s;ent privily that none &s;hould appear in the Temple, and that none &s;hould be found rai&s;ing any Conventicle: Neverthele&s;s not any one made ac|count of his advice, nor weighed his threats, but the day follow|ing they flocked in great multitudes to the Temple; and whil&s;t the Lieutenant ha&s;tned with great power of armed Souldiers thi|ther, to an&s;wer to the Emperor, a &s;imple Woman, leading a Child in her hand, all in ha&s;te brake their Array or Ranks, to pa&s;s whi|ther &s;he was going, <HI>(viz.)</HI> to the Temple. The Lieutenant be|ing moved herewith, called the Woman before him, and thus rea|&s;oned with her; <HI>Thou fond and unfortunate Woman, whither runne&s;t</HI> <NOTE PLACE="marg">The entercour&s;e be|tween the Woman and the Lieutenant,</NOTE> <HI>thou &s;o ra&s;hly? Thither</HI> (&s;aid &s;he) <HI>where others do ha&s;ten.&mdash;Ha&s;t thou not heard</HI> (&s;aid he) <HI>that the Lieutenant will execute as many as he finds there? I heard it</HI> (&s;aid the Woman) <HI>and therefore I go thither in all the ha&s;te, that I may be found there. But whither</HI> (&s;aid he) <HI>leade&s;t thou this Child? That he al&s;o</HI> (&s;aid &s;he) <HI>may be accounted in the number of Martyrs.</HI> By this the Lieutenant conjectured of <NOTE PLACE="marg">I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s influence on the Lieutenant.</NOTE> the re&s;t, and getting to the Emperor, he giveth him to under|&s;tand, that all from the highe&s;t to the lowe&s;t prepared to die in the quarrel and defence of their Faith: Adding moreover, That it was very ra&s;h, and without all rea&s;on, that &s;o great a multitude in &s;o &s;hort a &s;pace, &s;hould &s;o &s;uddenly be executed; and in &s;o &s;aying, he fell a per&s;wading of the Emperor &s;o long, until his <NOTE PLACE="marg">And the Emperor.</NOTE> words prevailed, and the Emperor was with rea&s;on appea&s;ed.</P>
<P>Notwith&s;tanding his devili&s;h lu&s;t after blood and mi&s;chief was <NOTE PLACE="marg">Cap. 15. Several executed, who&s;e names began with <HI>THEOD,</HI> as &s;u&s;|pected to &s;ucceed the Emperor. The <HI>Nicromancers</HI> threw out this. <HI>Theo|do&s;iolus</HI> of <HI>Spain</HI> lo&s;t his head on this account. Many changing their names through fear.</NOTE> not appea&s;ed, but under&s;tanding that &s;ome <HI>Nicromancers</HI> had gi|ven out that the Succe&s;&s;ors name of this Emperor began with <HI>THEOD,</HI> he executed &s;everal whom he thought &s;hould &s;ucceed him in the Empire, <HI>(viz.)</HI> all &s;uch as were called <HI>Theodorus, Theo|dotus, Theodo&s;ius, Theodulus;</HI> Particularly <HI>Theodo&s;iolus</HI> a noble Man, the Son of a Senator, who being brought to him from <HI>Spain,</HI> lo&s;t his Head: Many al&s;o changed their names for fear
<PB N="122" REF="66"> of the &s;ame, which I note, that nothing may be wanting that the Hi&s;tory doth afford to point out the Per&s;ecutors.</P>
<P><HI>Athana&s;ius</HI> being dead, after he had been Bi&s;hop forty and &s;ix <NOTE PLACE="marg"><HI>Anno.</HI> 375. Cap. 16. <HI>Athana&s;ius</HI> being dead, <HI>Peter</HI> &s;ucceeds. The Emperor &s;ends <HI>Euxo|jus</HI> the <HI>Arrian</HI> with ar|med men, to put <HI>Luci|us</HI> the <HI>Arrian</HI> therein. He puts <HI>Peter</HI> in Pri|&s;on, bani&s;hes the re&s;t of the Clergy, &s;ettles <HI>Lucius.</HI></NOTE> years, <HI>Peter</HI> was left behind to &s;ucceed him; but the Emperor being certified thereof, and <HI>Euxojus</HI> the <HI>Arrian</HI> being then with the Emperor at <HI>Antioch,</HI> opportunity was taken to put <HI>Lucius</HI> the <HI>Arrian</HI> therein, who with a great power of armed Men from the Emperor took his Journey to <HI>Alexandria,</HI> who clapt <HI>Peter</HI> in Pri&s;on, and bani&s;hed the re&s;t of the Clergy, &s;ome to one place, and &s;ome to another, and &s;etled <HI>Lucius</HI> therein.</P>
<P><HI>Lucius</HI> being &s;etled in <HI>Alexandria,</HI> great per&s;ecution followed <NOTE PLACE="marg">Cap. 17. Great per&s;ecution follows in <HI>Egypt. Peter</HI> gets out of Pri|&s;on, flies to <HI>Dama&s;us</HI> Bi&s;hop of <HI>Rome. Arrians</HI> hold all the Churches of <HI>Alexan|dria.</HI> The Religious Hou&s;es in the De&s;art thrown down by the Emperors Edict. The Religious per&s;ons mi|&s;erably &s;lain, who re|&s;i&s;ted not. The &s;laugh|ter beyond expre&s;&s;ion mi&s;erable. This through <HI>Lucius.</HI> Cap. 19. The per&s;ecution throughout <HI>Alexan|dria</HI> and <HI>Egypt</HI> very great. Impri&s;oned, vexed, tormented, who led a quiet life. <HI>Lucius</HI> with Souldiers marches to the Mona|&s;teries in <HI>Egypt.</HI> Finds them praying, &amp;c.</NOTE> in <HI>Egypt,</HI> wherein &s;ome were impri&s;oned, &s;ome tormented, others exiled: But <HI>Peter,</HI> as &s;oon as he was got out of Pri&s;on, fled unto <HI>Dama&s;us</HI> Bi&s;hop of <HI>Rome.</HI> The <HI>Arrians</HI> held all the Churches of <HI>Alexandria;</HI> not long after the Emperors Edict was proclaimed, by virtue of which the Religious Hou&s;es (as they are called) in the De&s;art were &s;poyled, thrown down, and cruelly beat to the ground; for (&s;aith the Hi&s;tory) the armed Souldiers &s;etting upon tho&s;e &s;illy and unarmed Souls, who &s;tretched not out the hand in their own defence, were mi&s;erably &s;lain, the manner of which &s;laughter was &s;o lamentable (&s;aith the Hi&s;torian) that it cannot &s;ufficiently be manife&s;ted to the World.</P>
<P>And throughout <HI>Alexandria</HI> and <HI>Egypt,</HI> there was great per|&s;ecution to them that maintained the <HI>Faith of one Sub&s;tance;</HI> they were brought before the Bar, they were put in Pri&s;on, they were diver&s;ly tormented and vexed with &s;undry puni&s;hment, who (&s;aith the Hi&s;tory) led a quiet and peaceable life; thus was it practi&s;ed at <HI>Alexandria,</HI> at the plea&s;ure of <HI>Lucius,</HI> and in <HI>Egypt</HI> the Cap|tain of his forces, and <HI>Lucius</HI> (who vexed tho&s;e Chri&s;tians more grievou&s;ly then the Souldiers) marched forward towards tho&s;e places called <HI>Mona&s;teries,</HI> whom (&s;aith the Hi&s;tory) they found pouring out prayers unto God, curing Di&s;ea&s;es, ca&s;ting out of Devils; the&s;e they led away, and &s;tirred up the ra&s;h and rude multitude again&s;t them; many of them (&s;aith the Hi&s;torian <HI>Ruffi|nus,</HI> who is &s;aid to be an eye witne&s;s and partaker with them in the &s;ame calamity) were &s;et at nought, &s;courged, &s;poiled of their <NOTE PLACE="marg">They are cruelly de|&s;troyed. An account of the &s;e|veral &s;orts of their &s;ufferings.</NOTE> Rayment, fetred in Pri&s;on, cru&s;hed with &s;tones, beheaded with bloody Swords, &s;hut up in the De&s;art, covered with Sheep and Goat Skins, de&s;titute of Aid and &s;uccor; grievou&s;ly afflicted, wonderfully troubled with adver&s;ity, who (&s;aith he) the World was not worthy to enjoy, nor the Earth to bear &s;o holy a bur|then; many wandred in De&s;arts and dangerous wayes, they hid them&s;elves in Mountains, and Caves, in Dens, and hollow Rocks; all which, when <HI>Lucius</HI> had accompli&s;hed, and made tho&s;e times (&s;aith the Hi&s;torian) to &s;eem to fulfil anew what the Apo&s;tle &s;pe|cified; he per&s;waded the Captain to bani&s;h the Fathers (as they <NOTE PLACE="marg"><HI>Macharius</HI> the <HI>Egypti|an,</HI> and <HI>Macarius</HI> the <HI>Alexandrian,</HI> their Fa|thers bani&s;hed.</NOTE> were called) and Ringleaders of them, viz. <HI>Macharius</HI> the <HI>Egyp|tian,</HI> and <HI>Macarius</HI> the <HI>Alexandrian.</HI></P>
<P>Nor did <HI>Ba&s;ilius</HI> of <HI>Ce&s;area</HI> in <HI>Cappadocia</HI> e&s;cape his hand, who <NOTE PLACE="marg">Cap. 21. <HI>Ba&s;ilius</HI> and <HI>Gregory</HI> of <HI>Nazianzum</HI> &s;ent for by the Empe|ror.</NOTE> together with <HI>Gregory</HI> of <HI>Nazianzum</HI> being very famous, <HI>Valens</HI>
<PB N="123" REF="66"> &s;ent for him in ha&s;t to <HI>Antioch,</HI> and charged him to be brought be|fore the Pre&s;ident at the Tribunal Seat. The Pre&s;ident demand|ed <NOTE PLACE="marg"><HI>Ba&s;ilius</HI> brought be|fore the Pre&s;ident. The pa&s;&s;ages.</NOTE> of him, <HI>Why and wherefore he liked no better of the Emperors Reli|gion? Ba&s;il</HI> unfeignedly &amp; freely &s;pake his mind of the Emperors Religion, yet highly commendeth the <HI>Faith of one Sub&s;tance.&mdash;</HI>When the Pre&s;ident threatned him with pre&s;ent death, <HI>I would to God</HI> (&s;aith he) <HI>it would fall out &s;o well on my &s;ide, that I might leave this Carka&s;s of mine in the quarrel of Chri&s;t, in the defence of my Head and Captain.&mdash;</HI>When the Pre&s;ident advi&s;ed him again and again, to <HI>remember him&s;elf better;</HI> he &s;aid,<HI>&mdash;As I am to day;</HI> <NOTE PLACE="marg"><HI>Ba&s;ils</HI> noble re&s;olu|tion.</NOTE> <HI>&s;o thou &s;halt find me to morrow, but I pray God thou alter not thy mind. Ba&s;il</HI> was laid in Pri&s;on that whole day; <HI>Galates</HI> the Em|perors <NOTE PLACE="marg"><HI>Ba&s;il</HI> impri&s;oned. The Emperors Son <HI>Galates</HI> &s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">k. His Wife troubled in her &s;leep.</NOTE> Son, a youthly tender Lad, was then dangerou&s;ly &s;ick, and out of hopes of recovery by the Phy&s;itians, <HI>Dominica</HI> was trou|bled exceedingly in her &s;leep with ugly &s;hapes, and Devils, of which &s;he told the Emperor; and that the Child was vi&s;ited with <NOTE PLACE="marg">A&s;&s;igns the cau&s;e of the &s;ickne&s;s to be the abu&s;ing of <HI>Ba&s;il.</HI></NOTE> &s;ickne&s;s for the contumely and reproach he had done unto <HI>Ba&s;il</HI> the Bi&s;hop. The Emperor marked her words, and mu&s;ed a while; at length re&s;olved, and &s;ent for <HI>Ba&s;il,</HI> and &s;aid, <HI>If thy</HI> <NOTE PLACE="marg">He &s;ends for <HI>Ba&s;il.</HI> The pa&s;&s;ages between them.</NOTE> <HI>Faith and Opinion be true, pray that my Son die not of this Di&s;ea&s;e. Ba&s;il</HI> &s;aid, <HI>If thou wilt promi&s;e to me to believe as I do, and if thou wilt bring the Church to Uniformity and Concord, thy Child no doubt &s;hall live.&mdash;</HI>The Emperor not agreeing unto this, <HI>God</HI> (&s;aid <HI>Ba|&s;il) deal with the Child as plea&s;eth him.</HI> Immediately he was &s;et at <NOTE PLACE="marg"><HI>Ba&s;il</HI> &s;et at liberty, the child dies.</NOTE> liberty, and forthwith the Child died.</P>
<P>Long had <HI>Rome</HI> a day of peace and quietne&s;s, by rea&s;on that <NOTE PLACE="marg"><HI>Cap.</HI> 24. <HI>Rome</HI> quiet, becau&s;e the Emperors, and <HI>Rome</HI> were of the &s;ame Faith. They fall into di&s;cord them&s;elves. <HI>&V;r&s;inus</HI> &s;triving to &s;ucceed <HI>Dama&s;us,</HI> is the cau&s;e.</NOTE> the Emperor that there re&s;ided, and in the We&s;tern parts, were of the &s;ame Faith with <HI>Rome,</HI> as I have formerly declared; and under <HI>Valentinian</HI> they had it now, for he troubled no Sect, but of them&s;elves they fall into an uproar about the Election of a Bi|&s;hop upon <HI>Liberius</HI> his di&s;ea&s;e; <HI>Dama&s;us</HI> was cho&s;en, and <HI>Ur&s;inus</HI> a Deacon would have had it, who got certain ba&s;e and ob&s;cure Bi&s;hops, (&s;aith the Hi&s;tory) who in an odd corner of the Cathe|dral, called <HI>Sicona,</HI> had his Con&s;ecration: the people hereupon were in uproar, and the multitudes were &s;o great, and the con|tention &s;o hot, that many lo&s;t their lives be&s;ides <HI>Maximinus</HI> the <NOTE PLACE="marg">Many lo&s;t their lives in the qua<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rel. For this the Gover|nour plagues both the Clergy and Laity. Cap. 25. At <HI>Millain</HI> they are in an uproar. Al&s;o upon the death of <HI>Auxentius. Ambro&s;e</HI> Lieutenant of the City, comes to appea&s;e them.</NOTE> Governor, for this Schi&s;m and Rebellion grievou&s;ly tormented many, both of the Laity and Clergy.</P>
<P>Thus at <HI>Rome,</HI> at <HI>Millain</HI> another &s;trange Act appeared: <HI>Aux|entius</HI> whom the <HI>Arrians</HI> cho&s;e, there dying, the people were all in an uproar about the Election of another Bi&s;hop. The tumult being rai&s;ed, <HI>Ambro&s;e</HI> the Lieutenant of the City, who was al&s;o a Con&s;ul, came in to appea&s;e it, fearing greatly le&s;t that Schi&s;m &s;hould breed mi&s;chief in the City. After that he had prevailed much with the people by his pre&s;ence, &s;o that they were quieted, and had given them divers good exhortations; on a &s;udden, with one mouth they nominated him to be Bi&s;hop, hoping thereby to <NOTE PLACE="marg">They chu&s;e him Bi&s;h.</NOTE> have all reconciled: the Bi&s;hops pre&s;ent judged that the uniform Voice of the People, was the Voice of God; therefore without any further deliberation, they baptize and en&s;tall him Bi&s;hop; he <NOTE PLACE="marg">He is baptized and en&s;talled.</NOTE>
<PB N="124" REF="67"> wondering at the con&s;ent and agreement of the people, &s;uppo&s;ed that which was done to be the Work of God him&s;elf; and &s;igni|fied <NOTE PLACE="marg">He obeys, and the ground on which he doth it.</NOTE> to the Bi&s;hops, That they &s;hould obey the Will of God, and create him Bi&s;hop, for God rather than men preferred him unto this Dignity. <HI>Ambro&s;e</HI> being thus cho&s;e Bi&s;hop, the Citizens of <HI>Millain,</HI> who aforetime were at di&s;cord among them&s;elves, thence|forth imbraced Peace and Unity. <NOTE PLACE="marg">The City at quiet.</NOTE></P>
<P>After the afore&s;aid &s;tir was ended, the Emperor <HI>Valentinianus</HI> <NOTE PLACE="marg">Cap. 26. <HI>Valentine</HI> marches a|gain&s;t the <HI>Sarmatians.</HI></NOTE> having rai&s;ed great power, &amp; made expedition again&s;t the <HI>Sarmati|ans,</HI> who had a&s;&s;aulted the <HI>Roman</HI> Dominion, they &s;uppo&s;ing them|&s;elves too weak to engage &s;uch a power, &s;ent <HI>Amba&s;&s;adors</HI> to the <NOTE PLACE="marg">They &s;end Amba&s;&s;a|dors to him. He de&s;pi&s;es them as Abjects.</NOTE> Emperor, to joyn with them in League, &amp; to e&s;tabli&s;h a Peace be|tween them: He perceiving that they were but Abjects &amp; Ra&s;cals, (as the Hi&s;torian termed them) demanded, <HI>Whether the re&s;t of the</HI> Sarmatians <HI>were &s;uch as they?</HI> When they had an&s;wered, <HI>Yes, O Em|peror, thou &s;ee&s;t the chief of the</HI> Sarmatians <HI>before thee.</HI> The Emperor <NOTE PLACE="marg">He vext that the <HI>Ro|mans</HI> &s;hould be infe&s;t|ed by &s;uch a ba&s;e peo|ple. Bur&s;t forth into pa&s;&s;ionate words.</NOTE> was &s;o incen&s;ed thereat, that breaking out into vehement Lan|guage, he &s;aid, <HI>The Empire of</HI> Rome <HI>hath ill luck to fall into my hands, under who&s;e reign &s;o beggerly and &s;o abject a kind of Barba|rians could not be quiet, and content them&s;elves with &s;afety within their own bounds, but they mu&s;t take Armor, and rebel again&s;t the Roman Empire, and &s;o boldly proclaim open War.</HI> And &s;training him&s;elf &s;o with his extream &s;peaking, he opened every Vein in <NOTE PLACE="marg">Opens his Veins, breaks his Arteries, dies.</NOTE> his body, and broke the Arteries a&s;under, upon which there gu&s;hed out &s;uch a &s;tream of blood, that he died in the Ca&s;tle com|monly called <HI>Bergitium:</HI> he lived fifty and four years, and reigned thirteen.</P>
<P><HI>Valentinianus</HI> being thus dead, the &s;ame day at <HI>Acanicum</HI> the <NOTE PLACE="marg"><HI>Anno.</HI> 380. His Son <HI>Valentine</HI> the younger proclaimed.</NOTE> Souldiers of <HI>Italy</HI> proclaimed <HI>Valentinianus</HI> the younger, &s;o cal|led after his Fathers Name, who was of very tender years, Em|peror. This the other Emperors took very much to heart, not <NOTE PLACE="marg">The other Emperors offended, be|cau&s;e cho&s;en by the Souldiers, not by them. Yet gave their con&s;ent.</NOTE> becau&s;e he was Brother to the one, and Brothers Son to the other, but becau&s;e he was appointed without their con&s;ent, unto whom belonged to create him Emperor, but both gave their con&s;ent that he &s;hould be Emperor.</P>
<P><HI>Valens</HI> &s;till continuing at <HI>Antioch,</HI> and having little War with <NOTE PLACE="marg">Cap. 27. <HI>Valens</HI> being quiet from Wars, troubles the Chri&s;tians. Torments them with new devices. <HI>Themi&s;tius</HI> the Philo|&s;ophers Oration in their behalf quiets him.</NOTE> the Barbarous Nations, who kept them&s;elves within their bounds, &s;till pur&s;ued tho&s;e that held the <HI>Faith of one Sub&s;tance,</HI> and cea&s;ed not daily to invent new devices, and &s;trange torments, wherewith he might plague them, till the Oration of <HI>Themi&s;tius</HI> the Philo&s;o|pher, afore&s;aid, &s;omewhat mittigated him, who <HI>admoni&s;hed him not to marvel that the Chri&s;tians varied among them&s;elves in Religion; that if Chri&s;tianity were compared with the infinite Opinions reigning among the Heathen Poilo&s;ophers, for there were above three hundred Opinions, and great di&s;&s;entions about Rules and Precepts, whereunto every Sect nece&s;&s;arily addicted them&s;elves; it would &s;eem but a very &s;mall thing, and that God would &s;et forth his Glory by the Diver&s;ity and Di&s;cord in Opinions, to the end that every one might therefore the more &s;tand in awe of his Maje&s;ty, becau&s;e it was not ea&s;ie for every one to</HI> <NOTE PLACE="marg">Afterwards he puts none to death.</NOTE> <HI>know him perfectly.</HI> So that afterwards he put none to death,
<PB N="125" REF="67"> though he yet puni&s;hed the Clergy with Exile or Bani&s;hment, &s;o <NOTE PLACE="marg">Yet he ba<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">es the Clergy, till he was &s;topt upon occa&s;ion of the <HI>Goths.</HI></NOTE> long till his mi&s;chievous enterprizes were &s;topped upon &s;uch an occa&s;ion as followeth.</P>
<P>The <HI>Goths</HI> beyond <HI>I&s;trum,</HI> by rea&s;on of civil Wars, were di|vided <NOTE PLACE="marg">Who being divided a|mong them&s;elves. One party got the upper hand. The other prays <HI>Valens</HI> help. He orders it, they pre|vail, and become Chri&s;tians in recom|pence.</NOTE> among them&s;elves into two parts; <HI>Athanaricus</HI> &s;eemed to get the upper hand; <HI>Phritigernes</HI> thereupon &s;ought aid of the <HI>Ro|mans; Valens</HI> commanded his Souldiers in <HI>Thrace</HI> to aid the one &s;ide again&s;t the other: The Souldiers foiled <HI>Athanaricus,</HI> which oc|ca&s;ioned many of the <HI>Goths</HI> to imbrace the Faith of <HI>Chri&s;t;</HI> for <HI>Phritigernes</HI> to requite the Emperors courte&s;ie, imbraced his Re|ligion, and per&s;waded his Subjects unto the &s;ame. <HI>Ulphilas</HI> al&s;o <NOTE PLACE="marg"><HI>&V;lphilas</HI> their Bi&s;hop gets the Scriptures Tran&s;lated into the <HI>Gotthick</HI> Letters. Both Factions thereby became Chri&s;tians, but <HI>Arrians.</HI> The &s;ubdued &s;ide per|&s;ecu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es.</NOTE> Bi&s;hop of the <HI>Goths,</HI> having got the <HI>Gotthick</HI> Letters, tran&s;lated the Scripture into that Tongue; &s;o that as well tho&s;e of the Faction of <HI>Athanaricus,</HI> as of <HI>Phritegernes,</HI> imbraced the Chri&s;tian Reli|gion; but it was that of the <HI>Arrians,</HI> becau&s;e of the Emperor who was one him&s;elf. The&s;e <HI>Athanaricus</HI> tormented grievou&s;ly, as if his Countrey, Laws and Ordinances were corrupted thereby, &s;o that divers of them &s;uffered Martyrdom. Now (&s;aith the Hi|&s;torian) <NOTE PLACE="marg">Many put to death, and &s;uff<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">red, not as <HI>Arius,</HI> e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">bracing the Chri&s;tian Faith,</NOTE> <HI>Arius</HI> becau&s;e he could not with&s;tand the error of <HI>Sabbel|lius</HI> the <HI>African</HI> fell from the right Faith, &s;aying, That <HI>the Son of God was but lately created.</HI> But the&s;e men received the Chri&s;tian Faith with &s;implicity of mind, &s;ticked not to &s;pend their lives in <NOTE PLACE="marg">But in &s;implicity of mind.</NOTE> the quarrel.</P>
<P>One thing more concurred in the wi&s;dom of God, quite to <NOTE PLACE="marg">The <HI>Goths</HI> coming to Unity, are over<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">un by the <HI>Hunni,</HI> they flie to the <HI>Romans. Valens</HI> receives them, the onely thing in which he &s;hewed him|&s;elf clement. Lets them inhabit in <HI>Thracia.</HI> Embraces them as his Guard.</NOTE> extingui&s;h per&s;ecution with <HI>Valens;</HI> the <HI>Goths</HI> coming to Unity among them&s;elves, were over-run with the <HI>Hunni:</HI> They flie to the <HI>Romans,</HI> and prote&s;t Loyalty and Subjection. <HI>Valens</HI> com|manded (not fore&s;eeing the con&s;equence) that they &s;hould be received courteou&s;ly, and in this one thing onely &s;hewed him&s;elf clement; he appointed them certain Countries to inhabit in <HI>Thra|cia,</HI> thinking him&s;elf happy for their coming, &s;uppo&s;ing thereby to have alwayes ready an exerci&s;ed Army on all occa&s;ions, and that the <HI>Barbarians</HI> Guard would be a greater terror unto the Ene|my then the <HI>Roman</HI> Souldiers. Hence it came to pa&s;s that the <NOTE PLACE="marg">Neglects the <HI>Romans</HI> old Souldiers.</NOTE> <HI>Roman</HI> Souldiers were neglected to be exerci&s;ed in feats of Arms, and &s;et at nought; and the old Weather-beaten Warriors, and valliant Captains laid a&s;ide, and four&s;core Crowns required for every Souldier that was pricked and mu&s;tred in every Village, was required. This he did when fir&s;t he relea&s;ed them of their Tri|bute, and which was the Original cau&s;e that the <HI>Roman</HI> Affairs pro&s;pered not a long time after. But the <HI>Goths</HI> forgetting the <NOTE PLACE="marg">The <HI>Goths</HI> over-run the Countrey.</NOTE> kindne&s;s done them, took Arms again&s;t the <HI>Romans,</HI> over-ran and &s;poiled the Countrey. When <HI>Valens</HI> heard of this, he thought <NOTE PLACE="marg"><HI>Valens</HI> hereupon for|bears bani&s;hing the <HI>Nicenians.</HI> Turns again&s;t the Rebels. The per&s;ecution cea&s;es.</NOTE> it high time for him to leave exiling the true Chri&s;tians, and to turn him&s;elf unto the&s;e Rebels; by this means the heat of Per|&s;ecution kindled again&s;t the Chri&s;tians, was wholly quenched. What wayes are here brought about in the Wi&s;dom of God to bring to pa&s;s? and what Judgements brings he over men, ere they will cea&s;e their hands from per&s;ecuting tho&s;e whom they &s;hould let free as to their Con&s;cience to God?</P>
<PB N="126" REF="68">
<P>Furthermore, that it may appear that by other wayes then one, <NOTE PLACE="marg">More Judgments following <HI>Valeus.</HI></NOTE> the Hand of the Lord was &s;tretched out again&s;t <HI>Valens</HI> for his cru|elty to his Brethren.</P>
<P>And &s;o to give yet more evidence of the revealed Judgements of God, and his Vengeance, <HI>Who ordaineth his Arrows again&s;t the Per&s;ecutors;</HI> and &s;o to &s;hew how he makes that an opportunity of Reconciliation, the running in divi&s;ion again&s;t which is a cau&s;e of puni&s;hment; I &s;hall produce one in&s;tance of reputation and weight, even an&s;werable to this ca&s;e, whil&s;t yet <HI>Valens</HI> is to be di&s;cour&s;ed of, as not having breathed out his la&s;t.</P>
<P>When the Emperor had left <HI>Antioch,</HI> the <HI>Saracens</HI> who before <NOTE PLACE="marg">Cap. 29. The <HI>Saracens</HI> war with the <HI>Romans</HI> un|der <HI>Mavia</HI> their Queen, as a &s;courge. And had like to over-ran them.</NOTE> were fellow-Friends, and in league with the <HI>Romans,</HI> took up Arms again&s;t them, under the Government of <HI>Mavia,</HI> (who&s;e Husband a little before had departed this life) and had like to over-ran all the Provinces of the <HI>Romans</HI> that lay towards the Ea&s;t, had not the &s;ame hand &s;topt them, who rai&s;ed them up as a &s;courge unto <HI>Valens,</HI> through &s;uch an opportunity as this of the <HI>Saracens.</HI> There was one <HI>Mo&s;es</HI> who led in the De&s;art a Mona&s;ti|cal <NOTE PLACE="marg">The making of <HI>Mo&s;es</HI> a retired man among&s;t them, a Bi&s;hop, is her Propo&s;ition of Peace.</NOTE> or retired kind of life; and is &s;aid for his zeal to Religion, his con&s;tant Faith, and working of &s;trange Miracles, to be famous among&s;t them. <HI>Mavia</HI> demanded this <HI>Mo&s;es</HI> to be her Bi&s;hop, and &s;o &s;he would lay down Arms, and be in league with them. <NOTE PLACE="marg">The <HI>Roman</HI> Captains accept thereof. He is &s;ent from the Wilderne&s;s to <HI>Alex|andria,</HI> to be &s;o made. He refu&s;es to be made by the Bi&s;hop <HI>Lucius.</HI> His Speech.</NOTE> The <HI>Roman</HI> Captains accept hereof, and laying a&s;ide all delayes, command it to be done: <HI>Mo&s;es</HI> hereupon is taken from the Wilderne&s;s, and &s;ent to <HI>Alexandria</HI> to be made Bi&s;hop; and being come to be made Bi&s;hop, he refu&s;eth to receive Or|ders from him, and after this &s;ort rea&s;ons with him, <HI>I think my &s;elf unworthy of the Prie&s;tly Order; yet if it be for the profit of the Common-Wealth that I be called unto the Function, truly thou</HI> Lucius <HI>&s;halt never lay hand upon my head; for thy right hand is imbrued with &s;laughter and blood&s;hed.</HI> When <HI>Lucius</HI> &s;aid again, <HI>That it be|came</HI> <NOTE PLACE="marg">The Bi&s;hop reproves him.</NOTE> <HI>not him &s;o contumeliou&s;ly to revile him, but rather to learn of him the Precepts of Chri&s;tian Religion. Mo&s;es</HI> an&s;wered, <HI>I am not come to</HI> <NOTE PLACE="marg">He replies, and gives the rea&s;on of his re|fu&s;al, becau&s;e of his Per&s;ecution. And &s;hews what the true Principles are of Chri|&s;tian Religion.</NOTE> <HI>rea&s;on of matters of Religion, but &s;ure I am of this, That thy horrible practi&s;es again&s;t the Brethren prove thee to be utterly void of the true Principles of Chri&s;tian Religion: for the true Chri&s;tian &s;triketh no man, revileth no man, fighteth with no man, for the Servant of God &s;hould be no fighter; but thy deeds in exiling of &s;ome, throwing others to wild Bea&s;ts, burning of &s;ome others, do cry out again&s;t thee; yet are we &s;urer of the things we &s;ee with our eyes, then of tho&s;e we hear with our ears.</HI> He having uttered the&s;e and &s;uch like words, his <NOTE PLACE="marg">He is brought to a Mountain, and made Prie&s;t by the Exiled. The Wars cea&s;e.</NOTE> Friends brought him to a certain Mountain, where he was made Prie&s;t of &s;uch as were exiled. So the War with the <HI>Romans</HI> end|ed, and <HI>Mavia</HI> married her Daughter to Captain <HI>Victor.</HI> And <HI>Antioch</HI> being left by <HI>Valens,</HI> the per&s;ecuted found comfort; and <NOTE PLACE="marg">Cap. 30. <HI>Peter</HI> bringing Letters from the Bi&s;hop of <HI>Rome;</HI> the people th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u&s;t out <HI>Lucius,</HI> and place <HI>Peter</HI> in his <HI>Rome.</HI> He dies in a &s;ho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t time, <HI>Timothy</HI> &s;ucceeds.</NOTE> <HI>Peter</HI> being come from <HI>Rome</HI> with Letters from <HI>Dama&s;us,</HI> confirm|ing both the Religion of <HI>Mo&s;es,</HI> and the Creation, or making of <HI>Peter</HI> Bi&s;hop of <HI>Alexandria.</HI> The people thru&s;t out <HI>Lucius,</HI> who got him to <HI>Con&s;tantinople; Peter</HI> being in his place, after a little time died, whom his Brother <HI>Timothy</HI> &s;ucceeded.</P>
<PB N="127" REF="68">
<P><HI>Valens</HI> being come to <HI>Con&s;tantinople,</HI> found the people in great <NOTE PLACE="marg">Cap. 31. <HI>Valens</HI> coming to <HI>Con&s;tantinople;</HI> finds the people in heavi|ne&s;s becau&s;e of the <HI>Goths.</HI> They reflect upon, and reprove him.</NOTE> heavine&s;s; the <HI>Goths</HI> who had overrun <HI>Thracia,</HI> having &s;et upon the Suburbs of that City, and there was no power prepared to repel them; &s;uch a plague came upon the Empire for the per&s;e|cution: the <HI>Barbarians</HI> (for &s;o the <HI>Romans</HI> called the other Na|tions) being come nigh the Walls, the people of <HI>Con&s;tantinople</HI> were wonderfully &s;orry; they lament their ca&s;e, and &s;teping to the Emperor, charged him with entertaining in his own Domini|on &s;uch as now were ready to cut his own throat; they blamed him for with&s;tanding them no &s;ooner; they condemned him for proclaiming open War no &s;ooner: as they ran at tilt, and were exerci&s;ed in &s;uch Warlike Pa&s;time, they all with one con&s;ent ran unto the Emperor, and cryed out again&s;t him, that he had &s;et &s;uch exerci&s;es at naught, and &s;aid, <HI>Give us Armour, and we our &s;elves will deal with them.&mdash;</HI>Thus was this per&s;ecuting Empe|ror <NOTE PLACE="marg">He boils in anger, and is plagued. Leaves the City with threats, what he would do when he returned.</NOTE> plagued, and boyling in anger at their exclamations, left the City not without threatnings, That <HI>if he returned again &s;afe, he would plague the City, partly becau&s;e they reviled him, partly for the Trea&s;on of</HI> Procopius, <HI>and lay it even with the ground, and turn it into Arable Land, for the Plough to pa&s;s through the Bowels thereof.</HI> But he never returned: for though his marching forth made the <NOTE PLACE="marg">He returns not. The <HI>Goths</HI> retreat to <HI>Adrianople.</HI> He joyns Battel, and is &s;lain. The manner how di|ver&s;ly reported. <HI>Anno.</HI> 381.</NOTE> <HI>Goths</HI> to retreat as far as <HI>Adrianople,</HI> a City of <HI>Thracia,</HI> lying on the confines of <HI>Macedonia;</HI> yet there, as he joyned Battel, he was &s;lain in the fiftieth year of his Age, after he had reigned thirteen years with his Brother, and three years after his decrea&s;e. Some &s;ay he was burned to A&s;hes in a certain Village whitherto he fled, which the <HI>Goths</HI> &s;et on fire; others, that the Hor&s;e having yeelded without any great fighting, he threw off his Imperial Robe, and thru&s;ting him&s;elf among the throng of Footmen, was there &s;lain, and his body lay there unknown. And this was <NOTE PLACE="marg">The end of the Per&s;e|cutor, and the venge|ance that overtook him, who pretended to Chri&s;t, yet tore the Chri&s;tians.</NOTE> the end of this wicked Per&s;ecutor, whom vengeance met with at la&s;t, though he &s;eemed to pro&s;per a long time in his per&s;ecuting of the Chri&s;tians, to who&s;e Ma&s;ter he, as well as they, pretended, whom yet he tore in pieces and de&s;troyed; which now came to be his own portion, through the ju&s;t Judgments of him who <HI>or|daineth his Arrows again&s;t the Per&s;ecutors.</HI></P>
<P>The <HI>Goths</HI> having di&s;patched <HI>Valens,</HI> they drew near to <HI>Con|&s;tantinople,</HI> <NOTE PLACE="marg"><HI>Socrat.</HI> lib. 5. cap. 2. <HI>Valens</HI> being dead, the <HI>Goths</HI> approach <HI>Con|&s;tantinople.</HI> The peo|ple engage them, and beat them from the City.</NOTE> and began to de&s;troy the Suburbs; the People taking Arms, &s;uch as came next to hand, and being paid by <HI>Dominia</HI> the Empre&s;s, out of the Emperors Trea&s;ury, as was the agree|ment; and <HI>Mavia</HI> Queen of the <HI>Sarazens,</HI> having helpt them with &s;ome &s;uccour a little before, they beat the <HI>Barbarians</HI> far from their City.</P>
<P><HI>Valens</HI> being dead, <HI>Gratianus,</HI> together with <HI>Valentinianus</HI> the <NOTE PLACE="marg"><HI>Anno.</HI> 383. <HI>Gratian</HI> and <HI>Valentine</HI> govern the Empire. Cap. 3. <HI>Valens</HI> cruelty is con|demned. The Exiles are called home. Liberty of Religion for all &s;ave the <HI>Euno|mians, Photinians, Manichees.</HI></NOTE> younger, afore&s;aid, both Brothers, but by two Mothers, governed the Empire; he condemned his Uncle <HI>Valens</HI> cruelty towards the Chri&s;tians, called home the Exiles, made a Law, <HI>That every Sect and Opinion &s;hould freely have liberty, except the</HI> Eunomians, Pho|tinians, <HI>and</HI> Manichees. And to the end that the <HI>Roman</HI> Affairs, which were then very low, might be rai&s;ed up again (for the <HI>Barba|rians</HI>
<PB N="128" REF="69"> much infe&s;ted them) he joyned <HI>Theodo&s;ius</HI> a valliant noble <NOTE PLACE="marg"><HI>Theodorus</HI> of <HI>Spain</HI> made al&s;o Emperor.</NOTE> man of <HI>Spain</HI> in the Empire, and at <HI>Sirmium,</HI> cau&s;ed him to be proclaimed.</P>
<P>This quiet Affairs as to the Government of the Empire, in refe|rence <NOTE PLACE="marg">Cap. 4. The Empire being quiet, the Chri&s;tians begin to fall out.</NOTE> to the Chri&s;tians, gave again a di&s;covery of what lay with|in, as to the forms of Faith in every one, unto which they adhe|red, and as opportunity was &s;ought to impo&s;e; and tho&s;e who out of nece&s;&s;ity, and for &s;traits &s;ake, becau&s;e of per&s;ecution &s;ub|&s;cribed <NOTE PLACE="marg">And appear &s;ecretly what they were within. The <HI>Macedonians,</HI> who &s;ub&s;cribed the <HI>Nicene</HI> Creed before <HI>Liberius</HI> Bi&s;hop of <HI>Rome</HI> in their adver&s;ity, gather a Synod.</NOTE> to another than their own, to pre&s;erve them&s;elves from &s;uffering, now the nece&s;&s;ity being over, return to their old form again; in particular, the <HI>Macedonians,</HI> who though they &s;ub|&s;cribed to the <HI>Faith of one Sub&s;tance,</HI> before <HI>Liberius</HI> Bi&s;hop of <HI>Rome,</HI> as afore&s;aid, yet now every Opinion having liberty, they &s;hew them&s;elves as they were, and how they had di&s;&s;embled; Therefore being met in a Council, they Decreed,<HI>&mdash;That hence|forth,</HI> <NOTE PLACE="marg">Declare again&s;t that Faith as not to be re|ceived, nor tho&s;e to be communicated with, as were of it. Many fell from them hereupon and follow|ed the other.</NOTE> <HI>for altogether, the clau&s;e of one Sub&s;tance &s;hould never be re|ceived; and that they ought no more to communicate with the Profe&s;|&s;ors of the</HI> Nicene <HI>Creed.&mdash;</HI>Which gave tho&s;e among them&s;elves, which were more con&s;cientious, &s;o to under&s;tand them, &s;eeing they did &s;ay and un&s;ay after this manner in matters of Faith, that they fell from them, and imbrace the other; &s;uch turning of times the Lord in his Wi&s;dom &s;uffering to be for the tryal of all, <NOTE PLACE="marg">Times of tryal mani|fe&s;t them.</NOTE> that at one time or another every thing might be made mani|fe&s;t.</P>
<P>Al&s;o at <HI>Antioch</HI> there was a great &s;tir about <HI>Miletius</HI> and <HI>Pauli|nus;</HI> <NOTE PLACE="marg">Cap. 5. Stirs at <HI>Antioch</HI> about <HI>Paulinus</HI> &amp; <HI>Miletius,</HI> And what they were. <HI>Paulinus</HI> would not admit the other to be joyned with him, be|cau&s;e made by <HI>Arians.</HI> The people fall out.</NOTE> the latter was not exiled, as afore&s;aid, and the former was; who returning, his Friends would have him joyned to <HI>Pauli|nus,</HI> who was ready to go into his Grave. <HI>Paulinus</HI> would not admit thereof, becau&s;e it was contrary to the Canon, That <HI>any that were created by</HI> Arrian <HI>Bi&s;hops, &s;hould be made Colleagues in any Bi&s;hoprick.</HI> So to difference they go again, and falling together by the ears, when a little outward peace, as from the Empire, &s;prang in among them, and an uproar here was, becau&s;e it was en|deavoured to be enforced in a certain Church of the Suburbs, which they having performed, rai&s;ed the tumult which would <NOTE PLACE="marg">A tumult is made. They &s;wear the &s;ix Bi&s;hops that &s;tood in competition, not to attempt the place whil&s;t tho&s;e two lived The &s;tir is compo&s;ed thereupon. The Fruits of compul|&s;ive Faiths.</NOTE> not be reconciled, till all the &s;ix Bi&s;hops that &s;tood for that place, had bound them&s;elves with an Oath, That <HI>none of them would a|&s;pire unto the Bi&s;hoprick whil&s;t</HI> Miletius <HI>and</HI> Paulinus <HI>lived; and that when either of them were dead, the Bi&s;hoprick &s;hould remain to the &s;urviver of them.</HI></P>
<P>This was the divi&s;ion among them&s;elves, when there was no divi&s;ion made of them by the Roman Government, which was the u&s;ual trades of the Chri&s;tians among them&s;elves, who&s;e Faith was of an inforcing or compul&s;ive nature, when the Governors of the Common-Wealth left all things free as to matters of Reli|gion, and made no compul&s;ion, except as afore&s;aid.</P>
<P>Matters being thus all out of frame at <HI>Antioch, Gregory</HI> of <HI>Na|zianzum</HI> <NOTE PLACE="marg"><HI>Gregory Nazianzum</HI> made Bi&s;hop of <HI>Con|&s;tantinople.</HI> Cap. 6.</NOTE> was made Bi&s;hop of <HI>Con&s;tantinople,</HI> whitherto <HI>Theodo&s;i|us</HI> came, after that <HI>Gratianus</HI> and he had overthrown the <HI>Barba|rians,</HI> from <HI>The&s;&s;alonica; Gratian</HI> being gone to <HI>France</HI> to en|counter
<PB N="129" REF="69"> the <HI>Germans</HI> which there had done &s;ome Ho&s;tility, where he found things in the &s;ame turmoil, as at <HI>Antioch.</HI> For <HI>Gre|gory,</HI> <NOTE PLACE="marg">Cap. 7. <HI>Demophilus</HI> the <HI>Arrian</HI> oppo&s;es him. He confines him&s;elf to a little Church within the Walls.</NOTE> though he was cho&s;en Bi&s;hop by the uniform con&s;ent of the Bi&s;hops of the <HI>Nicene</HI> Faith; yet <HI>Demophilus</HI> the <HI>Arrian</HI> Bi&s;hop, had rai&s;ed &s;uch &s;tir again&s;t him, becau&s;e he was a &s;tranger, that as he only kept him to a certain little Church within the Walls of <HI>Con&s;tantinople,</HI> before the Emperors coming; &s;o when the Em|peror <NOTE PLACE="marg">The Emperor coming he refu&s;es to &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ay. <HI>Theodo&s;ius</HI> requires <HI>Demophilus</HI> to &s;ign the <HI>Nicene</HI> Creed. He refu&s;es.</NOTE> was come, he utterly refu&s;ed to continue any longer at <HI>Con|&s;tantinople,</HI> whereupon <HI>Theodo&s;ius</HI> immediately gave <HI>Demophilus</HI> to under&s;tand his mind, and demanded, <HI>Whether he would imbrace the</HI> Nicene <HI>Creed?</HI> Which he refu&s;ing, the Emperor &s;aid, <HI>If thou re|fu&s;e to imbrace peace and unity, I command thee to avoid the Church.</HI> <NOTE PLACE="marg">The Emperor com|mands him from the Church. He withdraws.</NOTE> Whereupon he a&s;&s;embling tho&s;e of his own party, &s;tood up in the mid&s;t, and &s;aid, <HI>Brethren, it is written in the Go&s;pel, If they per|&s;ecute you in one City, fly unto another. In&s;omuch that the Empe|ror bani&s;heth us the Churches, I would have you know that to morrow you mu&s;t meet together out of the City.</HI> He under&s;tood not (&s;aith the Hi&s;torian) that &s;uch as flie that trade of life which worldlings fol|low (for &s;o, &s;aith he, mu&s;t we take the words of the Go&s;pel) mu&s;t &s;eek the higher <HI>Jeru&s;alem,</HI> but he meant it otherwi&s;e (&s;aith the Hi&s;torian of <HI>Demophilus)</HI> and thenceforth rai&s;ed Conventicles <NOTE PLACE="marg">Rai&s;eth Conventicles. <HI>Lucius</HI> re&s;orts to him.</NOTE> without the Walls of the City: Unto whom <HI>Lucius</HI> of <HI>Alexan|dria</HI> (who was there in Exile) re&s;orted. And &s;o the <HI>Arrians,</HI> who had held the Churches there for the &s;pace of forty years, re|fu&s;ing (&s;aith the Hi&s;tory) Unity and Concord, which <HI>Theodo&s;ius</HI> exhorted them unto, departed the City, and tho&s;e of the Faith <NOTE PLACE="marg">The <HI>Arrians</HI> depart. The <HI>Nicenians</HI> take their place.</NOTE> of <HI>one Sub&s;tance,</HI> came into their room, and took po&s;&s;e&s;&s;ion of the Churches.</P>
<P>Thus whil&s;t the <HI>Arrians</HI> &s;tood &s;o &s;tubbornly to own their Opini|on, <NOTE PLACE="marg">What the &s;tout Spirit of the <HI>Arrians</HI> met with. Per&s;ecution the con|&s;equence of <HI>Theodo&s;ius,</HI> enforcing the Faith of <HI>one Sub&s;tance.</HI></NOTE> as to Faith and Religion, as &s;tout a Spirit entered into the Em|peror, who by little and little introduced a &s;ettlement of his own Opinion, which was of the <HI>Faith of one Sub&s;tance,</HI> which he en|deavouring to e&s;tabli&s;h, contrary to the Univer&s;al Liberty which <HI>Gratian</HI> had granted, brought divers Per&s;ecutions, as is the proper nature of impo&s;ing of Religion.</P>
<P>One hundred and fifty Bi&s;hops of the <HI>Nicene</HI> Faith, or of the <NOTE PLACE="marg">Cap. 8. A Council at <HI>Con&s;tan|tinople</HI> of 150 <HI>Nicene,</HI> and 36 <HI>Macedonian</HI> Bi&s;hops. By order of <HI>Theodo&s;ius</HI> he &s;eeks to per&s;wade the <HI>Macedonians</HI> to the <HI>Ni<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ene</HI> Faith, which they had &s;ub|&s;cribed.</NOTE> Creed containing the <HI>Clau&s;e of one Sub&s;tance;</HI> and thirty and &s;ix of the <HI>Macedonians</HI> being met together in a Council at <HI>Con&s;tanti|nople,</HI> which <HI>Theodo&s;ius</HI> had &s;ummoned; partly to &s;ettle a Bi&s;hop in <HI>Con&s;tantinople, Gregory</HI> being gone to <HI>Nazianzum,</HI> refu&s;ing that Bi&s;hoprick, as afore&s;aid; and partly to confirm the Canons of the <HI>Nicene</HI> Council, he together with the other Bi&s;hops greatly en|deavoured to bring them over to them, urging their Emba&s;&s;y by <HI>Eu&s;tathius</HI> to <HI>Liberius</HI> of <HI>Rome,</HI> and their Sub&s;cription then; and that not long before, without exception, they had communicate throughout every Church with &s;uch as held the Faith of <HI>one Sub|&s;tance,</HI> <NOTE PLACE="marg">No Arguments pre|vail.</NOTE> (this Faith of <HI>one Sub&s;tance</HI> &s;till remaining a jar in the way) and that they would behave them&s;elves neither godly nor religi|ou&s;ly, &s;ithence they aforetime had ratified the &s;ame Opinion and Faith with them, if now again they &s;ought to overthrow &s;uch
<PB N="130" REF="70"> things as before they advi&s;edly decreed; but all would not do, <NOTE PLACE="marg">Their hat an&s;wer, ra|ther to joyn with the <HI>Arrians.</HI> They leave <HI>Con&s;tanti|nople,</HI> and &s;end their Letters every where again&s;t the <HI>Nicenian</HI> Faith, which once they had &s;ub&s;cribed. The re&s;t place <HI>Necta|rius</HI> in the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oom of <HI>Gregory</HI> that was gone. They make Patriarks, e&s;tabli&s;h the <HI>Nicene</HI> Faith. No Bi&s;hop to intermeddle with a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|others Dioce&s;s. The Emperor con|&s;ents. The Council ends.</NOTE> they &s;aid flatly, <HI>Rather than they would &s;ub&s;cribe unto the Faith of one Sub&s;tance, they would hold with the</HI> Arrians. So they left <HI>Con|&s;tantinople,</HI> and &s;ent their Letters every where, that they &s;hould in no wi&s;e con&s;ent to the <HI>Nicene</HI> Council. The one hundred and fifty Bi&s;hops which remained, placed <HI>Nectarius,</HI> (by Office a Pretor, of Noble Lineage, who&s;e Ance&s;tors had been Senators) Bi&s;hop of <HI>Con&s;tantinople;</HI> en&s;talled <HI>Con&s;tantinople</HI> next in the Em|pire to the Bi&s;hoprick of <HI>Rome,</HI> becau&s;e called <HI>New Rome;</HI> and made Patriarks, and e&s;tabli&s;hed the <HI>Nicene</HI> Faith; and that no Bi&s;hop &s;hould leave his one Dioce&s;s and intermeddle with For|reign Churches, which till that time, becau&s;e of Per&s;ecution, was &s;uffered. To all which the Emperor gave his con&s;ent: &s;o the Council was di&s;&s;olved.</P>
<P>Thus things went at <HI>Con&s;tantinople,</HI> where the beginning of the <NOTE PLACE="marg">This new fire burns after through the Em|pire.</NOTE> new fire kindled, which afterward burnt through the Empire, which by and by I &s;hall in particular treat of, giving only this in|timation by the way, That <HI>Meletius</HI> dying at <HI>Antioch,</HI> his Favou|rites <NOTE PLACE="marg"><HI>Cap.</HI> 9. <HI>Meletius</HI> Favourites refu&s;e after his death to be under <HI>Paulinus,</HI> contrary to the Oath. <HI>Flavianus</HI> is cho&s;en.</NOTE> would not be under the Juri&s;diction of <HI>Paulinus,</HI> though the Oath was taken in the former uproar, which quieted it, that &s;o it &s;hould be, but cho&s;e <HI>Flavianus</HI> one of the &s;ix afore&s;aid, by whom the Oath was taken, that it &s;hould be &s;ubmitted. So di&s;cord ro&s;e again in that City, and Tumults, and Divi&s;ions, and tho&s;e of <HI>Antioch</HI> became to be divided again, not about the Faith (&s;aith <NOTE PLACE="marg"><HI>Antioch</HI> divided here|abouts.</NOTE> the Hi&s;tory) but the Colleague afore&s;aid; the Faith was concern|ed, but their fond contention in choo&s;ing a Bi&s;hop: for <HI>Meleti|us</HI> being made by the <HI>Arrian</HI> Bi&s;hop, <HI>Paulinus</HI> refu&s;eth him as his Colleague, as afore&s;aid.</P>
<P>The bani&s;hment of the <HI>Arrians</HI> from their Churches, cau&s;ed a <NOTE PLACE="marg">Cap. 10. A Council again is called by <HI>Theodo&s;ius,</HI> to reconcile (if it might be) all Opinions, for the flame was grown great through the ex|pul&s;ion of the <HI>Arrians</HI></NOTE> great flame of tumult and &s;chi&s;m to ari&s;e every where; the Empe|ror perceiving it, &s;ummoned a Council of all Opinions, if &s;o be po&s;&s;ible he might reduce them into one, and particularly the Faith which him&s;elf held, for he had peace as to the Civil State, through|out his Dominion. At that time the Valiant Captain of the <HI>Goths Athanarichus</HI> being come in with all his power, and &s;hortly after dying at <HI>Con&s;tantinople,</HI> and he having created his Son <HI>Arcadius,</HI> <NOTE PLACE="marg">He advi&s;es with <HI>Necta|rius,</HI> how to accom|p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;h his de&s;ign.</NOTE> viz. <HI>Theodo&s;ius, Augu&s;tus,</HI> or Emperor. The Bi&s;hops of all &s;orts being come, he devi&s;ed how he might rid the Chri&s;tians of Con|tention and Di&s;cord, and with <HI>Nectarius</HI> advi&s;ed for that purpo&s;e, &s;aying, That the Controver&s;ies and Quarrels that mole&s;ted the quiet &s;tate of the Church, ought to be &s;ifted out, and the puni&s;h|ment to light on the Pates of them that were found to be the Au|thors of Schi&s;m, and di&s;turbers of Peace and Quietne&s;s.</P>
<P>This made <HI>Nectarius</HI> very pen&s;ive and &s;ad becau&s;e of the con&s;e|quence; <NOTE PLACE="marg"><HI>Nectarius</HI> con&s;ults with <HI>Agelius.</HI></NOTE> he con&s;ults with <HI>Agelius</HI> Bi&s;hop of the <HI>Novations,</HI> who held the &s;ame Faith with tho&s;e of <HI>one Sub&s;tance; Agelius</HI> was lit|tle <NOTE PLACE="marg"><HI>Agelius</HI> with <HI>Si&s;inius.</HI></NOTE> at di&s;putation, and appoints <HI>Si&s;inius</HI> a Reader of his Church, who was a man very eloquent, well experienced in all things, a skil|ful Interpreter (&s;aith the Hi&s;torian) of Holy Scripture, and a no|table Philo&s;opher, who knowing well enough that Di&s;putations
<PB N="131" REF="70"> would not only not reconcile Schi&s;ms, but al&s;o fire the &s;limy mat|ters of contention; he thus advi&s;ed, <HI>That it was be&s;t to avoid the</HI> <NOTE PLACE="marg"><HI>Si&s;inius</HI> his Judgment.</NOTE> <HI>&s;trife of Logical Di&s;putations.</HI> For this was the manner of the Bi&s;hops when they met together in Councils and Synods, to cleave Hairs (as they u&s;e to &s;ay) at Arguments; and they that were mo&s;t curious and &s;ubtile therein, were accounted the be&s;t Ma&s;ters of Faith, and &s;o carried the matter, not according to the <HI>Revela|tion</HI> of Truth, but the &s;ubtilty of man, in things relating unto Truth, through which came all this adoe and trouble in the World; and to lay before them the form of Faith e&s;tabli&s;hed by their Ance&s;tors; and in pur&s;uit hereof the Emperor &s;hould de|mand, Whether they made any account of the antient Fathers who governed the Church godly and prudently before the Schi&s;m and Divi&s;ion, (&s;till the matter &s;tood upon man which made all this &s;tir, not knowing the Principle of God, in and by which only the Truth can indeed be known and determined) or condemned them as <HI>Aliens,</HI> and far-e&s;tranged from the Chri&s;tian Faith. If they rejected them, then let them (&s;aith he) boldly pronounce them accur&s;ed. If they pre&s;ume &s;o bold an enterprize, then (&s;aith he) will the common people cry out again&s;t them; if they reject them not, then let us alleage their works and writings, and confirm the matters in controver&s;ie out of them.</P>
<P>This was the advice of <HI>Si&s;inius,</HI> and this was the policy of tho&s;e <NOTE PLACE="marg">The policy of tho&s;e dayes as to truth.</NOTE> dayes as to Truth, which not being from a right Principle, could neither determine of Truth, nor quiet the minds of people con|cerning it; for the determination of Truth, as it comes from the Principle of Truth, is that only which can an&s;wer to the Witne&s;s of God, and &s;o &s;atisfie.</P>
<P><HI>Nectarius</HI> having received this advice, acquaints the Emperor, <NOTE PLACE="marg"><HI>Theodo&s;ius</HI> receives his Judgment. Puts the matter. They perceive him not at fir&s;t.</NOTE> the Emperor likes it well, and treads the &s;teps thereof; he puts the que&s;tion concerning the Fathers, <HI>Whether they liked them?</HI> They not &s;eeing his drift, who were of the oppo&s;ite part, an&s;wer|ed, <HI>They highly reverenced them as their Ma&s;ters.</HI> He demanded, <HI>Whether they would be tryed by their Te&s;timonies concerning the true and right Faith?</HI> Here they were in a puzzle, and knew not what <NOTE PLACE="marg">Afterwards were &s;tumbled.</NOTE> an&s;wer to make, for they were divided among them&s;elves, &s;ome held with the Emperor, and &s;ome affirmed, That <HI>it was altogether contrary to their mind and purpo&s;e.</HI> So that not only every Opini|on was divided from the other, but each Opinion among them|&s;elves. <NOTE PLACE="marg">Each Opinion be|comes divided a|mong&s;t them&s;elves as well as one with ano|ther.</NOTE> The Emperor &s;eeing this, and how they builded not up|on the Antient Fathers expo&s;ition of the Faith, but tru&s;ted in their Sophi&s;tical quirks of Logick, (for they had brought many Logicians with them) he went another way to work, and bad <NOTE PLACE="marg">He bids each give him by &s;u<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h a day their Faith in writing.</NOTE> every Opinion to take Pen and Ink, and lay down in writing what they held, and by &s;uch a day bring it unto him at the Emperors Pallace: They met, <HI>viz. Nectarius, Agelius,</HI> of the Faith of <HI>one Sub|&s;tance;</HI> <NOTE PLACE="marg">They meet. The four Op<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nions, and the heads of them under which the whole world was divided.</NOTE> <HI>Demophilus</HI> of the <HI>Arrians; Eunomius</HI> him&s;elf in the name of the other <HI>Eunomians,</HI> and <HI>Eleu&s;ius</HI> of <HI>Cyzicum</HI> for the <HI>Macedo|nians.</HI> And into the&s;e four was the whole World of Chri&s;tians
<PB N="132" REF="71"> chiefly divided, there being under each of them al&s;o &s;everal other Opinions, as the Hi&s;tory makes manife&s;t.</P>
<P>The Emperor (&s;aith the Hi&s;tory) &s;alutes them friendly, next <NOTE PLACE="marg"><HI>Theodo&s;ius</HI> receives all friendly. Locks his Clo&s;et. Prayes for direction. Tears in pieces all Creeds but the <HI>Nicene.</HI> Approves of that.</NOTE> receives every ones writing; then he went a&s;ide, and lock't in him|&s;elf, fell down on his knees, and prayed unto God, That <HI>he would a&s;&s;i&s;t him in the choice and revealing of the Truth.</HI> La&s;t of all, having peru&s;ed every ones Opinion, he condemned and tore in pieces all &s;uch Creeds as derogated from the Unity of the <HI>ble&s;&s;ed</HI> (as the Hi&s;tory calls it) <HI>Trinity,</HI> and allowed, and highly com|mended that above all the re&s;t, the Creed containing the <HI>Clau&s;e of one Sub&s;tance.</HI> This was the cau&s;e that the <HI>Novations</HI> had their <NOTE PLACE="marg">The cau&s;e why the <HI>Novations</HI> had Church|es with the <HI>Nicenians.</HI> The re&s;t depart pen|&s;ive, yet endeavour by Letters to comfort their people.</NOTE> Churches with their priviledges as the re&s;t, becau&s;e to this Creed they leaned; the re&s;t, though at their departure they went away &s;orrowful and pen&s;ive, yet fell they a comforting of their charge by Letters, exhorting them not to &s;hrink at all from them, be|cau&s;e many had left them, and were fallen to the Faith of <HI>one Sub&s;tance,</HI> they being &s;et at naught, by rea&s;on of their mutual di&s;cord and difference, yea, by the people committed to their charge, <HI>For many were called, but few were cho&s;en.</HI> Yet the&s;e of <HI>one Sub&s;tance</HI> were not without mole&s;tation, for at <HI>Antioch</HI> they <NOTE PLACE="marg">Factions at <HI>Antioch</HI> again About. <HI>Flavianus.</HI> Three Nations to re|move him, three to keep him in.</NOTE> fell into two Factions, the <HI>Egyptians, Arabians,</HI> and <HI>Cyprians</HI> held together, and thought good to remove <HI>Flavianus</HI> out of the Bi|&s;hoprick of <HI>Antioch,</HI> but the <HI>Pale&s;tinians, Phoenicians,</HI> and <HI>Syri|ans</HI> took his part.</P>
<P>Thus this Council ended, which I have the rather been parti|cular <NOTE PLACE="marg">The end of the Coun|cil. The cau&s;e of bringing the&s;e in&s;tances.</NOTE> in, becau&s;e its of great con&s;equence, as to what I have fur|ther to produce, as to the effects thereof, and what followed there|upon in the World, as well as to &s;hew what Policies have been u&s;ed in matters of Religions, and how that Religion hath been built thereupon.</P>
<P>Thus fared it at <HI>Con&s;tantinople.</HI> In the We&s;tern part of the Em|pire, <NOTE PLACE="marg">Cap. 11. Per&s;ecution in the We&s;t by <HI>Ju&s;tina.</HI></NOTE> which hitherto had generally been more free from Per&s;ecu|tion, there aro&s;e Per&s;ecution. <HI>Ju&s;tina</HI> the Mother of <HI>Valentini|anus</HI> the Younger, whil&s;t her Husband lived, could effect no|thing of this matter; but he being dead, &s;he removed to <HI>Mil|lain,</HI> and her Son being of tender years, &s;he rai&s;ed tumults, being of the Opinion of <HI>Arius,</HI> again&s;t <HI>Ambro&s;e,</HI> &s;o that in the end he <NOTE PLACE="marg"><HI>Ambro&s;e</HI> ordered to Exile by the <HI>Arrians.</HI> The people re&s;i&s;t. <HI>Gratian</HI> is murdred. The news &s;tops <HI>Ju&s;ti|na</HI>'s per&s;ecution.</NOTE> was exiled; which when the people with&s;tood and hindred their force that came to carry him to exile; news came that <HI>Gratian</HI> was murthered by the wiles and &s;lights of <HI>Maximus,</HI> which cool|ed the heat of <HI>Ju&s;tina</HI> again&s;t <HI>Ambro&s;e.</HI> So the Lord that look|eth down from Heaven, and beholds the doings of the Chil|dren of men, puts &s;tops to their rage, and reproves it as he &s;ees good.</P>
<P><HI>Andragathius, Maximus</HI> his Captain, hiding him&s;elf in a Cha|riot <NOTE PLACE="marg">The con&s;piracy by which <HI>Gratian</HI> was murdered.</NOTE> in the form of a Litter born with Mules, went to meet with <HI>Gratian;</HI> giving in charge to them that conducted it, That it was the Empre&s;s who came to meet the Emperor: he pa&s;&s;ed over <HI>Rhodanus</HI> River that runs by <HI>Lyons</HI> in <HI>France;</HI> The Emperor &s;u|&s;pecting nothing, went to the Litter, out of which <HI>Andragathius</HI>
<PB N="133" REF="71"> lighted and killed him pre&s;ently. So <HI>Valentinianus</HI> was con&s;train|ed to receive <HI>Maximus</HI> (who being a <HI>Brittain,</HI> thus con&s;pired, <NOTE PLACE="marg">De&s;igned by <HI>Maximu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> his fellow Emperor. Executed by <HI>Andraga|thius. Probus</HI> ha&s;ts to <HI>Illyri|um</HI> for fear of <HI>Maxi|mus,</HI> with <HI>Valentines</HI> Army. Cap. 12: <HI>Theodo&s;ius</HI> troubled, who gave trouble to the World. Gathers a great Army.</NOTE> and had &s;lain <HI>Gratian)</HI> his fellow Emperor. But <HI>Probus,</HI> who had governed prudently during the nonage of <HI>Valentinianus,</HI> fear|ing <HI>Maximus</HI> power, left <HI>Italy,</HI> and ha&s;tned to <HI>Illyrium,</HI> making his abode at <HI>The&s;&s;alonica</HI> a City in <HI>Macedonia.</HI></P>
<P>Now found <HI>Theodo&s;ius</HI> trouble, who began to trouble the World about Religion; he was wonderfully &s;orry, and gathered a great power to go again&s;t <HI>Maximus,</HI> fearing le&s;t he &s;hould con|&s;pire the death of <HI>Valentinianus</HI> al&s;o. At the &s;ame time Legates came from <HI>Per&s;ia</HI> to conclude a Peace between them; and <HI>Hono|rius</HI> was born to him by <HI>Placilla</HI> the Empre&s;s. So <HI>Theodo&s;ius</HI> leav|ing his Son <HI>Arcadius</HI> at <HI>Con&s;tantinople,</HI> marched towards <HI>Maximus</HI> to give him Battel: When he came to <HI>The&s;&s;alonica,</HI> he found <HI>Va|lentinianus</HI>'s <NOTE PLACE="marg">Comes to <HI>The&s;&s;alonica,</HI> finds <HI>Valentines</HI> Army di&s;couraged becau&s;e they had proclaimed <HI>Maximus.</HI> He neither receives, nor rejects <HI>Maximus</HI>'s Legates.</NOTE> Souldiers di&s;mayed and di&s;couraged quite, becau&s;e nece&s;&s;ity had con&s;trained them to make <HI>Maximus</HI> Emperor. For his part he made no &s;hew of being of either &s;ide; and when the Amba&s;&s;adors of <HI>Maximus</HI> came, he neither rejected nor received them; yet was he &s;orry that the Empire of <HI>Rome</HI> &s;hould be op|pre&s;&s;ed with Tyranny under colour of the Imperial Title; there|fore <NOTE PLACE="marg">He ha&s;tens to <HI>Millain;</HI> whitherto <HI>Maximus</HI> was come.</NOTE> he gathered his power, and made ha&s;te to <HI>Millain,</HI> whitherto <HI>Maximus</HI> was come.</P>
<P>In the mean time the <HI>Arrians</HI> at <HI>Con&s;tantinople</HI> thinking now <NOTE PLACE="marg">Cap. 13. The <HI>Arrians</HI> at <HI>Con|&s;tantinople</HI> &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ew them|&s;elves hereupon, and their grudge. They publi&s;h fal&s;e re|ports of <HI>Theodo&s;ius.</HI> And burn <HI>Nectarius</HI>'s Pallace.</NOTE> that they had an opportunity, upon the fal&s;e report that <HI>Theodo&s;ius</HI> was wor&s;ted by <HI>Maximus,</HI> and near taken alive; with a deal of &s;uch things which was rai&s;ed on purpo&s;e, without any truth in them, pluck up their Spirit for the old grudg they bore to &s;ee tho&s;e enjoying their Churches whom they had per&s;ecuted, and &s;et fire on <HI>Nectarius</HI> his Pallace.</P>
<P>When <HI>Theodo&s;ius</HI> was drawn near to <HI>Maximus,</HI> the Souldiers of <NOTE PLACE="marg"><HI>Maximus</HI>'s Souldiers bind him, and bring him to <HI>Theodo&s;ius.</HI> He executes <HI>Maximus.</HI></NOTE> <HI>Maximus</HI> could in no wi&s;e bear the rumour thereof, but binding <HI>Maximus</HI> they brought him to <HI>Theodo&s;ius,</HI> who pre&s;ently execu|ted him in the &s;econd Con&s;ul&s;hip of <HI>Theodo&s;ius,</HI> and the fir&s;t of <HI>Cynegius,</HI> 28th <HI>Augu&s;ti,</HI> wherein the things afore&s;aid were al&s;o committed; of which overthrow <HI>Andragatius</HI> hearing, ran <NOTE PLACE="marg"><HI>Andragath.</HI> drowns him&s;elf.</NOTE> headlong into the next River and drowned him&s;elf, which gave occa&s;ion to the Emperor, having gotten the Victory, to re|turn <NOTE PLACE="marg"><HI>Theodo&s;.</HI> marches to <HI>Rome.</HI></NOTE> to <HI>Rome.</HI></P>
<P>One thing more, and then I &s;hall have done with the con&s;e|quence <NOTE PLACE="marg"><HI>Symachus</HI> having wrote a Book in the prai&s;e of <HI>Max.</HI> takes &s;anctuary in the <HI>No|vation</HI> Church.</NOTE> of this Battel: <HI>Symachus</HI> the Con&s;ul, a man of great skill and eloquence in the <HI>Roman</HI> Literature, wrote a Book in the prai&s;e of <HI>Maximus;</HI> which whil&s;t he was alive, was repeated in his hearing, but being dead, he is now charged with Trea&s;on; he fearing death, runs to what is called a <HI>Church</HI> for &s;anctuary, (&s;ee the Antiquity of this &s;uper&s;titious Propitiatory in the times of the Chri&s;tians) whom at the &s;uit of <HI>Leontius</HI> Bi&s;hop of the <HI>Nova|tion</HI> <NOTE PLACE="marg">He is pardoned.</NOTE> Church at <HI>Rome,</HI> he pardoned; and yet the <HI>Novations</HI> will <NOTE PLACE="marg">The <HI>Novat.</HI> break their Principles to up|hold their Sanctuary.</NOTE> admit none unto their Communion, though they repent that have &s;acrificed unto Idols.</P>
<PB N="134" REF="72">
<P>The troubles of <HI>Antioch</HI> were not yet over: <HI>Paulinus</HI> being <NOTE PLACE="marg">Cap 15. More troubles at <HI>An|tioch. Paulinus</HI> dies. <HI>Evag.</HI> cho&s;en. He lives not many dayes. <HI>Flavian.</HI> works that no Bi&s;hop is cho&s;en.</NOTE> dead, the people abhorred <HI>Flavianus</HI> for his Perjury, and cho&s;e <HI>Evagrius,</HI> who living not many dayes, in who&s;e room, through the device of <HI>Flavianus,</HI> none was cho&s;en but tho&s;e that dete&s;ted him for the breaking of his Oath, met in private Conventicles. <HI>Flavianus</HI> rolled every &s;tone to get this over, and to bring them under his Juri&s;diction; which he thus brought to pa&s;s: The &s;pight and grudge between him and <HI>Theophilus</HI> Bi&s;hop of <HI>Alexan|dria,</HI> being over, and <HI>Dama&s;us</HI> Bi&s;hop of <HI>Rome</HI> by his means be|ing reconciled unto him, both of them having been offended with him, for that he had both for&s;worn him&s;elf, and been the occa&s;ion of the di&s;cord of the City; But now <HI>Theophilus</HI> being <NOTE PLACE="marg"><HI>Theoph.</HI> &s;ends <HI>I&s;idorus</HI> to <HI>Dama&s;us</HI> of <HI>Rome,</HI> to indulge his Perjury. As the cu&s;tom of the Church, to &s;erve po|pular <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nds.</NOTE> plea&s;ed with him, he &s;ent <HI>I&s;idorus</HI> a Prie&s;t to appea&s;e <HI>Dama&s;us</HI> to|wards <HI>Flavianus,</HI> and to in&s;truct him, That it was according to the u&s;e and manner of the <HI>Church,</HI> if (re&s;pecting the Unity and Concord to be trained among the common people, he would not think ami&s;s of <HI>Flavianus</HI> for &s;o doing); See how Perjury came to be pallia<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> for popular ends by tho&s;e Bi&s;hops, and how it is re|pre&s;ented as the u&s;e and manner of the <HI>Church</HI> &s;o to do. When <HI>Flavianus</HI> was thus re&s;tored to the Communion of the Faithful, <NOTE PLACE="marg"><HI>Flavian</HI> is re&s;tored.</NOTE> the people of <HI>Antioch</HI> were in proce&s;s of time brought to Love and Union one with another: The <HI>Arrians</HI> then being thru&s;t out of <NOTE PLACE="marg">The <HI>Arrians</HI> hold Conventicles.</NOTE> the <HI>Church,</HI> rai&s;ed Conventicles in the Suburbs.</P>
<P>Much &s;tir there was at <HI>Alexandria;</HI> About the &s;ame time the <NOTE PLACE="marg">Cap. 16. New troubles at <HI>Alex.</HI> about the pulling down of an Idols Temple.</NOTE> &s;aid <HI>Theophilus</HI> got Orders from the Emperor to pull down the Idols Temple in that City, and that <HI>Theophilus</HI> &s;hould over&s;ee it, which he did, omitting nothing that might tend to the reproach and contumely of the Heatheni&s;h Ceremonies: which the Hea|then there, and tho&s;e profe&s;&s;ing Philo&s;ophy could no longer bear, but joyntly ran on the Chri&s;tians, di&s;patching them every kind of way, as they could, whom the Chri&s;tians re&s;i&s;ted, and &s;ought to defend them&s;elves; &s;o that mi&s;chief was heaped upon mi&s;chief; the skirmi&s;h continued &s;o long, and was &s;o &s;ore, till both &s;ides <NOTE PLACE="marg">Many &s;lain of the Chri&s;tians by the Hea|thens, and the Hea|thens by the Chri&s;tians They fight till they can kill no longer.</NOTE> were weary and could kill no longer. Not &s;o many were killed of the <HI>Ethnicks,</HI> yet a great number of the Chri&s;tians were killed, and of both &s;ides wounded (&s;aith the Hi&s;tory) an infinite num|ber. This is the con&s;equence of doing things of that nature, in <NOTE PLACE="marg">The con&s;equence of reforming Religion in a way of violence.</NOTE> a grating and in&s;ulting manner, which otherwi&s;e may be better accompli&s;hed. The <HI>Ethnicks</HI> (or Heathen) when they had done, were wonderfully afraid of the Emperors di&s;plea&s;ure, and &s;o ran <NOTE PLACE="marg">The Heathen hide them&s;elves.</NOTE> away and hid them&s;elves. <HI>Haladius</HI> Prie&s;t of <HI>Jupiter</HI> boa&s;ted that he had killed nine with his own hands. The &s;laughter being over, the Governor of <HI>Alexandria,</HI> and the Captain of the Ho&s;t came and a&s;&s;i&s;ted <HI>Theophilus</HI> in the pulling down of the Temples. <NOTE PLACE="marg"><HI>Theoph.</HI> a&s;&s;i&s;ted by the Captain of the Ho&s;t.</NOTE> Thus much of the broiles of <HI>Alexandria.</HI></P>
<P>One thing I cannot let pa&s;s without mentioning, though it may <NOTE PLACE="marg">Cap. 19.</NOTE> &s;eem no otherwi&s;e to appertain to what I am about, than to &s;hew the effects of mens ordering and impo&s;ing of Religion, who know not the Principle of God; and that I may &s;hew the ri&s;e of many things, which yet &s;ome retain, though long agone they
<PB N="135" REF="72"> were thought fit to be abandoned: The <HI>Novations</HI> dividing them|&s;elves from the other Chri&s;tians Communion, becau&s;e of recei|ving again &s;uch as fell in the Per&s;ecution under <HI>Decius;</HI> The Bi|&s;hops <NOTE PLACE="marg">The Office of the &s;hrieving Prie&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Ori|ginal.</NOTE> made a Canon, That in every Church there &s;hould a Prie&s;t be appointed for the admi&s;&s;ion of Penitents, that &s;uch as had fallen after Bapti&s;m, &s;hould in the hearing of the Prie&s;t appoin|ted for that purpo&s;e, confe&s;s their &s;in and infirmity: Among &s;ome of the Chri&s;tians this Canon (&s;aith the Hi&s;torian) is yet of force. But tho&s;e of the Faith of <HI>one Sub&s;tance,</HI> and the <HI>Novations,</HI> ba|ni&s;hed it from them on this occa&s;ion; To a Prie&s;t appointed for this purpo&s;e, a noble Woman came and confe&s;&s;ed her &s;ins order|ly after Bapti&s;m; the Prie&s;t enjoyned her Fa&s;ting, and continual Prayers, for penance; and that together with her confe&s;&s;ion in word, &s;he &s;hewed forth the works of Repentance in deed; as &s;he continued a while longer a &s;hriving (&s;aith the Hi&s;tory) &s;he ac|cu&s;ed her &s;elf of another crime, and declared, That a certain Deacon of that Church had abu&s;ed her Body; for which the Deacon was bani&s;hed the Church; and there being much ado among the People, for they were wonderfully incen&s;ed, and &s;o by the advice of <HI>Eudaemon</HI> of <HI>Alexandria, Nectarius</HI> Bi&s;hop of <NOTE PLACE="marg">And the taking of it away, through a Prie&s;ts defiling a noble Wo|man that came to confe&s;s.</NOTE> <HI>Con&s;tantinople</HI> took away the Function of the &s;hriving Prie&s;t, and granted liberty to every one as his Con&s;cience &s;erved him to be partaker of the holy My&s;teries.</P>
<P>Great was the diver&s;ities of Opinions in Religion among the <NOTE PLACE="marg">Cap. 20. Great divi&s;ions among the Chri&s;tians as to Opinion, though only the <HI>Eunomians</HI> were exiled by the <HI>Emperor.</HI></NOTE> Chri&s;tians in this day, wherein, though the outward &s;tate of things were not very trouble&s;ome, for <HI>Theodo&s;ius</HI> mole&s;ted none of the afore&s;aid Opinions, &s;aving <HI>Eunomius,</HI> whom the Emperor exiled for publi&s;hing Books, for rai&s;ing Conventicles at his own private Hou&s;e within <HI>Con&s;tantinople,</HI> and denying the others of the publick places within the Cities, except the <HI>Novations,</HI> and the Friend&s;hip of Authority which lay deep in the Bre&s;ts of &s;ome of them: For they thought if all had been equally priviledged, there had been offence to none; I &s;ay, <HI>Theodo&s;ius</HI> mole&s;ted them not otherwi&s;e than afore&s;aid; and although things thereby had prety quiet as from Authority, yet upon every trifling occa&s;ion they break forth among them&s;elves, <HI>viz.</HI> the <HI>Arrians, Novations,</HI> <NOTE PLACE="marg">They fall out among them&s;elves.</NOTE> <HI>Macedonians,</HI> and <HI>Eunomians,</HI> one &s;evering him&s;elf from ano|ther; and the&s;e Schi&s;ms and Rents were many, and too long here to repeat, as it is u&s;ual where the Unity of the Spirit is not known in the bond of Peace, where Logick, and Wit, and the wi&s;dom which is from beneath, takes upon it the determination of Truth. In the Suburbs, <HI>Theodo&s;ius</HI> gave leave for them to have Conventi|cles, <NOTE PLACE="marg">The Heathens the Ori|ginal of the Word Conventic<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e, the Chri|&s;tians take it up after the &s;ame manner and &s;ence.</NOTE> (for &s;o as I have intimated from the Heathens dayes, who were the Original, all profe&s;&s;ions of Religion, who &s;tood not with the priviledges of publick Authority, received appellation); A great ado there was about the &s;ucce&s;&s;or of <HI>Agelius</HI> afore&s;aid, in the <HI>Novation</HI> Church, he being very antient, appointed <HI>Si&s;inius,</HI> <NOTE PLACE="marg">Much ado about a &s;ucce&s;&s;or to <HI>Agelius.</HI></NOTE> and not <HI>Marcianus</HI> to &s;ucceed him. The people were troubled hereat, becau&s;e <HI>Marcianus</HI> pre&s;erved them from trouble in the dayes of <HI>Valens,</HI> and was a godly man; &s;o the old man was con|&s;trained
<PB N="136" REF="73"> for the cooling of their heat, to come as well as he could <NOTE PLACE="marg">The poor old man to cool their heat, was con&s;trained to come into the Church, and declare his Succe&s;&s;or. Sho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tly after which he dies. <HI>Marcianus</HI> &s;ucceeds. <HI>Sabbatius</HI> a Jew turns Chri&s;tian, fe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gnedly is made a Prie&s;t. In&s;inuates Jewi&s;h ob|&s;erva<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion of <HI>Ea&s;ter,</HI> gets two Prie&s;ts more to him. Seeks to be a Bi&s;hop. The like attempted at <HI>Pazus</HI> in <HI>Phrygia. Marcian.</HI> is troubled that he laid hands on him and them. <HI>Sabbat.</HI> Hypocri&s;ie.</NOTE> (for he was very feeble) into the Church, where he &s;aid,<HI>&mdash;Im|mediately after my decea&s;e, you &s;hall have</HI> Martianus <HI>for your Bi|&s;hop, after</HI> Martianus, Si&s;inius.&mdash;Not long after which he died. <HI>Marcianus</HI> becoming their Bi&s;hop, they were divided again. A certain Jew called <HI>Sabbatius,</HI> being turned a Chri&s;tian, was made Prie&s;t by <HI>Martianus;</HI> he retained the old root of <HI>Judai&s;m</HI> in him, notwith&s;tanding, applyed him&s;elf to the <HI>Jewi&s;h</HI> ob&s;ervations, with which being not content, he &s;ought to be a Bi&s;hop, &s;eeking to alter (by means of two Prie&s;ts he had got on his &s;ide, <HI>viz. The|octi&s;tus</HI> and <HI>Macarius)</HI> the ob&s;ervation of the time called <HI>Ea&s;ter</HI> to the <HI>Jewi&s;h</HI> Ob&s;ervation; as before the <HI>Novations</HI> had attemp|ted at <HI>Pazus</HI> in <HI>Phrygia,</HI> in the time of <HI>Valens.</HI> It grieved <HI>Marti|anus,</HI> that he had not taken better advi&s;ement before he laid his hands on &s;uch vain glorious and a&s;piring minds as he; and tho&s;e Prie&s;ts were; for <HI>Sabbatius</HI> &s;evered him&s;elf at fir&s;t from the Church on pretence of a Mona&s;tical or retired life, (for that was it, which being at fir&s;t, was afterward called <HI>Mona&s;tical)</HI> in colour of ten|derne&s;s of Con&s;cience, that he could not admini&s;ter the My&s;te|ries to certain men that were &s;tumbling-blocks unto him: But in proce&s;s of time &s;hewed him&s;elf what he intended, in rai&s;ing Con|venticles to his Opinion. A Council of <HI>Novation</HI> Bi&s;hops he <NOTE PLACE="marg">A Council of <HI>Novat.</HI> Bi&s;hops &s;ummoned at <HI>Angaris</HI> about him.</NOTE> &s;ummoned at <HI>Angaris</HI> a Town in <HI>Bythinia,</HI> adjoyning to <HI>Heleno|polis,</HI> whereunto he cited <HI>Sabbatius,</HI> (for he fretted within him|&s;elf with anger, (&s;aith the Hi&s;torian) and wi&s;hed that his hands had been &s;et on pricking Thorns, when they were laid upon <HI>Sab|batius.&mdash;</HI>It &s;eems he had ordained a <HI>Jew</HI> for a <HI>Chri&s;tian)</HI> and expo|&s;tulated the matter with him, who pleaded the difference about <NOTE PLACE="marg">He is expo&s;tulated with about <HI>Ea&s;ter.</HI></NOTE> the Celebration of <HI>Ea&s;ter,</HI> concerning which his Judgment was the <HI>Jewi&s;h;</HI> and that at <HI>Pazus</HI> afore&s;aid, leaning thereunto: The Bi&s;hops &s;uppo&s;ing that he enterprized all this in hopes of a Bi&s;hop|rick, made him take an Oath that he would never take upon him <NOTE PLACE="marg">Is &s;worn by the Bi|&s;hops not to attempt to be a Bi&s;hop. The Canon read for the indifferency of ob|&s;erving <HI>Ea&s;ter.</HI></NOTE> to be a Bi&s;hop. He having taken this Oath, read to him the Ca|non for the indifferency of Celebrating that time, as every one would, (for there had been a great &s;tir about <HI>Ea&s;ter,</HI> and the Ea|&s;tern and We&s;tern Churches were divided thereabouts) which having done and &s;aid what they thought fitting concerning that matter, and laid down a Provi&s;o, that <HI>notwith&s;tanding, they &s;hould be at Unity and Concord in the Church of God;</HI> that is, tho&s;e that differed about the Celebrating of that time, which they &s;aid, the Canon for it was of an indifferent matter. That bu&s;ine&s;s had an end, only <HI>Sabbatius</HI> was beforehand with them for Fa&s;ting and <NOTE PLACE="marg">He keeps <HI>Ea&s;ter</HI> on Saturday, and meets with the others on the next day.</NOTE> Vigils, for he kept <HI>Ea&s;ter</HI> on the Saturday, and met the next day with the others in the <HI>Church,</HI> and was partaker of the My&s;teries; which he did for many years, and therefore could not be conceal|ed. By occa&s;ion whereof (&s;aith the Hi&s;torian) many &s;imple and ignorant Souls, e&s;pecially in <HI>Phrygia</HI> and <HI>Galatia,</HI> hoping verily to be ju&s;tified thereby, became earne&s;t followers of him, and ob&s;erving in &s;ecret his Celebration of <HI>Ea&s;ter:</HI> So in the end <HI>Sab|batius</HI> is &s;aid to rai&s;e many private Conventicles, and forgetting <NOTE PLACE="marg">He rai&s;es a Conventi|cle.</NOTE>
<PB N="137" REF="73"> the Oath he had taken, was made Bi&s;hop of &s;uch as addicted <NOTE PLACE="marg">And contrary to his Oath was made a Bi&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">op&punc; An account of <HI>Ea&s;ter.</HI></NOTE> them&s;elves to his kind of Di&s;cipline.</P>
<P>Now concerning <HI>Ea&s;ter,</HI> and other things into which they were divided, it will be nece&s;&s;ary that I &s;peak a little, that I may not leave this work imperfect; but &s;eeing I am going through the fir&s;t 600. years, as I have &s;aid; and therein &s;hewing in a con&s;tant Series the Effects or Fruits of National Wor&s;hips, Forms of Faith, and Creeds, and the impo&s;ing of them, It will not be ami&s;s a little to give an account of tho&s;e things in particular.</P>
<P>Concerning <HI>Ea&s;ter.</HI> The greater part throughout the le&s;&s;er <NOTE PLACE="marg">Cap. 21. The greater part throughout the le&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r <HI>A&s;ia</HI> held it on the fourteenth day of the month, whether Sab|bath day or not. <HI>Victor</HI> Bi&s;h. of <HI>Rome</HI> excommunicates them all. <HI>Iraeneus</HI> Bi&s;hop of <HI>Lyons</HI> rebukes him &s;harply. And gives in&s;tances of Unity when the day is differently ob&s;erved.</NOTE> <HI>A&s;ia</HI> of old, kept it on the fourteenth day of the month, without any account made, or heed taken of the <HI>Sabbath</HI> Day, about which they held no Di&s;cord, which tho&s;e that held the contrary Opinion, till <HI>Victor</HI> Bi&s;hop of <HI>Rome</HI> through boyling heat and choller (&s;aith the Hi&s;torian) had excommunicated all <HI>A&s;ia;</HI> For which <HI>Irenaeus</HI> Bi&s;hop of <HI>Lyons</HI> in <HI>France, inveyed bitterly by Let|ters again&s;t him, and rebuked him for</HI> (they are the words of the Hi&s;torian) <HI>his fumi&s;h dealing, and furious rage,</HI> (&s;o here was Divi&s;ion) and put him in remembrance that the Elders and Anti|ent Fathers, who varied among them&s;elves about the ob&s;ervation of this Fea&s;t, communicated neverthele&s;s one with another. Al&s;o that <HI>Policarpus</HI> Bi&s;hop of <HI>Smyrna,</HI> who &s;uffered Martyrdom un|der <HI>Gordianus,</HI> communicated with <HI>Anicetus</HI> Bi&s;hop of <HI>Rome;</HI> Neither fell he out with him at all, though he kept the fourteenth day of the month, as the cu&s;tome of <HI>Smyrna,</HI> where he abode, <NOTE PLACE="marg">Tho&s;e of the furthe&s;t part of <HI>A&s;ia</HI> kept it upon the Saturday, as ob&s;erving the <HI>Jews,</HI> yet differed about the day of the Mon<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h, Holding it af<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er the Equinoctial &s;pace,</NOTE> did prevail. Some again inhabiting the furthe&s;t parts of <HI>A&s;ia,</HI> vary in the month, yet hold it upon the Saturday, thinking the Jews were herein to be followed, though they kept not preci&s;ely the time of that Fea&s;t; they &s;olemnized it after the Equinoctial &s;pace; yet dete&s;ting the time limited by the Jews, for they think that <HI>Ea&s;ter</HI> is ever to be kept when the Sun is in <HI>Aries,</HI> after the <NOTE PLACE="marg">When the Sun is in <HI>Aries,</HI> as do the <HI>Anti|ochians.</HI></NOTE> manner of the <HI>Antiochians,</HI> in the month <HI>Xanthicus,</HI> but with the <HI>Romans</HI> in <HI>April:</HI> Therein they followed not the <HI>Jews</HI> of the latter Age, (as &s;aith <HI>Jo&s;ephus</HI> in his third Book of <HI>Judaical Anti|quities)</HI> who fouly erred therein; but the elde&s;t and mo&s;t anti|ent. And as the&s;e varied thus among them&s;elves, &s;o is it mani|fe&s;t (&s;aith the Hi&s;torian) that all other Countreys throughout the <NOTE PLACE="marg">The We&s;tern parts celebrated it</NOTE> We&s;t part of the World, who&s;e Banks are beaten with the &s;urging Ocean, of old Tradition, and pre&s;cribed Cu&s;toms, have cele|brated this Fea&s;t after the Equinoctial Line. And although all <NOTE PLACE="marg">After the Equinoctial Line.</NOTE> the&s;e Countries, (&s;aith the Hi&s;torian) who&s;e endeavour by all the&s;e in&s;tances is to &s;hew that the keeping of that time, ought not to be impul&s;ive, Nations and Languages then varied one <NOTE PLACE="marg">All prove it was not compul&s;ive.</NOTE> from another; yet they never divided from the Communion of the Church; neither brake they a&s;under the Bond of Unity, nei|ther is that true (&s;aith he) which is rife in the months of malici|ous men, that the Council &s;ummoned in the time of <HI>Con&s;tantinus Magnus,</HI> perverted and &s;et quite out of order the manner and cu&s;tom retained concerning the celebrating of this Fea&s;t: for <HI>Con&s;tantine</HI> him&s;elf wrote to &s;uch as varied from others, exhorting
<PB N="138" REF="74"> the le&s;&s;er number to follow the greater. The which Epi&s;tle of <NOTE PLACE="marg"><HI>Con&s;tantine</HI> exhorted the le&s;&s;er number to follow the greater. His Letter thereabouts</NOTE> the Emperor, thou &s;halt find wholly in <HI>Eu&s;eb.</HI> 3d book of the Life of <HI>Con&s;tantine,</HI> w^c^h as to this is read in this &s;ort, <HI>In my &s;imple Judg|ment that is a notable cu&s;tom the which all the Churches, We&s;t, South, and North, together with many Countries of the Ea&s;t, do retain; and therefore it cometh to pa&s;s, that all pre&s;ently do think well of it. I my &s;elf have pre&s;umed &s;o much upon your di&s;creet wi&s;dom, that what cu&s;tom &s;oever is ob&s;erved with uniform con&s;ent in the City of</HI> Rome, Italy, Africk, <HI>and all</HI> Egypt, Spain, France, Brittain, Libya, <HI>and all</HI> Grece; <HI>in the Provinces of</HI> A&s;ia, Pontus, <HI>and</HI> Cilicia, <HI>you mo&s;t willingly approve the &s;ame; weighing with your &s;elves aright, that there is not only more Churches, but a greater number of people in tho&s;e parts, and that all of duty &s;hould wi&s;h and earne&s;tly de&s;ire that thing to be mo&s;t religiou&s;ly e&s;tabli&s;hed, which right &amp; rea&s;on requireth, which al&s;o hath no fellow&s;hip with open Perjury, of &s;tubborn and &s;tif|necked Jews.&mdash;</HI>This is a piece of the Emperors Epi&s;tle. They <NOTE PLACE="marg">Tho&s;e who are for the fourteenth day, bring <HI>John</HI> for their Author. Tho&s;e of <HI>Rome,</HI> and the We&s;t, bring <HI>Peter</HI> and <HI>Paul,</HI> as having left &s;uch a Tradition. Yet none can produce any Te&s;timony for this. The Celebration more of cu&s;tom than any Law. The Hi&s;torians own confutation.</NOTE> that keep <HI>Ea&s;ter</HI> (&s;aith the Hi&s;torian) the fourteenth day of the month, bring <HI>John</HI> the Apo&s;tle for their Author; but &s;uch as in|habit <HI>Rome,</HI> and the We&s;t parts of the World, alleadge <HI>Peter</HI> and <HI>Paul</HI> for them&s;elves, that they &s;hould leave them &s;uch a Traditi|on; yet (&s;aith the Hi&s;torian) there is none that can &s;hew in writing any Te&s;timony of theirs for confirmation and proof of their cu&s;tom; and hereby (&s;aith he) do I gather, that the Cele|bration of the Fea&s;t of <HI>Ea&s;ter</HI> came up more of cu&s;tom, then by any Law or Canon: But concerning the day it &s;elf, hear him what he &s;aith, and I think I need &s;ay little more for the confutati|on of the &s;trictne&s;s of the keeping thereof, for I have minded in all the&s;e things to let the words of Antiquity, or the &s;ayings of tho&s;e whom I quote, as Hi&s;tory, evince the thing for which I produce them; that not in mine onely, as I propo&s;ed in the be|ginning, but in the words of them who are received as Authen|tick, the matter may be judged. <HI>Pre&s;ently, me thinks</HI> (&s;aith he) <NOTE PLACE="marg">Of the ob&s;ervation of <HI>Ea&s;ter</HI> by Impo&s;ition.</NOTE> <HI>fit opportunity &s;erveth to di&s;cour&s;e of</HI> Ea&s;ter, <HI>for neither had the El|ders of old, nor the Fathers of late dayes, I mean &s;uch as favoured the</HI> Jewi&s;h <HI>Cu&s;tom, &s;ufficient cau&s;e (as I gather) &s;o eagerly to con|tend about the Fea&s;t of</HI> Ea&s;ter; <HI>neither weighed they deeply with them|&s;elves, that when the</HI> Jewi&s;h <HI>Forms and Figures were tran&s;lated into the Chri&s;tian Faith, the literal ob&s;ervation of</HI> Mo&s;es<HI>'s Law, and the Types of things to come wholly vani&s;hed away. The which may evi|dently be gathered, when as there is no Law e&s;tabli&s;hed in the Go&s;pel which alloweth the ob&s;ervation of</HI> Jewi&s;h <HI>Rites; nay, the Apo&s;tle hath in plain words forbidden it, where he abrogated Circumci&s;ion, and exhorted us not to contend about Fea&s;ts, and Holy-dayes: For, writing to the</HI> Galathians, <HI>he &s;aith in this &s;ort,</HI> Tell me, you that de&s;ire to be under the Law, do ye not hear what the Law &s;aith? <NOTE PLACE="marg"><HI>Gal.</HI> 4.</NOTE> <HI>When that he had di&s;cour&s;ed a while thereof, he concludeth that the</HI> Jews <HI>were become Servants unto the Law, and that &s;uch as were called into the Chri&s;tian Faith, were thereby made free. He admo|ni&s;heth us further, Not to ob&s;erve dayes, neither months, nor years: And unto the</HI> Colo&s;&s;ians <HI>he is plain as may be, &s;aying, That the ob|&s;ervation</HI>
<PB N="139" REF="74"> <HI>of &s;uch things were nothing but a Shadow; His words are the&s;e,</HI> Let no man therefore judge you in Meats, or Drinks, <NOTE PLACE="marg"><HI>Col.</HI> 2.</NOTE> in a piece of a Holy-day, or of the New Moon, or of the Sab|bath, which are the &s;hadows of things to come. <HI>And in the Epi&s;tle to the Hebrews, he confirmeth the &s;ame, where he &s;aith,</HI> In|&s;omuch <NOTE PLACE="marg"><HI>Heb.</HI> 7.</NOTE> that the Prie&s;thood is tran&s;lated, of nece&s;&s;ity there mu&s;t be a tran&s;lation of the Law: <HI>Wherein neither doth the Apo&s;tle nor the Evangeli&s;ts pre&s;s the Chri&s;tians with the yoake of bondage and &s;ervitude, but left the remembrance of the Fea&s;t of</HI> Ea&s;ter, <HI>and the ob&s;ervation of other Holy-dayes, to their free choice and di&s;cretion, which have been benefited by &s;uch dayes. And becau&s;e men are wont to keep Holy-dayes for to refre&s;h their weary &s;ome bodies, already pining with pain and labour; Therefore it cometh to pa&s;s, that every one, in every place, of a certain cu&s;tom, do celebrate of their own accord the remembrance of the Lords Pa&s;&s;ion: for neither our Saviour nor his Apo|&s;tles have commanded us any where to ob&s;erve it; neither have they laid it down as a Law; neither have the Evangeli&s;ts and Prophets threat|ned us, or enjoyned us a penalty or puni&s;hment, as the Law of</HI> Mo&s;es <HI>hath done to the Jews; but only the Evangeli&s;ts make mention of this Fea&s;t, partly for the great &s;hame of the</HI> Jews, <HI>who defiled their Bo|dies, and prophaned their holy Fea&s;ts with blood and &s;laughter; and partly al&s;o to &s;ignifie that our Saviour &s;uffered death for the Salvati|on of mankind, in the dayes of unleavened Bread: the drift of the Apo&s;tle was not to lay down Canons and Decrees concerning Fea&s;ts and Holy-dayes, but to become Patterns unto us of Piety, of good Life, and godly Conver&s;ation. I am of Opinion</HI> (&s;aith he) <HI>that as many other things crept in of cu&s;tom in &s;undry places; &s;o the Fea&s;t of</HI> Ea&s;ter <HI>too hath prevailed among all people of a certain private cu&s;tom and ob|&s;ervation; In&s;omuch that</HI> (as I &s;aid before) <HI>not one of the Apo&s;tles have any where pre&s;cribed to any man as much as one rule of it.</HI></P>
<P>Thus much concerning <HI>Ea&s;ter,</HI> now of <HI>Lent.</HI> The occa&s;ion <NOTE PLACE="marg">Concerning Lent.</NOTE> of Fa&s;ting u&s;ually ob&s;erved before <HI>Ea&s;ter,</HI> as it appeareth to the whole World, hath been diver&s;ly ob&s;erved. Such as inhabit <HI>Rome</HI> do fa&s;t three weeks together before <HI>Ea&s;ter,</HI> excepting the Saturday and Sunday; <HI>Illyricum,</HI> all <HI>Greece,</HI> together with <HI>Alex|andria,</HI> begin their fa&s;ting dayes &s;ix weeks before <HI>Ea&s;ter,</HI> and that &s;pace they call forty dayes fa&s;ting, or <HI>Lent;</HI> others, contrary to the afore&s;aid cu&s;toms, begin to fa&s;t &s;even weeks before <HI>Ea&s;ter;</HI> yet in all that while they u&s;e ab&s;tinency but only fifteen dayes, pau&s;ing between every one of them; and the&s;e few dayes they call forty days fa&s;ting, or <HI>Lent;</HI> &s;o that I cannot chu&s;e but marvel (&s;aith the Hi&s;torian) that they differing in number of dayes, yet all joyntly do call every of their ob&s;ervations forty dayes fa&s;ting, or <HI>Lent.</HI> Others have derived the Etymology of the word as it plea&s;eth them be&s;t, according to the invention of their own brain. Neither was there this difference only about the number of dayes, but al&s;o hath there been a great diver&s;ity about the kinds of meat, for &s;ome have ab&s;tained from every living Creature; &s;ome, of all the living Creatures, feed only upon Fi&s;h; others together with fi&s;h, feed upon the Fowls of the Air, affirming, as <HI>Mo&s;es</HI> &s;aith,
<PB N="140" REF="75"> <HI>That their Original is of the Water.</HI> Others eat neither Nuts nor Apples, nor any kind of Fruit, nor Eggs neither; &s;ome feed only upon dry Bread; &s;ome others received none of that; &s;ome who when they had fa&s;ted till nine of the Clock, they refre&s;hed nature with divers &s;orts of meats; other Nations had other cu|&s;toms; the manner and cau&s;es (&s;aith the Hi&s;torian) are infinite: But (&s;aith he) in&s;omuch there is no man able to &s;hew a Pre&s;ident or Record thereof in writing, it is plain, that the Apo&s;tle left free choice and liberty unto every man at his own di&s;cretion, without fear, compul&s;ion, and re&s;traint, to addict him&s;elf unto that which &s;eemed good and commendable: We know (&s;aith he) for mo&s;t certain, that this diver&s;ity of fa&s;ting is rife throughout the World. Thus of <HI>Lent.</HI></P>
<P>Again, concerning the <HI>Communion.</HI> There were &s;undry ob|&s;ervations <NOTE PLACE="marg"><HI>Concerning the</HI> Communion.</NOTE> and cu&s;toms; for though in manner (&s;aith the Hi&s;tori|an) all the Churches throughout the World do celebrate and re|ceive the holy My&s;teries every Sabbath Day after other; yet the people inhabiting <HI>Alexandria,</HI> and <HI>Rome,</HI> of an old Tradition do not u&s;e it. The <HI>Egyptians</HI> adjoyning unto <HI>Alexandria,</HI> toge|ther with the Inhabitants of <HI>Thebais,</HI> u&s;e to celebrate it on Sun|day; yet did they not receive the <HI>Communion,</HI> as the manner is among the Chri&s;tians; for when they had banqueted and filled them&s;elves with &s;undry delicate di&s;hes, in the evening after <HI>Service</HI> (as it was called) they u&s;ed to communicate. Again, at <HI>Alexadria</HI> on the Thur&s;day and Friday the Scriptures were read, the In|terpreters expounded them all the &s;olemnity for the <HI>Communion</HI> is accompli&s;hed; yet then the <HI>Communion</HI> not received, and this was an old and antient cu&s;tom at <HI>Alexandria.</HI> It is well known (&s;aith the Hi&s;torian) that <HI>Origen</HI> flouri&s;hed in tho&s;e dayes in the Church, who being a wi&s;e and di&s;cret Doctor, and expounder of Holy Scripture, perceiving that the Precepts of <HI>Mo&s;es</HI> Law could no way litterally be under&s;tood, gave forth of the <HI>Pa&s;&s;e|over,</HI> a My&s;tical and more Divine kind of Interpretation, <HI>viz.</HI> That <HI>there was but only one true Pa&s;&s;eover, or Ea&s;ter, the which our</HI> <NOTE PLACE="marg"><HI>Origen</HI>'s notable ob|&s;ervation concerning the <HI>Communion,</HI> or <HI>Ea|&s;ter,</HI> once only offered or celebrated by Chri&s;t on the Tree. Concerning Readers in the Church.</NOTE> <HI>Saviour effectually celebrated</HI> (&s;aith he) <HI>at his nayling on the Tree, when he encountered with the power of darkne&s;s, and tryumphed over the Devil and all his works.</HI> Thus as to the <HI>Communion.</HI></P>
<P>Again as to the Readers. The Readers and Interpreters of the Scriptures at <HI>Alexandria,</HI> were the <HI>Catechumeni&s;ts,</HI> or Baptized, it forced not: when as the cu&s;tom in other Churches or Countries is to admit none into that Function, unle&s;s he be fir&s;t bapti|zed.</P>
<P>Concerning the <HI>Prie&s;ts.</HI> I remember (&s;aith the Hi&s;torian) <NOTE PLACE="marg">Concerning Prie&s;ts, and their Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rying.</NOTE> another cu&s;tom that is in force in <HI>The&s;&s;alia,</HI> that is, If he that is a Prie&s;t after the receiving of Orders, do keep company with his Wife, the which he married being a Lay-man, he is forthwith depo&s;ed of the Mini&s;try. Yea, when as (&s;aith he) all the famous Prie&s;ts throughout the Ea&s;tern parts of the World, and the Bi&s;hops <NOTE PLACE="marg">And the Bi&s;hops.</NOTE> al&s;o refrain the company of their Wives, at their own choice, with|out Law or Compul&s;ion. For many of them, (&s;aith he) not|with&s;tanding
<PB N="141" REF="75"> the Admini&s;tration and Government of their Bi|&s;hopricks, beget Children al&s;o on their lawful Wives. <HI>Theodorus</HI> <NOTE PLACE="marg"><HI>Theodorus</HI> that wrote again&s;t Prie&s;ts Mar|riages, wrote wanton Books.</NOTE> a Prie&s;t of <HI>Trivia,</HI> a City of that Countrey, was the Author and Ringleader of that cu&s;tom, who wrote tho&s;e amorous and wan|ton Books, the which he made in the prime of his flouri&s;hing years, and &s;tiled <HI>Aethiopica.</HI> Tho&s;e in <HI>The&s;&s;alonica, Macedonia,</HI> and <HI>Hellas</HI> in <HI>Achaia,</HI> retain the &s;ame cu&s;toms and ob&s;erva|tions.</P>
<P>Concerning <HI>Bapti&s;me.</HI> In <HI>The&s;&s;alia</HI> they baptized only in the <NOTE PLACE="marg">Concerning Bapti&s;me.</NOTE> <HI>Ea&s;ter</HI> Holy-dayes, (as they are called) and therefore (&s;aith the Hi&s;torian) very many die without Bapti&s;m.</P>
<P>Concerning what is called the <HI>Altar.</HI> The Church (&s;o cal|led) <NOTE PLACE="marg">Concerning the Altar.</NOTE> in <HI>Antioch</HI> in <HI>Syria,</HI> was &s;cituate contrary to other Churches, (&s;o called) for the Altar &s;tands not to the Ea&s;t, but towards the We&s;t.</P>
<P>Concerning what is called <HI>Service.</HI> In <HI>Hellas, Jeru&s;alem,</HI> and <NOTE PLACE="marg">Concerning Service.</NOTE> <HI>The&s;&s;alia,</HI> Service was &s;aid by Candle-light, after the manner of the <HI>Novations</HI> at <HI>Con&s;tantinople.</HI> In <HI>Cae&s;area,</HI> in <HI>Cappadocia,</HI> and at <HI>Cyrus,</HI> the Prie&s;ts and Bi&s;hops did expound the Scripture at Even|ing-prayer, on the Saturdayes and Sundayes, by Candle-light. The <HI>Novations</HI> at <HI>Helle&s;pont</HI> had not the &s;ame order and manner of Service as the <HI>Novations</HI> at <HI>Con&s;tantinople;</HI> yet for the mo&s;t part they imitate the chief Churches among them. To be &s;hort (&s;aith the Hi&s;torian) among&s;t the cu&s;toms and ob&s;ervations of all <NOTE PLACE="marg">Among all Sects, &s;carce two follow the &s;ame Order.</NOTE> Sects and Religions, we &s;hall not be able to find two which follow and retain one order of Service.</P>
<P>Concerning <HI>Preaching.</HI> At <HI>Alexandria</HI> the inferiour Prie&s;t did <NOTE PLACE="marg">Concerning Preaching</NOTE> u&s;e to preach: that Order fir&s;t began when <HI>Arius</HI> turned up&s;ide down the quiet &s;tate of the Church.</P>
<P>Concerning <HI>Fa&s;ting.</HI> At <HI>Rome</HI> they did fa&s;t every Satur|day. <NOTE PLACE="marg">Concerning Fa&s;ting.</NOTE></P>
<P>Concerning <HI>Sinning.</HI> At <HI>Cae&s;area</HI> in <HI>Cappadocia,</HI> after the <NOTE PLACE="marg">Concerning Sinning.</NOTE> manner of the <HI>Novations,</HI> they received not into the Communi|on &s;uch as &s;in after Bapti&s;m a &s;in unto death. So did the <HI>Ma|cedonians</HI> in <HI>Helle&s;pont,</HI> and &s;uch as throughout <HI>A&s;ia</HI> do cele|brate the Fea&s;t of <HI>Ea&s;ter</HI> the fourteenth day of the month.</P>
<P>Concerning <HI>Marriages.</HI> The <HI>Novations</HI> throughout <HI>Phrygia</HI> <NOTE PLACE="marg">Concerning Marriages</NOTE> allow not &s;econd Marriages: Such of them as were at <HI>Con&s;tanti|nople,</HI> neither received it, nor rejected it. Tho&s;e in the We&s;t parts of the World admitted it wholly. The Originals and Au|thors of &s;o great diver&s;ity (&s;aith the Hi&s;torian) were Bi&s;hops, which governed the Churches at divers and &s;everal times; &s;uch as like of the&s;e Rites (&s;aith he) do commend them to Po&s;terities for Laws. But (&s;aith he) to pen in Paper the infinite and di|vers Cu&s;toms and Ceremonies throughout Cities and Countries, would be a very tedious work, and &s;carce, (&s;aith he) nay im|po&s;&s;ible to be done. And thus much I have &s;aid, and thus much I have rehear&s;ed concerning this matter, which &s;hall &s;uffice me; and now I &s;hall proceed where I left off, as to matter of Divi&s;ion and Tumult, as this hath been of Confu&s;ion, the natural Chil|dren
<PB N="142" REF="76"> of impo&s;ing Religion, or enjoyning Creeds, Confu&s;ions, and forms of Faith, which hath produced what hath been here rehear&s;ed, and a great deal more during the term of time I have waited upon in this Di&s;cour&s;e throughout the World.</P>
<P>The Chri&s;tians, who (as I have &s;aid) having little or no out|ward <NOTE PLACE="marg">Cap. 22. The divi&s;ions of the Chri&s;tians when the Empire was quiet.</NOTE> di&s;turbance, at lea&s;t in compari&s;on to what had been be|fore; not only fell into diver&s;ity of Opinion and Divi&s;ions, as I have &s;ignified, but tho&s;e &s;o divided, fell from their Fellows, and upon &s;undry light and trivial occa&s;ions, di&s;agreed among them|&s;elves. The <HI>Novations</HI> were divided about <HI>Ea&s;ter,</HI> (as I &s;aid be|fore) <NOTE PLACE="marg">The <HI>Novations</HI> divide about <HI>Ea&s;ter,</HI> the month, and day of the week.</NOTE> yet were not content with one divi&s;ion, but throughout &s;undry Provinces they &s;ometimes jarred, and &s;ometime joyned together, not only about the month, but al&s;o the day of the week; with &s;uch like matters of &s;mall importance. The <HI>Arrians</HI> were <NOTE PLACE="marg">The divi&s;ions of the <HI>Arrians.</HI></NOTE> continually arguing and broaching of intricate quirks, which brought their Di&s;putations to very ab&s;urd and horrible Opinions; and whereas the Church believeth (&s;aith the Hi&s;torian) That <HI>God is the Father of the Son, which is the Word.</HI> They que&s;tion, Whether God may be called a Father before the Son had his be|ing; and becau&s;e they were of Opinion, That the Word of God was not begotten of the Father, but had his being of nothing; erring in the chief and principal, no marvel that they plunged into ab&s;urd Opinions. <HI>Dorotheus</HI> who was tran&s;lated thither from <NOTE PLACE="marg"><HI>Dorotheus</HI> and his Here&s;ie.</NOTE> <HI>Antioch,</HI> &s;aid, That <HI>the Father could be neither in E&s;&s;ence, nor Ap|pellation, if the Son had no being. Marinus,</HI> whom they called <NOTE PLACE="marg"><HI>Marinus</HI> and his Opi|nion in contradiction.</NOTE> out of <HI>Thracia,</HI> before the time of <HI>Dorotheus,</HI> &s;tomaching that <HI>Dorotheus</HI> was preferred before him, &s;uppo&s;ed that now it was high time to work his feat, &s;et him&s;elf oppo&s;ite, and maintained the contrary Opinion, wherefore they were divided; and becau&s;e (&s;aith the Hi&s;torian) of the vain and frivolous que&s;tions among&s;t them, parted Companies. <HI>Dorotheus,</HI> and tho&s;e with him, con|tinued in their former places. <HI>Marinus</HI> and his Company, erect|ed them Chappels, and there had private Meetings: their con|clu&s;ion was,<HI>&mdash;That the Father was ever a Father, yea, before the Son had his being.</HI></P>
<P>The followers of <HI>Marinus</HI> were called <HI>P&s;athyriani,</HI> becau&s;e of <NOTE PLACE="marg">The appellation of the followers of <HI>Marinus.</HI></NOTE> one <HI>Theocti&s;tus,</HI> a waferer bo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h in <HI>Syria,</HI> and was an earne&s;t main|tainer of that &s;ide. <HI>Selenas</HI> Bi&s;hop of the <HI>Goths,</HI> who was by <NOTE PLACE="marg"><HI>Selenas</HI> Bi&s;hop of the <HI>Goths.</HI></NOTE> Father a <HI>Goth,</HI> by Mother a <HI>Phrygian,</HI> and &s;o able to preach in both Languages, was al&s;o of that Opinion.</P>
<P>The&s;e were al&s;o not long after divided, for <HI>Marinus</HI> contend|ed <NOTE PLACE="marg"><HI>Marinus</HI> contends with <HI>Agapius</HI> Bi&s;hop of <HI>Ephe&s;us.</HI></NOTE> with <HI>Agapius,</HI> whom he had but lately advanced to the Bi|&s;hoprick of <HI>Ephe&s;us.</HI> The controver&s;ie was not about Religion, but of Primacy; they &s;trove which of them &s;hould be greate&s;t; the <HI>Goths</HI> &s;ided with <HI>Agapius;</HI> wherefore (&s;aith the Hi&s;torian) many Clergy-men under the&s;e Bi&s;hops Juri&s;dictions, perceiving the ambition, the rancor, and malice of the&s;e proud Prelates, <NOTE PLACE="marg">Not &s;o much of Reli|gion as Ambition.</NOTE> for&s;ook quite the <HI>Arrian</HI> Opinion, and imbraced the <HI>Faith of one Sub&s;tance.</HI></P>
<PB N="143" REF="76">
<P>The <HI>Arrians</HI> being divided among them&s;elves the &s;pace of <NOTE PLACE="marg"><HI>Arrians</HI> divided thirty five years. The <HI>P&s;athyrians</HI> or followers of <HI>Marinus</HI> make a Law.</NOTE> thirty and five years, in the end, as many as were <HI>P&s;athyrians,</HI> through per&s;wa&s;ion, which prevailed with them, made an end of brawling (&s;aith the Hi&s;tory) in the Con&s;ul&s;hip of <HI>Theodo&s;ius</HI> the younger, and <HI>Plinthus</HI> the Pretor; who after their reconcilia|tion and agreement, made a Law, That <HI>the Que&s;tion that was the principal cau&s;e of that &s;tir, &s;hould never again be called into Contro|ver&s;ie.</HI> Notwith&s;tanding it took place no where but in <HI>Con&s;tanti|nople;</HI> for in other Cities where the <HI>Arrians</HI> had dominion, the &s;tir is rife.</P>
<P>Thus of the <HI>Novations</HI> and <HI>Arrians,</HI> now concerning the <HI>Eu|nomians.</HI> <NOTE PLACE="marg">Cap. 23: The divi&s;ions of the <HI>Eunomians.</HI></NOTE> <HI>Eunomius</HI> him&s;elf fir&s;t fell from <HI>Eudoxius,</HI> who had cho&s;en him Bi&s;hop of <HI>Cyzicum,</HI> becau&s;e he would not admit his Ma&s;ter <HI>Aetius,</HI> lately excommunicated, into the Church. Others called after his name, parted them&s;elves into &s;everal Sects.</P>
<P><HI>Theophrinius</HI> a <HI>Cappadocian,</HI> one that was trained up under <HI>Eu|nomius,</HI> <NOTE PLACE="marg"><HI>Theophrinius</HI> and his Here&s;ie.</NOTE> in quirks of Logick and captious Fallacies, and having <HI>Ari&s;totles</HI> Predicaments and Perihermenias at his fingers end, wrote Books, intituling them, <HI>The Exerci&s;e of the Mind.</HI> Becau&s;e of which he became hated of his own Sect, and accounted by <NOTE PLACE="marg">He is hated of his own Sect.</NOTE> them as an <HI>Apo&s;tate;</HI> whereupon he rai&s;ed private Conventi|cles, and left behind him an Here&s;ie intituled with his Appel|lation.</P>
<P>At <HI>Con&s;tantinople, Eutichius</HI> fell from the <HI>Eunomians</HI> upon <NOTE PLACE="marg"><HI>Eutichius</HI> divides from them al&s;o.</NOTE> light and trifling occa&s;ions, and frequented &s;everal Meetings.</P>
<P>The followers of <HI>Theophronius</HI> were called <HI>Eunomotheophrani:</HI> <NOTE PLACE="marg">From the&s;e two came the <HI>Eunomotheophrani,</HI> and the <HI>Eunomiluti|chians.</HI></NOTE> What fond things they brawled about (the Hi&s;torian &s;aith) he thinks not needful to lay down in writing, but concerning Bap|ti&s;me, which (&s;aith he) they corrupted; they Baptize not in the Name of the Trinity, but the death of Chri&s;t.</P>
<P>Thus of the <HI>Eunominians.</HI> La&s;tly, concerning the <HI>Macedoni|ans,</HI> <NOTE PLACE="marg">The divi&s;ions of the <HI>Macedonians. Eutropius, Carterius,</HI> divided from one another.</NOTE> (for the&s;e things are nece&s;&s;ary to be particularly in&s;tanced): <HI>Eutropius</HI> a Prie&s;t, gathered a &s;everal company of &s;uch matters as he thought good (&s;aith the Hi&s;tory) to follow his Tail. <HI>Carte|rius</HI> al&s;o of the &s;ame Sect, divided him&s;elf from him: And of the&s;e aro&s;e others among the Cities. I of my own part (&s;aith <HI>Socrates</HI> the Hi&s;torian) ina&s;much as I led my life here at <HI>Con&s;tanti|nople,</HI> where I was born, bred, and brought up, no marvel though I write more at large of the famous Acts within this City, partly, &s;eeing that I &s;aw mo&s;t of them with mine eyes, and partly al&s;o, in&s;omuch they are more famous, and thought far worthy of memory than any other Acts.</P>
<P>The&s;e things reigned not at one, but at &s;undry times; the &s;e|veral names of the&s;e and all other Sects, may be found particu|larly by tho&s;e that are di&s;po&s;ed thereunto, and to learn them ex|actly in <HI>Epiphanius</HI> his Book, Bi&s;hop of <HI>Cyprus,</HI> intituled <HI>Ancy|rotus.</HI></P>
<P>Whil&s;t the&s;e things cluttered &s;o, and were divided among the <NOTE PLACE="marg">Cap. 24. The Common-Wealth rouls as the Chri&s;tians are divided.</NOTE> Chri&s;tians, the outward &s;tate of the Common-Wealth was not at re&s;t, but very trouble&s;ome. One <HI>Eugenius,</HI> who was fir&s;t a Gram|marian,
<PB N="144" REF="77"> then a Courtier in the We&s;tern Empire, Guard to the <NOTE PLACE="marg"><HI>Eugenius</HI> con&s;pires the death of <HI>Valenti|nianus,</HI> who is &s;mo|thered in his bed.</NOTE> Emperors Per&s;on; then his Trea&s;urer: being a politick man; and then puft up with pride, con&s;ulted with <HI>Arboga&s;tes</HI> of the le&s;&s;er <HI>Galatia,</HI> by Office Captain, in condition barbarous, and beha|viour cruel; and together con&s;pired the death of <HI>Valentinianus</HI> the Emperor, which to effect, they dealt with the Eunuches of the Emperors Chamber, who as he &s;lept, &s;tifled him to death, through which <HI>Eugenius</HI> got the Empire of the We&s;tern part of the <NOTE PLACE="marg">Gets the Empire of the We&s;t.</NOTE> World, behaving him&s;elf after the wonted gui&s;e of Tyrants.</P>
<P><HI>Theodo&s;ius</HI> hearing of this, was very &s;orry, yet prepares to give <NOTE PLACE="marg"><HI>Theodo&s;ius</HI> troubled hereat, prepares for Battel. <HI>Anno.</HI> 396.</NOTE> him Battel as he had done to <HI>Maximus:</HI> So having made his Son <HI>Honorius</HI> Emperor in his third Con&s;ul&s;hip, and the fir&s;t of <HI>Abun|dantius,</HI> the tenth of <HI>January,</HI> having gathered great forces to|gether, began his march into the We&s;t, leaving both his Sons be|hind <NOTE PLACE="marg">Leaves his Sons Em|perors.</NOTE> him Emperors at <HI>Con&s;tantinople;</HI> whom to aid again&s;t this Tyrant, many of the Barbarous Nations beyond <HI>Illyricum,</HI> came <NOTE PLACE="marg">The Barbarians freely joyn with him.</NOTE> freely and of their own accord. Into <HI>France</HI> he came with great power: <HI>Eugenius</HI> having there drawn together multitudes of men, and fortified them&s;elves; the Camp was pitched, and the <NOTE PLACE="marg">They fight in <HI>France.</HI> The Battel doubtful. The <HI>Barbarians</HI> wo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t|ed. <HI>Theodo&s;ius</HI> troubled, falls pro&s;trate, and prayes.</NOTE> Battel fought by the River <HI>Phrygdus.</HI> As the Battel was doubt|ful when the <HI>Romans</HI> came to fight hand to hand; So among the <HI>Barbarians</HI> that came to aid <HI>Theodo&s;ius, Eugenius</HI> had the upper hand. <HI>Theodo&s;ius</HI> &s;eeing the <HI>Barbarians</HI> foyled &amp; overthrown, was wonderfully pen&s;ive, and falling down pro&s;trate on the ground, prayed to God for aid and a&s;&s;i&s;tance: who heard him, and he ob|tained his &s;uit; for <HI>Macurious</HI> his Captain putting on a venturous and valiant courage, got him where the <HI>Barbarians</HI> were foyled, came to the Standard, joyned with him the other chief Captains, encountered the Enemy, brake the Array, made them to fly, and pur&s;ued the flight. Immediately after proceeded another &s;trange <NOTE PLACE="marg"><HI>Eugenius</HI> is routed. The wind turns the Arrows on <HI>Eugenius.</HI></NOTE> Act, there aro&s;e &s;uch blu&s;tring bla&s;ts of Winds, as turned <HI>Euge|nius</HI>&punc;s Darts, the U&s;urper, on their own &s;ides, and the Arrows of <HI>Theodo&s;ius</HI> forcibly on the armed Souldiers of <HI>Eugenius.</HI> Which &s;o coming to pa&s;s, <HI>Eugenius</HI> falling at <HI>Theodo&s;ius</HI>'s feet, craved mer|cy; <NOTE PLACE="marg"><HI>Eugen.</HI> falls at <HI>Theodo|&s;ius</HI>'s Feet. The Souldiers &s;trike off his head.</NOTE> but as he kneeled, the Souldiers of <HI>Theodo&s;ius</HI> &s;truck <HI>Euge|nius</HI>'s head from his Shoulders.</P>
<P>The&s;e things were done on the &s;ixth of <HI>September,</HI> in the third Con&s;ul&s;hip of <HI>Arcadius,</HI> and the &s;econd of <HI>Honorius,</HI> in the year 396. In the which I have been the more particular, to &s;hew into what a narrow &s;trait <HI>Theodo&s;ius</HI> was brought, and how at length the Lord turned the hand he had brought again&s;t him, who gave occa&s;ion of trouble, by enforcing of Religion, &s;o far forth as hath been manife&s;ted.</P>
<P><HI>Arnoga&s;tus</HI> the Author of &s;o great a &s;laughter, &s;eeing that by <NOTE PLACE="marg"><HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">noga&s;tus</HI> the Con|&s;pi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ator falls on his own Sword.</NOTE> flight there was no po&s;&s;ibility to e&s;cape, ran upon his own Sword and di&s;patched him&s;elf.</P>
<P>The travel and great toyl <HI>Theodo&s;ius</HI> the Emperor took about <NOTE PLACE="marg">Cap. 25. <HI>Theodo&s;ius</HI> falls ill.</NOTE> the&s;e things, made him ill at ea&s;e; which when the Di&s;ea&s;e in|crea&s;ed, &s;o that he &s;aw he mu&s;t conclude his natural race, he was more troubled with the cares and doubts of the &s;etling the Com|mon-Wealth,
<PB N="145" REF="77"> than the fini&s;hing of his cour&s;e, and con&s;idering how many calamities commonly happen when the Empire is di|vided; therefore he &s;ent for <HI>Honorius</HI> his Son from <HI>Con&s;tantinople,</HI> <NOTE PLACE="marg">Sends for <HI>Honorius.</HI></NOTE> purpo&s;ing by him to e&s;tabli&s;h tranquillity in the We&s;t. When his Son was come to <HI>Millain,</HI> he was &s;omething recovered, &s;o that <NOTE PLACE="marg">He &s;omewhat reco|vers.</NOTE> he held the tryumph of his Victory, and in the morning was pre|&s;ent thereat, but in the afternoon he was &s;o &s;uddenly taken with his Di&s;ea&s;e, that he could not go, but charged his Son to &s;ee all accompli&s;hed, and the night following departed this life, in the <NOTE PLACE="marg">Dies the next night.</NOTE> &s;ixtieth year of his Age, and the &s;ixteenth year of his Reign, whom his two Sons, <HI>Arcadius</HI> and <HI>Honorius</HI> &s;ucceeded, who be|tween <NOTE PLACE="marg"><HI>Anno.</HI> 397. <HI>Arcadius</HI> and <HI>Honorius</HI> &s;ucceed.</NOTE> them divided the Ea&s;tern and We&s;tern parts of the Em|pire.</P>
<P><HI>Theodo&s;ius</HI> being dead, his Sons took in hand the Government <NOTE PLACE="marg"><HI>Socrat.</HI> lib 6. cap 1. Both govern peace|ably.</NOTE> of the Empire, <HI>Arcadius</HI> in the Ea&s;t, and <HI>Honorius</HI> in the We&s;t, who both of them lived peaceably and quietly, had tho&s;e whom it concerned, turn'd the &s;ame cour&s;e with them, but the old &s;pirit of <NOTE PLACE="marg">The Chri&s;tians fall out</NOTE> mi&s;chief and rancor &s;til remaining, and the bottom and ground on which the leading men among&s;t the Bi&s;hops &s;tood, being that which tended not to peace, as what hath already been in&s;tanced abundantly manife&s;ts, &s;o the Fruits appeared in them, who&s;e times were outwardly peaceable, but them&s;elves not having the Prince or Principle of Peace to rule them, produced the effects <NOTE PLACE="marg">The rea&s;on why.</NOTE> hereafter to be mentioned.</P>
<P><HI>Theodo&s;ius</HI> being dead, his Son <HI>Arcadius</HI> laid his Corps in the <NOTE PLACE="marg"><HI>Theodo&s;ius</HI> buried by his Sons.</NOTE> Grave; and the Army that overthrew <HI>Eugenius,</HI> being come to the City of <HI>Con&s;tantinople;</HI> and the Emperor going to the Gates to meet them, the Souldiers laid hands on <HI>Ruffinus</HI> his Amba&s;&s;a|dor, and beheaded him, being &s;u&s;pect of Trea&s;on, and procu|ring <NOTE PLACE="marg">His Army &s;trikes off <HI>Ruffinus</HI> head for trea|&s;on. He was Am|ba&s;&s;ador. <HI>Marcianus</HI> B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;h. of the <HI>Novations,</HI> dies. <HI>Anno.</HI> 401. <HI>Si&s;inius</HI> &s;ucceeds. Cap. 2. <HI>Nectarius</HI> dies. <HI>John Chry&s;o&s;tome</HI> is put in his place. <HI>Theophilus</HI> of <HI>Alexandria</HI> oppo&s;es. Seeks to put in <HI>I&s;idor. I&s;idorus</HI> agency for <HI>Theophilus.</HI></NOTE> the <HI>Hunne<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> to invade the <HI>Roman</HI> Dominions, who de&s;troyed <HI>Armenia,</HI> and other Countries of the Ea&s;t. The &s;ame day <HI>Mar|cianus</HI> the Bi&s;hop of the <HI>Novations</HI> dying, <HI>Si&s;inius</HI> was con&s;tituted in his room; and <HI>Nectarius</HI> Bi&s;hop of <HI>Con&s;tantinople</HI> dying &s;hort|ly after, to put another in who&s;e room, occa&s;ioned &s;ome &s;tir; but at length <HI>Arcadius,</HI> and the people, &s;end for <HI>John Chry&s;o&s;tom,</HI> then a Prie&s;t, and placed him therein, which <HI>Theophilus</HI> of <HI>Alexan|dria</HI> &s;ought to oppo&s;e, and to place <HI>I&s;idorus,</HI> a Prie&s;t of his own Church, who had undergone &s;ome peril for him therein; the peril was this, When <HI>Theodo&s;ius</HI> waged war with <HI>Maximus, Theo|philus</HI> &s;ent pre&s;ents, and two Letters, charging <HI>I&s;idorus</HI> to pre|&s;ent him that had the upper hand with the gift, and one of the Let|ters.</P>
<P><HI>I&s;idorus</HI> was careful in the bu&s;ine&s;s, and going to <HI>Rome,</HI> waited <NOTE PLACE="marg">The di&s;covery.</NOTE> there to hear who had the Victory; whil&s;t he attended hereon, the Reader he had with him &s;tole away the Letters, upon which <HI>I&s;i|dorus</HI> betook him to his heels, and ran away. I mention this <NOTE PLACE="marg"><HI>I&s;idorus</HI>'s flight. The application of the Narration, and how the Bi&s;hops cour|ted the ri&s;ing Sun.</NOTE> &s;tory, that the World may &s;ee what fetches were in tho&s;e Bi&s;hops at that time, and how they were deceived one by another, as they &s;ought to deceive. The ri&s;ing Sun they &s;ought to wor&s;hip (as the Proverb is) and carrying two faces, or being Jacks on
<PB N="146" REF="78"> both &s;ides, (as al&s;o is the expre&s;&s;ion) many of them deal with the times, as they deal with Religion, which being meerly political, <NOTE PLACE="marg">And deal with matters of Faith, as they deal with the Emperor.</NOTE> they deal with matters of Faith as they deal with the Emperor, and with the Emperor as with matters of Faith; who could get the Prince on his &s;ide (I &s;peak not of all, for &s;ome were hone&s;t to what they knew, and &s;uffered for it, but of too many this was the cu&s;tom) and according to his Religion they had their fetches, and de&s;igned them&s;elves, as is the antient &s;aying,<HI>&mdash;Regis ad ex|emplum totum componitur orbis,</HI> (that is) <HI>The whole World follows after the example of the King.</HI> But <HI>Theophilus</HI> his ho&s;tility in &s;eek|ing <NOTE PLACE="marg"><HI>Theophilus</HI> di&s;appoin|ted, with charging of <HI>John</HI> to advance his Friend, is cha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ged him&s;elf.</NOTE> to put by <HI>John</HI> by di&s;crediting him, and to advance his Friend, pro&s;pered no better than his &s;hift by his Friends, for the Bi&s;hops that were for <HI>John,</HI> charged <HI>Theophilus</HI> with many heinous crimes; and at length <HI>Eutropius</HI> belonging to the Emperors Chamber, <NOTE PLACE="marg">The Article &s;hewed him. And choice gi|ven him to create <HI>John,</HI> or &s;tand to the Bar.</NOTE> &s;hewed the Articles and Indictment to <HI>Theophilus,</HI> and bad him chu&s;e whether he would create <HI>John</HI> Bi&s;hop, or &s;tand to the Bar and an&s;wer to the Crimes that were laid to his charge; which <HI>Theophilus</HI> &s;eeing, and being afraid, con&s;ented to the en&s;talling of <NOTE PLACE="marg">He creates <HI>John.</HI></NOTE> <HI>John.</HI> And the&s;e were &s;ome of the Fathers of the Church, and &s;ome of their doings, whom Policy, not Faith, ruled in matters of Religion, the concernments of men, not of God.</P>
<P>This <HI>John</HI> had no great matter of quiet during his being in that <NOTE PLACE="marg">Cap. 4. <HI>John</HI> di&s;quieted the Clergy for reforming them. Cap. 5. Then by the Magi|&s;trates is bani&s;hed a fi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t and &s;econd time. Cap. 6. The Common&punc;wealth &s;ore &s;haken. <HI>Gainus</HI> the <HI>Goth</HI> re|bels Puts the Emperor to it, is di&s;patched. <HI>Anno.</HI> 404. Cap. 7. The Prie&s;thood di|vided. A Q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ery put, <HI>Whether God had a Body? Anno.</HI> 403.</NOTE> Bi&s;hoprick, Fir&s;t, The Clergy were offended with him becau&s;e he was very &s;evere in reforming them; then the Magi&s;trates: &s;o he was bani&s;hed a fir&s;t and &s;econd time, in which latter bani&s;h|ment he died. The Common-Wealth al&s;o, as for the mo&s;t part it came to pa&s;s when the Chri&s;tians were in divi&s;ion, &s;uffered &s;ore &s;hakings. <HI>Gainas</HI> a <HI>Goth,</HI> tru&s;ted much in Military Affairs by the Emperor, becau&s;e he was a valiant man, rebelled, and put the Emperor exceedingly to it; who at length di&s;patched him, and rid the Empire of that trouble.</P>
<P>Then during the&s;e turmoils, tho&s;e in the Prie&s;thood were in great di&s;&s;ention among them&s;elves, to the great &s;lander (&s;aith the Hi&s;torian) of Chri&s;tian Religion. There was a que&s;tion broach|ed a little before, <HI>Whether God were a Body made after the likene&s;s and form of man? Or, whether he were without a Body; and not on|ly without the form of man, but al&s;o void of all corporeal &s;hape?</HI> Such mon&s;trous Opinions ran men into, who knew not the Principle of God, but in the Wi&s;dom which is from beneath, which is earthly, &s;en&s;ual, and devili&s;h, went to determine of God. This ran them into &s;everal contentions and quarrels; certain of the rude&s;t and unlearned &s;ort of them, called <HI>Religious,</HI> thought that <HI>God was corporeal, and that he was of the form and figure of man:</HI> But others condemned them and their Heretical Opinion. Hence aro&s;e the ground of picturing God like an old man. Among&s;t <NOTE PLACE="marg">The ground of pictu|ring God like an old man. <HI>Theophilus</HI> oppo&s;es this.</NOTE> the re&s;t <HI>Theophilus</HI> Bi&s;hop of <HI>Alexandria</HI> was one that oppo&s;ed this bla&s;phemous Doctrine; who inveying bitterly again&s;t it, in the hearing of the whole Congregation; The Wor&s;hippers of <HI>Egypt</HI> under&s;tanding it, left their Religious Hou&s;es, and coming to <HI>Alexandria,</HI> flocked about him, and condemned himfor a wick|ed
<PB N="147" REF="78"> per&s;on, and &s;ought to bereave him of his life. <HI>Theophilus</HI> be|ing <NOTE PLACE="marg">Tho&s;e of <HI>Egypt</HI> &s;eek to kill him.</NOTE> put to his wits end, tru&s;ted thereunto more than unto God, and &s;eeking to gratifie them, &s;aid, <HI>When that I fa&s;ten mine eyes up|on you, me thinks I do &s;ee the lively face of God.</HI> Though the ra&s;h <NOTE PLACE="marg">He falls before them for his life.</NOTE> heat of the unruly Monks was alaid at this, yet &s;aid they,<HI>&mdash;If that be true which thou &s;aye&s;t, that the countenance of God is no other|wi&s;e than ours, accur&s;e then the Works of</HI> Origen, <HI>for divers of his Books do oppugn our Opinion; but if thou refu&s;e to do this, a&s;ure thy &s;elf to receive at our hands the puni&s;hment due unto the impious and open enemies of God.&mdash;Nay</HI> (&s;aid <HI>Theophilus) I &s;hall do that which is good in your eyes; I pray you be not offended with me, for I hate</HI> <NOTE PLACE="marg">Cur&s;es the Books of <HI>Origen</HI> al&s;o.</NOTE> <HI>the Books of</HI> Origen, <HI>I think them worthy of great reprehen&s;ion which allow of them.</HI></P>
<P>This quieted the Monks, but whether &s;omewhat el&s;e was quie|ted thereby, which he di&s;&s;embled with in this thing, I leave the tender Reader to judge. There were four natural Brothers who <NOTE PLACE="marg">The four Brothers of <HI>Egypt</HI> Mona&s;teries, cal|led <HI>Long,</HI> courted by</NOTE> had the over&s;ight of the Religious Hou&s;es or Mona&s;teries, &s;o called, of <HI>Egypt, Dio&s;corus, Ammonius, Eu&s;ebius,</HI> and <HI>Euthimi|us;</HI> who by rea&s;on of the goodly &s;tatures of their tall Bodies, were called <HI>Long,</HI> as they were famous otherwi&s;e, and accounted worthy men, e&s;pecially at <HI>Alexandria.</HI> The&s;e <HI>Theophilus</HI> afore|&s;aid <NOTE PLACE="marg"><HI>Theophilus, Dio&s;corus</HI> he made a Bi&s;hop.</NOTE> intirely loved; <HI>Dio&s;corus</HI> he in a manner con&s;trained from the De&s;art, and made Bi&s;hop of <HI>Hermopolis;</HI> two others of them, being a Bi&s;hop, he con&s;trained to live with him, which they did, <NOTE PLACE="marg">Forced two more of them to live with him.</NOTE> not of a willing mind, but by force, which u&s;ually holds not long; but as Rivers &s;till gather together by &s;topping, becomes more &s;trong to run their former Channel, &s;o is it with force. The <NOTE PLACE="marg">They cannot bear his hoording of money.</NOTE> heaping, and holding, and gathering up of monies by the Bi&s;hop, and his being &s;et thereupon, much di&s;plea&s;ed them, and being grieved and pricked in Con&s;cience, they determine into the De|&s;art <NOTE PLACE="marg">Determine to return to the De&s;art.</NOTE> again, and would by no means &s;tay with him; which he e&s;&s;ay|ing, and not prevailing, and finding that they abhorred his man|ner of living, promi&s;ed to work them a di&s;plea&s;ure; they not heeding his threats, depart; he, as opportunity pre&s;ented, being <NOTE PLACE="marg">He threatens them, they depart.</NOTE> prone by nature (&s;aith the Hi&s;tory) to anger and revenge, &s;ought their mi&s;chief; fir&s;t, he began to &s;pight <HI>Dio&s;corus,</HI> for it grieved him to the guts (&s;aith the Hi&s;tory) that the Wor&s;hippers made &s;o much of <HI>Dio&s;corus,</HI> and reverenced him &s;o little; and becau&s;e he could find no other way to work them trouble than by &s;eeking to di&s;affect the minds of the Monks that were under their Govern|ment, and favoured them; he wrought this feat, remembring that in conferring with tho&s;e Monks, they had affirmed, That <HI>God was without Body, and void of humane form or figure: for had</HI> <NOTE PLACE="marg">His devili&s;h con&s;pira|cy in the murder of his Principle to work them mi&s;chief.</NOTE> <HI>he the &s;hape of man, it would follow nece&s;&s;arily, that he could &s;uffer after the nature and gui&s;e of man; and that</HI> Origen <HI>and other Writ|ers had excellently &s;ifted out the truth thereof.</HI> That he might be revenged of the&s;e Monks, though he him&s;elf was of the &s;ame Opi|nion, he &s;ent to the Religious Hou&s;es of the De&s;art, That <HI>they</HI> <NOTE PLACE="marg">He works it.</NOTE> <HI>&s;hould obey neither</HI> Dio&s;corus, <HI>nor his Brethren, fora&s;much as their Opinion was, That God had no Body. For God</HI> (&s;aith he) <HI>as Holy</HI>
<PB N="148" REF="79"> <HI>Scriptures doth witne&s;s, hath Eyes, Ears, Hands, and Feet, even as men have.</HI> Dio&s;corus <HI>and his followers</HI> (&s;aid he) <HI>are of a wicked Opinion; they deny, with</HI> Origen, <HI>that God hath Eyes, Ears, Feet, and Hands.</HI> And into this he deceived many Monks, who were &s;imple and plain Souls, Idiots, and divers al&s;o, that were altoge|ther unlearned, unto his &s;ide. This divided the Monks, and &s;et <NOTE PLACE="marg">Div<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">des the Monks.</NOTE> them to the reviling of one another for lewd and impious per|&s;ons: The Confederates with <HI>Theophilus</HI> called their Brethren <NOTE PLACE="marg">The Original of the word <HI>Origeni&s;t,</HI> or wicked men. The&s;e Attributers to God the form of man, called <HI>Anthropomor|phites. Theophilus</HI> marches with forces again&s;t the Monks, whom his plot had divided. It proves a deadly b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t|tel. It turns at length upon his own head.</NOTE> <HI>Origeni&s;ts,</HI> and wicked men: The Complices of <HI>Theophilus</HI> had the name of <HI>Anthropomorphites,</HI> by interpretation, &s;uch as artri|bute to God the form of man; the bickering was great, and fell out to be a deadly Battel. <HI>Theophilus</HI> with his great power went to the Mount <HI>Nitria</HI> where tho&s;e Religious Hou&s;es &s;tood, and aided the Monks both again&s;t <HI>Dio&s;corus</HI> and his Brethren. The Religious men being be&s;et with great danger, had much ado to &s;ave their lives; but the end turned upon <HI>Theophilus,</HI> in the ju&s;t Judgment of God, as afore&s;aid, who to &s;ave his life then, deny|ed his God; as now to de&s;troy the&s;e men, he oppo&s;ed his Princi|ple. The&s;e things I thought convenient (in one Bi&s;hop that had <NOTE PLACE="marg">The rea&s;on why the&s;e two in&s;tances of this Bi&s;hop and the Empe|ror are produced.</NOTE> the Patriarchal Sea) to &s;ignifie, and in two in&s;tances, that of the Emperor, and this, to &s;hew what it was that ruled in the World, that made Forms of Faith, and Principles of Believing.</P>
<P>Thus as to Principles of Faith. Now as to Service, (&s;o called) <NOTE PLACE="marg">Cap. 8. Concerning Service. The bloody con&s;e|quence of <HI>Anthems.</HI></NOTE> I &s;hall give one in&s;tance of <HI>Anthems,</HI> and the Original of them, and therein &s;hew how their Songs were as bloody, and founded in blood, as was their Doctrines or Forms of Faith; and &s;o from <HI>Egypt</HI> I &s;hall come to <HI>Con&s;tantinople,</HI> and &s;hew how the &s;treams of blood both in Faith and Wor&s;hip ran through the Ea&s;tern Domi|nion of the <HI>Roman</HI> Empire.</P>
<P>The <HI>Arrians</HI> having their Conventicles in the Suburbs of <HI>Con|&s;tantinople,</HI> <NOTE PLACE="marg">A particular in&s;tance between the <HI>Arrians</HI> and the <HI>Nicenians</HI> at <HI>Con&s;tantinople.</HI></NOTE> when the Fe&s;tival Meetings, which was u&s;ed among the Chri&s;tians, were come, <HI>viz.</HI> the Saturday and the Sunday, the <HI>Arrians</HI> divi&s;ed Hymns of their Faith, and gathering them|&s;elves together into the Porches of the City Gates, &s;ang inter|changeably &s;uch Songs as they had devi&s;ed, almo&s;t throughout the whole night; and as the day began to dawn, they were wont to go through the Gates of the City to their places where they met, or their wonted Congregations, &s;inging as afore&s;aid; which when <HI>John Chry&s;o&s;tome,</HI> Bi&s;hop of <HI>Con&s;tantinople</HI> under&s;tood, and how they had pa&s;&s;ages, as this,<HI>&mdash;Where be the&s;e fellows that affirm three to be but one Power?</HI> Fearing le&s;t the &s;imple &s;ort &s;hould be beguiled, cau&s;ed &s;everal of tho&s;e of the Faith of <HI>one Sub&s;tance,</HI> to go &s;inging &s;uch Anthems in behalf of that Creed, partly to &s;uppre&s;s the <HI>Arrians,</HI> and partly to confirm (as he thought) tho&s;e of the &s;ame belief with him&s;elf, but it proved otherwi&s;e: for when the <HI>Arrians</HI> found that the Anthems of the other had more maje|&s;ty and reverence, and with a more melodious and &s;weet harmo|ny were &s;ung in the night &s;ea&s;on; and becau&s;e a little before their &s;ide had gotten the upper hand, and prevailed, they were &s;woln, and puft up (&s;aith the Hi&s;tory) and boyling with revenge,
<PB N="149" REF="79"> they took Arms and &s;et on the others, in which conflict many were &s;lain on both &s;ides. And <HI>Bri&s;o</HI> an Eunuch of the Empre&s;s, <NOTE PLACE="marg">Many &s;lain in the conflict. <HI>Bri&s;o</HI> the Empre&s;s Eunuch woun<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed.</NOTE> who favoured the Faith of <HI>one Sub&s;tance,</HI> and the Hymns for that purpo&s;e, was &s;truck in the Forehead with a &s;tone, which wonder|fully incen&s;ed the Emperor; who thereupon gave commandment <NOTE PLACE="marg">Anthems forbidden by the Emperor.</NOTE> that no more Hymns &s;hould be &s;ung; the Empre&s;s <HI>Eudoxia</HI> was &s;o far in the&s;e Hymns, for tho&s;e of the Faith of <HI>one Sub&s;tance,</HI> that &s;he found &s;ilver Candle&s;ticks made on Cro&s;s-wi&s;e for the bearing of the Tapers and Wax-candles.</P>
<P>Now for the Original of the Anthems. It is &s;aid, That <HI>Igna|tius</HI> <NOTE PLACE="marg">The Original of An|thems by a dream of <HI>Ignatius</HI> of <HI>Antioch,</HI> of Angels.</NOTE> of <HI>Antioch</HI> in <HI>Syria,</HI> the third Bi&s;hop in &s;ucce&s;&s;ion from <HI>Pe|ter</HI> the Apo&s;tle, (as &s;aith the Hi&s;tory) &s;aw a vi&s;ion of Angels which extolled the ble&s;&s;ed Trinity (as it's &s;aid) with Hymns that were &s;ung interchangeably, and delivered to the Church of <HI>Antioch</HI> the order and manner of &s;inging expre&s;&s;ed in the Vi&s;ion, from whence it came to pa&s;s (&s;aith the Hi&s;tory) that every Church received the &s;ame Tradition. Whether this were &s;o or no, I leave to the Rea|der to judge as he thinks fit; Angels and Quiri&s;ters are two things. The effects of this Antheming, &s;hews that it was not of <NOTE PLACE="marg">A paraphra&s;e there|upon.</NOTE> the Original of Angels, except tho&s;e of the bottomle&s;s Pit, who&s;e King is <HI>Abaddon;</HI> for tho&s;e whom the Shepherds heard &s;ing, when Je&s;us was born, was, <HI>Glory unto God on High, on Earth Peace, good will unto men,</HI> not de&s;truction; as was his Doctrine al&s;o, who &s;aid, <HI>He came not to de&s;troy mens lives, but to &s;ave.</HI></P>
<P>Thus of <HI>Anthems;</HI> now as to Bi&s;hops again; for I &s;till find the Hi&s;tory interlaced with their Quarrels and Contentions, which u&s;ually &s;ets the whole World on fire, who yet were called Pa&s;tors of the Church.</P>
<P><HI>Dio&s;corus</HI> and his Brethren, called <HI>Long,</HI> and the Monks with <NOTE PLACE="marg"><HI>Cap.</HI> 9. <HI>Dio&s;corus</HI> and his Bre|thren called <HI>Long,</HI> get them to <HI>Con&s;tantinople.</HI> Inform the Emperor, and <HI>John; I&s;idorus</HI> goes with them.</NOTE> them, being &s;o intreated, as afore&s;aid, by <HI>Theophilus,</HI> get them to <HI>Con&s;tantinople,</HI> and with them <HI>I&s;idorus</HI> his former great Friend, but now turned otherwi&s;e, that to the Emperor and <HI>John</HI> they might give an account of the &s;lights of <HI>Theophilus,</HI> whom <HI>John</HI> courteou&s;ly received, but admitted them not to the Communion, though he did to the Common-Prayer, till the matter had been <NOTE PLACE="marg"><HI>John</HI> receives them to Common-Prayer, not the Communion. <HI>Theoph.</HI> plots again&s;t <HI>John,</HI> becau&s;e (as he heard) he received them to the Commu|nion, &amp; again&s;t <HI>I&s;idor.</HI> His plot. He &s;ummons a Coun|cil in pretence again&s;t the books of <HI>Origen.</HI></NOTE> farther &s;ifted out and examined. <HI>Theophilus</HI> heard he had recei|ved them to the Communion, which &s;et him to think how to be revenged upon <HI>John,</HI> and al&s;o of the others, and <HI>I&s;idorus</HI> too; to effect which he takes this cour&s;e, he &s;ent Letters to the Bi&s;hop|ricks in every City to meet in a Council, pretending his di&s;like of the Books of <HI>Origen</HI> as the cau&s;e, but concealing his main in|tent and drift, from which Books <HI>Athana&s;ius</HI> in former times had borrowed Te&s;timonies to confute the <HI>Arrians;</HI> and to effect his bu&s;ine&s;s the better, he linked into him <HI>Epiphanius</HI> Bi&s;hop of <HI>Con|&s;tantia,</HI> <NOTE PLACE="marg">Gets <HI>Epiphanius</HI> unto him, whom he before had charged with thinking <HI>ba&s;ely of God, in attributing to him the &s;hape of man.</HI> Which now <HI>Theophilus</HI> turns to, in revenge to the others.</NOTE> a City in <HI>Cyprus;</HI> whom <HI>Theophilus</HI> had a little before charg|ed with thinking of God ba&s;ely and abjectly, attributing unto him the form and &s;hape of a man; for though <HI>Theopoilus</HI> was of this Opinion, and charged tho&s;e that believed God had the figure of man, yet becau&s;e of the hatred and &s;pight he owed unto others, he denyed openly in word that which he believed &s;ecretly in
<PB N="150" REF="80"> mind, and that in the highe&s;t things which concern the Godhead, <NOTE PLACE="marg">A view of a Bi&s;hop and a Patriarch.</NOTE> and yet a Bi&s;hop, and (as I &s;aid before) &s;et in the Patriarchal Seat as high as <HI>Alexandria.</HI> At this Council in the I&s;le of <HI>Cyprus, Ori|gens</HI> <NOTE PLACE="marg">The Council held in the I&s;le of <HI>Cyprus.</HI> They condemn <HI>Ori|gens</HI> Books. Send to <HI>John</HI> not to read them.</NOTE> Books are condemned, a Decree being made, That <HI>from thenceforth the Works of</HI> Origen <HI>&s;hould not be read.</HI> And by con&s;ent of them all, they write unto <HI>John,</HI> reque&s;ting him to ab&s;tain from the reading of the Books of <HI>Origen.</HI></P>
<P>Having this &s;ucce&s;s, he called a Council of his own Province <NOTE PLACE="marg">He calls a Council at <HI>Alexandria;</HI> they con|demn <HI>Origens</HI> books, who was dead about 200. years before. Yet is not &s;atisfied.</NOTE> at <HI>Alexandria,</HI> where they condemned <HI>Origens</HI> works, who was dead about two hundred years before. Yet this &s;atisfied not <HI>Theophilus,</HI> his chief de&s;ign and drift being to be avenged on <HI>John</HI> and <HI>Dio&s;corus,</HI> with his Brethren; which being openly known, there wanted not them who &s;ought, what by Letters, and what by Me&s;&s;engers, by forging of fal&s;e &s;tories and accu&s;ations, to get a <NOTE PLACE="marg">Seeks by fal&s;e &s;tories to get a Council at <HI>Con&s;tantinople.</HI> Cap. 11. <HI>Epiphanius</HI> from <HI>Cy|prus</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rings the Decree again&s;t <HI>Origens</HI> books. <HI>John</HI> invites <HI>Theophi|lus</HI> to his Hou&s;e. He refu&s;es. Gets Bi&s;hops. Reads the Decree.</NOTE> Council to be held at <HI>Con&s;tantinople.</HI></P>
<P>To this place <HI>Epiphanius</HI> came from <HI>Cyprus,</HI> at the reque&s;t of <HI>Theophilus,</HI> bringing with him the Decree of the Bi&s;hops, for the condemning <HI>Origens</HI> Books, but not excommunicating <HI>Origen;</HI> whom <HI>John</HI> courteou&s;ly invited to his Hou&s;e to lodg with him; but he to plea&s;e <HI>Theophilus,</HI> refu&s;ed his courte&s;ie, and calling the Bi&s;hops, who by chance were at <HI>Con&s;tantinople,</HI> read the Decree, (of which the Hi&s;torian &s;aith) <HI>I have thus much to &s;ay, That it plea&s;ed</HI> Epiphanius <HI>and</HI> Theophilus <HI>to condemn them.</HI> Of the Bi|&s;hops, <NOTE PLACE="marg">Some &s;ign.</NOTE> &s;ome for reverence of <HI>Epiphanius</HI> &s;ub&s;cribed unto the De|cree; &s;ome others denyed it utterly, of which were <HI>Theotinus</HI> <NOTE PLACE="marg">Others refu&s;e. <HI>Theotinus</HI> Bi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hop of <HI>Scyth<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a,</HI> in particular, his Speech to <HI>Epipha|nius,</HI> and the Council thereabouts.</NOTE> Bi&s;hop of <HI>Scythia,</HI> who made <HI>Epiphanius</HI> this an&s;wer,<HI>&mdash;I of mine own part, O</HI> Epiphanius, <HI>will no &s;o much injure the man, who is de|parted to re&s;t many years agoe; neither do I pre&s;ume once to enter|prize &s;o heynous an offence, for to condemn the Books which our Ance|&s;tors have not condemned, e&s;pecially &s;eeing that I under&s;tand not as yet, neither read any parcel of the Doctrine therein contained.</HI> And when a certain Book of <HI>Origens</HI> was brought forth, he read it, and &s;hewed there the interpretation of Holy Scripture, agreeable un|to the Faith of the Catholick Church. La&s;t of all he concluded with the&s;e words, <HI>They that reprehend the&s;e things, do no le&s;s than mi&s;like with the matter whereof the&s;e Books do treat.&mdash;</HI>This was his an&s;wer, who was of great fame, both for &s;ound Doctrine and god|ly conver&s;ation, (&s;aith the Hi&s;tory.)</P>
<P>I have in&s;tanced this the rather, not only that the wiles and <NOTE PLACE="marg">The rea&s;on why the&s;e quotations are produ|ced. The Original of con|demning Books after men are dead, the ground thereof, and the men f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">om whence it came. Cap. 13. <HI>Epiphanius</HI> makes a Deacon in <HI>Johns</HI> Church; refu&s;es to lodge with him, or pray with him, unle&s;s he would bani<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> <HI>Dio&s;|corus,</HI> &amp; &s;ub&s;cribe the Decree again&s;t <HI>Origen.</HI></NOTE> &s;hifts u&s;ed in tho&s;e dayes, by the chief in matters of Religion, may be &s;een one again&s;t another; but that the beginning of the work of condemning of Books after men are dead, may be under&s;tood, and the men that undertook it, and the ground on which they went.</P>
<P>Yet was not the matter ended between <HI>John</HI> and <HI>Epiphanius;</HI> for <HI>Epiphanius,</HI> not only made a Deacon in <HI>Johns</HI> Church, without <HI>Johns</HI> Licen&s;e, and denyed to lodg with him at his Hou&s;e, &s;ay|ing, <HI>He would neither lie with him, nor pray with him, unle&s;s be would bani&s;h</HI> Dio&s;corus <HI>and his Brethren out of the City, and &s;ub&s;cribe with his own hand the Decree which condemneth the works of</HI> Origen.
<PB N="151" REF="80"> Which <HI>John</HI> pau&s;ed upon, and would not ra&s;hly undertake, but <NOTE PLACE="marg"><HI>John</HI> pau&s;es hereon. <HI>Epiphanius</HI> does both</NOTE> at celebration of the Communion, <HI>Epiphanius</HI> being by the Com|plices of <HI>Theophilus,</HI> &s;et in the mid&s;t, in the Church of the Apo|&s;tles, he condemned the Works of <HI>Origen,</HI> and excommunicated <HI>Dio&s;corus</HI> and his Brethren, all to reprove <HI>John</HI> for taking their <NOTE PLACE="marg">To reflect on <HI>John.</HI></NOTE> part; to whom when <HI>John</HI> heard this, he &s;ent this Me&s;&s;age by <HI>Se|rapion:</HI> Epiphanius, <HI>Thou do&s;t many things contrary to the Canons;</HI> <NOTE PLACE="marg"><HI>Johns</HI> Me&s;&s;age to him:</NOTE> <HI>fir&s;t, In that thou ha&s;t pre&s;umed to make Mini&s;ters within my Dioce&s;s; &s;econdly, In that thou ha&s;t mini&s;tred the Communion of thy own head, without my Licen&s;e. Again, in that thou did&s;t refu&s;e it when I re|que&s;ted thee, and now thou did&s;t it of thy &s;elf; therefore take heed le&s;t</HI> <NOTE PLACE="marg">Warns him of the ho|&s;tility of the people.</NOTE> <HI>the people &s;tomach thy dealings, and be &s;et on an uproar. If ought come ami&s;s, thou ha&s;t thy remedy in thy hand.</HI></P>
<P>This Me&s;&s;age &s;troke <HI>Epiphanius</HI> with fear, who got him away, <NOTE PLACE="marg"><HI>Epiphanius</HI> is afraid, and ha&s;ts away. His Me&s;&s;age to <HI>John</HI> by way of p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ophe&s;ie, wi&s;hing <HI>Johns</HI> to him in the &s;ame. Both take place.</NOTE> and it's &s;aid, as he went to take Shipping,&mdash;He &s;aid of <HI>John, I hope thou &s;halt never die a Bi&s;hop.</HI> And <HI>John</HI> of him, <HI>I hope thou &s;halt never come alive into thy Countrey.</HI> Whether the&s;e things were true or not, the event proved &s;o, for neither came <HI>Epiphamus</HI> a|live to <HI>Cyprus,</HI> for he died on the Sea by the way; neither died <HI>John</HI> a Bi&s;hop, for he was depo&s;ed and bani&s;hed the Church, as afore&s;aid.</P>
<P>Well, <HI>Epiphanius</HI> having hoi&s;ed Sail, and <HI>John</HI> hearing that <NOTE PLACE="marg">CAp. 14: <HI>John</HI> preaches in di<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|prai&s;e of all Women, becau&s;e <HI>Eudoxia</HI> coun|tenanced <HI>Epiphanius. Eudoxia</HI> takes it as in|cluding her, complains to the Emperor. A Counc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l called at <HI>Calcedon</HI> thereupon. <HI>Johns</HI> Opp<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;it<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s ha|&s;ten thither, <HI>Theophi|lus</HI> among the r<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t.</NOTE> <HI>Eudoxius</HI> the Empre&s;s had countenanced <HI>Epiphanius</HI> again&s;t him, he pre&s;ently &s;teps up and preached a Sermon wholly in di&s;prai&s;e of all Women; which being taken to include the Empre&s;s, and &s;he complaining to the Emperor that &s;he was contumeliou&s;ly dealt withal, A Council was called of Bi&s;hops at <HI>Chalcedon,</HI> witherto gladly re&s;orted all tho&s;e that owed <HI>John</HI> a di&s;plea&s;ure, or that were ca&s;t out by him, or did not like him; and <HI>Theophilus</HI> ha&s;ted thi|ther al&s;o to take the opportunity, which <HI>John</HI> him&s;elf had admi|ni&s;tred, to have him out, which was the end and drift of all his other contrivance and negotiation, where he was enveighed bit|terly again&s;t, as a wicked man, and an arrogant and &s;ullen Bi|&s;hop. <NOTE PLACE="marg"><HI>John</HI> charged to be an arrogant and &s;ullen Bi&s;hop. He is cited to appear. Refu&s;es four times, be|cau&s;e they were his Enemies. And appeals to the General Council. He is depo&s;ed.</NOTE> So they babble not (&s;aith the Hi&s;torian) again&s;t the Books of <HI>Origen,</HI> but they fall to forming fal&s;e accu&s;ations again&s;t him, and cite him to appear; which he refu&s;ing four times to appear after their citations, becau&s;e they were his Enemies, and therefore no in|different Judges; and appealing from them to the General Coun|cil: They notwith&s;tanding proceed again&s;t him, and depo&s;e him of his Bi&s;hoprick; after they had condemned him, becau&s;e he refu&s;ed to appear, and for no other cau&s;e. But the people took <NOTE PLACE="marg">The people <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i&s;e.</NOTE> this ill, and made an uproar, and would not &s;uffer him to be ca&s;t out of the Church; yet he privily got away the third day to Exile <NOTE PLACE="marg">Hegoes of him&s;elf pri|vily to Exile. The Emperor forced to fetch him back. He refu&s;es to come into the City.</NOTE> of him&s;elf, having re&s;pect to the publick peace; but from Exile the Emperor was con&s;trained to fetch him, who &s;ent <HI>Bri&s;o,</HI> afore|&s;aid, the Empre&s;s Eunuch, for that purpo&s;e; who refu&s;ed to come into the City till his Cau&s;e was heard, and would have &s;taid in the Suburbs at <HI>Marianae</HI> till then: but the multitude forceth <NOTE PLACE="marg">The people force him.</NOTE> him thence, and al&s;o to take his place of a Bi&s;hop again, and both to Pray and to Preach; which admini&s;tred occa&s;ion to his Adver|&s;aries <NOTE PLACE="marg">And to Pray &amp; Preach</NOTE>
<PB N="152" REF="81"> to accu&s;e him again, though for the pre&s;ent they were con|&s;trained <NOTE PLACE="marg">His Enemies lay it up.</NOTE> to let it lie dead becau&s;e of the multitude.</P>
<P>Now whil&s;t the&s;e things were, and that his Adver&s;aries watched <NOTE PLACE="marg">Cap. 15. <HI>Heraclides</HI> is charged.</NOTE> for occa&s;ion the &s;econd time to have him depo&s;ed, <HI>Heraclides</HI> bu|&s;ine&s;s was endeavoured to be brought on the Stage, as to what was done at <HI>Ephe&s;us, viz.</HI> his unju&s;t puni&s;hing of certain per&s;ons, im|pri&s;oning and leading them ignominiou&s;ly through the &s;treets of <HI>Ephe&s;us,</HI> intending thereby a reflection upon <HI>John,</HI> who had made <HI>Heraclides,</HI> who was a Deacon of his Church, yet of <HI>Cyprus,</HI> the Bi&s;hops of that place, to cea&s;e the tumult upon the death of the former. <HI>John</HI> an&s;wered,<HI>&mdash;That of right no man ought to be judged</HI> <NOTE PLACE="marg"><HI>John</HI> oppo&s;es the pro|&s;ecution becau&s;e of <HI>Heraclides</HI> ab&s;ence. Tho&s;e of <HI>Alexandria</HI> urge i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>in his ab&s;ence, without the pre&s;ence of the party, and the hearing of his own Cau&s;e.</HI> Tho&s;e of <HI>Alexandria</HI> urged notwith&s;tanding the hearing of the Witne&s;&s;es, as that which ought to be, though he was ab&s;ent. So great contention and &s;trife hereupon aro&s;e, be|tween the Citizens of <HI>Con&s;tantinople,</HI> and the Inhabitants of <HI>A|lexandria;</HI> <NOTE PLACE="marg">The people fall out, wound and kill one a|nother thereabouts. <HI>Theophilus</HI> and the Bi|&s;hop hie them home hereupon Blood the fruit of mo&s;t of their contentions.</NOTE> and whil&s;t they skirmi&s;hed one with another, many were &s;ore wounded, and divers al&s;o pre&s;ently di&s;patched. This being done, <HI>Theophilus</HI> got him in all ha&s;te to <HI>Alexandria,</HI> and the other Bi&s;hops to their &s;everal places, having &s;hed blood up|on their quarrels, the under&s;tanding of which was then come to light. And this was the fruit of mo&s;t of their contentions and quarrels.</P>
<P>So <HI>Theophilus</HI> got home, but left behind him greater hatred <NOTE PLACE="marg">An account of <HI>Theo|philus.</HI></NOTE> than ever, becau&s;e that though he condemned <HI>Origens</HI> Books, yet he looked into them more &s;tudiou&s;ly than before; for indeed it was <HI>John</HI> he aimed at, not &s;o much <HI>Origen,</HI> when he went about by the Judgment on <HI>Origen</HI> to reach <HI>John;</HI> a man of &s;uch conver|tibility and transformation into any thing, his craft and cunning led him to accompli&s;h his innate de&s;ire of revenge and blood, as one ordinarily &s;hall meet withal. To whom I have given no more than the Hi&s;tory allows, when I have &s;o &s;poken.</P>
<P><HI>Dio&s;corus</HI> died not long after, and <HI>Serapion</HI> was made Bi&s;hop of <NOTE PLACE="marg"><HI>Dio&s;corus</HI> dies.</NOTE> <HI>Heraclea</HI> a City of <HI>Thrace.</HI></P>
<P>Yet <HI>John</HI> was not free, for a Silver Picture covered with a <NOTE PLACE="marg"><HI>John</HI> in trouble again. Inveighs again&s;t the Silver Picture of the Empre&s;s &s;et up.</NOTE> Mantle of <HI>Eudoxia</HI> the Empre&s;s, being &s;et upon a Pillar of Red Marble, and common Playes and Shews being made thereby; <HI>John</HI> &s;orely enveighed again&s;t the Authors thereof with very nip|ping taunts. The Empre&s;s took it to her &s;elf, and as done to her reproach, and therefore procured another Council of Bi&s;hops to <NOTE PLACE="marg">Another Council is called at <HI>Con&s;tantinople</HI> He preaches again&s;t her. The Empre&s;s on fire. <HI>John</HI>'s Enemies his Ac|cu&s;ers and Judges.</NOTE> be called at <HI>Con&s;tantinople;</HI> which he hearing of, preached that Sermon which thus began,&mdash;Herodias <HI>rageth afre&s;h, &s;tomacheth anew, danceth again, &s;eeketh yet the Head of</HI> John <HI>in a Platter.</HI> Which made the Empre&s;s mad, and &s;et her all on fire; the Bi|&s;hops which were his utter Enemies, &s;ate his Accu&s;ers; the old Crimes are brought forth: he tru&s;ting to the upright dealings of the Bi&s;hops, de&s;ires that things might indifferently be examined: The Emperor &s;ends <HI>John</HI> word, That <HI>he would not communicate</HI> <NOTE PLACE="marg">The Emperor refu&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s to communicate with <HI>John</HI> till he had clear|ed him&s;elf.</NOTE> <HI>with him</HI> (it being their Fea&s;t of the Nativity) <HI>till be had cleared him&s;elf of the Crimes laid to his charge.</HI> The accu&s;ers mi&s;tru&s;ting
<PB N="153" REF="81"> them&s;elves, and <HI>John</HI> building upon the integrity of his Cau&s;e, the Bi&s;hops perceiving this, would in&s;i&s;t on nothing but his com|ing into the Church without admi&s;&s;ion of a Council; after he was <NOTE PLACE="marg"><HI>John</HI> is charged.</NOTE> depo&s;ed; and when he made an&s;wer, That <HI>the Canon that required</HI> <NOTE PLACE="marg">He an&s;wers.</NOTE> <HI>that, was not made for their Church, but was to be executed where the</HI> Arrians <HI>did reign,</HI> (for &s;uch as a&s;&s;embled at <HI>Antioch</HI> to root out the Faith of <HI>one Sub&s;tance,</HI> made that Canon again&s;t <HI>Athana&s;ius)</HI> and that he had the <HI>confirmation of fifty Bi&s;hops that communicated with him.</HI> They made no account of his An&s;wer, nor weighed that tho&s;e that made that Canon were depo&s;ers of <HI>Athana&s;ius,</HI> but <NOTE PLACE="marg">They &s;entence him. The Emperor for<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ids him the Church.</NOTE> gave &s;entence again&s;t him; And the Emperor &s;ent to him, That he had no authority to go into the Church, ina&s;much as he was depo&s;ed and condemned by two Councils; &s;o he refrained, and <NOTE PLACE="marg">He withdraws; and tho&s;e with him.</NOTE> tho&s;e that favoured him did the &s;ame, and kept <HI>Ea&s;ter</HI> in the Common Baths, called <HI>Con&s;tantiana,</HI> together with many Bi&s;hops, Prie&s;ts, and other Eccle&s;ia&s;tical Per&s;ons, who becau&s;e of their &s;everal Conventicles, were called <HI>Johannites. John</HI> was never <NOTE PLACE="marg">They are called <HI>Jo|hannites.</HI> He is carried to Exile, there dies. The Church &s;et on fire as <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e was carried away, by &s;ome <HI>Johan|nites,</HI> burns the Sena|tors Court. The Governor &s;ore plagues the Chri&s;tians therefore. The cau&s;e wherefore the&s;e things are re|hear&s;ed.</NOTE> &s;een abroad for the &s;pace of two months, till by the Emperors Commandment he was carried into Exile, where he died. The &s;ame day as he was &s;o carried away, &s;ome called <HI>Johannites</HI> &s;et the Church on fire, which taking on the Senators Court, burnt it to A&s;hes; for which <HI>Optatus</HI> the Governor of <HI>Con&s;tantinople,</HI> a <HI>Pagan</HI> by his Religion, and &s;o a &s;ore plaguer of the Chri&s;tians, made them endure heavy puni&s;hments, and &s;ore penalties.</P>
<P>I am con&s;trained to mention the&s;e things thus at large, that once for all I may let the world under&s;tand what the forcing of Religi|on, and the &s;trife that comes through the impo&s;ition thereof, hath produced in the World.</P>
<P>Many revolutions followed this bani&s;hment of <HI>John,</HI> and his <NOTE PLACE="marg">Ominous con&s;equen|ces of t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e Exile, and death of <HI>John.</HI></NOTE> death, and certain other &s;ignificant things from Heaven, which then there were, that attributed to this per&s;ecution of <HI>John,</HI> as the rotting of <HI>Cyrinus</HI> his Foot, Bi&s;hop of <HI>Chaldon,</HI> who was un|awares <NOTE PLACE="marg">Cap. 17. <HI>Cyrinus</HI>'s foot rotted.</NOTE> trod upon by <HI>Maruthas,</HI> Bi&s;hop of <HI>Me&s;opotamia,</HI> when the fir&s;t Council met there to depo&s;e <HI>John,</HI> which the people impu|ted <NOTE PLACE="marg">The imputed cau&s;e.</NOTE> to his reviling of <HI>John,</HI> and calling of him <HI>&s;tubborn Bi&s;hop,</HI> which rotted &s;o, as that he was con&s;trained to have it &s;awn off, <NOTE PLACE="marg">It is &s;awn off.</NOTE> which he &s;uffered not once, but twice, and oftner, for it ran <HI>(viz.</HI> the putrifaction) over his whole Body, and fell into his other foot, &s;o he was forced to cut off both. The falling of great <NOTE PLACE="marg">And the other al&s;o. The greate&s;t Hail that ever was &s;een falls at <HI>Con&s;tantinople.</HI> The Empre&s;s dies. And the Emperor.</NOTE> Hail, the likene&s;s of the magnitude of which none had &s;een be|fore: The death of the Empre&s;s, which followed immediately after his bani&s;hment; all &s;aid by the people to be tokens of God's Wrath, becau&s;e of his bani&s;hment; yea, the death of the Emperor him&s;elf, who died &s;hortly after the death of <HI>John.</HI> All which are matters for me to &s;peak of, as that which the vogue of that Age <NOTE PLACE="marg">All attributed to the per&s;ecution of <HI>John.</HI></NOTE> attributed to be &s;ignificatory, as to the di&s;plea&s;ure of the Lord, as to things that then were tran&s;acted and done, and which &s;till &s;peaks the con&s;equence of impo&s;ing or per&s;ecuting becau&s;e of <NOTE PLACE="marg">And &s;peak the con&s;e|quence of pe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ecution for Religion.</NOTE> Religion.</P>
<PB N="154" REF="82">
<P>In the place of <HI>John, Ar&s;acius</HI> was made Bi&s;hop of <HI>Con&s;tanti|nople,</HI> <NOTE PLACE="marg"><HI>Ar&s;acius</HI> of 80. years of Age &s;ucceeds <HI>John.</HI></NOTE> who was of the age of about four&s;core years, in who&s;e time things were very quiet, he being &s;aid to be of &s;ingular mode&s;ty, and meek behaviour; He lived Bi&s;hop of that place not very long, <NOTE PLACE="marg">His good de&s;cription. Dies the year follow|ing.</NOTE> but in the year following that he was made Bi&s;hop, he departed this life: to pitch upon a &s;ucce&s;&s;or, unto whom proved a difficult kind of work; and the contention grew long, but at la&s;t ended in <HI>Atticus</HI> of <HI>Seba&s;tia</HI> in <HI>Armenia,</HI> who was made Bi&s;hop of <HI>Con|&s;tantinople.</HI> <NOTE PLACE="marg"><HI>Atticus</HI> cho&s;en in his place.</NOTE></P>
<P><HI>John</HI> died in Exile at <HI>Comanum,</HI> &s;cituate on the Sea <HI>Euxinus.</HI> <NOTE PLACE="marg">Cap. 19.</NOTE></P>
<P><HI>Arcadius</HI> died at <HI>Con&s;tantinople;</HI> he reigned together with his <NOTE PLACE="marg">Cap. 21. <HI>Arcadius</HI> dies. <HI>Anno.</HI> 412. His Son <HI>Arcadius</HI> &s;uc|ceeds. <HI>Socrat.</HI> lib. 7. cap. 1.</NOTE> Father thirteen years, and beginning with the one and thirtieth year of his Age; he reigned fourteen years after the decea&s;e of his Father, leaving behind him his Son <HI>Theodo&s;ius,</HI> of the Age of eight years, who by direction of <HI>Anthemius,</HI> governed the Ea|&s;tern, as <HI>Honorius, Arcadius</HI> his Brother did the We&s;tern part of the <HI>Roman</HI> Empire.</P>
<P>The&s;e times were not free from trouble, for men took upon <NOTE PLACE="marg">Cap. 3. Contention in Religi|on grew on. <HI>Theodo|&s;ius</HI> of <HI>Synada,</HI> Bi&s;hop, per&s;ecutes the <HI>Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e|donians,</HI> bani&s;hes them the Town and Coun|trey</NOTE> them in &s;everal places to do what they li&s;ted in matters of Religi|on. <HI>Theodo&s;ius</HI> Bi&s;hop of <HI>Synada,</HI> a City of <HI>Phrygia, Pacatiana</HI> &s;orely exerci&s;ed the <HI>Macedonian</HI> Opinion; he bani&s;hed them not only the Town, but al&s;o the Countrey, which he did neither ac|cording to the rule of the Catholick Church, neither with zeal of &s;incere and upright Faith, (&s;aith the Hi&s;tory) but for his advan|tage &s;ake, for foul gain, and filthy lucre, to wring money from <NOTE PLACE="marg">For gain-&s;ake, to wring money from them. Maintains his Clergy again&s;t them. His cruel u&s;ages. Puni&s;hes <HI>Agapetus</HI> their Bi&s;hop.</NOTE> them; for which cau&s;e he left no way une&s;&s;ayed to vex them, maintaining his own Clergy again&s;t them; he brought them in Fet|ters, made them hold up their hands at the Bar: Their Bi&s;hop <HI>Agapetus</HI> he exerci&s;ed with &s;undry griefs and vexations; and be|cau&s;e he found that the Commi&s;&s;ion of the Magi&s;trates extended not to the puni&s;hment of the <HI>Macedonians,</HI> he made ha&s;te to <HI>Con|&s;tantinople</HI> <NOTE PLACE="marg">Gets to <HI>Con&s;tantinople</HI> for more power a|gain&s;t them. <HI>Agapetus</HI> conforms, and his people in the mean time to the <HI>Ni|cene</HI> Creed. Gets into <HI>Theodo&s;ius</HI> Church and Seat. <HI>Theodo&s;ius</HI> being di&s;|appointed of his place and power,</NOTE> to get larger power from the Lieutenant of that Pro|vince, for the &s;harp correction of them; but whil&s;t he was about the&s;e things, <HI>Agapetus</HI> embraced the Faith of <HI>one Sub&s;tance,</HI> per|&s;waded all his people, both Clergy and Laity to do the &s;ame, got him into their Church, placed him&s;elf in the Seat of <HI>Theodo&s;ius,</HI> and had the ordering of the Churches within the Dioce&s;s of <HI>Sy|nada. Theodo&s;ius</HI> not knowing any thing of this, &s;hortly after comes down with his power, of which he much bragged, but finding things as afore&s;aid, and what &s;mall welcome he had, the doors being made fa&s;t again&s;t him, ha&s;ted again to <HI>Con&s;tantinople,</HI> <NOTE PLACE="marg">Hies to <HI>Con&s;tantinople.</HI> Complains, but in vain</NOTE> and complained to <HI>Atticus;</HI> but his grief he was forced to retain, for that it was for the profit of the Church that he was thus put by his Bi&s;hoprick.</P>
<P>Thus at <HI>Synada.</HI> At <HI>Con&s;tantinople Sabbatius</HI> afore&s;aid &s;evering <NOTE PLACE="marg"><HI>Sabbatius</HI> makes &s;tirs at <HI>Con&s;tantinople</HI> a|bout <HI>Ea&s;ter.</HI></NOTE> him&s;elf from the <HI>Novations,</HI> took upon him the Jewi&s;h Celebra|tion of <HI>Ea&s;ter,</HI> on the day of which he read this part of the Go&s;pel, <NOTE PLACE="marg">Reads the Go&s;pel, and adds to it. En&s;nares the people.</NOTE><HI>&mdash;The Fea&s;t of the &s;weet bread drew nigh, which is called</HI> Ea&s;ter, adding,<HI>&mdash;Cur&s;ed be every one that keepeth</HI> Ea&s;ter <HI>without &s;weet bread.</HI> Through occa&s;ion of which, many of the <HI>Novations</HI>
<PB N="155" REF="82"> came to be of his Opinion. But there &s;oon came a reproof upon his corrupting of the Scriptures, for as they were in their Vigils, for the &s;olemnization of that Fea&s;t, they thought they &s;aw <HI>Si&s;ini|us</HI> <NOTE PLACE="marg">An apparition frights them.</NOTE> their Bi&s;hop &s;etting upon them, which an infinite number of men, on which they getting together in a narrow room, the throng was &s;o great, that three&s;core and ten per&s;ons of them were &s;mo|thered <NOTE PLACE="marg">Seventy per&s;ons &s;mo|thered to death.</NOTE> to death, upon which many of them &s;hrunk from their Opinion, as he did from the <HI>Novation</HI> Church, of which he was a Prie&s;t.</P>
<P>Thus at <HI>Con&s;tantinople.</HI> At <HI>Alexandria, Theophilus</HI> being dead <NOTE PLACE="marg">Cap. 7. A Succe&s;&s;or of <HI>Theoph.</HI> dead of a Lethargy. Troubles <HI>Alexandria. Cyrillus</HI> is cho&s;en. His height, and taking up|on him Temporal Ju|ri&s;diction. His per&s;ecu|ting of, and plunder|ing the <HI>Novations,</HI> and their Bi&s;hops.</NOTE> of a <HI>Lethargy,</HI> a great contention there was for a Succe&s;&s;or, which at length fell to be the Lot of <HI>Cyrillus. Theophilus</HI> Brothers Son, who challenged more Authority than ever <HI>Theophilus</HI> had; and together with the Eccle&s;ia&s;tical, took upon him the Government of Temporal Affairs; He &s;hut up the <HI>Novation</HI> Church in <HI>Alex|andria;</HI> and not onely rifled them of all their Trea&s;ure, but bereaved <HI>Theopomptus</HI> their Bi&s;hop of all his Sub&s;tance.</P>
<P>The&s;e whirlings up and down, and per&s;ecuting of one another <NOTE PLACE="marg">Cap. 10. The di&s;tracted con&s;e|quences in the State. <HI>Alaricus</HI> a&s;pires to the Empire. He &s;ubdues <HI>Illyricum.</HI></NOTE> at plea&s;ure, went not without their attendancies of trouble in the State; for <HI>Alaricus</HI> a <HI>Barbarian,</HI> who was in league with the <HI>Romans,</HI> and aided <HI>Theodo&s;ius</HI> again&s;t <HI>Eugenius,</HI> a&s;pired unto the Imperial Scepter; he left <HI>Con&s;tantinople,</HI> and ha&s;ted into the We&s;t; all <HI>Illyricum</HI> he &s;ubdued, as he came into it. The <HI>The&s;&s;alonians</HI> <NOTE PLACE="marg">The <HI>The&s;&s;alonians</HI> with&s;tand him, fight him, kill 3000. of his men. He removes, ran|&s;acks all as he goes. Takes <HI>Rome:</HI> his out|rage &amp; cruelty there.</NOTE> with&s;tood him when he came among&s;t them, and at a pitched Bat|tel &s;lew three thou&s;and of his men; he marched away, ran&s;acking Town &amp; Country as he went, and at length took the City of <HI>Rome,</HI> which he ran&s;acked al&s;o; defaced and fired many Monuments; plundered the Citizens of their Money; put to death many of the Senators with &s;undry kinds of torments; proclaimed <HI>Attalus</HI> Em|peror <NOTE PLACE="marg">Makes <HI>Attalus</HI> Empe|ror to day, and a Ser|vant to morrow, to bring the Imperial Government into con|tempt. <HI>Theodo&s;ius</HI>'s Ar|my ha&s;tens to give him Battel. He flies A Monk admoni&s;hes him as he was march|ing to <HI>Rome,</HI> to forbear his outrage. His An&s;wer, as &s;et on by God.</NOTE> to day, who had his guard of Souldiers; the next day made him go in the tire and habit of a Servant, on purpo&s;e to bring the Imperial Government into contempt. <HI>Theodo&s;ius</HI>'s Army made great expedition to give him Battel; he hearing thereof, betook him to his heels. It is &s;aid, That as he marched to <HI>Rome,</HI> a Monk met, and admoni&s;hed him, <HI>Not to delight in perpetrating of &s;uch heinous and horrible offences, neither to rejoyce in committing &s;laugh|ter and blood&s;hed.</HI> To whom he is &s;aid to make this An&s;wer, <HI>I, God knoweth, do take this voyage again&s;t my Will; There is one which mole&s;teth me daily, nay he compelleth me by force, and &s;aith thus unto me, Go on thy journey, de&s;troy the City of</HI> Rome.</P>
<P>And no wonder that the&s;e things were, for <HI>Cele&s;tinus</HI> Bi&s;hop of <NOTE PLACE="marg">Cap. 11. <HI>Cele&s;tinus</HI> Bi&s;hop of <HI>Rome</HI> bani&s;hing the <HI>Novations,</HI> imputed as the cau&s;e of the &s;ack|ing of <HI>Rome.</HI></NOTE> <HI>Rome</HI> bani&s;hed the <HI>Novations</HI> out of that City, and deprived them of their Churches; and thereby con&s;trained <HI>Ru&s;ticula</HI> their Bi&s;hop to rai&s;e private Conventicles, who beforetime flouri&s;hed in <HI>Rome,</HI> and had there great Congregations, but now they began to be ha|ted out of mea&s;ure: The Bi&s;hop of <HI>Rome</HI> challenging to him&s;elf <NOTE PLACE="marg">He took upon him &s;ole power, as did the Bi&s;hop of <HI>Alexandria.</HI></NOTE> &s;ecular Power and Juri&s;diction, as the Bi&s;hop of <HI>Alexandria</HI> had done, which (&s;aith the Hi&s;torian of the <HI>Romi&s;h</HI> Bi&s;hop) he pre&s;u|med <NOTE PLACE="marg">Which the Hi&s;torian charges as <HI>pre&s;umption</HI> in the <HI>Romi&s;h</HI> Bi<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ops</NOTE> to do, pa&s;&s;ing the bounds of his Prie&s;tly Order. So the&s;e Bi|&s;hops, though they commended the <HI>Novations</HI> for their uniform
<PB N="156" REF="83"> con&s;ent, as touching the Faith, yet they deprived them of all <NOTE PLACE="marg">The <HI>Novations</HI> depri|ved of all their Sub|&s;tance, &s;ave at <HI>Con&s;tan|tinople,</HI> by <HI>Nicenians,</HI> though of that Faith, becau&s;e differing in a particular. Cap. 12. <HI>Chry&s;anthus</HI> cho&s;en Bi|&s;hop of <HI>Con&s;tantinople</HI> in <HI>Sy&s;innius</HI>'s &s;tead. An account of him.</NOTE> their Sub&s;tance; But at <HI>Con&s;tantinople</HI> it was not &s;o with the <HI>No|vations.</HI></P>
<P><HI>Sy&s;inius</HI> dying at <HI>Con&s;tantinople, Chry&s;anthus</HI> the Son of <HI>Marci|anus</HI> was cho&s;en in his room. This <HI>Chry&s;anthus</HI> had been a Soul|dier from his youth in the Emperors Court, and Lieutenant of <HI>Italy,</HI> again&s;t <HI>Theodo&s;ius Magnus</HI> his Vicegerent of the I&s;les of <HI>Brittain,</HI> where he purcha&s;ed great commendation for his poli|tick Government; coming to <HI>Con&s;tantinople,</HI> where he de&s;ired to re&s;ide in his old years, was there cho&s;en, as afore&s;aid; but he not liking of that Service, conveyed him&s;elf away. Whereupon <NOTE PLACE="marg">He gets away. <HI>Sabbatius</HI> &s;teps up for the Bi&s;hop<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ick. Getshim&s;elf con&s;ecra|ted, to the breaking of his Oath not to be a Bi&s;hop.</NOTE> <HI>Sabbatius</HI> afore&s;aid, thinking this to be his opportunity, got a Company of ob&s;cure Bi&s;hops to con&s;ecrate him; and &s;o, contrary to his &s;olemn Oath and dreadful Prote&s;tations, &s;teps up a Bi&s;hop: one of them that con&s;ecrated him, being <HI>Harmogenes,</HI> whom before he had excommunicated. But this fetch &s;erved not his turn, for the <HI>Novations</HI> dete&s;ting his abominable proceedings, &s;ought Town <NOTE PLACE="marg"><HI>Chry&s;anthus</HI> is found out, and &s;talled a Bi&s;h. <HI>Sabbat.</HI> di&s;appointed. He is the fir&s;t of the Bi|&s;hops that gave Gold to the poor. His allow|ance but two loaves of Ble&s;&s;ed Bread every Sunday. A Tragical Scene at <HI>Alexandria,</HI></NOTE> and Countrey after <HI>Chry&s;anthus;</HI> and having found him lurking in <HI>Bythinia,</HI> forced him thence, and &s;talled him Bi&s;hop. He was the fir&s;t that of his own Sub&s;tance gave Gold to the poor; he took nothing, but every Sunday two Loaves of the Ble&s;&s;ed Bread (as the Hi&s;torian tearms it.)</P>
<P>Now I have a Tragical Scaene again to enter upon; for without Blood and Per&s;ecution hardly was any thing accompli&s;hed; among the Bi&s;hops of <HI>Alexandria,</HI> where the people, of any, are mo&s;t prone to &s;uch things, it &s;o fell out, That on a Saturday the peo|ple gathered in great multitudes to &s;ee a certain Dancer, and to <NOTE PLACE="marg">Through occa&s;ion of the Jews pre&s;ent on the Sabbath day at the publick Dancing.</NOTE> pa&s;s time therewith; and becau&s;e the Jews &s;pent not that day in the hearing of their Law, being the Sabbath day, but gave them|&s;elves wholly to the hearing of Comedies and Interludes, to the beholding of Shews and Spectacles. That day was the occa&s;ion of great Schi&s;m and contention among the people; which though <NOTE PLACE="marg">The ground of the Quarrel.</NOTE> it was partly appea&s;ed by <HI>Ore&s;tes</HI> the Lieutenant of <HI>Alexandria,</HI> yet the Jews gave not over their quarrel, for the &s;pight they owed unto the one part of the Faction: for the Jews as they were found alwayes deadly foes unto the Chri&s;tians, &s;o then above all other times they were incen&s;ed becau&s;e of the Dancers. Wherefore, when as <HI>Ore&s;tes</HI> had nailed on the Theatre the Writ of Politick Government, for &s;o they called the Lieutenants Proclamation, &s;ome of <HI>Cyrillus</HI>'s familiar Friends &s;tepped up, and among the re&s;t one <HI>Hierax,</HI> to examine what the Lieutenant had written; whom when the Jews had e&s;pied there, they exclaimed that he came thither for no other cau&s;e but to &s;et the people together by the Ears. <HI>Ore&s;tes,</HI> although he envied the Bi&s;hops, becau&s;e they had cut &s;hort the credit and power of the Magi&s;trates, which was done by rea&s;on of them with the Emperors, yet then he &s;pighted <HI>Cyrillus</HI> above all other times, becau&s;e of his prying into the Lieutenants Writings, and curiou&s;ly &s;ifting out the Contents and meanings of them; therefore he cau&s;ed <HI>Hierax</HI> openly to be ap|prehended <NOTE PLACE="marg"><HI>Hierax</HI> puni&s;hed.</NOTE> on the Theatre, and extreamly to be puni&s;hed. <HI>Cy|rillus</HI>
<PB N="157" REF="83"> hereupon cited the chief of the Jews to appear before him, <NOTE PLACE="marg"><HI>Cyril</HI> threatens the Jews.</NOTE> and told them plainly, That <HI>if they would not give over their Re|bellions and Traiterous Con&s;piracies again&s;t the Chri&s;tians, he would puni&s;h them according to their de&s;erts.</HI> The Jews &s;tomached the <NOTE PLACE="marg">They &s;tomached i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, as the Governor did his medling with the Civil Authority. They plot again&s;t the Chri&s;tians.</NOTE> Bi&s;hops Threats, and therefore devi&s;ing with them&s;elves, &s;et an opportunity wherein to &s;et upon the Chri&s;tians; on a certain time in the night &s;ea&s;on, they cau&s;ed certain to cry out <HI>Fire, Fire;</HI> The Chri&s;tians running out to &s;ee what was the matter, the Jews that watched under the Penthou&s;es, and had a &s;ign of a Ring of Palm Trees, every one fell upon the Chri&s;tians and di&s;patched <NOTE PLACE="marg">Many Chri&s;tians are &s;lain. <HI>Cyril</HI> executes &s;ome of the Jews in their Sy|nagogue, plunders, and bani&s;hes the re&s;t.</NOTE> them; which being under&s;tood, <HI>Cyrillus</HI> with great power got him to the Jews Synagogue, and executed pre&s;ently &s;ome of the Jews; and others he bani&s;hed; others he bereaved of their Sub|&s;tance: upon occa&s;ion whereof the Jews, who had inhabited <HI>Alex|andria,</HI> from the time of <HI>Alexander</HI> King of <HI>Macedonia,</HI> were ba|ni&s;hed thence, and di&s;per&s;ed over all the Countries.</P>
<P><HI>Ore&s;tes</HI> took this Deed of <HI>Cyrils</HI> very ill, being &s;orry that &s;o <NOTE PLACE="marg"><HI>Ore&s;tes</HI> is troubled, in|forms the Emperor.</NOTE> Noble a City &s;hould be deprived of &s;o great a multitude; there|fore he certified the Emperor thereof. <HI>Cyril</HI> al&s;o painted in Pa|per <NOTE PLACE="marg"><HI>Cyril</HI> doth the &s;ame.</NOTE> the con&s;piracy of the Jews, and &s;ent it in writing to the Em|peror; yet he &s;ought to be Friends with <HI>Ore&s;tes,</HI> which when <NOTE PLACE="marg">Seeks <HI>Ore&s;tes</HI> friend|&s;hip. He refu&s;es, yea, the New Te&s;tament al&s;o which <HI>Cyril</HI> put into his hand.</NOTE> <HI>Ore&s;tes</HI> would not hearken unto, he reached into his hand the New Te&s;tament, &s;uppo&s;ing that he would reverence the Book, and receive him the better: But when the mind of <HI>Ore&s;tes</HI> would not be turned, another Scaene was acted, which was as follow|eth.</P>
<P>Fifty Monks of <HI>Nitria,</HI> partakers in the quarrel of <HI>Cyril,</HI> came <NOTE PLACE="marg">Cap 14. A &s;econd Trag. Scene at <HI>Alexandria.</HI> Fifty Monks a&s;&s;ault <HI>O|re&s;tes</HI> in <HI>Cyrils</HI> quarrel</NOTE> to <HI>Alexandria,</HI> and encountered the Lieutenant in his Chariot, calling him <HI>Sacrificer,</HI> and an <HI>Ethnick,</HI> with &s;uch like; he &s;up|po&s;ing that <HI>Cyril</HI> was in the con&s;paracy, cryed out, That <HI>he was a Chri&s;tian, and that</HI> Atticus <HI>Bi&s;hop of</HI> Con&s;tantinople <HI>had Baptized him.</HI> But the Monks having no regard to his words, one of them, <HI>viz. Ammonius</HI> took him in the Head with a Stone, with which <NOTE PLACE="marg">His head is wounded.</NOTE> having &s;orely wounded the Lieutenant, &s;o that the blood ran <NOTE PLACE="marg">The blood runs down. His Guard flies. The people re&s;cue him. The Monks flie&punc; <HI>Ammonius</HI> that did the Act, taken.</NOTE> about his ears, the Sergeants or his Guard, for the mo&s;t part, fled away, the &s;tones flying about them, and held down their heads among the multitude: In the mean time the people came, and in the Lieutenants behalf &s;et upon the Monks, &s;o that the Monks ran all away, only <HI>Ammonius,</HI> who being taken and brought be|fore the Lieutenant, he according to the Law rea&s;oned with him concerning the matter, pronounced again&s;t him the Sentence of Ju&s;tice, and tormented him as long as he had breath in his Body. <NOTE PLACE="marg">Tormented him whi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t he had breath. <HI>Cyril</HI> buried his body, changed his Name, Extolled his courage. Commands him to he called a Martyr, who was a Ryoter. Sober Chri&s;tians allow it not.</NOTE> <HI>Cyril</HI> took his body, calling him not <HI>Ammonius,</HI> but <HI>Thamna&s;ius,</HI> and in the Church extolled the noble courage of the man, and the great combate he endured for Godline&s;s, (who was a Rioter) and commanded he &s;hould be called a <HI>Martyr;</HI> which the more mode&s;t and &s;ober Chri&s;tians allowed not of, knowing him not to have dyed, becau&s;e he would not deny Chri&s;t, but to have &s;uffer|ed due puni&s;hment for his ra&s;h enterpri&s;es: So by little and little <HI>Cyril</HI> was enforced to let the matter fall unto the ground; yet the <NOTE PLACE="marg"><HI>Cyril</HI> forced to let the matter fall.</NOTE>
<PB N="158" REF="84"> quarrel between <HI>Cyrill</HI> and <HI>Ore&s;tes</HI> was not at an end, but produ|ced this third Scene, of which when I have &s;poken, I &s;hall mention no more.</P>
<P>In <HI>Alexandria</HI> there was a Woman who&s;e name was <HI>Hypatia,</HI> <NOTE PLACE="marg">Cap. 15: A third Tragical Scene in <HI>Alexandria. Hypatia</HI> a Woman, and the mo&s;t eminent Phi|lo&s;opher of her time.</NOTE> the Daughter of <HI>Theon,</HI> who &s;o profited in profound Learning, that &s;he excelled all the Philo&s;ophers of her time; and not onely &s;ucceeded in <HI>Plato</HI>'s School, the which exerci&s;e <HI>Plotinus</HI> conti|nued, but al&s;o expounded to as many as come to her the Precepts and Doctrine of all &s;orts of Philo&s;ophers; wherefore many that gave them&s;elves to the &s;tudy of Philo&s;ophy, flocked to her from every Countrey. Moreover, for her grave courage of mind, her mode&s;t and matron-like behaviour, &s;he &s;ticked not to pre&s;ent her &s;elf before Princes and Magi&s;trates; neither was &s;he aba&s;hed to come into the open face of the A&s;&s;embly: wherefore great en|vy and &s;pight of mind aro&s;e again&s;t her, (being had in admirati|on and reverence of all Women for her &s;ingular mode&s;ty) and be|cau&s;e <NOTE PLACE="marg">Su&s;pected to influence the difference be|tween the Bi&s;hop and <HI>Ore&s;tes.</HI> Is &s;et upon by a Rea|der, &amp; rude Company. Carried to a Church.</NOTE> &s;he conferred oft, and had a great familiarity with <HI>Ore&s;tes,</HI> &s;o that &s;he was charged by the people as the cau&s;e why the Bi&s;hop and <HI>Ore&s;tes</HI> were not become Friends; At length one <HI>Peter</HI> a Rea|der of that Church, having a company of rude per&s;ons with him, watched her coming from &s;ome place or other, pulled her out of her Charriot, haled her into the Church called <HI>Cae&s;areum,</HI> &s;tripped <NOTE PLACE="marg">Stript &s;tark naked, tor|mented with &s;harp &s;hells till life departed Her body quartered, And burnt to A&s;hes. <HI>Cyril,</HI> and the Church of <HI>Alexandria</HI> &s;tained with this blood. Chri&s;tians ought to be no fighters, by the Hi|&s;torians judgment.</NOTE> her &s;tark naked, razed the skin, and rent the fle&s;h of her body with &s;harp &s;hells, until the breath departed out of it; then they quartered her body, brought them to a place called <HI>Cinaron,</HI> and burned them to A&s;hes. This heinous offence (&s;aith the Hi&s;torian) was no &s;mall blemi&s;h both to <HI>Cyril</HI> and the Church of <HI>Alexandria.</HI> For (&s;aith he) <HI>the profe&s;&s;ors of Chri&s;tian Religion &s;hould be no fight|ers, they ought to be far from commiting of murther and blood&s;hed.</HI> This was done the fourth year of <HI>Cyril</HI>'s Con&s;ecration, the tenth Con&s;ul&s;hip of <HI>Honorius,</HI> and the &s;eventh of <HI>Theodo&s;ius,</HI> in the Em|ber dayes.</P>
<P>The Jews al&s;o were not without their devi&s;es in this day of <NOTE PLACE="marg">Cap. 16. The Jews come on with a 4th Tragedy. They deride Chri&s;t. Crucif<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> a Child.</NOTE> wickedne&s;s and mi&s;chief, who at a certain place called <HI>Inme&s;tar,</HI> between <HI>Chalcis</HI> and <HI>Antioch</HI> in <HI>Syria;</HI> at their Interludes and Playes, derided Chri&s;t Je&s;us, and tho&s;e that believed in him: Af|ter this &s;ort they took the Child of a Chri&s;tian, and nailed him to <NOTE PLACE="marg">Deride, &s;courge him till breath departed.</NOTE> a Tree, and &s;et him on high; when they had &s;o done, fir&s;t they deride and laugh at him, then like mad men they &s;courge him as long as breath remained in his body.</P>
<P>This gave occa&s;ion of great contention between them and the Chri&s;tians, and the Emperor hearing thereof, wrote to the Lieu|tenant and Magi&s;trates of that Province, to make diligent &s;earch for the Authors of &s;o great a mi&s;chief, and to puni&s;h them &s;evere|ly; <NOTE PLACE="marg">They are puni&s;hed in earne&s;t.</NOTE> therefore the Jews for that &s;hameful Act which they had com|mitted in je&s;t, were plagued in earne&s;t.</P>
<P>The <HI>Per&s;ians</HI> al&s;o drew a line of blood and cruel torments over <NOTE PLACE="marg">Cap. 18. A fifth Scene of blood acted by the <HI>Per&s;ians</HI> upon the Chri&s;tians of t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">at Nation, with great extremity.</NOTE> tho&s;e of that Nation, who in the time of <HI>I&s;digerdes</HI> King of <HI>Per|&s;ia</HI> were become Chri&s;tians, who&s;e Son <HI>Baratanes</HI> &s;ucceeded him, through the per&s;wa&s;ion of the Magicians and South&s;ayers, being
<PB N="159" REF="84"> forced thereunto, vexed the Chri&s;tians out of mea&s;ure, and pu|ni&s;hed them with divers torments, after the manner of <HI>Per&s;ia;</HI> through the extremity of which they fled unto the <HI>Romans</HI> for <NOTE PLACE="marg">They fly for &s;uccor to the <HI>Romans.</HI></NOTE> &s;uccor, praying them to pitty their ca&s;e, and not to &s;uffer them in that mea&s;ure to be &s;o lamentably oppre&s;&s;ed; whom <HI>Atticus</HI> Bi|&s;hop <NOTE PLACE="marg"><HI>Atticus</HI> of <HI>Con&s;tantino|ple</HI> receives them. The Emperor deter|mines their relief.</NOTE> of <HI>Con&s;tantinople</HI> courteou&s;ly received, and wrought with the Emperor, &s;o that what through that and other particulars of dif|ference that lay between them, he intends to &s;tand to their relief; e&s;pecially &s;eeing he had &s;ent to demand the fugitive Chri&s;tians, of the Emperor, and denyed tho&s;e whom he had lent for the Gold-Mines to return, and al&s;o had &s;topped the <HI>Romans</HI> Marchandize; <NOTE PLACE="marg">War is proclaimed.</NOTE> &s;o that League was broken, and War was proclaimed, and the <NOTE PLACE="marg">The <HI>Per&s;ians</HI> are bea|ten again and again, and a third time. <HI>Cap.</HI> 20.</NOTE> <HI>Per&s;ians</HI> (through the wonderful hand of the Lord, who was near them in their &s;traits) were again and again overcome: and the <HI>Per&s;ians</HI> being yet again overcome, upon the refu&s;al of a tender of Peace, by per&s;wa&s;ion of his Souldiers, who were called (a certain number of them) <HI>Immortal,</HI> who would needs make one attempt more upon the <HI>Romans,</HI> ere they accepted thereof, and multitudes were Pri&s;oners, many of whom died for Famine, and the re&s;t were like &s;o to do. <HI>Acca&s;ius</HI> Bi&s;hop of <HI>Amida,</HI> gathered his <NOTE PLACE="marg"><HI>Acacius</HI> Bi&s;hop of <HI>A|mida,</HI> and his Clergy. Cap. 21. Redeem the <HI>Per&s;ian</HI> Pri&s;oners, with their Cups, Di&s;hes, Plate, Jewels,</NOTE> Clergy together upon the commi&s;eration of their lamentable &s;tate, there being &s;even thou&s;and that were in this condition, &s;aid, <HI>Our God hath no need neither of Di&s;hes nor of Cups, for he neither eateth nor drinketh, the&s;e be not his nece&s;&s;aries. Wherefore &s;eeing this Church hath many precious Jewels, both of Gold and Silver, be&s;towed of the free will and liberality of the Faithful, it is requi&s;ite that the captive Souldiers &s;hould therewith be redeemed and delivered out of Pri&s;on and Bondage; and that they al&s;o peri&s;hing with Famine, &s;hould be with &s;ome part thereof refre&s;hed and relieved.</HI></P>
<P>Which his Clergy con&s;enting unto, and the Trea&s;ury being ca&s;t, and tran&s;lated, he turned it into money, and not only paid <NOTE PLACE="marg">Turned into money; Cloath, and &s;end them home: which &s;o took on the King of <HI>Per&s;ia,</HI> that he lent for <HI>Aca|cius.</HI> The War turns into Peace, and the utter cea&s;ing of Per&s;ecution The <HI>Saracens</HI> under <HI>Alamundarus</HI> promi|&s;ing great things to the <HI>Per&s;ians;</HI></NOTE> therewith the Ran&s;om-money, but &s;upplyed them with nece&s;&s;a|ries, and to carry them home; which &s;o took with the King of <HI>Per&s;ia,</HI> that he de&s;ired earne&s;tly to &s;ee <HI>Acacius,</HI> whom the Empe|ror commanded thither. The i&s;&s;ue of the&s;e Wars procured a Peace, and the quite extingui&s;hing the per&s;ecution of the Chri|&s;tians in the Kingdom of <HI>Per&s;ia.</HI> It is &s;aid, That in the&s;e Wars the <HI>Saracens</HI> coming to a&s;&s;i&s;t the <HI>Per&s;ians,</HI> under <HI>Alamundarus,</HI> (a valiant Captain, who promi&s;ed not only to beat the <HI>Romans,</HI> but to take in <HI>Syria</HI> and <HI>Antioch)</HI> being in a &s;udden fear of the <HI>Romans</HI> approach, that (though the <HI>Romans</HI> were not near them) <NOTE PLACE="marg">For fear of the <HI>Romans</HI> ran into <HI>Euphrates,</HI> 100000. drowned.</NOTE> they ran into the River <HI>Euphrates,</HI> where an hundred thou&s;and with their Armes were drowned.</P>
<P>Nor was the <HI>Roman</HI> Empire without trouble within it &s;elf, du|ring <NOTE PLACE="marg">Cap. 23. <HI>John</HI> &s;eeks to be Em|peror on the death of <HI>Honorius,</HI> &s;ends Legats to <HI>Theodo&s;ius</HI> to pro|c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aim him. They are impri&s;oned, <HI>John</HI> is marched a|gain&s;t, &amp; overthrown.</NOTE> the whirl of Chri&s;tians per&s;ecuting one another; for <HI>Honori|us</HI> being dead, <HI>John</HI> his chief Secretary took upon him, and &s;ent Legates to <HI>Theodo&s;ius</HI> to proclaim him Emperor: who laid up his Emba&s;&s;adors Pri&s;oners, and with his Army marched again&s;t him, and at length overthrew him, though he pa&s;&s;ed through many &s;traits in the accompli&s;hing thereof; after which he cau&s;ed <HI>Valen|tinianus</HI>
<PB N="160" REF="85"> the Son of <HI>Con&s;tantius,</HI> and <HI>Placida</HI> the Aunt of <HI>Theodo&s;ius,</HI> <NOTE PLACE="marg"><HI>Valentinianus</HI> proclai|med Emperor. Cap. 24. Troubles in <HI>Con&s;tant.</HI> Cap 25. The <HI>Johannites</HI> cour|ted by <HI>Atticus</HI> of <HI>Con|&s;tantinople. John Chry&s;o&s;toms</HI> me|morial &s;olemnized at Service. Ob&s;ervations there|upon.</NOTE> to be proclaimed Emperor at <HI>Rome.</HI></P>
<P>A great &s;tir there was in <HI>Con&s;tantinople</HI> about the Exile and death of <HI>John Chry&s;o&s;tom,</HI> (of whom I have formerly &s;poken) the Church being divided about him, and tho&s;e called <HI>Johannites,</HI> u&s;ing their private Conventicles, <HI>Atticus</HI> the Bi&s;hop hoping there|by to cea&s;e the Divi&s;ion, and to return many to the Church of which he was, commanded the memorial of <HI>John</HI> to be &s;olemnized at <HI>Service,</HI> as was the manner for other Bi&s;hops that were decea&s;ed; So the one depo&s;eth, exiles him as a cur&s;ed per&s;on, the other Canonizeth him as a Saint: and this was the contradiction as well as the &s;uper&s;tition of tho&s;e dayes among the Chri&s;tians.</P>
<P>The followers al&s;o of <HI>Sabbatius</HI> removing his Corps from the <NOTE PLACE="marg">Prayers made on <HI>Sab|battius</HI>'s Tomb by his Followers. <HI>Atticus</HI> removes his body thereupon in the night. Ob&s;ervations on both.</NOTE> I&s;le of <HI>Rhodes</HI> (where he died in exile) prayed upon his Tomb, which cau&s;ed <HI>Atticus</HI> to have his Body in the night to be removed to another Sepulchre, whether for Religion &s;ake, or becau&s;e of the Opinion of <HI>Sabbatius,</HI> let the Reader judge, &s;eeing he cau&s;ed the name of dead <HI>John</HI> to be remembred in the Service of his Church; and the&s;e but prayed upon the Tomb of dead <HI>Sabbatius;</HI> but the body being gone, tho&s;e that frequented the place where he lay, cea&s;ed any more to come thither and pray. The&s;e were the poor things into which they ran in tho&s;e dayes, who knew not the Principle of Truth; yet few exceeded this man <HI>Atticus,</HI> <NOTE PLACE="marg">The prai&s;e of <HI>Atticus.</HI></NOTE> if any came at him, of whom I read of very few, for charity &s;eemed to be very little among many Bi&s;hops; he is &s;aid to have given to <HI>Calliopus</HI> Mini&s;ter of <HI>Nice,</HI> three hundred pieces of Gold <NOTE PLACE="marg">His liberality to the Poor, without re&s;pect to Opinion, but to &s;uch as wanted, who were a&s;hamed to beg.</NOTE> to be di&s;tributed among &s;uch as were a&s;hamed to beg, without having re&s;pect to practi&s;e of Faith, or Sect, or Opinion, but to &s;uch who had not wherewithal to relieve their hunger and thir&s;t; He is commended for very many things, and e&s;pecially for ten|derne&s;s to &s;uch, however differing from him, who &s;uffered per|&s;ecution in the dayes of <HI>Con&s;tantius</HI> and <HI>Valens:</HI> he prophe&s;ied of <NOTE PLACE="marg">He prophe&s;ies of his death, and dies ac|cordingly. Cap. 26. Great &s;tir about his Succe&s;&s;or: <HI>Si&s;inius</HI> cho|&s;en. The like at <HI>Cizi|cum</HI> about <HI>Proclus.</HI> Cap. 28. <HI>Dalmatius</HI> cho&s;en a|gain&s;t the Canon by the people.</NOTE> his death, which fell out accordingly.</P>
<P>About his Succe&s;&s;or there was a great &s;tir in <HI>Con&s;tantinople,</HI> as it fell out ordinarily: <HI>Si&s;inius</HI> carried it again&s;t <HI>Philip,</HI> who yet was not quiet, but wrote Books, and made all the &s;tir about it as he could; and the like hapned at <HI>Cyzicum,</HI> where <HI>Si&s;inius</HI> appoin|ted <HI>Proclus</HI> in the place of the Bi&s;hop that was dead, whom they of <HI>Cyzicum</HI> would not receive, but again&s;t the Canon, cho&s;e <HI>Dalma|tius,</HI> &s;o that he was con&s;trained to continue at <HI>Con&s;tantinople.</HI></P>
<P>In two years after his con&s;ecration at <HI>Con&s;tantinople, Si&s;inius</HI> <NOTE PLACE="marg">Cap. 29. <HI>Si&s;inius</HI> dies, new &s;tirs about one to &s;ucceed him. <HI>Ne&s;torius</HI> from <HI>Antioch</HI> is the man. He &s;ets all on fire. His proud Speech to the Emperor.</NOTE> dies; a new &s;tir is again for another to &s;ucceed him, the Complot|ment brings <HI>Ne&s;torius</HI> thither from <HI>Antioch,</HI> he &s;ets all one fire, and in his Oration to the Emperor, before the people, immediately af|ter his En&s;talment, thus &s;aid,<HI>&mdash;Re&s;tore unto me, O Emperor, the Earth weeded and purged of Hereticks, and I will render Heaven unto thee; Aid thou me in foyling of the Hereticks, and I will a&s;&s;i&s;t thee in the overthrow of the</HI> Per&s;ians.</P>
<P>A proud arrogant Speech, which I notifie, to &s;hew to what a height the&s;e Bi&s;hops were come, and what furious per&s;ecution lay
<PB N="161" REF="85"> in the bottom of their proud &s;tomachs, to all that which was other|wi&s;e than their own Religion.</P>
<P>He had hardly drank, as the &s;aying is, before he began to <NOTE PLACE="marg">He falls on the <HI>Ar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ians</HI></NOTE> blow the &s;moke, and kindle the fire of Per&s;ecution; for the fifth day after he was cho&s;en, he determined to overthrow the <HI>Arri|ans</HI> Church, where they had their &s;ervice privily and by &s;tealth; who when they &s;aw their Church mu&s;t needs down, they &s;et it on fire them&s;elves, which fell on the next hou&s;es, and burned them <NOTE PLACE="marg">They burn their Church, when they &s;aw he would have it down. It burns more hou&s;es. He is called the Fire|brand by all.</NOTE> to A&s;hes, and ro&s;e up to revenge them on their Enemies: From that time not only tho&s;e that oppo&s;ed him, but his own party cal|led him a <HI>Firebrand.</HI> Neither re&s;ted he here, but de&s;troyed, as much as in him lay, the whole City, whil&s;t he went about to mi&s;|chieve tho&s;e who from him differed. The <HI>Novations</HI> he mole&s;ted, <NOTE PLACE="marg">He per&s;ecutes the <HI>No|vations.</HI></NOTE> becau&s;e <HI>Paulus</HI> their Bi&s;hop was more eminent than him&s;elf; but the Emperor who &s;ent for him, becau&s;e divers vain-glorious per|&s;ons in <HI>Con&s;tantinople</HI> &s;ought the Bi&s;hoprick (who now had enough of him, meeting with one that was wor&s;e than them all) nipped <NOTE PLACE="marg">The Emperor nips him. He vexes the ob&s;er|ve<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s of <HI>Ea&s;ter</HI> on the 4th day of the month, in <HI>A&s;ia, Lydia, Caria.</HI></NOTE> him with &s;harp admonitions, and &s;o with&s;tood his enterpri&s;es; he vexed tho&s;e that kept Ea&s;ter the fourth day of the month, throug|out <HI>A&s;ia, Lydia,</HI> and <HI>Caria,</HI> with many injuries, and was the oc|ca&s;ion of cutting off many in the Sedition, which he rai&s;ed at <HI>Miletum</HI> and <HI>Sardis;</HI> and &s;o perplexed the <HI>Macedonians</HI> in <HI>Helle|&s;pont,</HI> <NOTE PLACE="marg">At <HI>Miletene</HI> &amp; <HI>Sardice</HI> many are cut off. Cap. 31. In <HI>Helle&s;pont</HI> the <HI>Ma|cedonians</HI> con&s;pire the death of <HI>Anthony,</HI> through his &s;etting him on to per&s;ecute.</NOTE> by <HI>Anthony</HI> Bi&s;hop of <HI>Germa,</HI> that they con&s;pired the death of <HI>Anthony,</HI> and by certain per&s;ons did accompli&s;h it, which gave occa&s;ion to <HI>Ne&s;torius</HI> to per&s;wade the Emperor to deprive them of their Churches, many of which thereupon conformed to the Faith of <HI>one Sub&s;tance.</HI></P>
<P>Commonly (&s;aith the Hi&s;tory) we &s;ay, &s;uch as are given to <NOTE PLACE="marg">Cap. 32. The &s;cale comes to turn on <HI>Ne&s;torius.</HI></NOTE> drunkenne&s;s, are never to &s;eek for the Cup; and bu&s;ie bodies ne|ver want woe: <HI>Ne&s;torius</HI> who endeavoured to ca&s;t others out of their Churches, comes to be ca&s;t out him&s;elf. <HI>Ana&s;ta&s;ius</HI> a Prie&s;t, whom he brought thither from <HI>Antioch,</HI> preached,<HI>&mdash;That none</HI> <NOTE PLACE="marg">The occa&s;ion how.</NOTE> <HI>ought to call</HI> Mary <HI>the Mother of God, becau&s;e that &s;he was but a Woman, and that God could not be born of a Woman.&mdash;Ne&s;torius</HI> joyns to this man, who was his great Coun&s;ellor in all his Affairs; and in his Sermons favours <HI>Ana&s;tatius,</HI> which divided the Church, &s;o that the Members &s;eparated one from another, and a general <NOTE PLACE="marg">A general Council cal|led at <HI>Ephe&s;us.</HI></NOTE> Council was &s;ummoned for the determination of this matter.</P>
<P>The Bi&s;hops came to <HI>Ephe&s;us,</HI> whitherto the Council was &s;um|moned, <NOTE PLACE="marg">Cap. 33.</NOTE> and multitudes of other people flocked thereunto: Thither came <HI>Cyril</HI> Bi&s;hop of <HI>Alexandria,</HI> and <HI>Juvenalis</HI> Bi&s;hop of <HI>Jeru&s;alem.</HI> But when <HI>John</HI> of <HI>Antioch</HI> tarried; <HI>Cyril,</HI> that he <NOTE PLACE="marg"><HI>Cyril</HI> begins the Di&s;|putation.</NOTE> might be upon <HI>Ne&s;torius,</HI> of whom he thought very ill, began and u&s;ed certain preambles of Di&s;putation; when many confirmed that Chri&s;t was God, <HI>Ne&s;torius</HI> pleaded,<HI>&mdash;I verily</HI> (&s;aid he) <HI>will</HI> <NOTE PLACE="marg"><HI>Ne&s;torus</HI>'s bla&s;phemy.</NOTE> <HI>not call him God, who grew to mans &s;tate by two months, and three months, and &s;o forth; and therefore I wa&s;h my hands from your</HI> <NOTE PLACE="marg">Joyns to the Bi&s;hops that denyed <HI>Mary</HI> to be the Mother of God.</NOTE> <HI>blood, and from henceforth I will no more come into your company.</HI> And &s;o joyned with the Bi&s;hops of his Opinion; &s;o the Bi&s;hops <NOTE PLACE="marg">The Bi&s;hops divided.</NOTE> were divided into two parts: Such of the Council as held with
<PB N="162" REF="86"> <HI>Cyril,</HI> called <HI>Ne&s;torius</HI> before them, he came not, but &s;aid, <HI>He</HI> <NOTE PLACE="marg"><HI>Cyril,</HI> &amp;c. &s;ends for <HI>Ne&s;tor.</HI> He refu&s;es to come.</NOTE> <HI>would defer his Cau&s;e till</HI> John <HI>of</HI> Antioch <HI>came. Cyril,</HI> and tho&s;e with him, after they had read over <HI>Ne&s;torius</HI> his Sermons, and ga|thered out of them, that in good earne&s;t he had uttered open bla&s;phemies again&s;t the Son of God, they depo&s;ed him. Tho&s;e <NOTE PLACE="marg">He is depo&s;ed. The Bi&s;hops that held with <HI>Ne&s;tor</HI> depo&s;e <HI>Cyril,</HI> &amp;c. <HI>John</HI> of <HI>Antioch</HI> com|ing, blames <HI>Cyril</HI> for running &s;o fa&s;t. <HI>Cyril</HI> depo&s;es <HI>John.</HI> All in a hurly-burly. <HI>Ne&s;tor</HI> conforms. It is not accepted, be|cau&s;e &s;uppo&s;ed to be in hypocre&s;ie.</NOTE> which held with <HI>Ne&s;torius,</HI> met, and depo&s;ed <HI>Cyril</HI> and <HI>Memnon</HI> Bi&s;hop of <HI>Ephe&s;us. John</HI> being come, blamed <HI>Cyril</HI> for running on head, and &s;o &s;oon depo&s;ing <HI>Ne&s;torius,</HI> and &s;o being the occa|&s;ion of all that &s;tir; <HI>Cyril</HI> to be avenged on <HI>John,</HI> taking <HI>Juvena|lis</HI> with him, depo&s;ed <HI>John.</HI> Thus the contention flew up, and a great hurly-burly there was, and the poy&s;oned infection of Di&s;|cord was &s;cattered, which <HI>Ne&s;torius</HI> perceiving, &s;aid,<HI>&mdash;Let</HI> Mary <HI>be called the Mother of God, and I pray you conceive no longer di&s;|plea&s;ure.&mdash;</HI>But being not &s;uppo&s;ed to &s;peak this from his heart, he was both depo&s;ed and bani&s;hed to <HI>Oa&s;is.</HI> Thus was the Coun|cil <NOTE PLACE="marg">He is depo&s;ed and ba|ni&s;hed. The Council ends. <HI>John</HI> coming to <HI>Anti|och</HI> depo&s;es <HI>Cyril.</HI> Afterwards they re|&s;tore one another.</NOTE> of <HI>Ephe&s;us</HI> at that time divided and broken up. <HI>John</HI> when he returned to <HI>Antioch,</HI> got many Bi&s;hops together, and depo&s;ed <HI>Cy|ril;</HI> &s;hortly after which they laid a&s;ide their grudges, and re&s;tored each other to their Bi&s;hopricks.</P>
<P>A great &s;tir aro&s;e in <HI>Con&s;tantinople</HI> about the Election of a Bi|&s;hop <NOTE PLACE="marg">Cap. 34. Much ado at <HI>Con&s;tan|tinople</HI> about a Suc|ce&s;&s;or of <HI>Ne&s;tor.</HI></NOTE> in the place of <HI>Ne&s;torius,</HI> for the people were greatly divi|ded by rea&s;on of his Opinion; all the Clergy with one con&s;ent accur&s;ed it openly, for &s;o the Chri&s;tians called the Sentence pro|nounced again&s;t the Author of Bla&s;phemy, thereby intending to make it as manife&s;t to the World, as what is engraven in a Table, and nailed unto a Poa&s;t; at length <HI>Maximinianus</HI> was cho&s;en <NOTE PLACE="marg"><HI>Maximin.</HI> is cho&s;en:</NOTE> Bi&s;hop.</P>
<P><HI>Maximinianus</HI> not po&s;&s;e&s;&s;ing the Bi&s;hoprick above two years, <NOTE PLACE="marg">Cap. 39. He dies.</NOTE> died; about the Election of another, le&s;t there &s;hould be new Schi&s;ms and Divi&s;ions, the Emperor was put to his Wits, and therefore ere the other was interred, he put <HI>Proclus</HI> in his &s;tead, <NOTE PLACE="marg">The Emperor puts <HI>Proclus</HI> in his room. He troubled no Sect.</NOTE> who was a quiet man, and troubled no Sect, but re&s;erved (&s;aith the Hi&s;tory) and re&s;tored unto the Church that renowned vertue of meekne&s;s required in Clergy-men.</P>
<P>Yet were not the <HI>Barbarians</HI> quiet, whom <HI>John</HI> had gathered <NOTE PLACE="marg">Cap. 42. The <HI>Barbarians</HI> di|&s;turb the Empire by <HI>John.</HI> Their lamentable end. <HI>Rugus</HI> &s;lain with a Thunderbolt. Pe&s;tilence de&s;troyed mo&s;t of the Souldiers. Fire from Heaven con|&s;umed the re&s;t. Cap 44. <HI>Proclus</HI> removes <HI>John Chry&s;o&s;toms</HI> bones to <HI>Con&s;tantinople,</HI> to en|dear his followers. Who are reduced hereupon. Ob&s;ervations upon the whole.</NOTE> to wage War with <HI>Theodo&s;ius,</HI> but purpo&s;ed to over-run certain Dominions which appertained to the Emperor, but their end proved lamentable. <HI>Rugus</HI> their Captain was &s;lain with a Thun|derbolt, and a Plague en&s;uing di&s;patched mo&s;t of his Souldiers, and tho&s;e that remained, fire from Heaven came and con&s;umed, which proved a great a&s;toni&s;hment to the <HI>Barbarians.</HI></P>
<P>Yet there is not an end of <HI>Johns</HI> matters, though he was dead long ago. But <HI>Proclus,</HI> that he might unite tho&s;e that followed him, to that in which <HI>Proclus</HI> was, got leave of the Emperor, and removed his bones from <HI>Comanum</HI> to <HI>Con&s;tantinople,</HI> thirty and five years after his depo&s;ition, and with great pomp interred him in the Apo&s;tles Church, which effected the reducing of tho&s;e who appertained unto him; &s;o he is depo&s;ed, exiled, dead, and buri|ed, remembred in the Prayers among the dead, brought to <HI>Con|&s;tantinople,</HI> and enterred in the Church of the Apo&s;tles, upwards
<PB N="163" REF="86"> and downwards, backwards and forwards; things ride where Truth is not known in the Principle thereof which &s;hould lead into it, <HI>There would have been no matter admini&s;tred for my Pen,</HI> <NOTE PLACE="marg">Cap. 47. The Hi&s;torians rea&s;on why he wrote. The end of <HI>Socrates</HI>'s Hi&s;tory of 140. years. <HI>Evag.</HI> lib. 1. cap. 2, 3, 4, 5, 6, 7, 8.</NOTE> (&s;aith the Hi&s;torian in his la&s;t Chapter) <HI>if &s;uch as &s;et their minds on Sedition and Di&s;cord, had been at Peace and Unity among them&s;elves.</HI> And &s;o he ends his Hi&s;tory of 140. years: and <HI>Evagrius</HI> goeth on with the Hi&s;tory, and having given &s;omewhat a more particular account of <HI>Ne&s;torius,</HI> and the things then that pa&s;&s;ed both at the Council of <HI>Ephe&s;us,</HI> and el&s;ewhere, of which <HI>Schola|&s;ticus</HI> hath given &s;ome intimation, he goes on to &s;hew of the death of <HI>Ne&s;torius,</HI> which, he &s;aith, was after this &s;ort,&mdash;His Tongue <NOTE PLACE="marg"><HI>Ne&s;torius</HI>'s tongue ea|ten up of Worms, dies</NOTE> was eaten up of Worms, and &s;o he died; whom <HI>Maximinianus</HI> &s;ucceeded, as afore&s;aid.</P>
<P>Yet his Opinion died not within him, but <HI>Eutyches</HI> took it up, <NOTE PLACE="marg">Cap. 9. <HI>Eutyches</HI> takes up his Bla&s;phemy. An account of his Bla&s;phemy.</NOTE> who held as followeth,<HI>&mdash;I confe&s;s</HI> (&s;aith he) <HI>that our Lord con&s;i&s;t|ed of two Natures before the Divinity was coupled with the Humani|ty; but after the uniting of them, I affirm, that he had but one Na|ture, and that the Body of the Lord was not of the &s;ame Sub&s;tance with ours.&mdash;</HI>A Council was called about him at <HI>Con&s;tantinople,</HI> <NOTE PLACE="marg">A Council called at <HI>Con&s;tantinople.</HI> He is degraded. A &s;econd Council at <HI>Ephe&s;us.</HI></NOTE> where <HI>Eu&s;ebius</HI> Bi&s;hop of <HI>Dorylaeum,</HI> an eloquent Rhetorician, in rea&s;oning, finding him to hold, as afore&s;aid, he was degraded, and a &s;econd Council &s;ummoned at <HI>Ephe&s;us.</HI></P>
<P>At this Council <HI>Dio&s;corus</HI> who &s;ucceeded <HI>Cyril</HI> in the Bi&s;hop|rick <NOTE PLACE="marg">Cap. 10.</NOTE> of <HI>Alexandria,</HI> was Moderator, through the working of <HI>Chry&s;aphius</HI> Governor of the Pallace, for the hatred he bore to <HI>Flavianus,</HI> whom the Council before <HI>Eutyches</HI> had charged with the forging of the Records which concerned him, but being &s;earched, it was found otherwi&s;e, and the Records were con|firmed at the Council. Now at this Council <HI>Elpidius</HI> having ac|quainted them with the command of <HI>Theodo&s;ius,</HI> which was this,<HI>&mdash;Such as in time pa&s;t gave Sentence of</HI> Eutyches <HI>the mo&s;t virtuous Abbot, good leave have they to be pre&s;ent at the Council, but let them be quiet, and their voices &s;u&s;pended: My Will is, That they wait for the general and common Sentence of the mo&s;t holy Fathers, &s;eeing that &s;uch things were aforetime decided by them, are called in contro|ver&s;ie. Dio&s;corus,</HI> and the Bi&s;hops with him, re&s;tored <HI>Eutyches,</HI> <NOTE PLACE="marg"><HI>Eutyches</HI> re&s;tored. <HI>Flavian.</HI> and <HI>Eu&s;eb.</HI> depo&s;ed, four Bi&s;hops more excommunica|ted and depo&s;ed, two removed. The Council ends.</NOTE> whom the other Council had degraded, unto his former dignity; and <HI>Flavianus,</HI> and <HI>Eu&s;ebius,</HI> they depo&s;ed; they excommunica|ted, and deprived al&s;o four Bi&s;hops more, and two more they re|moved, &s;o this Council broke up.</P>
<P>This kind of contrary work, one Council undoing what the <NOTE PLACE="marg">Cap. 11. The Hi&s;torian con|&s;trained through the&s;e contradictions, to apo|logize for the Chri&s;ti|an Faith to the Hea|then. His whole Hi&s;tory a continuation of the rehear&s;al of the Divi|&s;ion.</NOTE> other had done, and concerning Faiths and Creeds varying and changing, as afore&s;aid, put the Hi&s;torian eft&s;oons to Apologize for the Chri&s;tian Faith, becau&s;e of the&s;e things, with the Hea|then among whom his Hi&s;tory could not but come, which in this Chapter he endeavours. Yet the whole &s;eries of his Book holds forth little le&s;s than the continuation of &s;uch divi&s;ion and contra|diction; which &s;hews the fruit and con&s;equences when men un|dertake to determine of him, whom they cannot comprehend, <NOTE PLACE="marg">The natural con&s;e|quence of impo&s;ing Religion.</NOTE> who &s;hould let alone things of that nature, which is too high for
<PB N="164" REF="87"> them; and if they have Faith, have it to them&s;elves, that is to &s;ay, in &s;uch freedom and liberty unto every man, that they &s;eek to impo&s;e no more on another man than they would have impo&s;ed upon them&s;elves, in that which is contrary. <HI>Theodo&s;ius</HI> decreed <NOTE PLACE="marg"><HI>Ne&s;tor.</HI> condemned by the Emperor to per|petual exile, and ac|cur&s;ed him. He yet boa&s;ts of the Emperors good will.</NOTE> <HI>Ne&s;torius</HI> to perpetual exile, and pronounced him therein to be accur&s;ed, being moved thereunto, no doubt (&s;aith the Hi&s;torian) by the in&s;tinct of the Holy Gho&s;t; yet <HI>Ne&s;torius</HI> el&s;ewhere boa&s;ted, That the Emperor bore him intire and &s;ingular good will. <HI>We Decree moreover</HI> (&s;aith the rehear&s;al of the &s;aid Decree, <NOTE PLACE="marg">Cap. 12. Another Decree a|gain&s;t <HI>Ne&s;tor.</HI> and his Favourers. <HI>Cod. de &s;um trin &amp; fid. cath. tit.</HI> 1. <HI>l.</HI> 3 <HI>&s;ancimus.</HI></NOTE> found in the Code of <HI>Ju&s;tinian,</HI> the third Law of the fir&s;t Title) <HI>that who&s;oever doth imbrace the wicked Opinion of</HI> Ne&s;torius, <HI>and give ear unto his lewd Doctrine, if they be Bi&s;hops, that they be ba|ni&s;hed the Holy Churches; if Lay per&s;ons, they be accur&s;ed.&mdash;</HI>Other Laws al&s;o he made in the behalf of Religion.</P>
<P>Many things ran up and down in this Generation; for as the <NOTE PLACE="marg">Many opinions ran up and down in this day, and &s;uper&s;tition.</NOTE> times drew off the dayes of the Apo&s;tles, or were at a greater di|&s;tance from them, &s;o &s;uper&s;tition &amp; folly, as well as confu&s;ion and divi&s;ion, entered in among the Chri&s;tians. To give one in&s;tance for many: In the&s;e times there was one <HI>Simeon,</HI> a man famous, and <NOTE PLACE="marg">Cap. 13. One in&s;tance for all. <HI>Simeons</HI> living in a Pil|lar upon pretence of the Angelical Life. The particulars there|of.</NOTE> of renown (as the Hi&s;tory &s;aith) for a godly man; he in pretence of imitating in life the trade of the Angelical Powers, withdrew him&s;elf from worldly Affairs, forced Nature, which of her &s;elf leaneth downwards, and followed after lofty things, being placed, as it were in the mid&s;t, between Heaven and Earth, he &s;ought conference with God, he prai&s;ed him together with the Angels; he lifted the prayers of men up to Heaven, and offered them to God; he brought the goodne&s;s of God from Heaven to Earth, and made the World partaker thereof. Thus &s;aith the Hi&s;tory, a ridiculous kind of Super&s;tition, by placing him&s;elf in a Pillar high from the Earth, and &s;carce two Cubits wide; to think that this brought him nigher to the Angels, and to accompli&s;h that which thereof hath been quoted by the Hi&s;tory; and all this, as I have intimated, &s;prings from the ignorance of the Principle of God in man, by, and in which, and as that revealeth him, man only can know God.</P>
<P>I &s;hould write very much, if I &s;hould be particular in what is &s;aid of this man, and what reckoning was made of him whil&s;t he lived; and how his body being dead, was wor&s;hipped, and car|ried <NOTE PLACE="marg">His dead body adored and carried up and down as Reliques.</NOTE> about in pieces as Reliques. The people of <HI>Antioch</HI> de&s;ired of the Emperor <HI>Leo,</HI> who de&s;ired the Body, that they might have it for a fortified Wall to their City, and &s;o expre&s;t it, becau&s;e the anger of the Emperor had cau&s;ed the Wall to be pulled down; &s;o much they put of pre&s;ervation in a dead Carka&s;s: <HI>Gregory</HI> Bi|&s;hop of that Church, and <HI>Philippicus</HI> required, That the Reliques of the Saint, for the &s;peedier execution of his martial Affairs in <NOTE PLACE="marg">The Reliques of the dead required, for the expedition of Martial Affairs.</NOTE> the Ea&s;t, &s;hould be &s;ent unto him; &s;uch blind &s;uper&s;tition was among&s;t them at that day. Fir&s;t, A &s;ingular humour, and fan|ta&s;tical imagination they hold forth, as the height of Religion; then the Carka&s;s of the humori&s;ts they adore as Religion; they &s;ay he lived &s;ix and fifty years, nine years in a Mona&s;tery, &s;even
<PB N="165" REF="87"> and forty years in <HI>Mandrya,</HI> ten of which in a very narrow Room, <NOTE PLACE="marg">An account of his life, and of the Iron Chain about his neck.</NOTE> &s;even in a very &s;trait Pillar, and thirty years in a Pillar of forty Cubits; they &s;peak of the Iron Chain that hung about his Neck, and with it the Corps &s;o renowned (&s;aith the Hi&s;tory) of all men, and for induring &s;o great hardne&s;s and mi&s;ery, was honoured with Divine Prai&s;es; and yet in the &s;ame Chapter, he quotes the Re|ligious men of the De&s;art to have &s;ent a Me&s;&s;enger unto him to <NOTE PLACE="marg">And the me&s;&s;age of <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e Monks to require him to give an account of his &s;o living,</NOTE> demand of him, <HI>What he meant by that new-found and unknown kind of life? and wherefore he for&s;ook the wonted Trade; the &s;teps and traces of the Saints which went before, and devi&s;ed unto him&s;elf a for|reign and unknown way? and moreover to have exhorted him by the Me&s;&s;enger to come down from his Lodging, and to follow the Holy</HI> <NOTE PLACE="marg">And to come down,</NOTE> <HI>Fathers which were his Predece&s;&s;ors;</HI> and to have given the Me&s;&s;enger in charge, that if he &s;aw him yeeld and come down, he &s;hould licen&s;e him to go on in his own way, for they per&s;waded them|&s;elves that his obedience would declare, <HI>Whether God had guided him to lead &s;uch a life, and to take upon him in this World &s;o weighty a Combate to cha&s;ti&s;e his Carka&s;s; But if he &s;tubbornly re&s;i&s;ted, if he were froward and wilful, not yeelding with all &s;peed unto their</HI> <NOTE PLACE="marg">Or to pull him down with a vengeance.</NOTE> <HI>coun&s;el and advice, he &s;hould pull him down with a vengeance.</HI></P>
<P>But I mu&s;t not &s;tay longer on the relation of this man, and this <NOTE PLACE="marg">The ignorance of God the ground of all Su|per&s;tition, and impo|&s;ing of Religion.</NOTE> example of &s;uper&s;tition in one Pre&s;ident, that tho&s;e times did produce in the World; this was nece&s;&s;ary to give as an in&s;tance; I &s;hall now proceed to matters of another nature, yet proceed|ing from the &s;ame root, <HI>viz.</HI> the Ignorance of God.</P>
<P>The Lord was di&s;plea&s;ed in this day. <HI>Attilas</HI> King of <HI>Scythia,</HI> <NOTE PLACE="marg">Cap. 17. Judgements in the Common-Wealth. <HI>Attilas</HI> invades Ea&s;t and We&s;t. An Earth|quake exceeding all that went before, Almo&s;t throughout the world. <HI>Anno.</HI> 4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">2. The Palace &s;haken.</NOTE> invaded both Ea&s;t and We&s;t, and won many great Cities, and behaved him&s;elf nobly to the end of his dayes. A great Earth|quake, the &s;trangene&s;s whereof exceeded all that ever were be|fore-going in a manner throughout the whole world, hapned in the latter end of the reign of <HI>Theodo&s;ius:</HI> Though yet he was prai&s;ed for &s;uch a gentle Prince, yet dared he to meddle with Religion and Faith, and to do therein as afore&s;aid. Many Turrets within the Pallace were overthrown to the ground, the long Wall of <HI>Cherrone&s;is</HI> turned to ruine; many Villages &s;wallowed up, many <NOTE PLACE="marg">Many Villages &s;wal|lowed up. Well-&s;prings dried. Fountains in dry places. Trees rooted up. Valleys become Mountains. Fi&s;h dead. I&s;lands drowned. Sea overflows. Ships on ground where the Sea was. Many Countries undone in <HI>Bythinia, Helle&s;pont,</HI> &amp;c.</NOTE> woful mi&s;chances fell out unto mankind both by Sea and Land; many Well-&s;prings dried up; where Fountains were never &s;een before it flowed out; many Trees were pulled up by the Roots; the Vallies became high Mountains; the Sea threw out Fi&s;h for dead; many I&s;lands drowned; the Sea over-ran the Banks, and overflowed the Countries; many Ships that had been in the Sea, &s;een on ground, by the falling back of the Sea, not yeelding its wonted &s;treams; many Countries through <HI>Bythynia, Helle&s;pont,</HI> and both the <HI>Phrygia's,</HI> endured &s;uch calamities that they were ut|terly undone.</P>
<P>Nor were the&s;e the only troubles that invaded the Empire, for <NOTE PLACE="marg">Cap. 19. Great Sedition in the We&s;t. Wars with the <HI>Per&s;i|ans. Theodo&s;ius</HI> dies.</NOTE> there was great Sedition throughout <HI>Europe,</HI> when <HI>Valentinianus</HI> governed the <HI>We&s;tern</HI> Dominions; and with the <HI>Per&s;ians</HI> there was War, as afore&s;aid. He reigned thirty and eight years, and then he died.</P>
<PB N="166" REF="88">
<P><HI>Martianus</HI> &s;ucceeded <HI>Theodo&s;ius.</HI> No &s;ooner had he entered <NOTE PLACE="marg"><HI>Cran.</HI> p 590. <HI>Anno.</HI> 450. Lib. 2. Cap. 2. <HI>Martianus</HI> &s;ucceeds, and peace with him, but di&s;quiet among the Bi&s;hops. <HI>Leo</HI> of <HI>Rome</HI> begins; Complains of <HI>Dio&s;co|rus</HI>'s &s;lighting the De|c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ees of the &s;econd Council at <HI>Ephe&s;us.</HI> De&s;ires a Council. <HI>Eu&s;ebius</HI> complains of <HI>Chry&s;aphius</HI> defraud|ing him, and <HI>Flavia|nus,</HI> of their Bi&s;hop|ricks. Gold demanded by <HI>Chry&s;aphius,</HI> for the admi&s;&s;ion of <HI>Flavia|nus.</HI> Other accu&s;ations.</NOTE> the Throne, but he pre&s;ently is entertained with &s;ome of the old trade of di&s;quiet among the Chri&s;tians; <HI>Leo</HI> Bi&s;hop of old <HI>Rome</HI> &s;ends to him, that <HI>Dio&s;corus</HI> had made light of the Decree which he had laid down in the &s;econd Council of <HI>Ephe&s;us,</HI> agreeable unto the true and right Faith; others al&s;o complain of the injuries and contumelies <HI>Dio&s;corus</HI> had done unto them, de&s;iring a Council might be called for the hearing of the&s;e matters. <HI>Eu&s;ebius</HI> of <HI>Dorilaeum</HI> al&s;o, chiefly, above all others, follows the Emperor, &s;hewing him how he and <HI>Flavianus</HI> were defrauded of their Bi|&s;hopricks through the fraud and wiles of <HI>Chry&s;aphius,</HI> &s;ometimes of <HI>Theodo&s;ius</HI> his Guard; that <HI>Flavianus</HI> (at what time <HI>Chry&s;aphius</HI> &s;ent unto him, requiring Gold for his admi&s;&s;ion unto the Bi&s;hop|rick) &s;ent unto him the Holy Ve&s;&s;els of the Church for to make him throughly a&s;hamed of his demand, and that he wallowed a|like in the Heretical Puddle and Bla&s;phemous Impiety of <HI>Euty|ches.</HI> Moreover, that <HI>Flavianus</HI> was lamentably &s;lain by the pro|curement <NOTE PLACE="marg"><HI>Flavianus</HI> murdered by <HI>Dio&s;corus.</HI></NOTE> of <HI>Dio&s;corus,</HI> who thru&s;t him violently out of the <HI>Church,</HI> and di&s;dainfully trod on him with his feet.</P>
<P>A Council therefore was &s;ummoned at <HI>Chalcedon</HI> for the hear|ing <NOTE PLACE="marg">A Council at <HI>Chal|cedon.</HI></NOTE> of the&s;e matters, and Legates, and Po&s;ts, were &s;ent every where for the calling of them together; the Bi&s;hops come and meet together, &s;ome Senators with them, and al&s;o the Emperor; <NOTE PLACE="marg">Cap. 4. <HI>Dio&s;corus</HI> depo&s;ed and exiled. <HI>Nicene</HI> Creed again&s;t <HI>Eutyches</HI>'s Canons, decreed. Much debating. The conclu&s;ion of the Council.</NOTE> matters are turned up-&s;ide down, and great bu&s;tle is made: <HI>Di|o&s;corus</HI> is at length depo&s;ed, and ordered into bani&s;hment, and the <HI>Nicene</HI> Creed, and &s;everal other things again&s;t <HI>Eutyches</HI> are Decreed, and &s;everal Canons of the Church, and much debat|ings to and again, and at length it thus endeth,<HI>&mdash;Seeing we have &s;ifted out the truth of the&s;e things with great care and diligence, the Sacred and General Council hath Decreed that it &s;hall be lawful for no man, either to alleadge, or to write, or to frame, or to believe, or to teach any other Faith. Moreover, the Council commandeth &s;uch as</HI> <NOTE PLACE="marg">None mu&s;t alleadge, write, frame, believe, teach any other Faith.</NOTE> <HI>pre&s;ume to devi&s;e any other Faith, or to bring forth, or to teach, or to publi&s;h any other Creed, unto &s;uch as turn either from Pagani&s;m to Judai&s;m, or any other Sect what&s;oever, unto the knowledge of the Truth; If they be Bi&s;hops, that they be depo&s;ed of their Bi&s;hop-like</HI> <NOTE PLACE="marg">The penalties.</NOTE> <HI>dignities; If Prie&s;ts, that they be degraded; If Monks and Lay|people, that they be accur&s;ed.&mdash;Hillarius</HI> and the Ea&s;tern Bi&s;hops <NOTE PLACE="marg">The manner of Excla|mation at the accur|&s;ing of <HI>Dio&s;corus.</HI> Cap. 18. And conjuring God to cha&s;tize him, and the Emperor to be aven|ged on him.</NOTE> cryed out, <HI>Let</HI> Dio&s;corus <HI>be accur&s;ed. In the very &s;ame hour Chri&s;t deprived</HI> Dio&s;corus, when <HI>Dio&s;corus</HI> depo&s;ed <HI>Flavianus. Oh Holy Lord, we be&s;eech thee cha&s;ti&s;e thou him, and thou, O Catholick Emperor, be avenged on him,</HI> (the&s;e were Chri&s;tians, &s;o called, but what &s;pirit they were of, let under&s;tanding men judge, ac|cording to the Spirit of Truth.) <HI>God grant</HI> Leo (who was then <NOTE PLACE="marg"><HI>Leo</HI> his <HI>Benedictus.</HI></NOTE> Bi&s;hop of <HI>Rome) may live many years; God &s;end the Patriark a long life.&mdash;</HI>When the Sentence was pa&s;&s;ed on the Bi&s;hops that were depo&s;ed with <HI>Dio&s;corus,</HI> (which was afterward to tho&s;e Bi|&s;hops <NOTE PLACE="marg">The cry upon <HI>Dio&s;co|rus</HI>'s Judgment. The Bi&s;hops of <HI>Illyri|um</HI> confe&s;&s;ing them|&s;elves all to have done ami&s;s.</NOTE> remitted, but not to <HI>Dio&s;corus)</HI> the Bi&s;hops of the Ea&s;t cryed out,<HI>&mdash;The Judgment is ju&s;t.&mdash;</HI>Then the Bi&s;hops of <HI>Illyri|cum</HI> &s;aid,<HI>&mdash;We have all done ami&s;s, and therefore we all crave pardon.</HI>
<PB N="167" REF="88"> And when the Bi&s;hops of the Ea&s;t cryed again, <HI>The Sentence is ju&s;t, Chri&s;t depo&s;eth the Murderer, Chri&s;t revengeth the quarrel of the Martyrs.&mdash;</HI>The Senators bad every one give in his particular <NOTE PLACE="marg">The Emperors F<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ith according to that of <HI>Nice,</HI> declared &s;o to be by the Senators.</NOTE> Faith in writing, a&s;uring them that the Emperor believed, accor|ding to the form of Faith publi&s;hed at <HI>Nice</HI> by three hundred and eighteen Fathers, and agreeable to the Creed framed at <HI>Con&s;tan|tinople</HI> by one hundred and fifty Bi&s;hops, and no otherwi&s;e, then the Epi&s;tles of the Holy Fathers, <HI>Gregory, Ba&s;il, Hillary,</HI> <NOTE PLACE="marg">Epi&s;tles read.</NOTE> <HI>Athana&s;ius, Ambro&s;ius,</HI> and the two Epi&s;tles of <HI>Cyril</HI> read in the fir&s;t Council of <HI>Ephe&s;us,</HI> have directed him; and that <HI>Leo</HI> the mo&s;t reverend Bi&s;hop of <HI>Rome</HI> depo&s;ed <HI>Eutyches</HI> for the contrary.</P>
<P>La&s;tly, (for it will be too long, though otherwi&s;e of &s;ome ac|count, <NOTE PLACE="marg">Cap. 18. <HI>Dio&s;corus</HI>'s Sentence.</NOTE> to rehear&s;e all the Acts of this Council) <HI>Dio&s;corus</HI>'s Sen|tence was in the&s;e words,<HI>&mdash;Becau&s;e thou ha&s;t de&s;pi&s;ed the Holy Ca|nons of the Church, becau&s;e thou ha&s;t not obeyed this holy and general Council, becau&s;e thou art moreover convinced of many other Crimes, becau&s;e thou being thrice called of this famous A&s;&s;embly to an&s;wer to &s;uch things as are laid to thy charge, thou came&s;t not; know, that for all the afore&s;aid, thou art depo&s;ed by the Holy and General Council, the thirteenth of this pre&s;ent</HI> October, <HI>of thy Bi&s;hoprick, and be|reaved of all Eccle&s;ia&s;tical Right and Title.&mdash;</HI>After this <HI>Florentius</HI> Bi&s;hop of <HI>Sardis</HI> craved their favour, that with advice, and after deliberation taken, they might attain unto the Truth; and <HI>Ce|cropius</HI> Bi&s;hop of <HI>Seba&s;topolis,</HI> &s;aid,<HI>&mdash;The Faith is mo&s;t notably &s;et</HI> <NOTE PLACE="marg">The Faith of the 318. Fathers confi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">med by <HI>Athana&s;ius,</HI> &amp;c and by <HI>Leo,</HI> de&s;ired to be read.</NOTE> <HI>forth by the three hundred and eighteen Holy Fathers, confirmed after|wards by the godly Fathers,</HI> Athana&s;ius, &amp;c. as afore&s;aid, <HI>and now again approved by mo&s;t Holy</HI> Leo: <HI>Therefore our reque&s;t is, That the Creed of the three hundred Holy Fathers, and the mo&s;t Holy</HI> Leo, <HI>may</HI> <NOTE PLACE="marg">The cry upon the reading this Faith and confirmation. The Faith of the 150. Fathers at <HI>Con&s;tantino|ple</HI> read. The cry thereupon.</NOTE> <HI>be read.&mdash;</HI>Being read, all the Council cryed,<HI>&mdash;This is the Faith of the true Profe&s;&s;ors, we are all of this Faith; This is the Faith of Pope</HI> Leo, <HI>this is the Faith of</HI> Cyril, <HI>thus hath the Pope interpreted.</HI> Then the Faith of one hundred and fifty Fathers at <HI>Con&s;tantinople</HI> was read, upon which the Council cryed out, and &s;aid,<HI>&mdash;This is the Faith of the true Profe&s;&s;ors, thus we do all believe.</HI> Then the Epi|&s;tles <NOTE PLACE="marg"><HI>Cyril</HI>'s Epi&s;tles to <HI>Ne|&s;torius</HI> an<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>John,</HI> con|ce<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ning <HI>Mary</HI>'s being the Mother of God, read.</NOTE> of <HI>Cyril</HI> to <HI>Ne&s;torius,</HI> and <HI>John</HI> of <HI>Antioch</HI> were read, which treats of <HI>Mary</HI> being the Mother of God, (what &s;trange expre&s;|&s;ions are here of him! the Mother of him who is from everla&s;ting, and is without beginning of days, or end of life) and in the behalf <NOTE PLACE="marg">The cry upon that.</NOTE> of that; upon which all the Council cryed out, <HI>We are all of that Faith;</HI> Leo <HI>the Pope believeth &s;o: Cur&s;ed be he that divideth Chri&s;t, that confoundeth his Natures; this is the Faith of Arch-Bi&s;hop</HI> Leo, <HI>thus be|lieveth</HI> Leo; Leo <HI>and</HI> Anatolius <HI>are of this Faith, we are all of this Faith;</HI> Cyril <HI>is of this Faith, let</HI> Cyril <HI>never be forgotten, let the Epi&s;tles of</HI> Cyril <HI>be ever had in memory; this is our Opinion, thus we have be|lieved and do believe; thus doth Arch-Bi&s;hop</HI> Leo <HI>believe, thus hath</HI> <NOTE PLACE="marg"><HI>Leo</HI>'s Epi&s;tle, and the Interpretation read. The cry after the reading of that.</NOTE> <HI>he written,&mdash;</HI>Then <HI>Leo</HI> his Epi&s;tle is read, with the interpretation annexed thereunto, and the Bi&s;hops cryed out, <HI>This is the Faith of the Fathers, this is the Faith of the Apo&s;tles, we are all of this Faith, the true Profe&s;&s;ors are all of this Faith, cur&s;ed be he that be|lieveth not this;</HI> Peter <HI>in the per&s;on of</HI> Leo, <HI>&s;aid thus, Thus have</HI>
<PB N="168" REF="89"> <HI>the Apo&s;tles taught,</HI> Leo <HI>hath godly and truly taught the&s;e things,</HI> Cyril <HI>hath taught this,</HI> Leo <HI>and</HI> Cyril <HI>have taught the like, cur&s;ed be he that holdeth not this Faith; this is the true Faith, this is the Opini|on of the true Profe&s;&s;ors; This is the Faith of the Fathers: Why were not the&s;e things read in the Council of</HI> Ephe&s;us? <HI>What meant</HI> Dio&s;|corus <HI>to conceal the&s;e things?</HI></P>
<P>No le&s;s than ten Pages are taken up in &s;uch things as the&s;e, and <NOTE PLACE="marg">Ten Pages in the Hi|&s;tory filled with the&s;e things.</NOTE> the proceedings of the Council, which I &s;hould much (perhaps) offend &s;ome if I &s;hould be particular in them all; onely thus much (as in one in&s;tance) I thought convenient to in&s;ert, that the Reader may &s;ee what work here was, what cluttering, what cla|mouring, what being more like a company Gee&s;e, gigling their <NOTE PLACE="marg">A compari&s;on of the&s;e things, and the rea&s;on why they were thus.</NOTE> noi&s;es, than a Council of grave men and &s;ober Chri&s;tians; and how their Faith was placed and &s;et, and upon what Foundation. I &s;hall now proceed to the con&s;equences of the&s;e works, and the effects of them, as they &s;eemed to have a reproof from the Lord, in the matters of the Empire, and the things that en&s;ued therein.</P>
<P><HI>Dio&s;corus</HI> being exiled to <HI>Gangrena,</HI> a City in <HI>Paphlagonia, Pro|terius</HI> <NOTE PLACE="marg">Cap. 5: The con&s;equence of the&s;e things. Great Tumult at <HI>Alexandria</HI> about exiling <HI>Dio&s;co|rus,</HI> and pla<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing in <HI>Proterius.</HI> Slaughter, blood&s;hed.</NOTE> was &s;et in his room, upon who&s;e en&s;talment wonderful and great tumults aro&s;e among the people; &s;ome would have <HI>Dio&s;co|rus</HI> called home again, others clave unto <HI>Proterius,</HI> the con&s;e|quence whereof was much &s;laughter and blood-&s;hed; for with blood commonly was &s;tained the Seats of the&s;e Bi&s;hops, as their forms of Faith were the con&s;equences of &s;uch their Seats, and the occa&s;ions of them. The Lieutenant of <HI>Thebais</HI> coming then into <HI>Alexandria,</HI> &s;eeing the people all in an uproar, and &s;etting <NOTE PLACE="marg">The people &s;et upon the Magi&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ates. Force the Gari&s;on. Burn the Souldiers quick. Ran&s;ack the Temple in which they forced them. 2000. choice Souldi|diers ha&s;tned thither. They ravi&s;h the Wives, deflour the Daughters of the Ci|tizens.</NOTE> upon the Magi&s;trates, how they threw &s;tones at the Gari&s;on, that endeavoured to keep the peace; how they forced the Souldiers into the Temple of old called <HI>Seraphis,</HI> how the people ran thi|ther, ran&s;acked the Temple, and burned the Souldiers quick: The Emperor under&s;tanding thereof, &s;ent two thou&s;and cho&s;en Souldiers, who having Wind and Weather, arrived in &s;ix dayes after; they ravi&s;hed the Wives, and defloured the Daughters of the Citizens, which to them that beheld it, this la&s;t skirmi&s;h &s;eem|ed to have exceeded the former in cruelty. After all this the people gathered together at <HI>Circus,</HI> where their Shews u&s;ed to be &s;olemnized, reque&s;ting of <HI>Florus</HI> the Governor of the Gari&s;on and City in Civil Affairs, to re&s;tore unto them the priviledged Corn, their Baths, their common Shews, and other things, of which for the&s;e Tumults he had deprived them, who by his pre|&s;ence <NOTE PLACE="marg"><HI>Floras</HI> reduces the people into peace. The Monks near <HI>Jeru|&s;alem</HI> not at re&s;t be|cau&s;e of the Sentence of <HI>Dio&s;corus.</HI> G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eat &s;tir and di&s;&s;en|tion in the Council afore&s;aid.</NOTE> and gentle exhortation brought them for a while into peace.</P>
<P>But the Monks inhabiting near <HI>Jeru&s;alem,</HI> could not be at re&s;t, for &s;ome of them that had been at the Council afore&s;aid, and di&s;|&s;ented from the Decrees; for there had been a great &s;tir and di&s;|&s;ention in the Council: Fir&s;t, The Bi&s;hops of <HI>Illyricum,</HI> for a while, with &s;ome clau&s;es in <HI>Cyrils</HI> and <HI>Leo</HI>'s Epi&s;tles, yet afterwards they &s;ub&s;cribed; and &s;uch a cry as this was by the Bi&s;hops of the <NOTE PLACE="marg">More cries of the Bi|&s;hops as to <HI>Dio&s;corus.</HI></NOTE> Ea&s;t, when the Clergy of the Church of <HI>Con&s;tantinople</HI> cryed, <HI>Few do cry, we hear not the whole Council &s;peak,</HI> viz. <HI>Let the Egyp|tian be depo&s;ed, and the Bi&s;hops of</HI> Illyricum <HI>reque&s;ted the &s;ame.</HI> The
<PB N="169" REF="89"> Clergy of <HI>Con&s;tantinople</HI> cryed, <HI>Let</HI> Dio&s;corus <HI>be bani&s;hed, let the Egyptian be exiled, let the Heretick be &s;ent away, Chri&s;t hath depri|ved</HI> Dio&s;corus.&mdash;Again, the Bi&s;hops of <HI>Illyrium,</HI> and &s;uch as were of their &s;ide, cried, <HI>We have all offended, we be&s;eech you pardon us,</HI> <NOTE PLACE="marg">Cap. 18.</NOTE> <HI>rid the Council of</HI> Dio&s;corus, <HI>away with</HI> Dio&s;corus <HI>out of the Church|es.</HI> And when the Monks tendered their Supplication, who <NOTE PLACE="marg">The &s;upplication of the Monks that &s;ub|&s;cribed not.</NOTE> would not &s;ub&s;cribe till the General Council pa&s;t, and they un|der&s;tood the Councils Decrees. When this was read, <HI>Diogenes</HI> of <HI>Cyzicum</HI> remembered that <HI>Bar&s;umus</HI> was one of them which made the In&s;urrection, and murdered <HI>Flavianus,</HI> and that he had cryed <HI>Kill him;</HI> and now not having his name in the Supplica|tion, contrary to order, to have pre&s;umed to come into the Coun|cil; all the Bi&s;hops cryed at this,&mdash;Bar&s;umus <HI>hath perverted all</HI> <NOTE PLACE="marg">The cry again&s;t <HI>Bar|&s;umus</HI> thereupon, who killed <HI>Flavianus.</HI></NOTE> Syria, <HI>and rai&s;ed again&s;t us a thou&s;and Monks.</HI> The Monks requi|red their Supplication to be read, which was, <HI>That</HI> Dio&s;corus, <HI>and the Bi&s;hops of his Opinion might be pre&s;ent at the Council.</HI> All the Council was moved at this, and cryed,<HI>&mdash;Let</HI> Dio&s;corus <HI>be</HI> <NOTE PLACE="marg">The cry again&s;t the Monks, at the de&s;ire of their Supplication to be read.</NOTE> <HI>accur&s;ed, Chri&s;t hath depo&s;ed</HI> Dio&s;corus, <HI>out with the&s;e Monks, re|move &s;hame from the Council, take away &s;hame and injury, let not the&s;e impious and lewd &s;ayings come to the Emperors ears, let not the Council be di&s;credited, away with infamy.&mdash;</HI>I &s;ay, &s;ome of them <NOTE PLACE="marg">They come to <HI>Pale|&s;tina,</HI> and complain. Seek to &s;tir up divi&s;ion <HI>Juvenalis</HI> of <HI>Jeru&s;a|lem</HI> forced to fly to the City where the Emperor was. They cho&s;e <HI>Theodo&s;ius</HI> Bi&s;hop of <HI>Jeru&s;alem,</HI> he makes Bi&s;hops, is the Ring-leader of mi&s;|chief. This Monk <HI>Theo|do&s;ius</HI> is &s;aid to have been expelled the Mo|na&s;tery for Crimes, whipped for Sedition at <HI>Alexandria,</HI> being a cleaver to <HI>Dio&s;corus,</HI> &s;et upon a Camel, as Malefactors u&s;e to be, and car<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ied through the City. Souldiers required to bring <HI>Theodo&s;ius</HI> to the Emperor. <HI>Juvenalis</HI> returned, unmakes the Bi&s;hops.</NOTE> had been at the Council and di&s;&s;ented from the Decrees, who came to <HI>Pale&s;tina,</HI> and complained of this form of Faith deliver|ed by the Council, and laboured to &s;tir up the re&s;t to Sedition; and <HI>Juvenalis</HI> Bi&s;hop of <HI>Jeru&s;alem,</HI> having both confuted and dete&s;ted his own Religion, being compelled thereunto by his Adver&s;aries, returning from the Council, was forced to fly to the City where the Emperor re&s;ided. The&s;e who oppugned the Council of <HI>Chalcedon,</HI> gathered them&s;elves together, made an Election on Ea&s;ter day, and cho&s;e <HI>Theodo&s;ius</HI> for their Bi&s;hop (who is &s;aid to be the Ring-leader of all the mi&s;chiefs rai&s;ed in the Council, and the fir&s;t that certified them of the Decrees and Ca|nons thereof) unto him came many out of the Cities of <HI>Pale&s;tina,</HI> reque&s;ting him to make them Bi&s;hops.</P>
<P>The&s;e things coming to light, the Emperor commanded <HI>Theo|do&s;ius</HI> to be brought to him by Armed men, then required <HI>Juvi|nalis</HI> to go thither, and reform the di&s;ordered &s;tate of the Church, and to depo&s;e as many as <HI>Theodo&s;ius</HI> had preferred to the Prie&s;tly Function.</P>
<P>Yet the&s;e things had not an end, but they broke out more and <NOTE PLACE="marg">They grow more and more into Faction.</NOTE> more, and into Factions more and more were they divided, as is the natural con&s;equence of mans intermedling with the things of God: Many grievous calamities and mi&s;chievous devices en&s;ued (&s;aith the Hi&s;torian) by rea&s;on of the&s;e contrary Factions; one device was this, (as &s;aith the Hi&s;torian) The Devil by changing one Letter, and lewd interpreting thereof, brought to pa&s;s, that it &s;hould be pronounced either way, (that is) concerning Chri&s;ts <NOTE PLACE="marg">The Devils &s;ubtilty about the two words <GAP LANG="grc" DESC="foreign" RESP="OXF"> &amp; <GAP LANG="grc" DESC="foreign" RESP="OXF">, concerning the Natures of Chri&s;t. And the interchanga|blene&s;s of them.</NOTE> being IN or OF two Natures, (the Greek words being <GAP LANG="grc" DESC="foreign" RESP="OXF"> &amp; <GAP LANG="grc" DESC="foreign" RESP="OXF">) for to e&s;tabli&s;h a contrary Opinion, the which Sentence, (&s;aith he) as divers do think, is &s;o repugnant, and inferreth &s;uch contra|dictory
<PB N="170" REF="90"> &s;ence and meaning, that the one &s;eemeth utterly to &s;ub|vert and overthrow the other; for he that confe&s;&s;eth Chri&s;t to be in two Natures, (which is one of the words) &s;aith no le&s;s, but that he con&s;i&s;teth of two Natures, (which is the other word) for by granting that Chri&s;t is both IN Divinity and Humanity, is to confe&s;s that he con&s;i&s;teth OF Divinity and Humanity. He again (&s;aith he) that &s;aith that Chri&s;t con&s;i&s;teth OF two Natures, affirm|eth plainly that he is IN two Natures; for by avouching that, he con&s;i&s;teth of Divinity and Humanity, he te&s;tifieth him to be IN Divinity and Humanity, yet not by conver&s;ion of the fle&s;h into <NOTE PLACE="marg">And how they are put together.</NOTE> the Godhead (who&s;e uniting was inexplicable) neither of the Godhead into fle&s;h; &s;o that when we &s;ay OF Two, we un|der&s;tand withal IN Two, and by &s;aying IN Two, we mean OF Two, not parting the one from the other: For it is mo&s;t plain (&s;aith he) that the whole not only con&s;i&s;teth of the parts, but that the whole is under&s;tood in the parts; yet for all that (&s;aith he) &s;ome men are of Opinion that they are far &s;evered a&s;under. <NOTE PLACE="marg">And varied.</NOTE></P>
<P>I had not been &s;o particular in this thing, but that I might here <NOTE PLACE="marg">The rea&s;on of this Quotation.</NOTE> al&s;o &s;hew what a puzzle men are in, and into what a bottomle&s;s Gulf they were plunged, who went about in their under&s;tand|ings to comprehend God, and to &s;peak of him what he is, and how they come to be divided &s;hamefully hereabouts, and what is the con&s;equence of impo&s;ing the contradictions of men as Faith in God.</P>
<P>Well, the Hand of the Lord te&s;tified again&s;t the&s;e things, <NOTE PLACE="marg">Cap. 6. Judgments &s;ucceed the&s;e Impo&s;itions and Divi&s;ions. The Rain withheld in divers Regions. Pe&s;tilence the con&s;e|quence. An account of the Pe|&s;tilence, and the man|ner thereof, and its incurability.</NOTE> whil&s;t in both <HI>Phrygiaes, Galatia, Cappadocia,</HI> and <HI>Cilicia,</HI> the Rain was withheld, &s;o that men wanting nece&s;&s;aries, they recei|ved poy&s;onous nouri&s;hment; from whence aro&s;e a great Pe&s;ti|lence, and men after change and alteration of diet, began to &s;icken, their bodies &s;welled; the inflamation was &s;o great, that it made them &s;tark blind; they had withal &s;uch a Cough, that they died thereof the third day: No Medicine could be had, nor Re|medy found for this Pe&s;tilence; yet the Hand of the Lord again, as he &s;aw fit, and the correction was &s;ufficient, a&s;waged the Fa|mine to &s;uch as was left alive, it being reported, that in that dear <NOTE PLACE="marg">Food from Heaven in the dear years.</NOTE> barren year there came down Food from the Air, no otherwi&s;e than the Manna of old to the <HI>I&s;raelites,</HI> and that the year follow|ing the Earth of her own accord brought forth fruit. Neither was <NOTE PLACE="marg">Earth of its own ac|cord brings forth Fruits. The&s;e things in <HI>Pale&s;tina,</HI> and other Regions where the former things were done.</NOTE> only this mi&s;ery (&s;aith the Hi&s;tory) throughout <HI>Pale&s;tina,</HI> but al&s;o &s;undry calamities reigned in many other Regions; and the&s;e things (&s;aith the Hi&s;tory) were about that time, (that is to &s;ay) when the things afore&s;aid were controverted and done.</P>
<P>In the Civil State al&s;o the&s;e things hapned, <HI>Aetius</HI> was lamen|tably <NOTE PLACE="marg">Cap. 7. <HI>Aetius</HI> put to death at <HI>Rome,</HI> al&s;o <HI>Valentinia|nus;</HI> the Emperor and <HI>Heraclius,</HI> by the Trea|&s;on of <HI>Maximus,</HI> be|cau&s;e <HI>Valentinianus</HI> had ravi&s;hed his Wife, <HI>Maximus</HI> ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ries <HI>Eu|doxia</HI> the Wife of <HI>Va|lentinianus</HI> again&s;t her will.</NOTE> put to death at old <HI>Rome: Valentinianus</HI> Emperor of the We&s;t, together with <HI>Heraclius,</HI> by certain Souldiers of <HI>Aetius,</HI> through the Trea&s;on of <HI>Maximus,</HI> who a&s;pired unto the Empire, and therefore wrought their de&s;truction; becau&s;e the Wife of <HI>Maximus</HI> had been ravi&s;hed by <HI>Valentinianus; Valentinianus</HI> be|ing dead, <HI>Maximus</HI> married his Wife <HI>Eudoxia</HI> again&s;t her will: &s;he taking this in great contumely and reproach, devi&s;ed how to
<PB N="171" REF="90"> revenge her Husbands death; &s;he &s;ends to <HI>Genzerichus</HI> to <HI>Libia,</HI> <NOTE PLACE="marg">She &s;ends to <HI>Genzeri|cus</HI> the <HI>Vandal</HI> to re|venge her.</NOTE> makes him fair promi&s;es, puts him in good hopes of pro&s;perous &s;ucce&s;s, reque&s;ts him, that, unlooked for, he would invade the Empire of <HI>Rome,</HI> and promi&s;ed to yeeld all into his hands: He being a <HI>Barbarian,</HI> uncon&s;tant, of little tru&s;t, gave no credit to her words, &s;ets the City on fire, carries away the &s;poyl, took <HI>Eudoxia</HI> <NOTE PLACE="marg">He burns <HI>Rome,</HI> car|ries away the &s;poyl; takes <HI>Eudoxia</HI> and her two Daughters with him. Returns, marries <HI>Eudoxia</HI>'s elder daugh|ter to his Son. Sends the other and her Mo|ther to <HI>Martianus.</HI> He tore <HI>Maximus</HI> in pieces, and threw his body into <HI>Tiber.</HI> The &s;hort &s;ucce&s;&s;ion of the after We&s;tern Em|perors. <HI>Avitus</HI> reigned eight months, <HI>Maxi|mus</HI> 70. dayes. Plague de&s;troys <HI>Avitus Majorinus</HI> that &s;uc|ceeded him, cut off by Trea&s;on. <HI>Severus</HI> three years. <HI>Anno.</HI> 458. <HI>Martianus</HI> dies. <HI>Proterius</HI> oppo&s;ed. Cap. 8. <HI>Anno.</HI> 458. <HI>Timoth. Elurus</HI> cho&s;en.</NOTE> with her 2 <HI>Daughters,</HI> returned got him home to <HI>Libia,</HI> married <HI>Eu|doxia</HI> the elder Daughter to his Son <HI>Honoricus;</HI> but &s;ent <HI>Placidia</HI> the younger Daughter, and <HI>Eudoxia</HI> her Mother, with a Princely Train unto <HI>Martianus,</HI> thereby hoping to mittigate his wrath and di&s;plea&s;ure, who was not a little offended at the burning of <HI>Rome,</HI> and the abu&s;ing of <HI>Valentinianus</HI> his Daughters; he tore <HI>Maximus</HI> in pieces, and threw his Carka&s;s into <HI>Tiber.</HI></P>
<P>Nor did things cea&s;e here, for &s;hort dates befel the next &s;uc|ce&s;&s;ive Emperors of <HI>Rome; Avitus</HI> was Emperor eight months af|ter the death of <HI>Maximus,</HI> who reigned &s;eventy dayes; when he was di&s;patched by the Plague, <HI>Majorinus</HI> the year following took the government of the Empire; when <HI>Rhecimerus</HI> a <HI>Roman</HI> Cap|tain had procured, through Trea&s;on, the death of <HI>Majorinus, Severus</HI> became Emperor for the &s;pace of three years.</P>
<P>Al&s;o <HI>Martianus</HI> fini&s;hed this cour&s;e, having reigned the &s;pace of &s;even years, which tho&s;e of <HI>Alexandria</HI> under&s;tanding, they renewed their oppo&s;ition again&s;t <HI>Proterius; Diony&s;ius</HI> the Captain of the Guard being ab&s;ent, they con&s;ulted to make <HI>Timotheus,</HI> &s;urnamed <HI>Aelurus,</HI> to be their Bi&s;hop; and having brought him into the great Church called <HI>Cae&s;ars,</HI> they proclaimed him, whil&s;t <HI>Proterius</HI> was yet alive, and exerci&s;ed the Prie&s;thood, &s;lew <HI>Prote|rius</HI> <NOTE PLACE="marg"><HI>Proterius</HI> &s;lain, as he fled to the Font. Tyed with a Rope, dragged, derided.</NOTE> whil&s;t he was flying to the Holy Font, (as &s;aith the Hi&s;tory) tyed him with a Rope, and haled him to the four Poarches for all men to gaze at him; through the per&s;wa&s;ion of <HI>Timothy,</HI> and with &s;houting and laughter revealed the murdering of <HI>Proterius;</HI> af|terwards they drew his Carka&s;s through the City, and burnt it to <NOTE PLACE="marg">Drawn through the City, burnt to A&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es. His bowels ta&s;ted of.</NOTE> A&s;hes; neither ab&s;tained they from the ta&s;ting of his Bowels, as the Bi&s;hops and Clergy throughout <HI>Egypt,</HI> in their complaints to <HI>Leo,</HI> who &s;ucceeded <HI>Martianus,</HI> of them who were Eye-witne&s;&s;es, gave it at large under their hands, which is &s;aid to be done with a <NOTE PLACE="marg">He was run through the body with a Sword, as it was ru|moured, that the Cap|tain ha&s;ted into the City. Six more killed with him. His dead body la&s;hed, disjoynted, and his A&s;hes thrown into the Air.</NOTE> naked Sword, as the Captain hearing the rumor of the tumult came in po&s;t ha&s;t to <HI>Alexandria</HI> to quench it; &s;o being ran through the Body, died, and &s;ix more were killed with him, and his dead body they la&s;hed with a Whip, and unjoynted his Members; and when they had burned his body, they threw the A&s;hes, and &s;cat|tered them in the Air.</P>
<P>This outragious Villany thus committed, put the Emperor to it, who &s;ent his Letters throughout the Empire to con&s;ider what was <NOTE PLACE="marg">Cap. 9. The Emperor troub|led, &s;ends Letters what were be&s;t to be done.</NOTE> be&s;t to be done; for there were two things in it, the blood of <HI>Proterius,</HI> and the di&s;&s;atisfaction of the Decrees of the &s;ix hundred and thirty Bi&s;hops in the Council of <HI>Chalcedon,</HI> and how to &s;ecure the peace of <HI>Alexandria:</HI> &s;o the i&s;&s;ue returned upon <HI>Timothy,</HI> <NOTE PLACE="marg"><HI>Timothy</HI> is depo&s;ed, bani&s;hed.</NOTE> (who wrote bold Letters in an&s;wer to the <HI>Emperor</HI>'s, that were &s;ent about, and that Council) who was depo&s;ed and bani&s;hed to <HI>Gan|grena</HI>
<PB N="172" REF="91"> afore&s;aid, and <HI>Timothy</HI> called <HI>Ba&s;ilius</HI> was put in to &s;ucceed <NOTE PLACE="marg">Cap. 10. <HI>Ba&s;ilius</HI> &s;ucceeds.</NOTE> <HI>Proterius. Annatolius</HI> being al&s;o dead, <HI>Gennadius</HI> was Bi&s;hop of <HI>Con&s;tantinople,</HI> and after him <HI>Aca&s;ius</HI> Ma&s;ter of the Ho&s;pital or Col|ledge of Orphans.</P>
<P>Thus things &s;hook in reference to Religion, and reeled up and <NOTE PLACE="marg">Judgments on the State. The Empire &s;haken.</NOTE> down, whil&s;t men took upon them to &s;ettle and e&s;tabli&s;h Religi|on. And in the Civil State things &s;hook al&s;o. The Earth moved <NOTE PLACE="marg">Cap. 12. An Earthquake at <HI>Antioch</HI> again.</NOTE> at <HI>Antioch</HI> again, it turned up&s;ide down, in a manner, all the build|ing of that new City, being well peopled, without a wa&s;te corner or ruinous piece of building, but all adorned, and gorgeou&s;ly &s;et forth by the bountifulne&s;s of the Emperors contending &s;ucce&s;&s;ive|ly who &s;hould excel the other therein; the fir&s;t and &s;econd Lodg|ings of the Pallace were overthrown, the re&s;t &s;tood with the Bath adjoyning thereunto; the Portly Gates of the Palace, the place called the <HI>Four Porches,</HI> the utter Turrets and Galleries near the Gates, where the Stage-Playes were kept, &s;ome Poarches that came out thence, together with abundance of other places, were turned to the ground. Before the Earthquake began, cer|tain <NOTE PLACE="marg">The people ran mad before it began.</NOTE> people born in <HI>Antioch</HI> waxed mad, raved above mea&s;ure, &s;eeming to exceed all furious rage of bruiti&s;h fiercene&s;s, which was preambulatory to this great calamity; this grievous Earthquake hapned in the 506. year after the City was called <HI>Antioch.</HI> The fourteenth day of the Month called <HI>Gorpiaeus,</HI> after the <HI>Romans, September,</HI> about the fourth hour in the night; three hundred forty &s;even years being expired, after the Earthquake under <HI>Tra|jan.</HI> The Baths under <HI>Trajan, Severus,</HI> and <HI>Adrian,</HI> the adjoyning <HI>O&s;tracina,</HI> with the Porches and <HI>Nymphaeum</HI> were overturned.</P>
<P>As dreadful a fire, or beyond it, hapned at <HI>Con&s;tantinople</HI> in that <NOTE PLACE="marg">Cap. 13. A dreadful fire at <HI>Con|&s;tantinople,</HI> much like that lately at <HI>London.</HI></NOTE> part of the City which lay next to the Sea, and is called <HI>Ox&s;treet;</HI> it la&s;ted the &s;pace of four dayes, and no man was able to quench it; it fla&s;hed throughout the mid&s;t of the City, con&s;umed from the North part to the South end all Hou&s;es, five Furlongs in length, and fourteen in breadth, left no building either publick or private, no Pillars, no &s;trong Arches, nor Vaults, in all that time, and in all that compa&s;s, unburned to the Foundation, but to have pierced the flint Stone, and hard Mettal, as if it had been &s;tubble or &s;traw, on the North part of the City where the Haven lies. This lamentable de&s;truction reached from the <HI>Ox&s;treet</HI> unto the old Temple of <HI>Apollo;</HI> on the South-&s;ide from the Haven of <HI>Julian</HI> unto the Temple of <HI>Concord;</HI> in the mid&s;t of the City from <HI>Con&s;tantines</HI> Market unto the Market of <HI>Taurus;</HI> a pittiful &s;hew, and dreadful to behold, (&s;aith the Hi&s;tory) the goodly places and gorgeous high buildings that had been within the City, the co&s;tly carved Timber, yeelding heretofore great maje&s;ty unto the eye of man, both publick and private, were then become like craggy Hills and Rocks that no man could pa&s;s through; confu&s;ed heaps of filth, and all kind of &s;tuff, full of deformity, that the owners them&s;elves could not di&s;cern the bounds of their Po&s;&s;e&s;&s;ions, nor &s;ay this or that place &s;tood thus before the fire con&s;umed them: The&s;e are the words of the Hi&s;torian, in which I have put them
<PB N="173" REF="91"> down, becau&s;e it &s;eems to bear &s;ome re&s;emblance to the late dreadful fire in <HI>London.</HI></P>
<P>Moreover in the Ea&s;t part of the Empire the <HI>Scythian</HI> War <NOTE PLACE="marg">Cap. 14. The <HI>Scythian</HI> War waxed hot in the Ea&s;t. <HI>Thracia, Helle&s;pont, Io|nia,</HI> the <HI>Cyclades,</HI> or 50. I&s;les, <HI>Cnidos</HI> in <HI>Ca|ria</HI> &s;haken with te<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ri|ble Earthquakes, &s;torms of Rain like floods fall in <HI>Con&s;tanti|nople</HI> and <HI>Bythinia.</HI> Mountains made Plains, and Valleys Hills. Villages on float. I&s;lands in Lakes.</NOTE> waxed hot; <HI>Thracia, Helle&s;pontus,</HI> and <HI>Ionia,</HI> were wonderfully &s;haken with Earthquakes; no le&s;s were the fifty I&s;les called <HI>Cy|clades,</HI> in the Sea <HI>Aegaeum, Cnidos</HI> in <HI>Caria</HI> and <HI>Coo,</HI> &s;o that many buildings were thrown down to the ground. <HI>Pri&s;cas</HI> al&s;o writes, that at <HI>Con&s;tantinople</HI> and <HI>Bythinia,</HI> &s;uch &s;torms of Rain and Wa|ter fell for the &s;pace of three or four dayes, it poured down like &s;treams and floods; beat down the Hills and Mountains with the violence thereof (as &s;aith the Hi&s;tory) and made them plain Val|leys; that the Villages were all on float, and in danger of drown|ing; and that in the Lake <HI>Boan,</HI> not far from <HI>Nicomedia,</HI> by rea|&s;on of the filth and baggage the Water brought thither, were &s;een I&s;lands.</P>
<P>The&s;e things hapned more Ea&s;tward. At <HI>Rome, Leo</HI> the Em|peror <NOTE PLACE="marg">Cap. 16. <HI>Anthemius</HI> made Bi|&s;hop. <HI>Genzerichus</HI> in|vades the We&s;t. <HI>Ba&s;ili&s;cus</HI> &s;ent again&s;t him.</NOTE> &s;ent <HI>Anthemius,</HI> at the reque&s;t of the <HI>Roman</HI> Amba&s;&s;adors, to be Emperor of <HI>Rome,</HI> who had married the Daughter of <HI>Mar|tianus; Ba&s;ili&s;cus</HI> the Brother of <HI>Berina, Leo</HI>'s Wife, he made Captain of an Army that he &s;ent again&s;t <HI>Genzerichus</HI> that invaded tho&s;e parts: but as for <HI>A&s;par,</HI> whom him&s;elf had made Emperor, <NOTE PLACE="marg"><HI>Leo</HI> con&s;pires the death of <HI>A&s;par,</HI> who he made Emperor, and &s;layes him, his Son, and <HI>Patricius. Anthemius</HI> &s;lain. <HI>Olymbrius</HI> &s;ucceeds.</NOTE> <HI>Leo</HI> con&s;pired his death, and &s;lew him, with his Sons <HI>Ardaburius,</HI> whom he had made <HI>Cae&s;ar,</HI> and <HI>Patricius,</HI> that he might &s;corn at the ignorance and in&s;olency of <HI>A&s;par</HI> their Father. <HI>Anthemius</HI> after he had been Emperor five years, was &s;lain, and <HI>Olymbrius</HI> by <HI>Rhecimerus</HI> was proclaimed <HI>Emperor.</HI> After he was di&s;patched, who reigned but &s;even months, <HI>Glycerius</HI> was proclaimed Emperor; <NOTE PLACE="marg"><HI>Glycerius</HI> after him. <HI>Nepos</HI> depo&s;es him. <HI>Ore&s;tes</HI> puts by <HI>Nepos. Augu&s;tulus</HI> &s;ucceeds. <HI>Odoacer</HI> follows, who called him&s;elf King. The la&s;t Emperor of <HI>Rome,</HI> of the 1300 years after <HI>Romulus,</HI> was <HI>Augu&s;tulus.</HI></NOTE> and after he had continued five years, was depo&s;ed by <HI>Nepos. Ore&s;tes</HI> after &s;ix and fifty dayes puts by <HI>Nepos.</HI> After <HI>Ore&s;tes,</HI> his Son <HI>Romulus,</HI> &s;irnamed <HI>Augu&s;tulus,</HI> &s;ucceeded, who was the la&s;t Emperor of <HI>Rome</HI> of the thou&s;and three hundred years after the Reign of <HI>Romulus.</HI> When he departed this life, <HI>Odoacer</HI> governed the <HI>Roman</HI> Common-Wealth, who refu&s;ed the name of an Empe|ror, and would him&s;elf be called King.</P>
<P>So I have traced the Empire of <HI>Rome,</HI> or the We&s;tern part of <NOTE PLACE="marg">The end of the We&s;t Empire of <HI>Rome.</HI> The cau&s;e a&s;&s;igned:</NOTE> the <HI>Roman</HI> Empire to this foot, which was the end thereof, through the ju&s;t Judgment of God, who met with them, and brought his calamities, as he thought fit, through Sedition and Civil War (as the particular Judgments) it fell out, that the Empire came to <NOTE PLACE="marg">Many reigned in the W<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t of equal Autho|ri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y. No Emperor of the We&s;t for 330. years af|ter the year 800. <HI>Carolus Magnus</HI> tran|&s;lated the name to the Emperor of <HI>Germany.</HI></NOTE> nought: Many reigned in the We&s;t of equal Authority; there was no Emperor of the We&s;t for the &s;pace of three hundred and thirty years, afore the year eight hundred; When <HI>Carolus Mag|nus,</HI> King of <HI>France,</HI> was by <HI>Leo</HI> the Third Bi&s;hop of <HI>Rome,</HI> crea|ted Emperor, from which time the Emperors of the We&s;t were called the Emperors of <HI>Germany.</HI></P>
<P><HI>Leo</HI> al&s;o after he had reigned &s;eventeen years, depo&s;ed him&s;elf, and placed <HI>Leo,</HI> who was of tender years, the Son of <HI>Ariadne</HI> his <NOTE PLACE="marg">Cap. 17. <HI>Anno.</HI> 457. <HI>Leo</HI> depo&s;es him&s;elf. Cap. 1: Places young <HI>Leo</HI> in his room. <HI>Zeno</HI> comes to be Emperor with him. <HI>Leo</HI> the younger dies. <HI>Zeno</HI> Emperor alone.</NOTE> Daughter, and <HI>Zeno</HI> in the Empire; in a while <HI>Zeno</HI> came to be Emperor with him, by the procurement of <HI>Berina;</HI> but <HI>Leo</HI> the younger departing, he was Emperor alone.</P>
<PB N="174" REF="92">
<P>And thus have I gone through this Council of <HI>Chalcedon,</HI> and the con&s;equences that in &s;o &s;mall a tract of time en&s;ued thereup|on, both of Blood and Judgment; and to this time, how that was &s;haken and brought down, which broke the unity of the Chri|&s;tians, by &s;eeking to e&s;tabli&s;h the Truth: This Council was fa|mous, not only for the particulars already expre&s;t, but of coun|terfeiting <NOTE PLACE="marg">More indirect dealings at the Council of <HI>Cal|cedon,</HI> and horrible wickedne&s;s.</NOTE> hands, the wringing of the fingers of &s;uch as wrote, directing their Pens, compul&s;ion by force to a Sub&s;cription to Blanks, Souldiers with naked Swords &s;tanding by ready to di&s;|patch them if they yeelded not, &s;aid to be u&s;ed in the bu&s;ine&s;s of <HI>Dio&s;corus</HI> for the accompli&s;hing of his ends, in the &s;econd Council of <HI>Ephe&s;us;</HI> which I note to &s;hew, what fraudulent cour&s;es <NOTE PLACE="marg">At the &s;econd Council at <HI>Ephe&s;us.</HI> The proper con&s;e|quences of forcing Religion.</NOTE> of force and violence, as well as blood and mi&s;chief, were u&s;ed by tho&s;e Fathers of the Church (as they are called) in the taking upon them to determine and e&s;tabli&s;h the highe&s;t part of Religi|on, <HI>viz. Faith in Chri&s;t; God, and what he is; the Son and Spi|rit.</HI> I &s;hall now go unto <HI>Zeno,</HI> and tho&s;e that follow, and &s;ee what the Hi&s;tory of him will afford me in the things I am about, and do now treat of.</P>
<P>This <HI>Zeno,</HI> (&s;aith the Hi&s;tory) as if he were certainly per|&s;waded <NOTE PLACE="marg"><HI>Evagr.</HI> lib. 3. cap. 1. The unrea&s;onable &s;en|&s;uality of <HI>Zeno.</HI></NOTE> that he could not enjoy the Empire of the whole World, unle&s;s with outrage and Riot, he yeelded him&s;elf to all fle&s;hly plea&s;ure what&s;oever; gave him&s;elf in the beginning &s;o much un|to &s;en&s;uality, that he left no filthy or &s;hameful Act, nor heinous offence unpracti&s;ed, but &s;o wallowed in them, as that he thought it the part of a ba&s;e mind to commit them in the dark, or in &s;ecret, but to do them openly in the face of the whole world, was Prince|ly, and &s;uch as onely became the Emperor: being led into all &s;en&s;uality, his Dominion became as him&s;elf, weak and ru&s;ty, and <NOTE PLACE="marg">The decay of the Empire. Cap. 2. Invaded on every hand. His Subjects vexed. Great lo&s;&s;es. The <HI>Scenitae,</HI> and <HI>Hun|nies</HI> de&s;troy all.</NOTE> fell away by degrees, as he gradually was captivated by his Lu&s;ts; no good defence was made for his Dominions, but on every hand he &s;uffered it to be invaded, &s;o that his Subjects were vexed out of mea&s;ure, and &s;u&s;tained great lo&s;&s;es. The <HI>Scenitae,</HI> a barbarous Nation, de&s;troyed all places as they came, and a great multitude of <HI>Hunnes,</HI> of old called <HI>Ma&s;&s;agetae,</HI> invaded <HI>Thracia,</HI> and pa&s;&s;ed over the River <HI>Danuby,</HI> without let or &s;tay; by force al&s;o, after a <HI>Barbarian</HI> &s;ort, he was bereaved of the other parts of the Em|pire: for things being at this pa&s;s, <HI>Ba&s;ili&s;cus</HI> the Brother of <HI>Ber|nia</HI> <NOTE PLACE="marg"><HI>Ba&s;ili&s;cus</HI> takes Arms. <HI>Zeno</HI> &s;lies. His Subjects de&s;ert him.</NOTE> took arms again&s;t him. <HI>Zeno</HI> being &s;o faint in courage that he fled away, giving <HI>Ba&s;ili&s;cus</HI> the Imperial Honour and Victory, without any travel; for his abominable life was &s;o dete&s;ted of his Subjects, that they mattered not to a&s;&s;i&s;t him; therefore he got him into <HI>I&s;auria,</HI> with <HI>Ariadne</HI> his Wife, who al&s;o fled away from her Mother; and there where he was brought up, he was be&s;ieged <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> So <HI>Ba&s;ili&s;cus</HI> became Emperor, who proclaimed his <NOTE PLACE="marg">He is be&s;ieged. <HI>Ba&s;ili&s;cus</HI> Emperor. <HI>Marcus</HI> made <HI>Ce&s;ar.</HI></NOTE> Son <HI>Marcus, Cae&s;ar,</HI> and lad down a platform of Government far contrary to the manner of <HI>Zeno</HI>'s Reign, and &s;uch as were Empe|rors before him.</P>
<P><HI>Ba&s;ili&s;cus</HI> being thus become Emperor, he turns all things up|&s;ide <NOTE PLACE="marg">Cap. 4. All turned up-&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">de down by <HI>Ba&s;ili&s;cus.</HI></NOTE> down, undoes that which was done before him, calls <HI>Timo|thius</HI>
<PB N="175" REF="92"> <HI>Aelurus</HI> Bi&s;hop of <HI>Alexandria</HI> home from Exile, where he <NOTE PLACE="marg"><HI>Timothy</HI> called home. The Council of <HI>Chal|cedon</HI> accur&s;ed by Let|ters to all the Church|es under Heaven. The Decrees thereof, and of <HI>Leo</HI> burnt to A&s;hes.</NOTE> had continued eighteen years; &s;ends Letters by the advice of <HI>Timothy,</HI> unto all the Prie&s;ts throughout the Churches under Heaven, and therein accur&s;eth the Acts of the Council of <HI>Chal|cedon;</HI> chargeth all the Decrees of that Council, and of <HI>Leo,</HI> (which he &s;aith therein di&s;turbs the quiet &s;tate of the Church of God, and the peace of the whole World) to be burned to A&s;hes, <NOTE PLACE="marg">The Faith of the &s;e|cond Council at <HI>Ephe|&s;us,</HI> and the 318 Fa|thers, and the 150 e&s;tabli&s;hed. The Bi&s;hops required to &s;ub&s;cribe the&s;e Let|ters by the Emperor, by Prie&s;ts al&s;o, Monks, Laymen, as the Coun|cil of <HI>Chalcedon</HI> had done.</NOTE> and &s;o to be aboli&s;hed, as to be bani&s;hed for ever; confirms the Faith of the &s;econd Council of <HI>Ephe&s;us,</HI> and the 318. Fathers, and the 150. godly Fathers after them; requires the Bi&s;hops to &s;ub&s;cribe to the&s;e his Letters, and commands the &s;ame to be done by Bi&s;hops, Prie&s;ts, Monks, and Laymen, as the Council at <HI>Chalcedon</HI> had done in the conclu&s;ion of theirs, as afore&s;aid, with much more of the like nature, too long to be repeated.</P>
<P>Now as the Wind drives from every part of the Compa&s;s, the &s;tubble flies before the Wind, &s;o did the Bi&s;hops the force of this <NOTE PLACE="marg"><HI>Cap.</HI> 5. The Bi&s;hops turn and &s;ub&s;cribe.</NOTE> Emperor; many &s;igned to the&s;e his Letters, being quite contra|ry to what they had done at <HI>Chalcedon. Ana&s;ta&s;ius</HI> the Succe&s;&s;or <NOTE PLACE="marg"><HI>Ana&s;tatius</HI> Bi&s;hop of <HI>Rome,</HI> and 40. others.</NOTE> of <HI>Juvenalis</HI> Bi&s;hop of <HI>Rome,</HI> and forty more that way, are &s;aid to do it, and that the Bi&s;hops of <HI>A&s;ia</HI> met at <HI>Ephe&s;us,</HI> tendered <NOTE PLACE="marg">Tho&s;e of <HI>A&s;ia.</HI></NOTE> &s;upplications unto him, wherein they expre&s;t to have &s;ub&s;cribed to his Gratious and Apo&s;tolick Letters, (as they are called) with mo&s;t willing and prompt minds, and not as it was reported of them, that they did it by compul&s;ion and con&s;traint. To this Letter <HI>Timothy</HI> al&s;o &s;ub&s;cribed, and <HI>Peter Cnapheus</HI> of <HI>Anti|och,</HI> <NOTE PLACE="marg"><HI>Peter</HI> of <HI>Antioch,</HI> con|trary to what they had done at <HI>Chalcedon</HI></NOTE> who was at that time at <HI>Con&s;tantinople,</HI> and in that &s;upplication they de&s;ire the Emperor to depo&s;e the Bi&s;hop of <HI>Con&s;tantinople, Aca&s;ius,</HI> and many others.</P>
<P><HI>Timothy</HI> hereupon left <HI>Con&s;tantinople,</HI> puts <HI>Paulus</HI> again into <NOTE PLACE="marg">Cap. 6. <HI>Paulus</HI> put into <HI>Ephe|&s;us. Ephe&s;us</HI> re&s;tored to a Metropolitan Juri&s;|diction. Tho&s;e at <HI>Alex|andria</HI> reque&s;ted to cur&s;e the Council of <HI>Chalcedon.</HI></NOTE> <HI>Ephe&s;us,</HI> from whence he was depo&s;ed; re&s;tores <HI>Ephe&s;us</HI> to the Metropolitan Juri&s;diction taken away by the Council of <HI>Chalce|don,</HI> came to <HI>Alexandria;</HI> and there he reque&s;ted as many as came unto him to cur&s;e the Council of <HI>Chalcedon.</HI></P>
<P>Notwith&s;tanding all this peremptory work and contradiction, <HI>Ba&s;ili&s;cus,</HI> fearing the di&s;turbance of the Monks might make a|gain&s;t <NOTE PLACE="marg">Cap. 7. <HI>Ba&s;ili&s;cus</HI> &s;ounds a re|treat for fear of the Monks. Judges his Letters. Writes contrary.</NOTE> him, through the per&s;wa&s;ion of <HI>Aca&s;ius,</HI> who canva&s;&s;ing the matter, &s;et them on, and &s;o wrought that he was con&s;trained to deny that he had written his Letters univer&s;ally unto all men; and to decree that &s;uch things as he had ra&s;hly and unadvi&s;edly publi&s;hed, &s;hould be called in again, and contrary Letters, where|in he approveth of the Council of <HI>Chalcedon,</HI> to be wrote unto all men.</P>
<P>The&s;e things wrought not well for <HI>Ba&s;ili&s;cus,</HI> but <HI>Zeno,</HI> to <NOTE PLACE="marg">Cap. 8. <HI>Zeno</HI> ri&s;es a &s;courge to <HI>Ba&s;ili&s;cus.</HI></NOTE> whom, and for who&s;e &s;en&s;uality and plea&s;ure <HI>Ba&s;ili&s;cus</HI> was made a &s;courge, he is now made a &s;courge to <HI>Ba&s;ili&s;cus,</HI> and &s;o ari&s;ing (as it were) out of the Graves of plea&s;ure and puni&s;hment, led his Army towards <HI>Con&s;tantinople,</HI> and thru&s;ts by <HI>Ba&s;ili&s;cus,</HI> after <NOTE PLACE="marg">Puts him by. He flies to the Altar for Sanctuary.</NOTE> he had reigned two years, taking him out of the Sanctuary, unto which he had fled (for they u&s;ed the Altar for Sanctuary in tho&s;e
<PB N="176" REF="93"> dayes) he &s;ent him to &s;uffer at <HI>Cappadocia,</HI> where, together with <NOTE PLACE="marg">Is &s;ent to <HI>Cappadocia.</HI> He and his Wife and Children put to death there.</NOTE> his Wife and Children, he was put to death in an Inn called <HI>A|cou&s;on.</HI></P>
<P>Now the Wind turning again, how plyant are the Bi&s;hops of <NOTE PLACE="marg">Cap. 9. The Bi&s;hops turn a|gain, crave pardon. Swear that they &s;ub|&s;cribed by compul&s;ion.</NOTE> <HI>A&s;ia?</HI> they acknowledge their fault, and crave pardon of <HI>Acaci|us;</HI> prote&s;ting that they &s;ub&s;cribed not of their own accord, but by compul&s;ion and con&s;traint to the general Letters of <HI>Ba&s;ili&s;cus,</HI> confirming with an Oath that it was &s;o, and that they believed no otherwi&s;e than the Council of <HI>Chalcedon</HI> believed. The thing it &s;elf I forbear to rehear&s;e, le&s;t I &s;hould &s;eem too tedious.</P>
<P>Thus it fared with the Bi&s;hops, and thus Religion came to be <NOTE PLACE="marg">Cap. 10. Ob&s;ervations here|upon.</NOTE> turned up and down, and Faith, and Creeds, at the plea&s;ure of men, and as it li&s;teth them. <HI>Peter</HI> being bani&s;hed the Church of <HI>Antioch, Stephen</HI> &s;ucceeded him, whom the people of <HI>Anti|och</HI> <NOTE PLACE="marg"><HI>Stephen</HI> at <HI>Antioch</HI> murdered with Darts.</NOTE> di&s;patched with little Darts much like &s;harp Spears, whom <HI>Calandio</HI> &s;ucceeded, who per&s;waded all that came near him to ac|cur&s;e <NOTE PLACE="marg"><HI>Calandio</HI> who &s;ucceeds per&s;wades all to cur&s;e both <HI>Timothy,</HI> and the Letters of <HI>Ba&s;ilicus.</HI></NOTE> both <HI>Timothy,</HI> and the General Letters <HI>Ba&s;ili&s;cus</HI> had &s;ent unto all Churches.</P>
<P><HI>Timothy</HI> al&s;o had gone into bani&s;hment, had not <HI>Zeno</HI> been <NOTE PLACE="marg">Cap. 11. <HI>Timothy</HI> dies. <HI>Pet Moggus</HI> &s;ucceeds.</NOTE> told he was a very old man, and ready to lie in his Grave, who not long after fini&s;hed his mortal life; and the Bi&s;hops of their own heads cho&s;e <HI>Peter,</HI> &s;irnamed <HI>Moggus,</HI> to &s;ucceed, which <HI>Zeno</HI> <NOTE PLACE="marg"><HI>Zeno</HI> threatens to put him to death. Another <HI>Timothy</HI> called home to &s;ucceed.</NOTE> hearing, it di&s;plea&s;ed him, &s;o that he threatned he &s;hould die the death; and called home <HI>Timothy</HI> the Succe&s;&s;or of <HI>Proterius,</HI> who then, by rea&s;on of a certain In&s;urrection of the people, lived at <HI>Canubus.</HI></P>
<P>Not long after <HI>Timothy</HI> died, whom to &s;ucceed, <HI>John</HI> the <NOTE PLACE="marg">Cap. 12. He dies. <HI>John</HI> &s;ucceeds by Symony. <HI>Zeno,</HI> becau&s;e he had &s;worn he would never be Bi&s;hop, turns him out.</NOTE> Prie&s;t of St. <HI>John Bapti&s;t,</HI> (&s;o called) gave a piece of money to be Bi&s;hop, and was cho&s;en for <HI>Alexandria,</HI> which when the Emperor heard of, and how he had broken his Oath to the Em|peror, which was, <HI>That he would never be Bi&s;hop if it was offered him;</HI> he turned him out, and commanded <HI>Peter</HI> to be re&s;tored, <NOTE PLACE="marg"><HI>Peter</HI> re&s;tored on con|ditions of &s;ub&s;cripti|on, &amp;c. Cap. 14. The people brought into Concord.</NOTE> conditionally that he &s;ub&s;cribed unto the Epi&s;tle, and received in|to Communion &s;uch as held with <HI>Proterius,</HI> which was an Epi&s;tle of Concord of <HI>Zeno</HI>'s, to tho&s;e at <HI>Alexandria,</HI> to draw them un|to the Faith held by the Council of <HI>Chalcedon,</HI> which the people having heard read, it is &s;aid, they returned into the Catholick and Apo&s;tolick Church.</P>
<P><HI>John</HI> being thus put out of <HI>Alexandria,</HI> takes his heels and <NOTE PLACE="marg">Cap. 15. <HI>John</HI> runs to <HI>Rome.</HI> Rai&s;es a &s;tir there.</NOTE> runs unto <HI>Rome,</HI> and there rai&s;es a great &s;tir and contention, pre|tending that for &s;tanding to the Epi&s;tle of <HI>Leo,</HI> and the Council of <HI>Chalcedon,</HI> he was depo&s;ed; at which the Bi&s;hop was much moved, <NOTE PLACE="marg">The Bi&s;hop writes to <HI>Zeno. Zeno</HI> returns, it was for Perjury.</NOTE> and wrote to <HI>Zeno,</HI> but <HI>Zeno</HI> an&s;wered it was for <HI>John</HI>'s perjury, and for that crime he was removed.</P>
<P><HI>Calandio</HI> write to <HI>Zeno</HI> and <HI>Acacius,</HI> that <HI>Peter</HI> was not only <NOTE PLACE="marg">Cap. 16. <HI>Calandio</HI> charges <HI>Peter</HI> with Adultery, &amp; cur|&s;ing the Council of <HI>Chalcedon. Calandio</HI> is bani&s;hed. <HI>Peter Cnapheus</HI> re&s;to|red to <HI>Antioch.</HI></NOTE> an Adulterer, but had accur&s;ed the Council of <HI>Chalcedon;</HI> not|with&s;tanding <HI>Calandio</HI> was bani&s;hed into <HI>Oa&s;is</HI> for holding with <HI>Ilus, Leo,</HI> and <HI>Pampreps,</HI> again&s;t <HI>Zeno. Peter Cnapheus</HI> here|upon was re&s;tored into <HI>Antioch,</HI> and &s;ub&s;cribed the Epi&s;tle of Con|cord, wrote by <HI>Zeno,</HI> and wrote Synodical Letters to <HI>Petter Mog|gus</HI>
<PB N="177" REF="93"> of <HI>Alexandria. Acacius</HI> al&s;o was reconciled to this <HI>Peter&punc; Martyrius</HI> likewi&s;e the Bi&s;hop of <HI>Jeru&s;alem</HI> wrote Synodical Let|ters unto him; yet divers withdrawing from his Communion, he openly accur&s;ed the Council of <HI>Chalcedon.</HI> This troubled <HI>Aca|cius,</HI> <NOTE PLACE="marg">He cur&s;es the Council of <HI>Chalcedon. Peter</HI> &s;eeks to purge him&s;elf. Ob&s;ervations upon the reeling &s;tate of things in that time. <HI>John</HI> pur&s;ues his qua|rel. <HI>Felix</HI> of <HI>Rome</HI> &s;ends to the Emperor to de|po&s;e <HI>Peter.</HI></NOTE> but <HI>Peter</HI> wrote back to purge him&s;elf, as if he had done no &s;uch Fact. So backwards and forwards things turn and reel, and men are un&s;table as Water, whil&s;t they know not the Rock of Ages to be their &s;trength and e&s;tabli&s;hment, in reference unto God. <HI>John</HI> per&s;i&s;ts &s;till in his quarrel of depo&s;ition, gets <HI>Felix</HI> Bi&s;hop of <HI>Rome</HI> to &s;end <HI>Vitalius</HI> and <HI>Mi&s;inus,</HI> two Bi&s;hops, to the Emperor, to depo&s;e <HI>Peter</HI> of his Bi&s;hoprick as an Heretick, and to &s;end <HI>Acacius</HI> unto him to render an account, and to purge him|&s;elf of &s;uch Crimes as <HI>John</HI> had laid to his charge, becau&s;e he had communicated with <HI>Peter.</HI></P>
<P>Before the Me&s;&s;engers came to <HI>Zeno, Cyril,</HI> head of the Vigi|lant <NOTE PLACE="marg">Cap. 19. The vigilan<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Monks pur&s;ue the bu&s;ine&s;s by <HI>Cyril.</HI> They blame <HI>Felix</HI> for &s;lackne&s;s.</NOTE> Monks, (&s;o called) charged <HI>Felix</HI> with &s;lackne&s;s of duty, &s;eeing &s;o many grievous practices took place again&s;t the true and &s;incere Faith. <HI>Felix</HI> then wrote unto <HI>Mi&s;inus,</HI> That <HI>he &s;hould do nothing before he had conferred with</HI> Cyril, <HI>and learnt of him what was to be done.</HI></P>
<P><HI>Felix</HI> wrote not only unto <HI>Zeno,</HI> but unto others, to put them <NOTE PLACE="marg">Cap. 20. <HI>Felix</HI> &s;olicits the Em|peror afre&s;h.</NOTE> in mind of the Council at <HI>Chalcedon,</HI> and of the per&s;ecution in <HI>Africk,</HI> in the reign of <HI>Theodorichus.</HI> Another Epi&s;tle he wrote unto <HI>Acacius. Zeno</HI> returned him, That <HI>he fought with his &s;ha|dow, in giving an ear to</HI> Johns <HI>report, and contending with his Ad|ver&s;aries,</HI> <NOTE PLACE="marg">He turns a deaf ear; tells him, <HI>John</HI> was put by for perjury.</NOTE> <HI>for he was the man that bound him&s;elf with an Oath, That he would never be Bi&s;hop of</HI> Alexandria, <HI>yet afterwards was found perjured, and to commit every kind of Sacriledge; that</HI> Peter <HI>was not advanced to the Prie&s;tly Function without good tryal of his Faith, that he had &s;ub&s;cribed with his own hand, and approved the Faith of the</HI> 318. <HI>Fathers in the Council of</HI> Nice, <HI>which Faith was afterwards ratified by the Council of</HI> Chalcedon.</P>
<P>This was the ado that was kept about <HI>John,</HI> who was perjured, <NOTE PLACE="marg">Ob&s;ervations here|upon.</NOTE> as afore&s;aid, and gave money al&s;o to be Bi&s;hop, when he had &s;worn to the Emperor that he would not be a Bi&s;hop; and about <HI>Peter,</HI> who was charged, as afore&s;aid, to be an Adulterer, whom notwith&s;tanding the Emperor in the latter end of his Letter calls <HI>mo&s;t Holy;</HI> for that Title he gives him, which, right or wrong, it &s;eems, is u&s;ed to the Bi&s;hops, e&s;pecially that had Patriarchal Seats, or were Arch-Bi&s;hops.<HI>&mdash;We would have you a&s;&s;ure your &s;elf, that our Highne&s;s, with mo&s;t holy</HI> Peter (mentioned before) <HI>and all the Chri&s;tian Congregations, do imbrace and reverence the Sacred Council of</HI> Chalcedon, <HI>which Council is one in effect with the Nicene Creed.&mdash;</HI>Yet the Monks of <HI>Con&s;tantinople,</HI> and the Bi&s;hops throughout <HI>Egypt,</HI> charge <HI>Peter</HI> to be an <HI>Heretick,</HI> and &s;o write again&s;t him to <HI>Felix</HI> the Bi&s;hop of <HI>Rome,</HI> and again&s;t all that communicated with him; as many al&s;o of the vigilant Monks which came to <HI>Fe|lix,</HI> reproved <HI>Mi&s;inus</HI> and <HI>Vitalis,</HI> becau&s;e at their coming to <HI>Con&s;tantinople,</HI> the name of <HI>Peter</HI> was &s;ecretly u&s;ed to be read in the holy Catalogue; notwith&s;tanding they &s;ince that time commu|nicated
<PB N="178" REF="94"> continually with <HI>Peter;</HI> the Bi&s;hops of <HI>Egypt</HI> their Epi|&s;tle &s;ignified, That <HI>John</HI> (the perjured per&s;on afore&s;aid, and that bought his Bi&s;hoprick) <HI>was of the true Faith, and con&s;ecrated ac|cording to the Canons of the Church; That</HI> Peter <HI>was ordered only by two Bi&s;hops, infected with the &s;ame error with him, and that after the flight of</HI> John, <HI>he left no puni&s;hment unpracti&s;ed upon the true</HI> <NOTE PLACE="marg"><HI>Peter</HI> a Per&s;ecutor.</NOTE> <HI>Profe&s;&s;ors.</HI></P>
<P><HI>Simeon</HI> al&s;o, one of the vigilent Monks whom <HI>Cyril</HI> had &s;ent <NOTE PLACE="marg">Cap. 21. A great ado &s;till about <HI>John.</HI></NOTE> unto <HI>Felix,</HI> augmented the accu&s;ations, who reprehended <HI>Mi&s;i|nus</HI> and <HI>Vitalis</HI> for communicating with Hereticks, &s;pecially &s;ee|ing the Name of the Heretick was openly read in the holy Cata|logue, whereby many &s;imple people were &s;nared of the Here|ticks, who &s;ticked not to brag that the Bi&s;hop of <HI>Rome</HI> received <HI>Peter</HI> into the Communion, and that when certain que&s;tions were asked <HI>Mi&s;inus</HI> and his Company, would not confer with the true Catholicks, nor receive their Writings, nor exqui&s;itely &s;ift out things which were done in the prejudice of the true Faith, which when <HI>Silvanus,</HI> who accompanied them to <HI>Con&s;tantinople,</HI> avouch|ed to be true what was alleadged; and <HI>Acacius</HI> his Epi&s;tle being read, wherein he gave <HI>Simplicius</HI> to under&s;tand that <HI>Peter</HI> was lately depo&s;ed, and pronounced the Child of darkne&s;s. <HI>Mi&s;inus</HI> and <HI>Vitalis</HI> were depo&s;ed of their Dignities, and cut off from the holy and undefiled Communion, and that by the cen&s;ure of the whole A&s;&s;embly:&mdash;This that follows is part of the Decree, which I &s;et down, that it may appear after what manner tho&s;e things were penned with them,<HI>&mdash;The Church of</HI> Rome <HI>doth not communicate</HI> <NOTE PLACE="marg">Part of the Decree of the A&s;&s;embly again&s;t <HI>Peter.</HI></NOTE> <HI>with</HI> Peter <HI>the Heretick, who was lately condemned by the Apo&s;tolick Sea, excommunicated the Church, and held for accur&s;ed; although there were no other Crime to charge him withal, yet is this of force &s;uf|ficient, That he cannot govern the faithful People of God, becau&s;e he was ordered of Hereticks.&mdash;</HI>Al&s;o it &s;aith, <HI>It appeared evidently that</HI> Acacius <HI>Bi&s;hop of</HI> Con&s;tantinople <HI>was greatly to be blamed, becau&s;e, though he wrote unto</HI> Simplicius, <HI>and called</HI> Peter <HI>an Heretick, yet he would not make</HI> Zeno <HI>privy thereunto, whenas in very deed, if he had born good will unto</HI> Zeno, <HI>he would have done it; but he de&s;ired rather to plea&s;e the Emperor, than to provide for the Faith.</HI></P>
<P>When the Schi&s;m grew hot, and the Sedition grievous within <NOTE PLACE="marg">Cap. 22. Many Bi&s;hops, <HI>&amp;c.</HI> communicate with <HI>Peter.</HI> The Decrees of <HI>Leo,</HI> and the <HI>Chalcedon</HI> Council condemned, though &s;igned to (in effect) in &s;igning the Epi&s;tle of <HI>Leo.</HI> Divers bani&s;hed.</NOTE> the City of <HI>Alexandria, Peter</HI> per&s;waded many Bi&s;hops and Go|vernors of Mona&s;teries to communicate with him, &amp; condemned the Decrees of <HI>Leo,</HI> and the <HI>Chalcedon</HI> Council (though in effect he had &s;igned unto them in <HI>Zenoes</HI> Epi&s;tle of Concord) And &s;uch as would not receive the Books of <HI>Dio&s;corus</HI> and <HI>Timothy,</HI> he bani&s;hed the Mona&s;teries, when to his Opinion he could not al|lure them. Whereupon <HI>Nephalius</HI> went for <HI>Con&s;tantinople,</HI> and to <HI>Zeno</HI> revealed the whole matter, who was troubled, and &s;ent <NOTE PLACE="marg"><HI>Zeno</HI> troubled. Sends <HI>Co&s;mas</HI> thither.</NOTE> <HI>Co&s;mas</HI> one of his Guard to rebuke <HI>Peter</HI> &s;harply, and to threaten him both for contemning his Epi&s;tle, and cau&s;ing the Sedition, <NOTE PLACE="marg">He prevails little.</NOTE> or being the occa&s;ion thereof, who when he could prevail no far|ther than for the expul&s;ed to be returned to their Mona&s;teries, he <NOTE PLACE="marg"><HI>Ar&s;enius</HI> is imployed, but to as little pur|po&s;e.</NOTE> went back to the Emperor, who imployed <HI>Ar&s;enius</HI> Lieutenant
<PB N="179" REF="94"> of <HI>Egypt,</HI> who with the other went &s;trait to <HI>Alexandria,</HI> and en|treated them to keep the peace; but when he could not obtain his purpo&s;e, he &s;ent &s;ome of them to <HI>Con&s;tantinople;</HI> and though <NOTE PLACE="marg">Some &s;ent to <HI>Con&s;tant.</HI></NOTE> there was a great rea&s;oning in the pre&s;ence of <HI>Zeno</HI> about the Council of <HI>Chalcedon,</HI> yet there was nothing concluded, in that <HI>Ze|no</HI> <NOTE PLACE="marg">No agreement, the Emperor di&s;&s;enting.</NOTE> did not con&s;ent thereunto.</P>
<P>Great &s;tir there was in this bu&s;ine&s;s, as indeed nothing hardly <NOTE PLACE="marg">Cap. 23. More &s;tir in the bu&s;i|ne&s;s. <HI>Acacius</HI> dies, <HI>Phranitas</HI> &s;ucceeds. <HI>Pet.</HI> rejects his friend|&s;hip. <HI>Phranitas</HI> dies. His Succe&s;&s;or is <HI>Euphremi|us. Peter</HI> courts him. <HI>Euphremius</HI> refu&s;es.</NOTE> without it was accompli&s;hed; <HI>Acacius</HI> dies, who was <HI>Peters</HI> great Friend; <HI>Phranitas</HI> is put in his &s;tead, he writes Letters of friend|&s;hip unto <HI>Peter,</HI> but <HI>Peter</HI> would not hear him, but bitterly en|veighs again&s;t the Council of <HI>Chalcedon. Phranitas</HI> dying after four months, <HI>Euphremius</HI> &s;ucceeded him. <HI>Peter</HI> to him writes Letters of Friend&s;hip, in which he accu&s;ing the Council of <HI>Chalcedon, Euphremius</HI> would in no wi&s;e communicate with him: The&s;e two contending one with another, and purpo&s;ing to call Synods to one anothers Opinion; <HI>Peter</HI> dies, whom <HI>Athana&s;ius</HI> &s;ucceeds; he <NOTE PLACE="marg"><HI>Peter</HI> dies, <HI>Athana&s;ius</HI> &s;ucceeds. He &s;eeks friend&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ip of <HI>Palladius,</HI> &s;o doth <HI>Joh. Palladius</HI> dies, <HI>Flavia|nus</HI> comes in his room He &s;ends to <HI>John</HI> Let|ters of friend&s;hip. <HI>John</HI> dies, another <HI>John</HI> takes his place. <HI>Ana&s;tatius</HI> the Empe|ror (to who&s;e dayes the&s;e things held) de|po&s;es <HI>Euphremius.</HI></NOTE> &s;ends Letters of friend&s;hip to <HI>Palladius, Peters</HI> Succe&s;&s;or at <HI>An|tioch,</HI> concerning the Council of <HI>Chalcedon;</HI> &s;o did <HI>John</HI> the Suc|ce&s;&s;or of <HI>Athana&s;ius</HI> of <HI>Alexandria. Palladius</HI> dying, <HI>Flavianus</HI> &s;ucceeds him, who &s;ends <HI>Solomon</HI> Prie&s;t of <HI>Antioch</HI> with Letters of friend&s;hip unto <HI>John. John</HI> decea&s;ing, another <HI>John</HI> &s;ucceeds in <HI>Alexandria.</HI> The&s;e things continued to the Reign of <HI>Ana&s;ta|tius,</HI> who depo&s;ed <HI>Euphremius;</HI> which for the better under&s;tand|ing of the con&s;equence of the Council of <HI>Chalcedon</HI> are here to|gether repeated.</P>
<P><HI>Zeno</HI> was not without his troubles in the State, as the&s;e things <NOTE PLACE="marg">Cap 24. <HI>Zeno</HI> finds trouble for his troubling about Religion.</NOTE> otherwi&s;e exerci&s;ed the Chri&s;tians. <HI>Armatus</HI> the Cou&s;in of <HI>Be|rina</HI> the Empre&s;s, whom <HI>Ba&s;ili&s;cus</HI> &s;ometime made Captain again&s;t him, yet he won him to his &s;ide, and in&s;tead of his Enemy made him his Companion, and created his Son <HI>Ba&s;ili&s;cus, Ce&s;ar,</HI> at <HI>Nice:</HI> Notwith&s;tanding the&s;e great benefits, he got him to <HI>Con&s;tantino|ple,</HI> and con&s;pired the death of <HI>Armatus;</HI> in&s;tead of <HI>Ce&s;ar,</HI> he <NOTE PLACE="marg">He con&s;pires the death of <HI>Armatus.</HI> Makes his Son <HI>Ba&s;ili&s;|cus</HI> a Prie&s;t, who was made <HI>Ce&s;ar.</HI></NOTE> made his Son <HI>Ba&s;ili&s;cus</HI> Prie&s;t, who afterwards was preferred to a Bi&s;hop. This di&s;patching of this man, was through the procure|ment of <HI>Ilus.</HI></P>
<P>Then <HI>Theodorichus</HI> a <HI>Scythian</HI> born, prepared to give <HI>Zeno</HI> Bat|tel, <NOTE PLACE="marg">Cap. 25. <HI>Theodoricus</HI> the <HI>Scythi|an</HI> engages <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">im, de|&s;troyes in <HI>Thracia,</HI> likely to have taken <HI>Con&s;tantinople.</HI> He is di&s;patched.</NOTE> rai&s;ed a mighty Army in <HI>Thracia,</HI> and marched towards <HI>Con|&s;tantinople,</HI> de&s;troying all the Countrey before him unto the entry of <HI>Pontus,</HI> and (its like) had taken <HI>Con&s;tantinople,</HI> had not &s;ome of his deare&s;t Friends been di&s;plea&s;ed with him, and con&s;pired to bereave him of his life.</P>
<P>He being dead, <HI>Martianus</HI> Son of <HI>Anthemius</HI> &s;ometimes Em|peror <NOTE PLACE="marg">Cap. 26. <HI>Martianus</HI> Son of <HI>An|themius,</HI> rebells. They fight in the Pal|lace. <HI>Martianus</HI> by tar|rying till to morrow lo&s;t his day.</NOTE> of <HI>Rome,</HI> being Allied to <HI>Leo</HI> the Emperor, rebelled again&s;t him; he married <HI>Leontia</HI> the younger, Daughter of <HI>Leo:</HI> When they had fought in the Pallace, and many were fallen on both &s;ides, <HI>Martianus</HI> had gotten the day, had he not &s;et <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ip the op|portunity, and po&s;ted off his devi&s;e till the next day, wherein he was betrayed of his own men; left de&s;olate, and con&s;trained to <NOTE PLACE="marg">Is betrayed of his men. Left de&s;olate. Flies to the Temple of the Apo&s;tles. Removes to <HI>Ce&s;area.</HI></NOTE> fly to the Temple of the Apo&s;tles, from whence being driven out, he removed to <HI>Ce&s;aria</HI> in <HI>Cappadocia;</HI> and whil&s;t he &s;ought to hide
<PB N="180" REF="95"> him&s;elf there, with certain Monks, he was taken, and &s;ent by <NOTE PLACE="marg">Is taken among the Monks, and made one.</NOTE> the Emperor to <HI>Tar&s;us</HI> in <HI>Cilicia,</HI> and there &s;haven, and made Monk.</P>
<P><HI>Ilus</HI> al&s;o con&s;pired again&s;t him in <HI>Cilicia,</HI> becau&s;e of <HI>Berina,</HI> <NOTE PLACE="marg">Cap. 27. In <HI>Cilicia, Ilus</HI> con|&s;pires again&s;t him. Is &s;ent Captain into the Ea&s;t to cover the intent. Takes off the poor mans head, who mi&s;t, being &s;ent to di&s;|patch <HI>Ilus.</HI></NOTE> <HI>Zenoes</HI> Wives Mother, whom he had bani&s;hed thither to <HI>Papiri|um</HI> Ca&s;tle, who&s;e life oft-times he &s;ought. <HI>Ilus</HI> he made Cap|tain of his Army in the Ea&s;t to cover his intent, and then &s;ent one to di&s;patch him, who becau&s;e he did not, but failed of his pur|po&s;e, he took the poor mans Head from his Shoulders.</P>
<P>At <HI>Tar&s;us</HI> al&s;o <HI>Leontius</HI> was proclaimed Emperor, again&s;t whom <NOTE PLACE="marg">Cap 28. <HI>Leontius</HI> at <HI>Tar&s;us</HI> is proclaimed Emperor. <HI>Theodorichus</HI> &s;ent a|gain&s;t him. Is plotted again&s;t by <HI>Zeno.</HI> Goes to old <HI>Rome.</HI> Overcomes <HI>O|doacer.</HI></NOTE> he &s;ent <HI>Theodorichus,</HI> a <HI>Goth,</HI> of great honour among the <HI>Romans,</HI> with great power both of <HI>Romans</HI> and <HI>Barbarians,</HI> yet he wrought evilly again&s;t them, who, in love they bare him, travelled hard in his Affairs, and cut &s;ome of them off, in&s;omuch that <HI>Theodori|chus</HI> hearing of his malitious purpo&s;e again&s;t him, got him to old <HI>Rome;</HI> and yet &s;ome report, that through the procurement of <HI>Zeno, Theodorichus</HI> overcame <HI>Odoacer,</HI> and &s;o conquered <HI>Rome.</HI> <NOTE PLACE="marg">Conquers <HI>Rome. Cap.</HI> 29. Him&s;elf comes la&s;t on the Stage; dies of the Falling Sickne&s;s. <HI>Longinus</HI> would, but <HI>Ana&s;tatius,</HI> by <HI>Ariad|ne</HI>'s means, becomes Emperor.</NOTE></P>
<P>At length him&s;elf comes upon the Stage, and in the &s;eventeenth year of his Reign dies of the Falling Sickne&s;s: <HI>Longinus</HI> his Bro|ther hoped to &s;ucceed him, and for that purpo&s;e rai&s;ed great power, but he accompli&s;hed not; for <HI>Ariadne</HI> took the Imperial Scepter, and therewith Crowned <HI>Ana&s;tatius,</HI> who was not as yet a Senator, but only was enroled in the School of tho&s;e who were called <HI>Silentarij.</HI> He took to Wife <HI>Ariadne,</HI> and &s;ent <HI>Longinus</HI> <NOTE PLACE="marg">He marries <HI>Ariadne,</HI> di&s;mi&s;&s;es from the Cou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t all that would. Peace he de&s;ired. Alteration he made none. Gave all liberty. Every Governor of a Congregation did as he would him&s;elf.</NOTE> into the Country, and di&s;mi&s;ed all &s;uch from the Court that de&s;ired it: He was a man that earne&s;tly de&s;ired peace and quietne&s;s; he made no alteration of what is called <HI>Church</HI> or <HI>State.</HI> As for the Council of <HI>Chalcedon</HI>'s Decrees, it was neither openly preached, nor generally rejected, every Go|vernor of the &s;everal Congregations did therein as he thought fit him&s;elf. And as &s;ome maintained the Canons of that Council, not admitting the change of one &s;yllable, but avoiding the company of, and refu&s;ing to communicate with them that were otherwi&s;e; <NOTE PLACE="marg">The mi&s;erable divi&s;ion that was among the Chri&s;tians when they had no Per&s;ecution.</NOTE> So others not onely condemned that Council, and the Decrees thereof, but al&s;o accur&s;ed it with <HI>Leo</HI>'s determination of the Faith. Some cleaved wholly to <HI>Zeno</HI>'s Epi&s;tle of Unity; yea when they were at bitter contention among them&s;elves, whether there was one or two Natures in Chri&s;t, (they are the very ob&s;ervation of the Hi&s;torian) &s;ome were deceived in the very joyning the Let|ters together. Some were rather di&s;po&s;ed to reconciliation and peace; in&s;omuch that all the Churches (&s;aith he) were divided into &s;undry Factions, and the Bi&s;hops them&s;elves refu&s;ed to com|municate one with another, &s;o that there aro&s;e great ado in the Ea&s;t, We&s;t, &amp; <HI>Lybia,</HI> whil&s;t the Bi&s;hops of the Ea&s;t would commu|nicate neither with the We&s;tern Bi&s;hops, nor the Bi&s;hops of <HI>Lybia,</HI> neither among them&s;elves, but every day more then other fell to exceed other in malitious contention. For the Bi&s;hops of the Ea&s;t would not be reconciled among&s;t them&s;elves, neither would the Bi&s;hops of <HI>Europe,</HI> neither of <HI>Lybia,</HI> be at one, either with them&s;elves, or with Forreigners. The&s;e things <HI>Ana&s;tatius</HI> under|&s;tanding,
<PB N="181" REF="95"> took the be&s;t coun&s;el he could, as he thought to pre|&s;erve <NOTE PLACE="marg">Con&s;trained <HI>Ana&s;tat.</HI> to bani&s;h the heads of <HI>Novelli&s;ms,</HI> and that introduced any thing that was contrary to the cu&s;tom of the place. As the Bi&s;hops of <HI>Con|&s;tantinople</HI> &amp; <HI>Antioch.</HI></NOTE> the peace, and &s;o depo&s;ed all the Authors of Novel|ties, and all &s;uch as contrary to the cu&s;tom of the place either preached the Council of <HI>Chalcedon,</HI> or accur&s;ed the &s;ame; and fir&s;t he began with <HI>Euphremius</HI> Bi&s;hop of <HI>Con&s;tantinople,</HI> whom he bani&s;hed, and after him <HI>Macedonius,</HI> whom <HI>Timothy</HI> &s;ucceeded: Moreover he drove <HI>Flavianus</HI> out of <HI>Antioch.</HI></P>
<P><HI>Peter</HI> being dead at <HI>Alexandria; Alexandria, Egypt,</HI> and <HI>Ly|bia,</HI> <NOTE PLACE="marg">Cap. 31.</NOTE> were at variance among them&s;elves, and other Countries in the Ea&s;t contended within them&s;elves, the We&s;t Churches would in no wi&s;e communicate with them, but upon condition that they accur&s;e <HI>Ne&s;torius, Eutyches, Dio&s;corus, Peter</HI> &s;irnamed <HI>Moggus,</HI> and <HI>Acacius;</HI> wherefore &s;eeing the Churches throughout the World were at this point; the favourers of <HI>Dio&s;corus,</HI> and <HI>Eutyches</HI> were brought to a narrow &s;trait; and now being, as it were, rooted from off the face of the Earth; one <HI>Xenaias</HI> made an in&s;urrection un|der <NOTE PLACE="marg"><HI>Xenaias</HI> makes an In|&s;urrection under co|lour of Religion.</NOTE> colour of Religion again&s;t <HI>Flavianus,</HI> charging him with the Here&s;ie of <HI>Ne&s;torius;</HI> when <HI>Flavianus</HI> had accur&s;ed <HI>Ne&s;torius</HI> and his Heretical Opinion, he left him, and turned to <HI>Dio&s;corus,</HI> and <HI>Theodorus,</HI> and <HI>Theodoritus,</HI> and <HI>Ibas,</HI> and <HI>Cyrus,</HI> and <HI>Eutheri|us,</HI> and <HI>John,</HI> and to others, of which &s;ome in very deed were <HI>Ne&s;torians;</HI> &s;ome, to avoid the &s;u&s;pition of that Here&s;ie, ac|cur&s;ed <HI>Ne&s;torius,</HI> and returned unto the Church. <HI>Unle&s;s thou accur&s;e</HI> (&s;aid <HI>Xenaias) all tho&s;e which &s;avour of</HI> Ne&s;torius <HI>&s;ink of Heretical Doctrine, thou thy &s;elf &s;halt &s;eem to be of</HI> Ne&s;torius <HI>his Opinion, although thou accur&s;e both him and his Doctrine, yea a thou|&s;and</HI> <NOTE PLACE="marg">His in&s;olent demands.</NOTE> <HI>times.</HI> Then he dealt with the favourers of <HI>Dio&s;corus</HI> and <HI>Eutyches,</HI> to hold with him again&s;t <HI>Flavianus;</HI> not that they &s;hould accur&s;e the Council, but onely the per&s;ons above named. <HI>Flavianus</HI> after he had with&s;tood them along while, and &s;aw that others held again&s;t him, perceiving, at length, that they would be pacified if the afore&s;aid per&s;ons were accur&s;ed; he yeelded un|to them, and then wrote to the Emperor: yet <HI>Xenaius</HI> was not &s;atisfied, but again required <HI>Flavianus</HI> to condemn both the Council, and tho&s;e that affirmed <HI>there were two Natures in Chri&s;t;</HI> which he refu&s;ing, is charged afre&s;h with the Here&s;ie of <HI>Ne&s;tori|us.</HI> La&s;t of all, when this Patriarch had publi&s;hed a form of Faith, wherein he gave to under&s;tand that the Council was to be approved, as to the deprivation of <HI>Ne&s;torius</HI> and <HI>Eutyches,</HI> but not for the Decree of their Faith and Doctrine, they threatned to take him in hand again, as a favourer of <HI>Ne&s;torius,</HI> unle&s;s he will accur&s;e both the Council it &s;elf, and them that affirmed there were <HI>two Natures in Chri&s;t,</HI> the one Divine, the other Humane: <NOTE PLACE="marg">And the new patched Faith of him, &amp; tho&s;e with him.</NOTE> And the <HI>I&s;aurians</HI> by flatteries and fallacies they got to their &s;ides, and patched together a form of Faith, wherein they accur&s;ed both the Council, and &s;uch as e&s;teemed there were <HI>two Natures in Chri&s;t.</HI> And in the end, divided them&s;elves from <HI>Flavianus</HI> <NOTE PLACE="marg">Their horrible divi|&s;ion.</NOTE> and <HI>Macedonius,</HI> and joyned with them who had &s;ub&s;cribed to their patched Faith. The Bi&s;hop of <HI>Jeru&s;alem</HI> in the mean time they reque&s;ted to lay down his Faith in writing, which he did,
<PB N="182" REF="96"> and &s;ent it by the faction of <HI>Dio&s;corus</HI> to the Emperor; and this <NOTE PLACE="marg">Its &s;ent to the Em|peror.</NOTE> Faith at la&s;t they brought forth, accur&s;ing tho&s;e that &s;aid he had two Natures; but it &s;eems they had corrupted his form of Faith, <NOTE PLACE="marg">Complained of to be corrupted. Another is wrote. The Books and Writ|ings of the Fathers corrupted.</NOTE> for he charged them therewith, and wrote another, wherein there is no &s;uch accur&s;e; it &s;eems they oft-times corrupted the Books and Writings of the Fathers, by changing their Titles and In|&s;criptions, and fathering of many of the works of others upon them. They craved of <HI>Macedonius</HI> to &s;ee his Belief in writing, <NOTE PLACE="marg"><HI>Macedonius</HI>'s belief.</NOTE> who prote&s;ted that he onely allowed the Faith publi&s;hed of old at <HI>Nice,</HI> by 318. Fathers, and afterwards ratified at <HI>Con&s;tantinople;</HI> accur&s;ing <HI>Ne&s;torius, Eutyches,</HI> with &s;uch as &s;aid there were <HI>two Sons,</HI> or <HI>two Chri&s;ts,</HI> or <HI>divided the Natures;</HI> yet &s;pake he not a word of the <HI>Ephe&s;ian</HI> Council, which depo&s;ed <HI>Ne&s;torius,</HI> neither of the <HI>Chalcedon</HI> Council which deprived <HI>Entyches;</HI> therefore the Monks at <HI>Con&s;tantinople</HI> were wonderfully moved at this, and di|vided <NOTE PLACE="marg">The Monks divide from him. The intollerable be|haviour of <HI>Xenaias</HI> and <HI>Dio&s;corus.</HI></NOTE> them&s;elves from <HI>Macedonius.</HI> All this while <HI>Xenaias</HI> and <HI>Dio&s;corus,</HI> having linked to their &s;ides many other Bi&s;hops, be|haved them&s;elves intollerably towards &s;uch as would not accur&s;e whom they would have accur&s;ed, in&s;omuch that they procured divers, becau&s;e they would not yeeld unto them, to be bani&s;hed. <NOTE PLACE="marg">Many by them bani&s;h|ed, viz. <HI>Macedonius, John, Flavianus.</HI></NOTE> Thus they made <HI>Macedonius, John</HI> Bi&s;hop of <HI>Platum,</HI> and <HI>Flavia|nus</HI> to leave the Countrey.</P>
<P>In the&s;e things I have been the more particular, becau&s;e they <NOTE PLACE="marg">The end wherefore the&s;e divi&s;ions are mentioned.</NOTE> are &s;o &s;ignificant to the matter I have in hand, which is (once for all, as I have &s;aid) to draw a line over all profe&s;&s;ions of Faith, and impo&s;ing of Religion, as that which hath produced the &s;adde&s;t Scenes of Murder and Divi&s;ion, as hath been yet in the World, and which I mean to clo&s;e up with that which appertains thereunto, <HI>viz. Judgment</HI> and <HI>De&s;truction.</HI> Therefore I would have none to be offended with me, for a nece&s;&s;ity lies upon me thus to bring the&s;e things into the World.</P>
<P>That which gave <HI>Ana&s;tatius</HI> the &s;ecret di&s;plea&s;ure, was this; <NOTE PLACE="marg">Cap. 32. The ground of <HI>Ana&s;ta|tius</HI>'s di&s;plea&s;ure with <HI>Macedonius.</HI></NOTE> <HI>Ariadne</HI> intending to put the Imperial Robe on <HI>Ana&s;tatius,</HI> after the death of <HI>Zeno; Macedonius</HI> would in no wi&s;e a&s;&s;ent unto his Coronation, unle&s;s he would give it under his hand, and confirm it with an Oath, that he would maintain the true Faith, and bring no novelty into the Church, which he gave <HI>Macedonius</HI> to keep, for <HI>Ana&s;tatius</HI> was &s;u&s;pected to be a <HI>Manichee. Ana&s;tatius</HI> taking it as a great di&s;reputation to the Empire, that his hand &s;hould be kept to te&s;tifie again&s;t him, called for it; <HI>Macedonius</HI> denyed him, &s;aying, <HI>That it &s;hould never be &s;aid of him, (viz.</HI> Macedo|nius) <HI>that he betrayed the Faith.</HI> Therefore <HI>Ana&s;tatius</HI> &s;ought to <NOTE PLACE="marg">And wherefore at fir&s;t he carried it &s;o indif|ferently in matters of Religion.</NOTE> work him mi&s;chief, as there was opportunity, and the afore&s;aid was the rea&s;on why <HI>Ana&s;tatius</HI> carried it &s;o indifferently at fir&s;t in matters of Religion.</P>
<P>This as to <HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cedonius,</HI> and what gave the occa&s;ion of working him out of the Bi&s;hoprick of <HI>Con&s;tantinople.</HI> As for <HI>Flavianus,</HI> the Monks of <HI>Cynegica,</HI> which inhabited the chiefe&s;t Countries of <HI>Sy|ria,</HI> being per&s;waded by <HI>Xanaias,</HI> a Bi&s;hop of <HI>Hierapolis,</HI> bor|dering upon <HI>Antioch,</HI> afore&s;aid, &s;irnamed <HI>Philoxenus;</HI> after the
<PB N="183" REF="96"> <HI>Grecians</HI> came all on head to <HI>Antioch,</HI> having made an In&s;urrecti|on, with re&s;olution to force <HI>Flavianus</HI> to cur&s;e the Council of <HI>Chalcedon,</HI> and <HI>Leo</HI>'s Decree of the Faith; which <HI>Flavianus</HI> taking very grievou&s;ly, the Monks urging him with violence, the Citi|zens <NOTE PLACE="marg">Many of the Monks &s;lain at <HI>Antioch,</HI> be|cau&s;e of the things a|fore&s;aid, and thrown into the River.</NOTE> made &s;uch a &s;laughter of the Monks, that very many of them in&s;tead of quiet Grave and Earth, were covered with the &s;wift Waves of the River <HI>Orontes,</HI> whereinto they were ca&s;t.</P>
<P>On the other &s;ide, the Monks that inhabited <HI>Coelo&s;yria,</HI> now cal|led <NOTE PLACE="marg">The Monks on the o|ther &s;ide came to a&s;|&s;i&s;t <HI>Flavianus.</HI> Are &s;laughtered. He is bani&s;hed.</NOTE> <HI>Syria Minor,</HI> came to <HI>Antioch</HI> to a&s;&s;i&s;t <HI>Flavianus,</HI> which pro|ved of mi&s;chievous con&s;equence, and in the end no le&s;s lamenta|ble than the former; whether for the former, or the later &s;laugh|ter and calamity, or for both, the Hi&s;tory determines not, but bani&s;hed he was the Province, to inhabit the craggy De&s;arts in the farthe&s;t part of <HI>Pale&s;tina.</HI></P>
<P><HI>Severus</HI> &s;ucceeds <HI>Flavianus,</HI> and a great bu&s;tle there is about <NOTE PLACE="marg">Cap. 33. <HI>Severus,</HI> and the bu&s;tle about him.</NOTE> him; from him fell the Province of <HI>Apamia;</HI> and <HI>Co&s;mos</HI> Bi&s;hop of <HI>Epiphania,</HI> and <HI>Severianus</HI> Bi&s;hop of <HI>Arethu&s;a,</HI> fir&s;t divided them&s;elves from his Communion, then &s;ent him a Libel of De|privation, <NOTE PLACE="marg">A Sentence of Depri|vation &s;ent to him by a Deacon in a di&s;gui&s;e</NOTE> which to him was delivered by a Deacon in the di&s;|gui&s;e of a Woman, faining both Voice and Apparel: Of which <HI>Ana&s;tatius</HI> hearing, and con&s;idering their practi&s;es, charged <HI>A&s;i|aticus</HI> <NOTE PLACE="marg">The Emperor charges hereupon <HI>A&s;iaticus</HI> to remove <HI>Co&s;mos</HI> and <HI>Severianus.</HI></NOTE> Lieutenant of <HI>Libaee&s;a</HI> in <HI>Phoenicia,</HI> to remove <HI>Co&s;mos</HI> and <HI>Severianus</HI> from their Bi&s;hopricks, becau&s;e of the Libel of Depri|vation. But <HI>A&s;iaticus</HI> perceiving that without &s;laughter and blood|&s;hed it could not be accompli&s;hed, becau&s;e the people &s;tood to <NOTE PLACE="marg">He dur&s;t not do it, be|cau&s;e of the people. Certifies the Emperor</NOTE> them, and manfully defended their Walls; he certified the Em|peror thereof, who returned him in an&s;wer,&mdash;That <HI>he would have</HI> <NOTE PLACE="marg">The Emperors gentle An&s;wer for avoding the effu&s;ion of blood. <HI>Severus</HI> held in whil&s;t <HI>Ana&s;tatius</HI> reigned. His name blotted by &s;ome out of the Sacred Catalogue.</NOTE> <HI>no enterprize taken in hand, were it never &s;o noble and worthy, if it did co&s;t him as much as one drop of blood.</HI> He kept <HI>Severus</HI> in his place whil&s;t he held the Scepter, and had tenderne&s;s, as afore&s;aid, yet &s;ome blotted him out of the Sacred Catalogue, (as it was cal|led) as an Enemy to the Council of <HI>Chalcedon,</HI> for he was ac|cur&s;ed at <HI>Jeru&s;alem.</HI> Thus much as to the Affairs Eccle&s;ia|&s;tical.</P>
<P>As to the Civil, <HI>Longinus, Zeno</HI>'s Brother, after his coming <NOTE PLACE="marg">Cap. 35. Civil Troubles. <HI>Longinus</HI> rai&s;es War a|gain&s;t <HI>Ana&s;tatius</HI> in <HI>I&s;auria.</HI> The Bi&s;hops of <HI>Apa|mia</HI> a&s;&s;i&s;t him.</NOTE> into <HI>I&s;auria,</HI> his Native Soyl, of which I have &s;poken, practi&s;ed again&s;t <HI>Ana&s;tatius,</HI> and made preparation to proclaim open Wars, he having other Nations be&s;ides the <HI>I&s;aurians</HI> to a&s;&s;i&s;t him, him|&s;elf marching to the Battel; the Bi&s;hop of <HI>Apamia</HI> being his A&s;&s;i|&s;tant; but <HI>Longinus</HI> was defeated, the <HI>I&s;aurians</HI> foyled, the heads <NOTE PLACE="marg">He is defeated. His, and <HI>Theodorus</HI> heads &s;ent by <HI>John</HI> the <HI>Scythian,</HI> and &s;tuck upon Poles.</NOTE> of <HI>Longinus</HI> and <HI>Theodorus</HI> &s;ent by <HI>John</HI> the <HI>Scythian</HI> to <HI>Con&s;tanti|nople,</HI> &amp; &s;tuck upon Poles beyond the Water over again&s;t <HI>Con&s;tan|tinople</HI> at <HI>Sica,</HI> which plea&s;ed the Citizens, and was a goodly &s;hew to them, (&s;aith the Hi&s;tory) becau&s;e <HI>Zeno</HI> and the <HI>I&s;aurians</HI> had heretofore grievou&s;ly vexed them. A &s;econd <HI>Longinus</HI> &s;irnamed <NOTE PLACE="marg"><HI>Selinuncius</HI> and <HI>Indus</HI> &s;ent alone.</NOTE> <HI>Selinuncius,</HI> one of the chiefe&s;t of the Company, and <HI>Indus,</HI> were &s;ent alive by <HI>John</HI> unto the Emperor, of which both he and the <NOTE PLACE="marg">Made &s;hew of in the Tryumphs.</NOTE> Citizens were glad; they both were tyed in Chains about their necks and hands, and led about the Theatre, as is the manner of Tryumphs, and throughout the Streets al&s;o.</P>
<PB N="184" REF="97">
<P>The <HI>Scenetae</HI> al&s;o; a <HI>Barbarian</HI> People (&s;o called) becau&s;e of <NOTE PLACE="marg">Cap. 36. The <HI>Scenetae</HI> invade, and de&s;troy <HI>Me&s;cpot. Phoenicia, Pal<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tina.</HI></NOTE> their living in Tents, were &s;o lifted up, that they took Arms a|gain&s;t the <HI>Romans,</HI> de&s;troyed <HI>Me&s;opotamia, Phoenicia,</HI> and <HI>Pale|&s;tina,</HI> but to their own great damage and hurt, it tended in the end, &s;o that they were con&s;trained to make truce, and joyn in <NOTE PLACE="marg">Are co<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ned to make peace.</NOTE> league with the <HI>Romans.</HI></P>
<P>The <HI>Per&s;ians</HI> al&s;o broke their League, and under the Conduct <NOTE PLACE="marg">Cap. 37. The <HI>Per&s;ians</HI> War al&s;o in <HI>Armenia.</HI> Are overcome. <HI>Dacas</HI> builded.</NOTE> of <HI>Cabades</HI> their King, came into <HI>Armenia,</HI> took <HI>Theodo&s;iopolis,</HI> be&s;ieged <HI>Amida,</HI> which with great toyl and trouble was hardly recovered. This Battel being ended, <HI>Ana&s;tatius</HI> builded <HI>Daras</HI> as a bound between the one Countrey and the other, walled it about, and beautified it with goodly buildings; he took away the Tribute called <HI>Chry&s;argyrum,</HI> which was the Mulct for licen&s;e <NOTE PLACE="marg">The Tribute <HI>Chry&s;ar|gyrum</HI> taken away. And <HI>Chry&s;otelia</HI> &s;et up. A &s;elling of the Souldiers Wages.</NOTE> for uncleanne&s;s, but &s;et up <HI>Chry&s;otelia,</HI> (which was &s;omething like the Sale of Debentors &s;ometimes here in <HI>England)</HI> a making Merchandize of the Souldiers pay; and from the places of Judg|ment he took away the Tribute and Revenue, and appointed <NOTE PLACE="marg">The Revenue for the Seats of Judgment, removed, and Proctors and Attorneys &s;et up.</NOTE> through every City Proctors and Attorneys: which much reflected upon his reputation, and di&s;contented the people.</P>
<P><HI>Vitalianus</HI> al&s;o a <HI>Thracian,</HI> rebelled and over-ran <HI>Thracia</HI> and <NOTE PLACE="marg">Cap. 43. <HI>Vitalianus</HI> rebels in <HI>Thracia.</HI> Marches to <HI>Con&s;tant. Hy&s;patius</HI> &s;ent again&s;t him; he is betrayed by his own Souldiers, ta|ken alive, ran&s;omed. <HI>Cyrillus</HI> &s;ent again&s;t <HI>Vitalianus.</HI> Fights him. A doubtful Battel. <HI>Cyrillus</HI> &s;eemed to have the upper hand. <HI>Vitalian.</HI> turns again, takes <HI>Cyril.</HI> Marches towards <HI>Con|&s;tantinople.</HI></NOTE> <HI>Mydia,</HI> as far as <HI>Ody&s;&s;us</HI> and <HI>Anchialus,</HI> and with a great compa|ny of people that had no dwelling place, marched towards <HI>Con|&s;tantinople.</HI> Again&s;t him the Emperor &s;ent <HI>Hypatius,</HI> who&s;e own Souldiers betrayed him; he was taken alive, and ran&s;omed with a great &s;um of money; then <HI>Cyrillus</HI> made great expedition to engage him, who fighting a doubtful field, and dangerous, &s;o that many began to fly; by pur&s;uing the Enemy, and calling again his own Souldiers, &s;eemed to have the upper hand, again&s;t whom <HI>Vitalianus</HI> turning, as the Souldiers retreated in &s;pight, he took him in <HI>Ody&s;&s;us.</HI> Unto <HI>Sycae,</HI> he invaded the whole Coun|trey, de&s;troying with Sword and Fire all that came in his way, purpo&s;ing to take <HI>Con&s;tantinople,</HI> and to be Emperor; his Camp he pitched at <HI>Sycae: Marinus Syrus</HI> went with a great Navy to <NOTE PLACE="marg"><HI>Ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">inus Syrus</HI> fights him on the Water.</NOTE> give him Battel; they fight with their Navy about <HI>Bytharia,</HI> where <HI>Vitalianus</HI> was beaten and put to flight; his Souldiers fled al&s;o, <NOTE PLACE="marg"><HI>Vitalianus</HI> beaten.</NOTE> not one of them being to be &s;een the day after. <HI>Pilas</HI> al&s;o in <HI>Cap|padocia</HI> was infe&s;ted with another &s;ort of <HI>Barbarians,</HI> and about <NOTE PLACE="marg"><HI>Pilas</HI> infe&s;ted by the <HI>Barbarians. Rhodas</HI> the third time &s;haken with an Earth|qu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ke, &amp; overthrown.</NOTE> the &s;ame time <HI>Rhodos</HI> on a certain night, now the third time, was &s;haken with a wonderful great Earthquake, and in a manner all overthrown.</P>
<P>Great tumults about this time were al&s;o at <HI>Con&s;tantinople,</HI> be|cau&s;e <NOTE PLACE="marg">Cap. 44. Great tumults at <HI>Con|&s;tant.</HI> becau&s;e of the Emperors adding a Clau&s;e to their <HI>Tri&s;a|gium.</HI> The Prie&s;ts the Ring-leaders.</NOTE> the Emperor had added unto their <HI>Tri&s;agium, [who was cruci|fied for our &s;akes]</HI> they thinking thereby, or, as if the interlacing that clau&s;e had been an overthrow to the Chri&s;tian Religion. <HI>Ma|cedonius</HI> with the Prie&s;ts were the Ring-leaders unto all this. This helped on <HI>Macedonius</HI> his bani&s;hment. The tumult was &s;o great, that many noble men were in danger of their lives, and many great buildings &s;et on fire. The people finding a certain rude and <NOTE PLACE="marg">A &s;imple Monk put to death on &s;uppo&s;ition by the Tumult.</NOTE> &s;imple Monk in the hou&s;e of <HI>Marinus Syrus,</HI> &s;truck off his head, &s;aying, <HI>It was by his procurement that the clau&s;e was interlaced.</HI>
<PB N="185" REF="97"> Then they tyed him to a long Pole, and lift him up on high, with <NOTE PLACE="marg">Lift him upon a Pole, and deride him.</NOTE> great &s;houting, deriding him, and &s;aying,<HI>&mdash;Here is he that con|&s;pired again&s;t the Trinity.</HI> The Sedition was &s;o great, that the <NOTE PLACE="marg">The Emperor throws a&s;ide the Imperial Scepter. Proclaims that he wil be Emperor no longer</NOTE> Emperor not knowing what to do, and being &s;o vexed with &s;or|row, threw a&s;ide his Imperial Scepter, came unto the Theatre, &s;ent the Beadles about to proclaim that with good will he would be Emperor no longer; that many in no wi&s;e were to be prefer|red to that room, for the place alloweth but of one that was to &s;ucceed him in the Empire. The people hearing of this, on a <NOTE PLACE="marg">The people hereupon change their minds, and are quiet. Shortly after he dies.</NOTE> &s;udden changed their minds, reque&s;ting <HI>Ana&s;tatius</HI> to take the Crown, and in &s;o doing they would be quiet. Shortly after this &s;tir, he departed this life, having been Emperor twenty &s;even years, three months, and &s;o many dayes.</P>
<P><HI>Ju&s;tinus</HI> a <HI>Thracian</HI> &s;ucceeded <HI>Ana&s;tatius,</HI> by the <HI>Pretorian</HI> Soul|diers, <NOTE PLACE="marg"><HI>Anno.</HI> 519. <HI>Evagr.</HI> lib. 4. cap. 1. <HI>Ju&s;tinus</HI> &s;ucceeds.</NOTE> who&s;e Captain he had &s;ometimes been; and &s;o unlooked for he came to the Government, there being then many worthy Per&s;onages of <HI>Ana&s;tatius</HI> Alliance flowing in wealth and felicity, and of very great power.</P>
<P>It &s;eems <HI>Amantius,</HI> who was a man of very great power, and <NOTE PLACE="marg">The manner how he attained it.</NOTE> chief of the Emperors Chamber, &s;eeing no Eunuch could be Em|peror, wi&s;hed the Imperial Robe to <HI>Theocritus</HI> his &s;worn Brother; and imployed <HI>Ju&s;tinus</HI> in the di&s;tributing a great &s;um of money to effect it. But <HI>Ju&s;tinus,</HI> whether by bribing the people on his own behalf, or gaining the Watch and the Guard by money, ob|tained it for him&s;elf; and then put <HI>Amantius</HI> and <HI>Theocritus,</HI> with many others, to death.</P>
<P><HI>Vitalianus</HI> &s;eeing by force it was thought it could not be done, <NOTE PLACE="marg">Cap. 3. He courts and kills <HI>Vitalianus.</HI></NOTE> he courted with flattery, &s;ends for him to <HI>Con&s;tantinople</HI> out of <HI>Thrace,</HI> makes him one of the Captains called <HI>Pre&s;ens.</HI> And moreover con&s;ults then by con&s;piracy, had him &s;lain in a certain Gate behind the Emperors Court; &s;o he had his reward for ri|&s;ing again&s;t <HI>Ana&s;tatius.</HI></P>
<P>As <HI>Ana&s;tatius</HI> &s;tood in the indifferency, and endeavoured to <NOTE PLACE="marg">Cap. 4. <HI>Ju&s;tinus</HI> pro&s;ecuts the Faith of the Council of <HI>Chalcedon.</HI> Religion is impo&s;ed. All goes to wreck. <HI>Severus</HI> puni&s;hed for cur&s;ing the Council of <HI>Chalcedon.</HI> His tongue pulled out of his mouth. <HI>Vitalianus</HI> begged his Tongue, not thinking his own doom had been &s;o near. <HI>Severus</HI> flies.</NOTE> keep all things quiet, &s;o <HI>Ju&s;tinus</HI> was on the other hand a zealous pro&s;ecutor of the Faith of the Council of <HI>Chalcedon:</HI> So things went to wreck again, on the foot of publick Authority, which before had the i&s;&s;ue of private di&s;contents. <HI>Severus</HI> Bi&s;hop of <HI>Antioch</HI> cea&s;ing not daily to accur&s;e the Council of <HI>Chalcedon,</HI> and rai&s;ing up great &s;tirs and contentions thereabout, he was &s;everely puni&s;hed, for his Tongue was pulled out of his mouth by the or|der of <HI>Ju&s;tinus,</HI> which <HI>Vitalianus,</HI> whil&s;t he was in great favour, begged of the Emperor, becau&s;e <HI>Severus</HI> had reviled him out of mea&s;ure in his Sermons, not thinking what a Rod was provided for his own back: <HI>Severus</HI> for&s;ook his Bi&s;hoprick hereupon, and fled, in who&s;e place <HI>Paulus</HI> was &s;et, who going the way of all fle&s;h <NOTE PLACE="marg"><HI>Paulus</HI> &s;ucceeds, dies.</NOTE> quickly, <HI>Euphra&s;ius,</HI> one who came from <HI>Jeru&s;alem,</HI> &s;ucceeded <NOTE PLACE="marg"><HI>Euphra&s;ius</HI> is next.</NOTE> him.</P>
<P>This heat of Per&s;ecution in the beginning was not without <NOTE PLACE="marg">Cap. 5. <HI>Anno.</HI> 526. Con&s;equences as to Judgment. A grievous fire at <HI>Antioch.</HI></NOTE> &s;ome &s;ore attendances, and &s;ignal Tokens of di&s;plea&s;ure from Hea|ven; for about the &s;ame time a great and grievous fire and burn|ing
<PB N="186" REF="98"> hapned in <HI>Antioch,</HI> as a preambulatory forewarning of dread|ful Judgments, of Earthquakes, and other calamities that followed, as is the ob&s;ervation of the Hi&s;torian: For immediately in the 7^t^h year of <HI>Ju&s;tinus,</HI> in the month <HI>Arteme&s;ius,</HI> called of the <HI>Romans</HI> <NOTE PLACE="marg">Afterwards a trebble Earthquake.</NOTE> <HI>May,</HI> the nine and twentieth day, being Friday in the afternoon, &s;uch a &s;hivering, ratling, and &s;haking of the Foundation there <NOTE PLACE="marg">The City overthrown</NOTE> was, that in a manner overthrew the whole City; after which the fire came again, as if they had been conjoyned together, or went <NOTE PLACE="marg">Fire comes again, de|&s;troys the re&s;t.</NOTE> hand in hand to de&s;troy all; for what the Earthquake had not de|&s;troyed, the fire took hold of, mo&s;t horrible to be &s;een, fla&s;hing about, and burning the whole; and which &s;eemed very hard to them, <HI>Euphra&s;ius</HI> their Bi&s;hop was cru&s;hed to death with the fall <NOTE PLACE="marg"><HI>Euphra&s;ius</HI> Bi&s;hop cru&s;hed to death by the Earthquake.</NOTE> of ruinous buildings; <HI>Le&s;t any one</HI> (&s;aith the Hi&s;torian) <HI>&s;hould remain to over&s;ee the City;</HI> The places of the City that came by this means to utter ruine; the people that peri&s;hed by the fire, and <NOTE PLACE="marg">The de&s;truction of the People and City, very lamentable.</NOTE> the falling of the Hou&s;es, the lamentable con&s;equences were &s;o &s;trange, (&s;aith he) that they could not by any &s;tile be expre&s;&s;ed. <HI>John Rhetor</HI> (&s;aith he) hath &s;o lamentably bewailed it, that the Reader by peru&s;ing cannot chu&s;e but &s;hed tears.</P>
<P>Afterwards, in the &s;pace of about two years and &s;ix months, the <NOTE PLACE="marg">Cap. 6. Two years and &s;ix months afterwards the City &s;haken with an Earthquake again, lo&s;es its name. <HI>Eu|phrem.</HI> Lieutenant cho|&s;en Bi&s;hop, becau&s;e of his tenderne&s;s. The City by the Em|peror rebuilt. Cap. 8. <HI>Epidamus</HI> &s;ore &s;haken, and <HI>Corinth,</HI> and <HI>Ana|zarbus</HI> with an Earth|quake, the latter the fourth time repaired by <HI>Ju&s;tinus. Ede&s;&s;a</HI> overflown by the River <HI>Scirius.</HI> Many hou&s;es and peo|ple carried away and de&s;troyed. Their names changed by <HI>Ju|&s;tinus,</HI> viz. <HI>Ede&s;&s;a</HI> and <HI>Anazarbus,</HI> and called <HI>Ju&s;tinopolis.</HI> Cap. 9. He fini&s;hes his race him&s;elf, and dies&punc; <HI>Anno.</HI> 528. <HI>Cap.</HI> 9. <HI>Ju&s;tinianus</HI> &s;ucceeds. New troubles. Religi|on impo&s;ed.</NOTE> City was &s;o &s;haken with an Earthquake, that her name was chang|ed, and called <HI>Theopolis. Euphremius</HI> Lieutenant of the Ea&s;t tak|ing &s;uch care for <HI>Antioch</HI> in the former Earthquake and fire, that it might be &s;upplied with nece&s;&s;aries, the people cho&s;e for their Bi&s;hop in the room of <HI>Euphra&s;ius;</HI> the City was rai&s;ed up again by the bountifulne&s;s of the Emperor.</P>
<P><HI>Epidamus,</HI> of late <HI>Dyrrachium,</HI> was al&s;o, whil&s;t <HI>Ju&s;tinus</HI> was yet alive, &s;ore &s;haken with an Earthquake, &s;o was <HI>Corinth</HI> in <HI>Greece,</HI> and <HI>Anazarbus</HI> a head City in <HI>Cilicia</HI> the le&s;s, which now the fourth time endured that calamity, whom <HI>Ju&s;tinus</HI> repaired with great &s;ums of mony. <HI>Ede&s;&s;a</HI> was al&s;o overflown with the &s;treams of the River <HI>Scirius,</HI> which &s;lided by in &s;uch a manner, that many hou&s;es were carried away with the violence of the &s;tream, and multi|tudes of people drowned. <HI>Ede&s;&s;a</HI> and <HI>Anazarbus</HI> had new names given them by <HI>Ju&s;tinus,</HI> who called either of them <HI>Ju&s;ti|nopolis.</HI></P>
<P>And in the clo&s;e of all, <HI>Ju&s;tinus</HI> came to end his race, for ha|ving made <HI>Ju&s;tinianus</HI> his Si&s;ters Son fellow Emperor, and reigned together with him about four months, and in the whole eight years nine months and three dayes, he died.</P>
<P>Now come new troubles on again, by rea&s;on of that which &s;till di&s;quieted the State and the Chri&s;tians, <HI>viz.</HI> the impo&s;ing of Religion; <HI>Ju&s;tinianus</HI> was Emperor alone, and the Faith of the Council of <HI>Chalcedon</HI> was ordered to be preached alone, which <NOTE PLACE="marg">The Council of <HI>Chal|cedons</HI> Faith ordered to be preached alone. The con&s;equence, great troubles. <HI>Anthimus</HI> of <HI>Con&s;tant: Theodo&s;ius</HI> of <HI>Alexan|dria</HI> hold again&s;t him.</NOTE> gave occa&s;ion of great di&s;quietne&s;s and troubles in the State, as the con&s;equence, as I have all along ob&s;erved in this Tract, and which the Hi&s;torian al&s;o brings in order to my hands. For <HI>An|thimius</HI> Bi&s;hop of <HI>Con&s;tantinople,</HI> and <HI>Theodo&s;ius</HI> of <HI>Alexandria,</HI> held the contrary, <HI>viz.</HI> That <HI>in Chri&s;t there was but one Na|ture.</HI></P>
<PB N="187" REF="98">
<P><HI>Ju&s;tinianus</HI> was a great favourer (as I have &s;aid) of the <HI>Chalce|don</HI> <NOTE PLACE="marg">Cap. 10: So doth <HI>Theodora</HI> the Empre&s;s.</NOTE> Council, and his Wife <HI>Theodora</HI> held with the contrary, <HI>viz. tho&s;e that held that in Chri&s;t was one Nature:</HI> Whether out of de&s;ign, that between them both, both Opinions might have countenance; or whether they were really in oppo&s;ition. This is certain, the <NOTE PLACE="marg">Neither yeelded to the other of the Em|peror and Empre&s;s. He defends that Faith. She countenances tho&s;e who appertained to her own. She per&s;wades he Emperor to &s;end for <HI>Severus</HI> from Exile. Cap. 11. The World &s;et upon jangles. <HI>Anthimus</HI> turned our of <HI>Con&s;tant. Epipha|nius</HI> put in. <HI>Theodo&s;.</HI> out of <HI>Alex: Zolus</HI> mu&s;t in. The Faith of the <HI>Coun|cil</HI> of <HI>Chalcedon</HI> only mu&s;t be preached. <HI>Severus</HI> accur&s;ed, and all that hold with him by Imperial Edict. His plot fails, who by &s;etting up onely one; thought to put down all other divi&s;ions in Religion.</NOTE> one would not yeeld unto the other, for he was very earne&s;t in defence of the <HI>Chalcedon</HI> Council, and &s;he was very careful for the Patrons of <HI>one Nature,</HI> whom &s;he lovingly and friendly en|tertained, e&s;pecially her Countreymen, and unto them &s;ent Gifts and Pre&s;ents. Nay, &s;he per&s;waded the Emperor to call <HI>Severus</HI> from Exile.</P>
<P>Things relating to Religion being thus di&s;tributed, the World was &s;et upon a jangle; <HI>Anthimus</HI> Bi&s;hop of <HI>Con&s;tantinople</HI> mu&s;t out, and <HI>Epiphanius</HI> mu&s;t &s;ucceed; and <HI>Theodo&s;ius</HI> of <HI>Alexan|dria</HI> mu&s;t give way to <HI>Zoilus;</HI> and the <HI>Chalcedon</HI> Council mu&s;t on|ly be preached throughout the whole World, and none mu&s;t be &s;o bold as to accur&s;e it; and if any were found to be of the con|trary Opinion, they mu&s;t by all means be endeavoured to be per|&s;waded. For <HI>Ju&s;tinianus</HI> publi&s;hed an Edict, wherein he accur&s;ed both <HI>Severus,</HI> and as many as held with him, and enjoyned great penalties on &s;uch as maintained their Opinion; to this end, (as he thought) but it proved quite otherwi&s;e, as it hath in all expe|rience throughout the World been found in impo&s;ing Religion; that from that time forth there might no di&s;&s;ention take root in any of all the Churches throughout the World, but that the Pa|triarchs of every Province might hold together, and the Bi&s;hops of every City obey their Arch-Bi&s;hops; and that the four Coun|cils, the fir&s;t at <HI>Nice,</HI> the Council of <HI>Con&s;tantinople,</HI> the fir&s;t held at <HI>Ephe&s;us,</HI> and the Council of <HI>Chalcedon</HI> &s;hould be preached in the Churches.</P>
<P>As <HI>Ju&s;tinian</HI> forced Religion thus over the World, &s;o over the <NOTE PLACE="marg">Cap. 12. <HI>Ju&s;tinian</HI> finds trouble who forces Religion. The <HI>Perfian</HI> King en|gages him. Many bloody Battels &s;ought between him and <HI>Beli&s;&s;arius.</HI> The <HI>Scenite</HI> al&s;o: Who overthrew the <HI>Romans.</HI></NOTE> World had <HI>Ju&s;tinian</HI> trouble; <HI>Cabades</HI> King of <HI>Per&s;ia</HI> engages him; and between him and <HI>Beli&s;&s;arius,</HI> his chief Captain of the Ea&s;t, are many bloody Battels fought; unto this the State of <HI>Ar|menia</HI> is annexed, which <HI>Alamundarus</HI> Captain of <HI>Scenetae</HI> afore|&s;aid, infe&s;ted in the borders of the <HI>Roman</HI> Empire, whom <HI>Beli&s;|&s;arius</HI> was enforced to fight, and was overthrown, the <HI>Romans</HI> not following the Council of <HI>Beli&s;&s;arius.</HI></P>
<P>At <HI>Con&s;tantinople</HI> the &s;tir went very high, a watch word they <NOTE PLACE="marg">Cap. 13. A con&s;piracy at <HI>Con|&s;tantinople. Hypatius</HI> and <HI>Pompei|us</HI> forced to rebel, their heads are cut off, 32000 killed in the In|&s;urrection. Cap. 14. The <HI>Vandals</HI> infe&s;t <HI>Lybia.</HI> The Chri&s;tians &s;orely per&s;ecuted by them. Burnt to A&s;hes. Tongues cut out. Cap. 20. The <HI>Goths</HI> take <HI>Rome.</HI></NOTE> had, which was <HI>Nica,</HI> (that is) <HI>overcome;</HI> and in it <HI>Hypatius</HI> and <HI>Pompeius</HI> they con&s;trained to rebel; yet <HI>Ju&s;tinian</HI> cau&s;ed their Heads to be cut off, after the In&s;urrection was appea&s;ed, in which thirty thou&s;and are &s;aid to be &s;lain.</P>
<P>The <HI>Vandals</HI> al&s;o in <HI>Lybia,</HI> under <HI>Honoricus</HI> the Son of <HI>Genze|richus,</HI> who was an <HI>Arian,</HI> gave the Chri&s;tians a great encounter, that were of the contrary Opinion, and mo&s;t vehement per&s;ecu|tion: Tho&s;e that yeelded not to his Opinion in Religion, he burnt to A&s;hes, and executed with &s;undry kinds of lamentable deaths; and out of &s;ome he pulled their Tongues, in which gui&s;e &s;ome of them got to <HI>Con&s;tantinople.</HI> The <HI>Goths</HI> al&s;o under <HI>Totilas</HI> took
<PB N="188" REF="99"> <HI>Rome</HI> again, who became Emperor, which <HI>Beli&s;&s;arius</HI> took from them, and which <HI>Beli&s;&s;arius</HI> retook again; above one hundred <NOTE PLACE="marg">150 Cities in <HI>Africk</HI> repaired (taken in the Wars) after <HI>Lybia</HI> was won the &s;econd time.</NOTE> and fifty Cities are &s;aid to be repaired by <HI>Ju&s;tinianus,</HI> after he had won <HI>Lybia</HI> the &s;econd time, being ruined by the Wars; the con|&s;equence of the Wars with the <HI>Vandals.</HI></P>
<P>In <HI>Greece, Baeotia, Achaia,</HI> and the Countries about <HI>Cri&s;aeus</HI> <NOTE PLACE="marg">Cap. 22. Strange Earthquakes in <HI>Beotia, Achaia, Cri|&s;eus</HI> Haven in <HI>Grece.</HI></NOTE> Haven, &s;trange Earthquakes hapned, &s;o that many Regions were de&s;troyed, and Cities overthrown; and gapings and openings of the Earth there were, which in &s;ome places clo&s;ed up again, and in other places continued &s;o &s;till.</P>
<P>The Wars were great and thorough, and the mi&s;eries many, <NOTE PLACE="marg">The whole force of the <HI>Romans</HI> engaged. The Wars at length, and athwart the whole Empire. Ofttimes ready to &s;ink. They are brought on their knees who would give Law to God.</NOTE> which were the con&s;equences thereof, almo&s;t from one end of the Empire to the other, and athwart, &s;o that the whole force of the <HI>Roman</HI> power was engaged, and with much ado things were &s;temm'd, that the <HI>Roman</HI> Empire &s;unk not, which would give Law to God, and how he &s;hould be believed in, and wor&s;hipped; &s;o he brought them on their knees, who would bring him to theirs, and attempt that which they could never bring to pa&s;s.</P>
<P>The <HI>Per&s;ians</HI> al&s;o broke their League again with him, and de|&s;troyed <NOTE PLACE="marg">Cap. 24. The <HI>Per&s;ians</HI> break their League again. Take <HI>Antioch</HI> and <HI>Se|leucia,</HI> de&s;troy all with Fire and Sword. <HI>Sarus</HI> took, <HI>Berea</HI> &s;et on fire. Cap. 28. Pe&s;tilences &s;uch as have not been heard of thorough the whole World; Sword and Pe|&s;tilence er gage him on every hand. The Plague la&s;ted 52 years Lighted on <HI>Antioch.</HI> Began in <HI>Aethiopia.</HI> A &s;hort Relation of the la&s;ting, and de&s;troying extremity of this Pe|&s;tilence, and how it took, began, &amp; ended.</NOTE> many places; took <HI>Antioch,</HI> de&s;troyed all with Fire and Sword; came to <HI>Selucia,</HI> then to the Suburbs of <HI>Daphne,</HI> then to <HI>Apamia; Sarus</HI> al&s;o he took, and &s;et <HI>Beraea</HI> on fire.</P>
<P>Pe&s;tilences al&s;o infe&s;ted the World in &s;uch a manner as hath not been heard: The Lord &s;eemed, as it were, on every hand to make his Hand General in Sword and Pe&s;tilence; who&s;e Domi|nion <HI>Ju&s;tinian</HI> on every hand would run over; This Plague, this Hi&s;torian &s;aith, la&s;ted fifty and two years; it prevailed &s;o much, (&s;aith the Hi&s;torian) that it de&s;troyed in a manner the whole World; It lighted on <HI>Antioch</HI> two years after the <HI>Per&s;ians</HI> had ta|ken that City; it began in <HI>Aethiopia,</HI> and &s;pread it &s;elf afterwards throughout the whole World; neither was there (&s;aith he) al|mo&s;t any one that e&s;caped the infection thereof; in &s;ome Cities it raged &s;o vehemently that the Inhabitants thereof were di&s;patch|ed; with others it was more gentle and mild; it began not at any one certain time of the year, nor did it cea&s;e or abate after one manner or order; in &s;ome places it entred in Winter, in &s;ome others about the end of the Spring; in other Countries in the mid&s;t of the Summer; in other places in the mid&s;t of Autumn: When it had infected &s;ome part or other of &s;ome Cities, in &s;ome Regions it left the other untouched. Certain Families in &s;ome places were wholly di&s;patched, in others one or two rooted out, and the re&s;t not vi&s;ited. The Families that e&s;caped this year, were alone, and none others di&s;patched the next year, (this &s;aith he) we marked diligently, and which (&s;aith he) is mo&s;t remarkable; if any which inhabited the infected Cities fled into other Coun|tries where the &s;ickne&s;s was not; they only were vi&s;ited, although they removed (hoping to &s;ave their lives) out of the Contagion into the clear Air; the Calamity during the tearm and compa&s;s of the&s;e years, which are called <HI>Revolutions,</HI> pa&s;&s;ed through both Town and Countrey: but the greate&s;t mortality fell upon man|kind
<PB N="189" REF="99"> the &s;econd year of the Revolution, which compri&s;ed the tearm of fifteen years; the Di&s;ea&s;e was compound, and mixt with many other Maladies; It took &s;ome men fir&s;t in the head, made their eyes as red as blood, and puff<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d up their cheeks; then it fell into their throats; and whom&s;oever it took, it di&s;patched him out of the way: In &s;ome it began with a Flux, a voiding of all that was within them; in &s;ome others with &s;wellings about the &s;ecret parts of the body, whereof aro&s;e burning Feavers, &s;o that at two or three dayes at the farthe&s;t they died thereof, in &s;uch &s;ort, &amp; of &s;o perfect a remembrance, as if they had not been &s;ick at all; &s;ome died mad; and Carbuncles that aro&s;e in the fle&s;h killed ma|ny; and many times tho&s;e who had this Di&s;ea&s;e, and e&s;caped the fir&s;t and &s;econd time, died of it the third: Some had it by lying and keeping company together; &s;ome only by touching and fre|quenting the infecting Hou&s;es; &s;ome in the Market; &s;ome that fled out of the infected Hou&s;es were not vi&s;ited them&s;elves, but infected where they came; others which kept company with the &s;ick, and touched not onely the &s;ick but the dead, had it not at all; &s;ome others who would have died gladly, becau&s;e of the de|parture of their Children and Friends, and &s;o thru&s;t them&s;elves among the &s;ick, the infection fled from them, and &s;o they could not have their wills. It exceeded all the Di&s;ea&s;es that ever had been before. <HI>Philo&s;tratus</HI> wondered at the Plague that was in his time, becau&s;e it continued fifteen years; but this was of fifty two years continuance, throughout the whole World; the great|e&s;t <NOTE PLACE="marg">The greate&s;t &amp; longe&s;t Mortality that ever was heard of. Four times in <HI>Antioch,</HI> a place famous for divi&s;ion &amp; blood&s;hed, Earthquakes, Fires, Pe&s;tilences. The Con&s;equences of enforcing Religion.</NOTE> and longe&s;t mortality that hath been heard of. In <HI>Antioch</HI> it had been four times, a place famous for Divi&s;ions, Tumults, Blood&s;heds, Earthquakes, Fires, Pe&s;tilences, and the Sword, which I have quoted; and this in particular, that men may &s;ee (if they will yet open their eyes) what things have infe&s;ted the World, whil&s;t they have infe&s;ted the World with impo&s;ition of Religion.</P>
<P>Yet all the&s;e things would not warn <HI>Ju&s;tinian,</HI> but with Reli|gion <NOTE PLACE="marg">Cap. 37. <HI>Ju&s;tinian</HI> is not yet at a &s;tand. <HI>Anno.</HI> 555. A fifth General Coun|cil he will have. He expels the <HI>Orige|ni&s;ts New Laura,</HI> ba|ni&s;hed by <HI>Eu&s;tachius</HI> of <HI>Jeru&s;alem,</HI> makes a Journey for that pur|po&s;e. They di&s;per&s;e, and encrea&s;e the more</NOTE> he will yet have to do, and a fifth General Council he would needs have, when the favourers of <HI>Origen</HI>'s Opinion prevailed, e&s;pecially in <HI>New Laura,</HI> whom <HI>Eu&s;tochius</HI> Bi&s;hop of <HI>Jeru&s;alem</HI> bani&s;hed, he making a Journey thither on &s;et purpo&s;e, and dri|ving them out of that Coa&s;t; yet he had not his end, for being di&s;per&s;ed, they had the opportunity the more to &s;ow their Opi|nion, which produced many favourers, and &s;ome that were chief with the Emperor, and to whom he mo&s;t leaned. At this Coun|cil the Que&s;tion was put, <HI>Whether it were lawful to accur&s;e the dead</HI> <NOTE PLACE="marg">The Que&s;tion put at this Council, <HI>Whether it were lawful to cur&s;e the dead?</HI> Carried in the affirmative, by the Plea of <HI>Eutychius.</HI></NOTE> <HI>or no? Eutychius</HI> made it out by the Example of <HI>Jo&s;ias,</HI> who not only cut off the Idol Prie&s;ts that were alive, but cau&s;ed the Tombs of &s;uch as were lately decea&s;ed to be digged up. This gave him acceptance with <HI>Ju&s;tinian,</HI> who made him Bi&s;hop of <HI>Con&s;tantino|ple;</HI> when the Emperor put the Que&s;tion, <HI>What they thought of</HI> Theodorus? And <HI>what they &s;aid to the things that</HI> Theodoritus <NOTE PLACE="marg"><HI>Theodorus, Theodoritus, Cyril, Ibas,</HI> their books condemned.</NOTE> <HI>had written again&s;t</HI> Cyril, <HI>and to his twelve Points of the Faith?</HI> La&s;tly, <HI>What their Opinion was of the Epi&s;tle which</HI> Ibas <HI>wrote unto</HI>
<PB N="190" REF="100"> Maris <HI>the</HI> Per&s;ian? When they had read many pieces of <HI>Theodorus</HI> and <HI>Theodoritus</HI>'s Works, and proved manife&s;tly that <HI>Theodorus</HI> had lately been condemned, and his name wiped clean out of the Holy Catalogue or Regi&s;ter; when they had concluded al&s;o, That Hereticks were to be condemned after their decea&s;e, and <NOTE PLACE="marg">Hereticks to be con|demned after their decea&s;e.</NOTE> with general con&s;ent to accur&s;e, not onely <HI>Theodorus,</HI> but al&s;o the words of <HI>Theodoritus,</HI> again&s;t the twelve points of the Faith laid down by <HI>Cyril,</HI> and again&s;t the true and right Faith, together with the Epi&s;tle of <HI>Ibas</HI> unto <HI>Maris</HI> al&s;o, they laid down their Cen&s;ure <NOTE PLACE="marg">The form of their Cen&s;ure.</NOTE> in &s;uch order as followeth,<HI>&mdash;Seeing our great God and Saviour Je&s;us Chri&s;t hath &s;poken, as it is in the Parable of the Go&s;pel,</HI> &amp;c. <HI>we condemn and accur&s;e, not only all other Hereticks heretofore condemned by the four Holy Councils above mentioned, and by the Holy Catholick Church, but al&s;o</HI> Theodorus <HI>Bi&s;hop of</HI> Mop&s;ove&s;tia, <HI>with his wicked Books; together with the ungodly Works of</HI> Theodoritus, <HI>impugning partly the True Faith, with the twelve Points of the mo&s;t Holy</HI> Cyril <HI>concerning the Faith; and partly al&s;o the Holy Council at</HI> Ephe&s;us, <HI>and what other things &s;oever the &s;ame</HI> Theodoritus <HI>hath publi&s;hed in defence of</HI> Theodorus <HI>and</HI> Ne&s;torius: <HI>Moreover we condemn the wicked Epi&s;tle which</HI> Ibas <HI>wrote to</HI> Maris <HI>the</HI> Per&s;ian.</P>
<P>Thus they dealt concerning the dead, as they had done before <NOTE PLACE="marg">Living and dead, all are per&s;ecuted that are otherwi&s;e than them. Fourteen Arti|cles of Faith made.</NOTE> with the living; &s;o living or dead they will needs deal with Reli|gion, Faith in God, and condemn men therefore, whether dead or living; &s;o having made fourteen Articles or Points of Faith, and done &s;ome other things; that Council ended, which was ga|thered <NOTE PLACE="marg">The Council ends. <HI>Eu&s;tichius</HI> and <HI>John</HI> depo&s;ed.</NOTE> at <HI>Con&s;tantinople;</HI> after that <HI>Eutychius</HI> Bi&s;hop of <HI>Con&s;tanti|nople</HI> was depo&s;ed, and <HI>John</HI> of <HI>Sirimis,</HI> a Village of <HI>Cynegia,</HI> bor|dering on <HI>Antioch,</HI> put in his place.</P>
<P>Notwith&s;tanding <HI>Ju&s;tinian</HI> was not &s;et right in the Faith by all <NOTE PLACE="marg">Cap. 38. <HI>Ju&s;tinian</HI> &s;werves from the Faith, his mon|&s;trous Opinion of Chri&s;t.</NOTE> this; but after all the&s;e things, he wrote an Edict, wherein he affirmed, <HI>That the Body of the Lord was not &s;ubject to Death or Cor|ruption; that it was void of &s;uch afflictions as Nature engrafted, and were unblameable; that the Lord ate before his Pa&s;&s;ion, in &s;uch &s;ort, as he did after his Re&s;urrection: That his mo&s;t Holy Body was nothing altered and changed, either in the framing thereof in the Ma|trix, or in the voluntary or nutural motions, no not after his Re&s;ur|rection.</HI> Thus roling up and down from one thing to another, not <NOTE PLACE="marg">The fruit of medling to impo&s;e Religion.</NOTE> knowing the Lord, and &s;o running into tho&s;e things, which are quite contrary; and yet taking upon him to &s;ettle Religion, who knew not the Lord.</P>
<P>This he purpo&s;ed to compel both Bi&s;hops and Prie&s;ts to &s;ub|&s;cribe <NOTE PLACE="marg">He attempts Bi&s;hops &amp; Prie&s;ts to &s;ub&s;cribe it. They put it off till <HI>Ana&s;tatius</HI> came. The Bi&s;hop holds the Truth again&s;t the Em|peror, &amp; many Monks, That <HI>Chri&s;t was man, and &s;ubject to death,</HI> &amp;c</NOTE> unto, and put it to them, who put him off the fir&s;t time, till <HI>Ana&s;tatius</HI> Bi&s;hop of <HI>Antioch</HI> came, who coming, he argued with him very narrowly; but the Bi&s;hop held to the Truth again&s;t him, and many Monks, and &s;tood it, That <HI>he was man, and &s;ub|ject to death, and partaker of the unblameable affections naturally impre&s;&s;ed in the mind, and continually read that of</HI> Paul, <HI>if any preach any other Go&s;pel be&s;ides that which we have received; yea, if he be an Angel from Heaven, let him be held for accur&s;ed.</HI></P>
<PB N="191" REF="100">
<P><HI>Ju&s;tinian</HI> threatned to bani&s;h him, but his Edict for that pur|po&s;e, <NOTE PLACE="marg">Cap. 40. He threatens to bani&s;h the Bi&s;hop and his Clergy, and made an Edict for that purpo&s;e. Death di&s;appoints him. <HI>Anno.</HI> 566. Who had &s;et the whole World into Tumults and Sedition about Religion. The Hi&s;torians Judge|ment on his Eternal State, to be perdition for ever. <HI>Evag.</HI> lib. 5 cap. 1. <HI>Ju&s;tinus</HI> his Si&s;ters Son &s;ucceeds. He &s;ends the Bi&s;hops and Prie&s;ts to their own homes. Swam him&s;elf in &s;en+&s;uality. Devouring all for gain. Sells every thing, and Benefices.</NOTE> and the bani&s;hment of <HI>Ana&s;tatius</HI>'s Clergy, was prevented by the death of <HI>Ju&s;tinian,</HI> when he had reigned thirty and eight years full, and eight months, and &s;o he fini&s;hed up his years, and died, without &s;etling of the Truth; Nay, (&s;aith the Hi&s;torian) <HI>when he had &s;et the whole World into Tumults and Sedition; and in his latter dayes received that which was due for &s;uch lewd practi&s;es; he departed into endle&s;s torment, appointed for him by the ju&s;t Judg|ment of God.</HI></P>
<P><HI>Ju&s;tinus</HI> his Si&s;ters Son &s;ucceeded him, who gave out a Com|mandment, That all the Bi&s;hops, and the Prie&s;ts that were gather|ed together at <HI>Con&s;tantinople</HI> out of all Countries, &s;hould depart every man to his own home, there to &s;erve God in Holine&s;s; yet he &s;wam in &s;en&s;uality, and wallowed in plea&s;ure; and &s;o greedy he was of other mens goods, that he &s;old every thing for gain, and &s;et even Benefices them&s;elves to open &s;ale; he commanded his Kin&s;man <HI>Ju&s;tinus,</HI> a renouned Souldier, to come home, who about the River <HI>Danubius</HI> had his &s;tation to keep off the <HI>Abari,</HI> a people of <HI>Scythia,</HI> as if he &s;hould participate of the Covenants that were drawn between them, which were, That <HI>whether&s;oever was Crowned Emperor, he &s;hould make the other the &s;econd per&s;on in honour, yet in &s;uch &s;ort, that though he were &s;econd in re&s;pect of the Emperor, yet he &s;hould be fir&s;t in re&s;pect of all others.</HI></P>
<P>But having taken from him the Guard of <HI>Pretorian</HI> Souldiers, <NOTE PLACE="marg"><HI>Cap.</HI> 2.</NOTE> and his Train and commanded him to keep his Hou&s;e, in the end he gave charge he &s;hould be conveyed to <HI>Alexandria,</HI> where about <NOTE PLACE="marg">Cau&s;es his Kin&s;man&punc; <HI>Ju&s;tinus</HI> whom he had called home from keeping of the <HI>Abari,</HI> under pretence of par|ticipating with him in the Empire, according to Covenant, to be murdered in his bed at <HI>Alexandria.</HI></NOTE> midnight, as he &s;at in his Bed, he was murdered; which mittiga|ted not the fury of the Emperor and Empre&s;s until with their own eyes they &s;aw his head taken off his &s;houlders, and tumbled it with their feet; and this was the recompence he received for the good will he bore to the Common-Wealth, and the notable &s;er|vice he did in the Wars.</P>
<P>Yet this <HI>Ju&s;tinus,</HI> who al&s;o &s;hed more blood, would needs be <NOTE PLACE="marg">Cap. 4. He meddles with Re|ligion, makes an Edict for Faith, according to the &s;ame with <HI>Ju&s;tini|an.</HI> Cap. 5. He mi&s;&s;es his end. Depo&s;es <HI>Ana&s;tatius. Ana&s;tatius</HI>'s account of him.</NOTE> medling with Religion, and an Edict of the Faith he would make, &s;uitable to that which was in the dayes of <HI>Ju&s;tinian,</HI> and he would enforce it: but he mi&s;t his end, as well as did all they that went before him; <HI>Ana&s;tatius</HI> he depo&s;ed from <HI>Theopolis,</HI> or <HI>Antioch,</HI> on pretence of his wa&s;ting the Holy Trea&s;ury, (as it was called) and for that he &s;hould &s;ay, being demanded why he did &s;o? <HI>Le&s;t that</HI> Ju&s;tinus, <HI>the mon&s;ter of the World, &s;hould &s;poyl them of it:</HI> But the Hi&s;tory &s;aith, the cau&s;e was, becau&s;e when he required money of him for his admi&s;&s;ion into the Bi&s;hoprick, he would not give <NOTE PLACE="marg"><HI>Gregory</HI> &s;ucceeds. Cap. 6. Cap. 7. Troubles come upon him. <HI>Armenia</HI> afflicted by the <HI>Per&s;ians</HI> for their Religion, fall to</NOTE> him a penny; whom <HI>Gregory</HI> &s;ucceeded.</P>
<P>The dayes of trouble &s;oon came upon this Emperor, for the Nation inhabiting the greater <HI>Armenia,</HI> afterwards called <HI>Per&s;ar|menia,</HI> which were under the <HI>Per&s;ians,</HI> as <HI>Armenia</HI> the le&s;s was un|der the <HI>Romans,</HI> being grievou&s;ly afflicted by the <HI>Per&s;ians,</HI> e&s;pe|cially for their Religion, and Con&s;cience, they being Chri&s;tians, that they might be freed thereof, and &s;erve God without any let or hinderance, &s;ent their Amba&s;&s;ador, <HI>Reque&s;ting that they might</HI> <NOTE PLACE="marg">the <HI>Romans.</HI></NOTE>
<PB N="192" REF="101"> <HI>become Subjects to the Romans:</HI> Which being concluded, they &s;lew <NOTE PLACE="marg">Are accepted. They &s;lay their own Princes, yeeld up them&s;elves. Bordering Countries did the &s;ame.</NOTE> their own Princes, and yeelded them&s;elves, with all they had, to the Empire of <HI>Rome;</HI> which not only they did, but the border|ing Countrey, being partly of that Nation, and partly Forreig|ners, with their Captain <HI>Varden,</HI> who for his Noble Parentage and Prowe&s;s in Martial Affairs, was e&s;teemed of them as their Prince, al&s;o tendered them&s;elves, and became &s;ubject, which gave occa&s;ion of offence to <HI>Cho&s;roes</HI> the <HI>Per&s;ian</HI> King, who &s;ent to <NOTE PLACE="marg">The <HI>Per&s;ian</HI> King <HI>Cho&s;|roes</HI> complains.</NOTE> the Emperor, complaining of the&s;e injurious dealings, but he an&s;wered, <HI>That the date of the League was out, and that it became</HI> <NOTE PLACE="marg"><HI>Ju&s;tin.</HI> returns an&s;wer That the League was out, and he would &s;uc|cor them, but pre|pares not to War a|gain&s;t them, but wal|lows in plea&s;ure.</NOTE> <HI>not the Profe&s;&s;ors of the Chri&s;tian Faith, to leave &s;uccorle&s;s &s;uch Chri|&s;tians as fled unto them for aid in the time of War, but to relieve and cheri&s;h them.</HI> But notwith&s;tanding the&s;e things, he prepared not again&s;t the <HI>Per&s;ians,</HI> but &s;till wallowed in his wonted &s;en&s;uality, preferring plea&s;ure above all.</P>
<P>Yet he &s;ent <HI>Martianus</HI> his Kin&s;man into the Ea&s;t, as &s;ome &s;hew <NOTE PLACE="marg">Cap. 8. <HI>Martian.</HI> &s;ent, as &s;ome &s;hew of re&s;i&s;tance, with a mi&s;erable company.</NOTE> of re&s;i&s;tance, but unfurni&s;hed with Souldiers, Arms, and other nece&s;&s;aries, to give Battel unto the <HI>Per&s;ians,</HI> having a company of naked Souldiers, of which &s;ome were tributary Ditchers and Carters; &s;o that he came into <HI>Me&s;opotamia</HI> not without plain dan|ger and wreck to the <HI>Roman</HI> State. Some advantage he got over <NOTE PLACE="marg">He gives the foil to &s;ome naked <HI>Per&s;ians.</HI> Lay down before <HI>Ni|&s;ibis.</HI> They de&s;pi&s;e him and &s;hut not their Gates. Progno&s;ticati|ons of great changes.</NOTE> &s;ome naked <HI>Per&s;ians,</HI> who were not in Armour, about <HI>Ni&s;ibis,</HI> and &s;o by chance (as it were) getting the upper hand, he lay about the City, but was &s;o de&s;pi&s;ed of the <HI>Per&s;ians,</HI> that they &s;hut not the Gates of their City, but accounted them as &s;uch as were &s;et to keep Sheep. Progno&s;tications of ill dayes there were al&s;o, as &s;ome reckoned, in that &s;everal Mon&s;ters were &s;een at that time, as a Calf with two Heads and one Neck.</P>
<P><HI>Cho&s;roes</HI> &s;ends <HI>Adaarmanes</HI> on his way with his Army furni&s;hed <NOTE PLACE="marg">Cap. 9. <HI>Cho&s;roes</HI> proceeds, &s;ends <HI>Adaarmanes</HI> one way with a great Army; he by another gets into <HI>Ni&s;ibis. Ju&s;tinus</HI> under&s;tands not, lives in &s;en&s;uality Hearkens to idle &s;to|ries &s;utable to his mind. Great &s;hame and re|proach occurs hereby to him. <HI>Gregory</HI> of <HI>An|tioch</HI> informs him from the Bi&s;hop of <HI>Ni&s;ibis.</HI></NOTE> for Battel, commands him to break into the Town <HI>Circe&s;ium,</HI> and with other Forces he got over <HI>Tigris</HI> into <HI>Ni&s;ibis,</HI> of which expe|ditions the <HI>Romans</HI> for a long time under&s;tood not; for <HI>Ju&s;tinus</HI> being &s;unk in plea&s;ure in&s;tead of looking diligently into his Af|fairs, as was wont to be the care of the <HI>Romans,</HI> hearkened to ru|mors of idle Stories, <HI>That</HI> Cho&s;roes <HI>was either dead, or at the point of death; and was &s;ore di&s;plea&s;ed at</HI> Martianus <HI>that he lingered the Siege, and brought him not the Keys of the City.</HI> Who was in no ca|pacity to reduce it, and which City was thus relieved, as afore|&s;aid. The&s;e things brought great &s;hame and reproach to <HI>Ju&s;ti|nus,</HI> e&s;pecially &s;eeing that <HI>Gregory</HI> Bi&s;hop of <HI>Antioch</HI> being fully informed of all tho&s;e expeditions by the Bi&s;hop of <HI>Ni&s;ibis,</HI> who bore good will both to the <HI>Romans</HI> and to the <HI>Chri&s;tians,</HI> gave <HI>Ju&s;tinus</HI> fully to under&s;tand it; which he gave neither ear to, nei|ther <NOTE PLACE="marg">He will not believe.</NOTE> did he believe what <HI>Gregory</HI> had wrote in his Letters, onely tho&s;e things he thought to be true, which be&s;t &s;eemed to &s;erve his profound &s;en&s;uality, and living in voluptuou&s;ne&s;s and plea&s;ure, and &s;o (as &s;uch per&s;ons u&s;e to do, who build too much on pro&s;pe|rous conceits, and cannot endure to hear any thing that is other|wi&s;e) he wrote back to <HI>Gregory,</HI> rejecting his Letters as fal&s;e re|ports; <NOTE PLACE="marg">Rejects his Letters.</NOTE>
<PB N="193" REF="101"> <HI>If they were true, yet the</HI> Per&s;ians <HI>&s;hould not win the City,</HI> <NOTE PLACE="marg">Builds Ca&s;tles in the Air, thinks this, and that, but not what concerned the &s;afety of the <HI>Roman</HI> Empire: According to his Dreams, &s;o is his &s;ucce&s;s.</NOTE> <HI>and rai&s;e the Siege before his power came; or if they won it before, they &s;hould be met with ere they left the Countrey.</HI> Thus building Ca&s;tles in the Air, and divining according to his plea&s;ure of the coming to pa&s;s of every thing, or that it mu&s;t be &s;o, becau&s;e he thought it &s;o, as if all the World mu&s;t be captivated to what he &s;aid, and did think, or would have in the height of his plea&s;ure, whether there were means, or no, rea&s;onable to accompli&s;h it: and to heighten up his &s;hame and downful, in&s;tead of inforcing his Affairs and making them better, he &s;ent for <HI>Acacius,</HI> a man of a <NOTE PLACE="marg">He removes <HI>Martian.</HI> by <HI>Acacius.</HI></NOTE> proud &s;pirit and di&s;dainful condition, to <HI>Martianus,</HI> with this commandment, That if <HI>Martianus</HI> had not before put one foot in|to the City, he &s;hould put him be&s;ides his Honour and Dignity; which <HI>Acacius</HI> in all ha&s;t performed, to the great hurt of the <HI>Roman</HI> Common-Wealth, to &s;atisfie the Will of the Emperor, for unknown to the Army, he deprived <HI>Martianus,</HI> being out of the Empire, of all Martial Honour and Dignity; which when <NOTE PLACE="marg">The Captains hereup|on &s;hake off their Ar|mor, &s;teal away, leave the Siege. <HI>Ju&s;tin</HI> laught at by all men. <HI>Adaarmanes</HI> de&s;troyes all before him.</NOTE> the Captains under&s;tood, they &s;hook off their Armor, and &s;tole away privily, &s;cattered them&s;elves here and there in their flight, and left the Siege to the great laughter of all men.</P>
<P><HI>Adaarmanes</HI> on the other &s;ide, having a mighty Army both of <HI>Per&s;ians,</HI> and the <HI>Barbarians,</HI> called <HI>Scenetae,</HI> pa&s;&s;ing by <HI>Circi&s;i|um,</HI> (which was a &s;trong boundary between the <HI>Romans</HI> and the <HI>Per&s;ians)</HI> de&s;troyed all the <HI>Roman</HI> Countries before him with Fire and Sword, and every &s;ort of lamentable inva&s;ion, &s;hewing no <NOTE PLACE="marg">Makes lamentable ha|vock. Shews no mercy in word or deed. <HI>Cho&s;roes</HI> be&s;ets the Souldiers about <HI>Daras.</HI> The Countrey over|run freely.</NOTE> mercy at all, neither in word nor in deed; he took Ca&s;tles, and many Villages, and no man with&s;tood him: Fir&s;t, becau&s;e the <HI>Roman</HI> Army wanted a Head; next, for that <HI>Cho&s;roes</HI> had be|&s;et all the Souldiers about <HI>Daras,</HI> and therefore the Countrey was over-run freely and de&s;troyed without any fear at all. <HI>Cho&s;roes</HI> Souldiers al&s;o invaded <HI>Antioch,</HI> yet they had a repul&s;e unexpected|ly, though part of the Wall was fallen down, and mo&s;t of the peo|ple <NOTE PLACE="marg"><HI>Antioch</HI> a&s;&s;aulted, yet &s;trangely pre&s;erved. The Countrey in Re|bellion.</NOTE> and the Bi&s;hop with the Trea&s;ury of the Church gone, and the Countrey all in rebellion.</P>
<P><HI>Adaarmanus</HI> mi&s;&s;ing here, he &s;et fire on <HI>Heraclea,</HI> afterwards <NOTE PLACE="marg">Cap. 10: <HI>Heraclea</HI> he &s;et on fire. Broke his Articles with <HI>Apamia.</HI> Plunders, de&s;troys.</NOTE> called <HI>Gagalica,</HI> and marched &s;trait to <HI>Apamia;</HI> and contrary to his Covenants (for the City &s;ubmitted to Articles, their Walls be|ing down to the ground) he burned the City, bereaved them of all their &s;ub&s;tance, de&s;troyed all, &s;ubdued not onely the City, but the Countrey about, and taking with him the Bi&s;hop and Lieutenant of the City, went his way, and joyning with <HI>Cho&s;|roes,</HI> who was in the Siege of <HI>Daras,</HI> after five months Leaguer <NOTE PLACE="marg">Takes <HI>Daras</HI> (being joyned with <HI>Cho&s;roes)</HI> The Governors trea|chery.</NOTE> from the beginning, took it, <HI>John</HI> the Major making no re&s;i|&s;tance; the City was of exceeding &s;trength, but made no re&s;i|&s;tance as they might; it was ran&s;acked, many of them were &s;lain, and many were taken alive, and the City re&s;erved, and fortified <NOTE PLACE="marg">Many &s;lain, many ta|ken alive. The City fortified. Cap. 11. <HI>Ju&s;tin.</HI> falls as much below, as he was high before, and would hear nothing.</NOTE> by the King, and &s;o he returned home.</P>
<P><HI>Ju&s;tinus</HI> hearing of all this adver&s;e &s;ucce&s;s, as being drowned in &s;en&s;uality, as he would hear nothing that might have been in order to with&s;tand it; &s;o great was his pride and in&s;olency, ba|ni&s;hing,
<PB N="194" REF="102"> under&s;tanding, and removing rea&s;on out of his Seat; So now he takes it far more grievous than the common cour&s;e of Nature could bear, and falls into frenzy and madne&s;s, &s;o that he <NOTE PLACE="marg">Falls di&s;tracted.</NOTE> had no &s;ence or under&s;tanding of that which was done: whereup|on <HI>Tiberius,</HI> a <HI>Thracian</HI> born, one that was of chiefe&s;t Authority <NOTE PLACE="marg"><HI>Tiberius</HI> takes on him the Government. Sends <HI>Trajanus</HI> from the Empre&s;s to <HI>Cho&s;|roes,</HI> bewailing her &s;tate to get a peace.</NOTE> and E&s;timation with <HI>Ju&s;tinus,</HI> took upon him the Government of the Empire; he &s;ent <HI>Trajanus</HI> as from the Empre&s;s <HI>Sophia, Be|wailing her condition, as having a Husband bedrid, and in &s;uch a condition, and &s;o he &s;peaking her condition, and a peace upon the la|menting the woful plight her Husband &s;tood in, and the &s;tate of the Common-Wealth wanting a head, and that it would not be for his ho|nour to tryumph over a &s;illy Widow; to in&s;ult over an Emperor that was &s;ick and bedrid, to invade a Common-Wealth that was de&s;titute of aid and &s;ucc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r; that he of old being di&s;ea&s;ed, had not only the like humanity &s;hewed to him, but al&s;o the be&s;t Phy&s;itians &s;ent to him from the Empire of</HI> Rome, <HI>to ea&s;e him of his grief;</HI> obtained a three <NOTE PLACE="marg">Obtains it for the Ea&s;t for three years.</NOTE> years League, not only for the <HI>Romans,</HI> but <HI>Armenia,</HI> from <HI>Cho&s;|roes,</HI> who immediately before was determined to over-run the <HI>Roman</HI> Dominions.</P>
<P>Thus <HI>Tiberius</HI> wrought about, and &s;toped the inundation of <NOTE PLACE="marg">The inundation &s;topt then. <HI>Sermium</HI> taken el&s;e|where.</NOTE> the ruine of the <HI>Romans,</HI> which like the Sea was flowing in at that door in the Ea&s;t; but in other places he could not &s;o pre&s;ently quiet things, and &s;et the Common-Wealth in order, for <HI>Sermium</HI> was taken by the <HI>Barbarians.</HI></P>
<P>In the mean time <HI>Sophia</HI> the Empre&s;s, or rather the Hand of <NOTE PLACE="marg">Cap. 13. <HI>Ju&s;tin.</HI> brought to &s;ence, con&s;ents that <HI>Tiberius</HI> &s;hould be his fellow Emperor.</NOTE> God &s;o wrought upon <HI>Ju&s;tinus,</HI> that he came to a &s;ence of his condition, and of what he had done, &s;o that he con&s;ented that <HI>Tiberius</HI> &s;hould be his fellow Emperor, and in the open Hall, be|fore <HI>John</HI> the Bi&s;hop, together with his company, the Princes and Magi&s;trates, and the <HI>Pretorian</HI> Souldiers, clad <HI>Tiberius</HI> with <NOTE PLACE="marg">Puts the Imperial Robe openly on him, and the Souldiers Cloak-Makes a Speech with great &s;ence and tenderne&s;s.</NOTE> the Imperial Robe, and compa&s;&s;ed him with the Souldiers Cloak, and &s;aid to him as followeth,<HI>&mdash;Let not the glory of this Garment lead thee into error, neither be thou deceived with the glorious &s;hew of &s;uch things as are &s;ubject to the &s;en&s;es, wherewith I my &s;elf (now alas!) being &s;nared, have brought my &s;elf fooli&s;hly into the&s;e grie|vous torments; Wherefore in governing the Empire in great mode|ration and mildne&s;s of Spirit, redre&s;s what is ami&s;s, and correct what I have lewdly committed.</HI> And pointing at his Magi&s;trates with <NOTE PLACE="marg">Bids him beware of the Magi&s;trates pre|&s;ent, who brought him into that mi&s;ery.</NOTE> his Finger, <HI>Thou mu&s;t in no wi&s;e</HI> (&s;aid he) <HI>be ruled by the&s;e men, for the&s;e be they that brought me into this lamentable plight, and the mi&s;ery thou &s;ee&s;t me in.</HI></P>
<P>This he uttering, with many &s;ighs and &s;obs, made the tears to <NOTE PLACE="marg">Tears trickled down the eyes of tho&s;e pre|&s;ent.</NOTE> trickle down the cheeks of tho&s;e pre&s;ent; no Hi&s;tory having to that day on record &s;uch lamentable words as he then uttered. And <HI>Tiberius</HI> being proclaimed <HI>Cae&s;ar,</HI> he &s;et him&s;elf to the recovery <NOTE PLACE="marg">Cap. 11. <HI>Tiberius</HI> &s;ets him&s;elf to the recovery of the Empire, being not a|ble a little before to look the <HI>Abari</HI> in the face.</NOTE> of the Common-Wealth, which was brought very low: for he him&s;elf being &s;ent but a little before again&s;t the people called <HI>Abari,</HI> his Souldiers were not able to look them in the face, &s;o that it was much he came alive into the <HI>Roman</HI> Juri&s;dictions; for by following the ra&s;h head of <HI>Ju&s;tinus,</HI> he, together with the
<PB N="195" REF="102"> whole Common-Wealth of <HI>Rome,</HI> was in &s;uch danger of utter <NOTE PLACE="marg">The Common-Wealth near utter wreck.</NOTE> foil, that they were like to lo&s;e unto the <HI>Barbarians</HI> the great re|nown of the <HI>Roman</HI> Empire.</P>
<P><HI>Tiberius</HI> is commended, not only for his per&s;on and mind which <NOTE PLACE="marg">The prai&s;e of <HI>Tiberius</HI></NOTE> became Maje&s;ty, but for his wi&s;e and di&s;creet management of things, and moderation both for dyet and otherwi&s;e. He took <NOTE PLACE="marg">Relieves the oppre&s;|&s;ed; Takes off Taxes.</NOTE> all that Gold for counterfeit which was got with the tears of the Commonalty. The <HI>Tributaries</HI> to the Empire he forgave one years Tribute; the Manors and Farms which <HI>Adaarmanes,</HI> the <HI>Per&s;ian</HI> General, had in a manner brought to decay, by &s;etting them at grievous Tribute, he relea&s;ed; and not only con&s;idered their lo&s;s, but recompen&s;ed them over and be&s;ides; the injurious Exactions and Pen&s;ions he forgave, for the which other Empe|rors were accu&s;tomed to deliver, and in a manner to &s;ell their Subjects, to be abu&s;ed of the Magi&s;trates at their plea&s;ure; and <NOTE PLACE="marg">Makes Laws again&s;t Oppre&s;&s;ion.</NOTE> made a Law that no &s;uch things afterwards &s;hould be committed. And with the &s;ums of money, which his Predece&s;&s;or had both wic|kedly and injuriou&s;ly appointed to be gathered, he made ready <NOTE PLACE="marg">Provids again&s;t the <HI>Per&s;ians</HI> an exceeding great Army.</NOTE> for Battel again&s;t the <HI>Per&s;ians,</HI> a great Army of valliant men and noble per&s;ons he gathered together beyond and on this &s;ide the <HI>Alps,</HI> of the <HI>Ma&s;&s;agetae,</HI> with other <HI>Scythian</HI> Nations; &s;o that he had well nigh one hundred and fifty Troops of cho&s;en Hor&s;e|men ready, and well nigh appointed, whereby he gave an utter foil to <HI>Cho&s;roes,</HI> who after the taking of <HI>Daras</HI> in the Summer <NOTE PLACE="marg"><HI>Armenia</HI> over-run by <HI>Cho&s;roes.</HI> He marches towards <HI>Ce&s;area.</HI></NOTE> time, had over run <HI>Armenia,</HI> and from thence marching towards <HI>Cae&s;area,</HI> the head City of <HI>Cappadocia,</HI> thought to have taken that, and behaved him&s;elf &s;o in&s;olently, that when the <HI>Roman</HI> <NOTE PLACE="marg">Is very in&s;olent to <HI>Ti|berius</HI>'s Amba&s;&s;adors.</NOTE> Amba&s;&s;adors came from the Emperor to him, he would not give them audience, but very di&s;dainfully bad them follow him to <HI>Cae&s;area,</HI> and there he would &s;it, and hear them what they had to &s;ay; but when he &s;aw the <HI>Roman</HI> Ho&s;t, who&s;e Captain was <HI>Ju|&s;timanus,</HI> <NOTE PLACE="marg">Thinks not of this mighty Army which now looks him in the face. He is appaled and daunted.</NOTE> (the brother of <HI>Ju&s;tinus,</HI> who was cruelly murdered at <HI>Alexandria,</HI> as afore&s;aid) all in Armor, coming to meet him, the Trumpet &s;ounding to Battel, the clamour of the Souldiers pier|cing the Skie, orderly placed in the Front in Battel Array, foming out with great fury nothing but pre&s;ent death, and &s;o goodly a Troop of Hor&s;emen, &s;uch as none of the Emperors before ever thought of, he was greatly a&s;toni&s;hed; and becau&s;e it fell out un|looked for, and on a &s;udden he &s;ighed heavily, and would not give the on&s;et: as he lingered and deferred the Battel, thinking <NOTE PLACE="marg">Would not give the on&s;et. <HI>Curs</HI> a <HI>Scythian</HI> enga|ges him, cuts many to pieces, takes the <HI>Train,</HI> the Kings Trea&s;ure, &amp;c.</NOTE> by craft to deceive them, <HI>Curs</HI> a <HI>Scythian</HI> Captain of the right Wing &s;et upon him; his violence the <HI>Per&s;ians</HI> could not with&s;tand, but for&s;ook the Front of the Ho&s;t; he made a great &s;laughter of them, and pur&s;ued them at their backs to the Artillery, and the whole preparation of the Army, where he took the Kings Trea|&s;ury and Jewels, and all his Ordinance for War, which <HI>Cho&s;roes</HI> &s;aw and &s;uffered, thinking it better than that <HI>Curs</HI> &s;hould &s;et on him; he took al&s;o great &s;poils and &s;ums of money, and the <HI>con|tinual</HI> <NOTE PLACE="marg">And the continual fire, the God of the <HI>Per&s;ians.</HI></NOTE> <HI>Fire,</HI> the God of the <HI>Per&s;ians;</HI> &s;o &s;inging a Hymn of prai&s;e by Candle-light, he came to his Company. All this while <HI>Cho&s;|roes</HI>
<PB N="196" REF="103"> &s;tirred not, nor as yet was the &s;et Battel began, but only light Skirmi&s;hes, as the manner is, one while on this &s;ide, and the other while on that: At length <HI>Cho&s;roes</HI> &s;etting a mighty Beacon on fire <NOTE PLACE="marg"><HI>Cho&s;roes</HI> makes an on|&s;et on one part of the <HI>Roman</HI> Army.</NOTE> in the night, purpo&s;ed to give the Enemy the Battel; The <HI>Romans</HI> being divided into two Armies, he &s;et about midnight on that Ho&s;t which lay in the Camp on the North &s;ide, who giving back, <NOTE PLACE="marg">They give back. burns <HI>Miletina.</HI> The <HI>Roman</HI> Army con|joyned, pur&s;ue him to <HI>Euphrates.</HI> He e&s;capes over on an Elephant. The greate&s;t part of his Army drowned. Gets into the Ea&s;t to live in peace.</NOTE> being unprovided, he &s;et fire on <HI>Miletina,</HI> and &s;ought to cut over the River <HI>Euphrates;</HI> but the <HI>Romans</HI> Army joyning together, pur&s;ued them &s;o, that he fearing him&s;elf, got upon an Elephant, and pa&s;&s;ed over <HI>Euphrates,</HI> but the greate&s;t part of his Army in &s;wimming and conveying them&s;elves over, were drowned; he under&s;tanding this, with as many of his men as were left alive, got into the Ea&s;t, after this recompen&s;e of his in&s;olence and cruelty, where he abode, becau&s;e of the <HI>league</HI> afore&s;aid held in tho&s;e parts. After this <HI>Ju&s;tinianus</HI> over-ran the Marches of the <HI>Per&s;ian</HI> Domi|nion, <NOTE PLACE="marg"><HI>Ju&s;tinianus</HI> over-runs the marches of the <HI>Per&s;ians,</HI> none re&s;i&s;ting</NOTE> and remained there all the Winter long without let or hin|derance, and returned without the lo&s;s of any part of his Ho&s;t, and tryumphed that Summer on the parts that &s;eparate the <HI>Roman</HI> and <HI>Per&s;ian</HI> Dominion.</P>
<P><HI>Cho&s;roes</HI> being afflicted with this deep di&s;tre&s;s, di&s;mayed and <NOTE PLACE="marg">Cap. 15. <HI>Cho&s;roes</HI> with deep di&s;tre&s;s dies, having made a Law, <HI>That the</HI> Per&s;ians <HI>&s;hould never make War with the</HI> Romans. The <HI>Roman</HI> inundati|on of Judgment &s;topt. Little mentioned of <HI>Tiberius</HI> as to Reli|gion. The Rea&s;ons &s;uppo&s;ed and given.</NOTE> di&s;couraged, pining away, and langui&s;hing with &s;orrow, died, leaving a Law behind him, That <HI>the King of</HI> Per&s;ia <HI>&s;hould never make War with the</HI> Romans; as an everla&s;ting memorial of his ut|ter foyl and flight; whom &s;ucceeded his Son <HI>Hormi&s;da.</HI></P>
<P>Thus the Affairs of the <HI>Romans</HI> had &s;ucce&s;s, and a &s;top was put on the inundation of Judgement, which had like to have over|run the whole <HI>Roman</HI> Empire, and put it in the du&s;t: There is lit|tle or no attempt that I hear of, made by this <HI>Tiberius</HI> about Re|ligion, the Hi&s;tory therein is &s;ilent: It's very like there was a good &s;ence remained of what was the cau&s;e of the former Judgments, which he was loath to draw further upon him, by new matters, for the Empire was like to have fallen by what had been already; only <HI>Anatalius</HI> of <HI>Antioch,</HI> being found to have &s;acrificed to <NOTE PLACE="marg">Cap. 18. <HI>Anatalius</HI> of <HI>Antioch</HI> Sacrifices to Idols. A great ado about him, and with <HI>Gregory,</HI> becau&s;e of him.</NOTE> Idols; and he having got into great friend&s;hip with <HI>Gregory</HI> the Bi&s;hop, a great ado there was, and &s;u&s;pition was had of <HI>Gregory,</HI> &s;o that the Emperor was con&s;trained to &s;ift out the matter, and by torment to put <HI>Anatalius</HI> to it, whether <HI>Gregory</HI> was in &s;uch things as tho&s;e: <HI>Anatalius</HI> hearing what &s;hould befal him, ere he was brought from <HI>Antioch,</HI> is &s;aid to have run to the Picture of <NOTE PLACE="marg">Is brought from <HI>Anti|och.</HI> An in&s;tance of their Super&s;tition.</NOTE> <HI>Mary,</HI> called the Mother of God, which hung by a Cord in the Pri&s;on, &s;etting his hands behind him, and making &s;upplication, and praying unto it; the Picture is &s;aid to have turned away from him, dete&s;ting him as a wicked per&s;on, and one that God abhor|red. Al&s;o that &s;he appeared to many that are called faithful, and &s;et them again&s;t <HI>Anatalius,</HI> &s;aying,<HI>&mdash;He had reviled her Son.</HI> Which things I quote, to &s;hew how <HI>Super&s;tition</HI> was entred in tho&s;e dayes, and how the Hi&s;torian &s;eemed to be addicted thereunto. <NOTE PLACE="marg">The Sacrificers con|demned to perpetual bani&s;hment. The people put them into a Boat, burns them quick.</NOTE> In the end nothing could be found again&s;t the Bi&s;hop, but the Sa|crificers were condemned to perpetual bani&s;hment, which the People would not &s;uffer, but putting them into a Boat, burnt them
<PB N="197" REF="103"> quick. Al&s;o again&s;t the Emperor and <HI>Eutychius</HI> they cryed out as Traytors to the Faith, and both <HI>Eutychius,</HI> and tho&s;e who &s;at in Commi&s;&s;ion on <HI>Anatalius</HI> had been di&s;patched, could they have been found, whom they diligently &s;ought for. As for <HI>Natalius,</HI> he was fir&s;t thrown to the ravenous Bea&s;ts, in compa&s;s of the The|atre, <NOTE PLACE="marg"><HI>Anatalius</HI> thrown to the ravenous Bea&s;ts. Then hanged on a Gallows. The wolves haled his Carka&s;s to the Earth.</NOTE> of them to be torn in pieces, next hanged on a Gallows, on which hanging, the Wolves came, and haled the Carka&s;s to the Earth, and with great ravening rent it in pieces, which was never &s;een before.</P>
<P>Nor was the Empire free from other troubles, but in the third <NOTE PLACE="marg">Cap. 17. A great Earthquake at <HI>Daphne,</HI> and <HI>Antioch. Anno.</HI> 580. Other troubles at <HI>Con|&s;tantinople</HI> &amp; <HI>Antioch.</HI></NOTE> year of the Reign of <HI>Tiberius,</HI> about noon-day, there aro&s;e &s;uch an Earthquake at <HI>Antioch</HI> and <HI>Daphne,</HI> that <HI>Daphne</HI> with the force and violence thereof fell to the ground, and many both private and publick buildings in <HI>Antioch</HI> were unjoynted and broken a|&s;under. Other calamities at <HI>Con&s;tantinople</HI> and <HI>Antioch</HI> follow|ed, which vexed the Cities out of mea&s;ure, with great Tumult and Sedition.</P>
<P>The Affairs of the Empire &s;tanding as afore&s;aid, in reference <NOTE PLACE="marg"><HI>Cap.</HI> 19. <HI>Ju&s;tin.</HI> dies, <HI>Tiberius</HI> &s;ole Emperor. Sends <HI>Mauricius</HI> a|gain&s;t the <HI>Per&s;ians.</HI> His great &s;ucce&s;s.</NOTE> to <HI>Per&s;ia, Ju&s;tinus</HI> being dead, and <HI>Tiberius</HI> being clad with the Imperial Robe, &s;aw cau&s;e to put <HI>Ju&s;tinianus</HI> from his command, his latter enterpri&s;es having not &s;o good &s;ucce&s;s again&s;t the <HI>Barba|rians;</HI> and to place <HI>Mauricius,</HI> a wi&s;e and &s;ober man, very di|ligent and politick, and moderate in his diet and otherwi&s;e, in his room, who waging War in Forreign Countries, took both Cities and Ca&s;tles, which lay mo&s;t commodious for the <HI>Per&s;ians,</HI> and carried thence &s;o great a prey, that he filled I&s;les, Towns, and Countries that had lain a long time de&s;olate, and not inhabited with the Captives; manured the untilled Land, and made it ara|ble, and filled his Armies (who valiantly fought with him again&s;t other Nations) and &s;tored Families with Captives, of which there were both good cheap and &s;tore.</P>
<P>With the Head and chief of all <HI>Per&s;ia</HI> he al&s;o made War, to <NOTE PLACE="marg">Cap. 20. The overthrow of the greate&s;t Captains of <HI>Per&s;ia.</HI></NOTE> wit, <HI>Tamo Cho&s;roes,</HI> and <HI>Adaarmanes,</HI> who led great Armies in the field; the former was overthrown in the front of his Ho&s;t; not (&s;aith the Hi&s;tory) with the fortitude of the <HI>Roman</HI> Army, but the only piety of the Captain, and his Faith in God; <HI>Adaar|manes</HI> by plain force was put to flight; and that not onely when <HI>Alamundarus</HI> Captain of the <HI>Barbarians,</HI> called <HI>Scenetae,</HI> betrayed him, in that he would not come over the River <HI>Euphrates,</HI> and aid him; but al&s;o when <HI>Theodorichus</HI> Captain of the <HI>Scythians</HI> dur&s;t not tarry within the reach of the Enemy, but &s;hewed them immediately a fair pair of heels, together with the men whom he led.</P>
<P><HI>Tiberius</HI> being now ready to give up the Gho&s;t, he cau&s;ed <HI>Mau|ricius</HI> <NOTE PLACE="marg">Cap. 22. <HI>Anno.</HI> 585. He dies (having cau&s;ed <HI>Mauricius</HI> to be pro|claimed Emperor, and given him his Daugh|ter) full of Glory.</NOTE> to be proclaimed Emperor, and to him gave in marriage his Daughter <HI>Augu&s;ta,</HI> giving him the Empire in Dowry, and his own title of <HI>Tiberius</HI> and <HI>Augu&s;ta,</HI> the name of <HI>Con&s;tantia:</HI> So he ended his dayes, leaving behind a name of glory and prai&s;e to fu|ture Generations. <HI>Ju&s;tinus</HI> reigned alone twelve years ten
<PB N="198" REF="104"> months and odd dayes, with <HI>Tiberius,</HI> three years and eleven months; <HI>Tiberius</HI> was Emperor by him&s;elf four years.</P>
<P>During the Reign of <HI>Mauricius,</HI> there is nothing mentioned <NOTE PLACE="marg"><HI>Mauricius</HI> is not men|tioned <HI>(Evagr.</HI> lib. 6. <HI>per totum)</HI> as medling with Re|ligion. So the Hi&s;tory of his Wars is not made mention of in this Tract, which hath re|lation only to Religi|on; and as the med|ling therewith was a con&s;equent, becau&s;e of which, Wars, Fire, Earthquakes, &amp; other Judgments are menti|oned, as a <HI>Looking-gla&s;s</HI> for, and an ad|monition to <HI>England.</HI></NOTE> in the Hi&s;tory of matters of Religion, impo&s;ed or &s;ought to be &s;o by him at all, only variable conditions of the Empire, as good and bad men had to doing in the under management thereof; Therefore I need not be particular in tho&s;e things which related to the Wars, which no otherwi&s;e &s;tand me in &s;tead, or &s;erving my purpo&s;e, then as I can produce them as con&s;equences of having to do with Religion, and the impo&s;ing thereof, or National Faiths, or Wor&s;hips, which is the fir&s;t Head which I laid down, and under which I have couched all the particulars herein menti|oned, that once for all, throughout almo&s;t the whole Series of the fir&s;t &s;ix hundred years, I may &s;hew, as in one continued line, what hath been the proper con&s;equences and effect, both as to Divi&s;ion, Schi&s;m, Tumult, Opinions, Wars, Blood&s;heds, Earth|quakes, all kind of extremities from God and man, one to each other, upon the foot thereof. That this Age may yet be warned, le&s;t the driving on of the &s;ame things which tho&s;e heretofore did, and &s;o &s;uffered, and the&s;e hitherto have &s;o far gone on in, as to <NOTE PLACE="marg">This Head is fini&s;hed.</NOTE> extream &s;ufferings and bani&s;hment, make <HI>England</HI> an <HI>Acheldama,</HI> and in&s;tead of &s;etling, disjoynt it for ever.</P>
<P>I now come to the other particulars, in which I &s;hall be more curt or &s;hort, as having to do with &s;uch things as neither in their matter, nature, or tendencies, require &s;o large an entertain|ment.</P>
<P><HI>Evagrius</HI> clo&s;eth up the &s;ixth Book of his Eccle&s;ia&s;tical Hi&s;to|ry <NOTE PLACE="marg"><HI>Anno.</HI> 595. The Hi&s;tory ends the twelfth year of <HI>Mau|ricius. Phocas</HI> murders him and his Family. Becomes Emperor; Makes the Bi&s;hop of <HI>Rome</HI> Univer&s;al Bi&s;h. or Pope, <HI>Anno.</HI> 600. Gave him an Indul|gence, <HI>Anno.</HI> 600.</NOTE> with the year five hundred ninty and five, being the twelfth year of <HI>Mauricius Tiberius;</HI> Shortly after came the Bi&s;hop of <HI>Rome</HI> to be made Univer&s;al Bi&s;hop, or Pope, through the do|nation of <HI>Phocas,</HI> about the year 600. who would &s;eem to forgive him his bloody murder of his Ma&s;ter <HI>Mauricius,</HI> and his hou&s;e about five years after, which makes the &s;um &s;ix hundred.</P>
</DIV1>
<DIV1 N="2" TYPE="part">
<PB N="199" REF="104">
<HEAD>THE Second General Head CONCERNING SWEARING.</HEAD>
<ARGUMENT>
<P>The &s;econd general Head, which I propo&s;ed in the beginning to treat of, is SVVEARING, concerning which I &s;hall thus &s;peak.</P>
</ARGUMENT>
<P><HI>SWearing,</HI> as National Wor&s;hip had its in&s;titution under the Jews, where their Wor&s;hip and Service being outward, that which was the Bond or Obligation thereunto, was al&s;o of the &s;ame nature; So the Jew was required to &s;wear, <HI>Thou &s;halt &s;wear the Lord liveth, in Truth, in Righteou&s;ne&s;s, and Judgment;</HI> and &s;o among men an Oath was an end of all &s;trife. And many of the holy men of God &s;ware, who were before the Law, who notwith&s;tanding were in the &s;tate unto which the Law was afterwards admini&s;tred. As <HI>Abraham, I&s;aac,</HI> and <HI>Jacob,</HI> who built Altars, (were in outward Admini&s;trations) and wor&s;hipped the Lord; and &s;o were <HI>Abel</HI> and <HI>Cain</HI> after the Tran&s;gre&s;&s;ion, they offer|ed unto the Lord the fir&s;t Fruits of the Ground, and their Cattel; for tran&s;gre&s;&s;ion having entered, and man by rea&s;on of tran&s;gre&s;&s;ion being from that in which he was made, thitherto he was brought again, or the communication of the knowledge of God, was by things which were outward, and their &s;ervice unto him, though yet they were not without the thing that was inward, which gave them the &s;ence of the Lord, and from which the outward many times proceeded.</P>
<P>So the Jews had the inward, and there was an eye that &s;aw through all that which was outwardly admini&s;tred, the <HI>Seed, which is Chri&s;t;</HI> but the &s;ight and &s;ence of this was little and weak, by rea&s;on of tran&s;gre&s;&s;i|on which had entered, which had blinded the eye, which to open, and to bring to the &s;ight of that which was before the tran&s;gre&s;&s;ion was, the Law was added, or the outward admini&s;tration, which being earthly, and like to that into which man was drove after he had &s;inned, by things that were earthly and outward, man was brought by little and little to the &s;ight of the inward, which was vailed over. And &s;o the Law came to be added, or the outward admini&s;tration, or that which &s;tood in the earthly, to an&s;wer to the &s;tate of man which was in the earth, that &s;o in or by an admini&s;tration of that which was earthy, &s;uitable to the earthy
<PB N="200" REF="105"> e&s;tate, in which he was; the under&s;tanding or &s;ight of the other thing might be brought through, and the Vail might be done away.</P>
<P>Now the&s;e things held (as I &s;aid before to the fir&s;t particular of Na|tional Wor&s;hip) but till the time of Reformation, till that time came, which being in th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> fle&s;h, the nature that had &s;inned and tran&s;gre&s;&s;ed, over which darkne&s;s was come, which took upon it the nature, and was made fle&s;h, broke through the outward Admini&s;tration, and the Nature which was &s;uitable to it, and from within, rent the Vail, which was the fle&s;h, or the earthy, into which man was drove (as I &s;aid) when he had tran&s;gre&s;&s;ed, and tore it in pieces, the Partitian Wall, that which &s;eparated, and of <HI>twain made one new man, which is Chri&s;t.</HI></P>
<P>So as in the Nature which is fle&s;hly, and of the Earth, the Seed, which is Chri&s;t, in which man was made, being covered over, and in|tomb'd, &s;o that man had little or no under&s;tanding of that in which he was made, to lead and guide him, but as that Nature was helped by ad|mini&s;tration which was &s;uitable unto it; &s;o he coming in the <HI>likene&s;s of &s;inful fle&s;h, and for &s;in condemning &s;in in the fle&s;h,</HI> broke through in the Nature, Death, and Hell, and the Grave, and the powers of the Prince of Darkne&s;s, which lodged in the Nature, and there had its hold by rea&s;on of tran&s;gre&s;&s;ion, over that as to the particular of every man, in which man was made and brought to light, to the under&s;tanding of man, the manifold wi&s;dom of God, that which had been hid from Ages and Generations pa&s;t, which had been covered over, and buried, and laid in the earth, and the earthy over it, as afore&s;aid. And &s;o cea&s;ed the thing of an outward admini&s;tration, as he, the Seed, which is Chri&s;t, coming into the Nature unto which the outward was, which was of the &s;ame Nature, which kept the Seed under, in which lodged the enemy, who entered by rea&s;on of tran&s;gre&s;&s;ion, to keep it from ri&s;ing, as in the particular of this, and that man, and as to any thing that came from without, to get entrance through this Bar, to that which lay under, by rea&s;on of which man might come to &s;ee where he is; I &s;ay, cea&s;ed the thing of an outward Admini&s;tration, as he coming into the Nature, pa&s;&s;ed through and rent it to pieces, that is to &s;ay, the Nature in which &s;tood the Bar, and the Admini&s;tration, which was to the Nature in which the Bar &s;tood.</P>
<P>So that which at fir&s;t, which by rea&s;on of tran&s;gre&s;&s;ion came to be put under, being brought through again, the under&s;tanding and know|ledge of man to lead and guide, that which was a help to man in the &s;tate in which he &s;tood, came to be removed, as was the Nature in the particular of him, who <HI>took not upon him the Nature of Angels, but the Seed of</HI> Abraham, <HI>and by one offering for ever perfected tho&s;e that are &s;an|ctified.</HI></P>
<P>And now tho&s;e things being come to an end, as he (as afore&s;aid) came through all, and <HI>brought life and immortality to light through the Go&s;pel,</HI> which is the power of <HI>God to &s;alvation;</HI> no &s;tre&s;s is to be put upon things of that nature, nor may they be required, but he the Reformer is to be heard in all things, the <HI>Law wrote in the heart, the fear put in the inward part,</HI> who hath put an end unto them all, the way is open unto the Fa|ther, <HI>Through him</HI> (&s;aith the Apo&s;tle) <HI>we have all acce&s;s unto the Father through one Spirit.</HI> And <HI>there is neither</HI> Jew <HI>nor</HI> Gentile, Barbarian, <HI>or</HI>
<PB N="201" REF="105"> Scythian, <HI>Bond or Free, Male or Female, but all are one in Chri&s;t Je&s;us;</HI> he hath put an end to them all, who is come through, and hath made way through Death, Hell, and the Grave, and hath <HI>&s;lain the enmity, even the Law of Commandments contained in Ordinances, and nailed them to his Cro&s;s, and broke down the Partian Wall, and aboli&s;hed them;</HI> So that there is an end to all things of this nature; he hath put it, who hath made the end, and to this of Swearing as unto the re&s;t, and that not onely in|clu&s;ively, or as a particular of that admini&s;tration which was outward, which he wholly put an end unto, but exclu&s;ively (as I may &s;o &s;ay) or by a particular provi&s;ion or prohibition.<HI>&mdash;Ye have heard that it hath been</HI> <NOTE PLACE="marg"><HI>Mat.</HI> 5. 33, 34, 35, 36.</NOTE> <HI>&s;aid by them of old time, Thou &s;halt not for&s;wear thy &s;elf, but &s;halt per|form thine Oath: But I &s;ay unto you, Swear not at all, neither by Heaven, for it is Gods Throne; nor by the Earth, for it is his Foot&s;tool; neither by</HI> Je|ru&s;alem, <HI>for it is the City of the great King; neither &s;halt thou &s;wear by thy Head, becau&s;e thou can&s;t not make on Hair white or black; but let your communication be Yea, yea; and Nay, nay; for what&s;oever is more than the&s;e cometh of evil.&mdash;</HI></P>
<P>And <HI>James,</HI> who wrote unto the twelve Tribes who were &s;cattered abroad, &s;aith to them, <HI>But above all things my Brethren, &s;wear not, nei|ther by Heaven, neither by the Earth, neither by any other Oath; but let your yea be yea, and your nay, nay, le&s;t you fall into condemnation.&mdash;</HI>Emphatical and plain words [above all things] <HI>&s;wear not, nor by</HI> [any] <HI>other Oath&mdash;</HI>le&s;t you fall into condemnation.&mdash;And &s;wear [not at all] [what&s;oever] is more than the&s;e cometh of evil.&mdash;</P>
<P>The&s;e things are as full as they can be expre&s;t, words of weight and depth, and large comprehen&s;ivene&s;s; &s;o peremptory and flat, that one would think none could find out a way to evade them, that is to &s;ay, dur&s;t to do it; Yet what hath not man dared to do in this particular, and upon this very foot? How have they put multitudes of people, both in this and other Ages, to mo&s;t exqui&s;ite &s;ufferings?</P>
<P><HI>Policarpus</HI> who &s;uffered under <HI>Verus</HI> the Emperor, who began his <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> l. 4. c. 15</NOTE> Reign about the year 163. being brought forth, and demanded by the Procon&s;ul, to <HI>Swear by the Fortune of</HI> Cae&s;ar, <HI>to repent him of what was pa&s;t, and to &s;ay, Remove the Wicked,</HI> (by which was intended the Chri|&s;tians.) And again, <HI>Swear, and I will let thee go; Bla&s;pheme, and deny Chri&s;t, and I will let thee go.&mdash;</HI>And again, <HI>Swear by the Fortune of</HI> Cae|&s;ar.<HI>&mdash;Policarpus</HI> an&s;wered, <HI>If thou require&s;t this vain glory, that I pro|te&s;t the Fortune of</HI> Cae&s;ar, <HI>as thou &s;aye&s;t, feigning thou knowe&s;t me not, who I am, Hear freely, I am a Chri&s;tian.&mdash;</HI>He was burned quick at <HI>Smyrna,</HI> of which he was Bi&s;hop.</P>
<P><HI>Ponticus</HI> and <HI>Blandina,</HI> a Lad of fifteen years old, and a Woman, who <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> l. 5. c. 10</NOTE> endured notable torments, and at la&s;t death, by the Heathen in <HI>France,</HI> in the Reign of <HI>Antonius Verus,</HI> about the year 179. being the &s;even|teenth year of his Reign, of who&s;e &s;ufferings and con&s;tancy I have al|ready given a particular account, who often by the Heathen were urged to &s;wear, which they refu&s;ed.</P>
<P><HI>Ba&s;ilide<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> a Souldier in Authority in the <HI>Roman</HI> Ho&s;t, being upon &s;ome <NOTE PLACE="marg"><HI>Eu&s;eb.</HI> l. 6. c. 4.</NOTE> occa&s;ion required to &s;wear by his fellow Souldiers, affirmed plainly,<HI>&mdash;That it was not lawful for him to &s;wear,</HI> for he &s;aid, he <HI>was a Chri&s;tian, and that he would in very deed prote&s;t the &s;ame.</HI> I have given an account of
<PB N="202" REF="106"> him, and how he came to be a Chri&s;tian before, page To which I refer the Reader, as to a noble example; they thought he dallied at fir&s;t, but being brought before the Judge, and he confe&s;&s;ing the &s;ame, was clapt in Pri&s;on and beheaded.</P>
<P><HI>Evangelica veritas non recipit juramentum,&mdash;</HI>&s;aith <HI>Jerom,&mdash;</HI>The Evangelical, or the Truth of the Go&s;pel admits not of an Oath.&mdash;</P>
<P>And &s;aith <HI>Chry&s;o&s;tome,&mdash;Non oportet ut vir qui Evangelic&egrave; vivit juret omnin&ograve;,&mdash;</HI>It behoveth not, or, it is not meet, or it ought not to be, that the man, or he, which lives according to the Go&s;pel &s;hould &s;wear at all.&mdash;</P>
<P><GAP LANG="grc" DESC="foreign" RESP="OXF">, Chri&s;tians ought not to &s;wear at all, &s;aith <HI>Ju&s;tin Martyr.</HI></P>
<P><HI>Plato</HI> &s;aith, <GAP LANG="grc" DESC="foreign" RESP="OXF">, (i. e.) <HI>Let an Oath be ab&s;ent from every one,</HI> (as much as to &s;ay) <HI>let none Swear.&mdash;</HI><GAP LANG="grc" DESC="foreign" RESP="OXF">.</P>
<P><HI>Meander</HI> al&s;o hath the&s;e words, <GAP LANG="grc" DESC="foreign" RESP="OXF">,&mdash;(i. e.) <HI>Fly an Oath, although thou maye&s;t &s;wear ju&s;tly.&mdash;</HI></P>
<P><HI>Plato</HI> al&s;o &s;aith again in his twelfth Book concerning Laws,<HI>&mdash;Ne quis juret ip&s;e &amp; ne ab altero jusjurandum exigat,</HI> (i. e.) <HI>Let no man &s;wear him&s;elf, and let him not require</HI> (or compel) <HI>an Oath of another.</HI></P>
<P><HI>Au&s;onius</HI> in his &s;econd Epi&s;tle &s;aith, <HI>Jurare, aut fal&s;um dicere par ha|buit, To &s;wear or &s;peak fal&s;ly is the &s;ame.</HI></P>
<P><HI>He&s;iod</HI> in his <HI>Theogonia,</HI> places an <HI>Oath</HI> among the brood of contention, <GAP LANG="grc" DESC="foreign" RESP="OXF">, &amp;c. Pag. 88.</P>
<P><HI>&mdash;An Oath</HI> (&s;aith he) <HI>which greatly burteth men.&mdash;</HI></P>
<P>Again he &s;aith, <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>Pre&s;ently an Oath goes with corrupt judgments;</HI> <NOTE N="*" PLACE="marg">Cito enim abit jusjuran|dum una cum pravis judici|is.</NOTE> or, <HI>When Ju&s;tice appears among men, then &s;wear|ing vani&s;hes.&mdash;</HI>As is <HI>He&s;iod</HI>'s &s;cope in that place, <HI>p.</HI> 13.</P>
<P>And, <GAP LANG="grc" DESC="foreign" RESP="OXF">, (viz.) <HI>neither ought he to &s;wear this, or any thing, this thing</HI> (or &s;wearing) <HI>&s;hall never be,</HI> or there ought to be <HI>no &s;uch thing as to &s;wear,&mdash;</HI>&s;aith <HI>Theognis,</HI> Ver&s;. 660.</P>
<P>Wherefore &s;hould I reckon up <HI>Origen, Chry&s;o&s;tome, Theophilact, Oeco|menius, Hillary, Athana&s;ius, Jerom, Theodoret, Lactantius,</HI> and others who had frequent invectives again&s;t &s;wearing: Or <HI>Ba&s;il,</HI> who commended a famous Greek called <NOTE N="&dagger;" PLACE="marg">Clineas <HI>cum po&s;&s;et effugere trium talento|rum mulctam jurando, inju|riam pati ma|luit, quam ju|rare.</HI></NOTE> <HI>Clineas,</HI> who rather than he would &s;ave a Mulct of <NOTE N="*" PLACE="marg">Accoun|ted 300 <HI>l. Sterling</HI> at the lea&s;t.</NOTE> three Talents, by &s;wearing, &s;uffered lo&s;s of his honour, which he thought caution &s;ufficient for his hone&s;ty, &s;uffered the payment, mention|ed by <HI>Sam. Fi&s;her,</HI> in his An&s;wer to Bi&s;hop <HI>Gauden</HI> about <HI>Swearing;</HI> or the many thou&s;ands of the&s;e latter Generations, contained in the Books of Martyrs and other Hi&s;tories, I &s;hould fill the World anew with that with which it is full enough already, and yet &s;ignifie little more than as a drop doth to the Sea, &s;hew what from the Principle came; but the fulne&s;s is the Principle; that he changed it, that he put an end to it, with all the body of that, of which it was an Appendix, which he did away, that he made a particular and full revocation thereof; and he is the Judge of all, and to him all mu&s;t account, and <HI>tis better to obey God than man,</HI> and to plea&s;e a mans Judg<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> for ever, than <HI>man who&s;e breath is in his no&s;trils,</HI> who mu&s;t al&s;o give an account for him&s;elf: I have given the Ground of it, and the thing, as it &s;tands in Truth; he that can receive it, let him re|ceive it: I am &s;atisfied, and that others may be &s;atisfied, I have written, at lea&s;t to convince that our Principle herein is no other than the Doctrine
<PB N="203" REF="106"> of Truth, which he preached, who is the Lawgiver of his people, out of who&s;e <HI>Lips never came guile,</HI> to whom be glory and dominion for ever: And many of the Fathers (as they are called) and others &s;ince his day, as well as his Apo&s;tles, have &s;o &s;poken, which was the thing I laid down in the beginning; and here I &s;hall make an end of this par|ticular.</P>
</DIV1>
<DIV1 N="3" TYPE="part">
<HEAD>THE Third General Head CONCERNING Bearing of Arms.</HEAD>
<ARGUMENT>
<P><HI>The third general Head, is,</HI> Bearing of Arms; <HI>and here I &s;hall be con&s;trained to bear things up unto the beginning, and bring this thing from the ri&s;e thereof, as I have at fir&s;t propo&s;ed; and how this thing al&s;o &s;tands in Truth, that by the right &s;tating of things, I may give people to under&s;tand where this Principle hath its bot|tom, and what is the ground or foundation thereof.</HI></P>
</ARGUMENT>
<P>BEaring of Arms &s;tood in the old Covenant, in the Admini&s;trati|on of the Jew, which was outward, of which I have &s;poken; As the Admini&s;tration was outward, and earthly, and corporeal, &s;o was the defence thereof: The Jews under this Covenant or Admini&s;tration might War, and there are Orders or Laws of War; and it was Figurative, as was the other; the body of that Admini&s;tration, of which this was part, was &s;o, and &s;o had its end, as had the other, even that whole Admini&s;tration.</P>
<P><HI>You have heard</HI> (&s;aith he) <HI>that it hath been &s;aid, An Eye for an Eye, and</HI> <NOTE PLACE="marg"><HI>Mat.</HI> 5. 22, 29.</NOTE> <HI>a Tooth for a Tooth; But I &s;ay unto you, Re&s;i&s;t not evil, but who&s;oever &s;hall &s;mite thee on thy right cheek, turn to him the other al&s;o.&mdash;You have heard that it hath been &s;aid, Thou &s;halt love thy Neighbour, and hate thine Ene|my; But I &s;ay unto you, Love your Enemies, ble&s;s them that cur&s;e you, do</HI> <NOTE PLACE="marg"><HI>Mat</HI> 5. 43, 44, 45.</NOTE> <HI>good to them that hate you, and pray for them that de&s;pitefully u&s;e you, and per&s;ecute you; That ye may be Children of your Father which is in Heaven: for he maketh his Son to ri&s;e on the evil and on the good, and &s;endeth Rain on the ju&s;t and unju&s;t.&mdash;Leaving us an example, that ye &s;hould follow his &s;teps,</HI> <NOTE PLACE="marg">1 <HI>Pet</HI> 2. 21, 22; 23, 24.</NOTE> <HI>who did no &s;in, neither was guile found in his mouth, who when he was revi|led, reviled not again; when he &s;uffered, threatned not, but committed him|&s;elf</HI>
<PB N="204" REF="107"> <HI>to him that judgeth righteou&s;ly; who his own &s;elf bare our &s;ins in his own body on the Tree, that we being dead to &s;in, &s;hould live unto righteou&s;ne&s;s; by who&s;e &s;tripes ye were healed.&mdash;Recompence no man evil for evil.&mdash;Avenge</HI> <NOTE PLACE="marg"><HI>Rom.</HI> 12. 17, 19, 20, 21.</NOTE> <HI>not your &s;elves, but rather give place to wrath, for it is written,&mdash;Venge|ance is mine, and I will repay it, &s;aith the Lord; therefore if thine enemy hunger, feed him; if he be athir&s;t, give him drink; for in &s;o doing, thou &s;halt heap coals of fire on his head: Be not overcome of evil, but overcome evil with good.&mdash;Put up again thy Sword into his place, for all they that</HI> <NOTE PLACE="marg"><HI>Mat.</HI> 26. 52, 53</NOTE> <HI>take the Sword &s;hall peri&s;h with the Sword; thinke&s;t thou that I cannot now pray unto my Father, and he &s;hall pre&s;ently give me more than twelve Legi|ons of Angels.&mdash;My Kingdom is not of this World, if my Kingdom were of this World, then would my Servants fight, that I &s;hould not be deli|vered to the Jews; but now is my Kingdom not from hence,</HI></P>
<P>This &s;aid Chri&s;t Je&s;us, and this &s;aid his Apo&s;tles, who knew him to <NOTE PLACE="marg"><HI>John</HI> 18. 27.</NOTE> be the Power and Wi&s;dom of God, who was the Power of God. As any come to know him to be the Power of <HI>God,</HI> to know the Power, they will witne&s;s this, to wit, Dominion over injuries, provocations, abu&s;es, the very nature that leads into Wars and Divi&s;ions, that can forgive. <HI>From whence comes Wars and fightings among&s;t you? come they not <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ence, even from your lu&s;ts, that War in your members? ye lu&s;t and have not; ye kill and de&s;ire to have, and cannot obtain; ye fight and war, yet ye have not, becau&s;e ye ask not; ye ask and receive not, becau&s;e ye ask ami&s;s, that you may con|&s;ume it on your lu&s;ts,</HI> James 4. 1, 2, 3. Here is the ground of all, the &s;pirit that is in man lu&s;teth to envy, boylings are in his heart, revenge is in his brea&s;t, he cannot bear an indignity, he knows not that which gives to overcome; he hath not dominion over that which lu&s;teth in him; he would have, and he kills to have; he cannot rule his inordi|nate de&s;ires, it is not made &s;ubject; from hence proceed the things afore&s;aid, from that which de&s;troyes the Creation, which is not that in which it was made: that is not in good will to his fellow Creatures, that &s;eeks to cut him off, that is not in peace, that cannot &s;ing the Song of the Angels (when he was born) to the Shepherds.<HI>&mdash;Glory to God in the highe&s;t, and on Earth peace; good will towards men,</HI> Luke 2. 14. That would rend and devour, that know not the peaceable Spirit; <HI>Who &s;hall harm you if ye be followers of that which is good?</HI></P>
<P>So I have gone through this thing al&s;o, and &s;hewn the ground and original thereof, and of that which is contrary, that which encounters the &s;pirit of wickedne&s;s, and &s;ubdues and de&s;troys it; not that which fights with mens per&s;ons, and kills, and &s;layes, is the power of God, or that which &s;tands in the power of God, doth the fir&s;t, but not the latter; there's the change: and herein is the mi&s;take of men, and the ground of their per&s;ecution becau&s;e of Religion; they know not that which &s;ub|dues the &s;pirit, that takes revenge on wickedne&s;s, on every di&s;obedi|ence, that layes hold on him that is the U&s;urper, the Murderer, who was <HI>&s;o from the beginning;</HI> that led man at fir&s;t to kill, and it kills him, de&s;troys, and puts him under, and &s;ets the creature free, but de&s;troyes not the creature. <HI>The Weapons of our Warfare are not carnal but &s;pi|ritual; mighty through God, to the pulling down of &s;trong holds, ca&s;ting down imaginations, and every high thing that exalteth it &s;elf again&s;t the knowledge of God, and bringing into captivity every thought to the obedience of Chri&s;t.&mdash;</HI>
<PB N="205" REF="107"> <HI>And having in readine&s;s to revenge all di&s;obedience,</HI> 2 Cor. 10. 4, 5, 6.</P>
<P>This is that which hath been wanting in all the World, and the want of this hath been the cau&s;e why there hath been &s;uch Wars, Blood&s;heds, and de&s;truction in the World; men avenge them&s;elves on per&s;ons, and de&s;troy them: they know not that, or are not guided by it, which con|quers the ri&s;ings of evil in their own minds, and that which ri&s;es in ano|ther; The &s;trong man Armed that keepeth the Hou&s;e, they know not to be bound by the &s;tronger than he, which &s;poileth him of his defence, and taketh his goods; to overcome them&s;elves, which is greater prowe&s;s than to overcome &s;trong Cities; <HI>Every one ought</HI> (&s;aid the Poet of old) <HI>to tame or make &s;ubject his own heart.&mdash;</HI>This is the thing that keeps all things in order, that leads captivity captive, that cannot be overcome, which overcomes ill will, &s;trifes, variance, mi&s;chiefs, hatreds, envies, emulations, whi&s;perings, backbitings, ri&s;ings, blood, which kills things in the root, the Devil and his nature, and &s;pirit that leads into tho&s;e things, the works of the <HI>Devil;</HI> the which to de&s;troy the Son of God was manife&s;t, who &s;aith, <HI>He came not to de&s;troy mens lives, but to &s;ave them.</HI></P>
<P>Here is the Safeguard, the Rock, the Buckler, the place of Defence, the Pavilion, the hiding-place under the &s;hadow of the Wing of the Al|mighty, the Defence from the &s;trife of Tongues, the Secret of the Al|mighty, the Mountain full of Hor&s;emen and Chariots of Fire, the more with us than again&s;t us; where the Sword is beaten into a Plow&s;hare, and the Spear into a Pruning-hook, and War is learnt no more, as the Prophets <HI>I&s;aiah,</HI> and <HI>Micah</HI> prophe&s;ied &s;hould be in that day, That <HI>the Mountain of the Lords Hou&s;e is e&s;tabli&s;hed on the top of the Mountains, and exalted above the Hills, and all Nations &s;hall flow unto it, and many peo|ple</HI> (&s;ay they) <HI>&s;hall go and &s;ay, Come ye and let us go up to the Mountain of the Hou&s;e of the Lord, to the Hou&s;e of the God of</HI> Jacob, <HI>and he will teach us of his wayes, and we will walk in his Paths: For out of</HI> Sion <HI>&s;hall go forth the Law, and the Word of the Lord from</HI> Jeru&s;alem; <HI>and he &s;hall judge many Nations, and &s;hall rebuke many People, and they &s;hall beat their Swords into Plough-&s;hares, and their Spears into Pruning-hooks: Nation &s;hall not ri&s;e up again&s;t Nation, nor &s;hall they learn War any more. O Hou&s;e of</HI> I&s;rael, <HI>come ye and let us walk in the Light of the Lord,</HI> I&s;a. 2. 2, 3, 4, 5. Micah 4. 1, 2, 3. And he adds, <HI>But they &s;hall &s;it every man under his Vine, and under his Figtree, and none &s;hall make them afraid, for the mouth of the Lord of Ho&s;ts hath &s;poken it,</HI> ver&s;. 4. And &s;aith <HI>Joel, Proclaim ye this among the Gentiles, prepare Wars, wake up the mighty men, let all the men of War draw near, let them come up; Beat your Plough-&s;hares into Swords, and your Pruning-hooks into Spears; let the weak &s;ay, I am &s;trong. A&s;&s;emble your &s;elves, come all ye Heathen, and gather your &s;elves together round about, thither cau&s;e the mighty ones to come down, O Lord: Let the Heathen be awakened, and come up to the Valley of</HI> Jeho&s;haphat, <HI>for there will I &s;it to judge all the Nations round about. Put ye in the Sickle, for the Harve&s;t is ripe; come get ye down, for the Pre&s;s is full, the Fats overflow, for the wickedne&s;s is great. Multitudes, multitudes in the Valley of deci&s;ion; for the day of the Lord is great in the Valley of deci&s;ion,</HI> Joel 3. 9, to 14. So there's their judgment.</P>
<PB N="206" REF="108">
<P>And here is that which pre&s;erves and keeps, the Arm of the Lord, and his Dominion, which is greater than all, which keeps the heart in peace, in perfect peace, which tru&s;teth in him, which he that is of this World is not &s;o great, which gives to overcome the evil of this World, all pro|vocations, enmities, malice, mi&s;chiefs, all that would &s;tir up a man that is of this World, and overcome him, which <HI>beareth all things, and &s;uffereth all things, which thinks no evil,</HI> that <HI>hopeth all things, endureth all things,</HI> <NOTE PLACE="marg">1 <HI>Cor.</HI> 13. 4, 5, 6, 7, 8.</NOTE> which <HI>never faileth,</HI> which <HI>&s;uffereth long, and is kind; which en|vyeth not, which vaunteth not it &s;elf, which is not puffed up, which doth not behave it &s;elf un&s;eemly, which &s;eeketh not its own, is not ea&s;ily provoked, rejoyceth not in iniquity, but rejoyceth in the Truth,</HI> the <HI>Love, which man be|ing an enemy, &s;eeks to reconcile him to God, the Power of God which pre&s;erves and keeps.</HI></P>
<P>The Jews were required thrice in the year, all their men Children to <NOTE PLACE="marg"><HI>Exod.</HI> 34. 23, 24.</NOTE> appear before the Lord the God of <HI>I&s;rael;</HI> and whereas they might ob|ject and &s;ay, The Enemy then that lives round about us, may come and invade our Land, and po&s;&s;e&s;s our Habitations, when there are no men to keep it; but they are all in one place far di&s;tant from the Borders. The Lord an&s;wers them, <HI>For I will ca&s;t out the Nations, and enlarge thy Bor|ders: Neither &s;hall any man de&s;ire thy Land, when thou &s;halt go up to ap|pear before the Lord thy God thrice in a year.</HI> This was when War was lawful to them; and yet being thus required, the Lord in the time of Wars, when all was again&s;t them round about, when the Nations were cut off, and they had po&s;&s;e&s;&s;ed their Land, none invaded them till there was an end of them. He pa&s;&s;ed through them whom the <HI>Jews</HI> &s;ought oftentimes to kill, who&s;e Kingdom was not of this World, who had no outward Arm to pre&s;erve and keep him; his Apo&s;tles and Di&s;ciples, who had no Arm of fle&s;h, and who&s;e Doctrine had no tute|lage or defence by the Sword of man, whom the powers of the Earth were again&s;t, carried through their Doctrine throughout, notwith|&s;tanding all oppo&s;ition; and though they were e&s;teemed as perverters, changing the Laws and Cu&s;toms, and turning the World up&s;ide down, <NOTE PLACE="marg"><HI>Acts</HI> 17. 6, 7.</NOTE> doing contrary to the Decrees of <HI>Cae&s;ar,</HI> &s;aying, <HI>There is another King, one Je&s;us;</HI> and had the whole World in oppo&s;ition, who were contrary to the World, and not of it, therefore the World hated them; yet their Doctrine &s;tood it throughout the whole World; and though mul|titudes of the Chri&s;tians were &s;uffered to be cut off during the Heathen Per&s;ecution, as a proof of the power of God in them, which carried them through; on whom al&s;o the Apo&s;tacy had entered, yet the thing was the &s;ame which carried them through all the torments imaginable, and cruelties of deaths, &s;o that they were not overcome, but by <HI>death overcame him that had the power of death,</HI> (viz.) <HI>the Devil;</HI> and left a good &s;avour of the vertue of the power of him who is everla&s;ting, who made them more than Conquerors; as what hath been repeated out of Hi&s;tory gives abundantly to under&s;tand.</P>
<P>So that the Te&s;timony is abundant to this thing of which I have decla|red, even the whole Series of that which hath born through and &s;uffered for the Truth from the beginning; and that the Truth yet is from the beginning, notwith&s;tanding all that in this World hath made head again&s;t it; which hath &s;eemed alwayes (in compari&s;on) to be little in the
<PB N="207" REF="108"> World, and which the men of the World, and the Prince of it, hath &s;ought to pull down, but hath not been able; Naked Truth which is greater than all, by its own force and virtue, which is &s;piritual, hath over|come and given all to do the &s;ame, who have been led and guided by it; that which &s;ubdues the &s;pirits of men, that which chains, that binds the &s;trong man armed, and makes the Devils &s;ubject, can certainly prevail to keep all that are guided by it, in whom it lives, and by whom they are pre&s;erved and kept. <HI>The Lord, the everla&s;ting God, neither fainteth, nor is weary, there is no &s;earching out of his under&s;tanding. The Power of God, Chri&s;t Je&s;us, by whom all things were made and pre&s;erved,</HI> without which (&s;aid he to <HI>Pilate)</HI> nothing could be done unto him, without doubt is able, and will (as he &s;ees its mo&s;t advantage to his Truth, and the glory of his Name) keep tho&s;e in whom it lives, who know the Rock that is higher than they, the &s;trong Tower, the Name of the Lord, to which the <HI>Righteous fly and are &s;aved.</HI></P>
<P>This may &s;uffice to an&s;wer the Objection which happily may ari&s;e in &s;ome in point of &s;afety, &s;hould that be in&s;i&s;ted on which looks to out|ward Arms; the Truth had never been at this day, had not the virtue and power thereof pre&s;erved and kept it &s;elf, and all who have kept to it: Wars and the Sword were not in the beginning, in the <HI>beginning it was not &s;o;</HI> man was made in that, or by it which made the Creation; there was no variance; <HI>Adam</HI> gave names to all the Creation; the Crea|tures came to <HI>Noah</HI> by an in&s;tinct, not humane, to be pre&s;erved in the Ark. The fir&s;t u&s;e of Arms was found in <HI>Cain,</HI> who killed his Brother becau&s;e of Religion; the enmity entered with tran&s;gre&s;&s;ion, the &s;trange Nature, which knew not that in which all things were made, which &s;ought the de&s;truction of that which was made; that which is come to redeem from tran&s;gre&s;&s;ion, redeems from the con&s;equence, or that which followed by rea&s;on of tran&s;gre&s;&s;ion as well as tran&s;gre&s;&s;ion; re|moves the enmity, ca&s;ts it out, which having entered into the Creation, &s;eeks to de&s;troy it, which is the Devil, and brings where man was in the beginning, where one Spirit, that by which all things were made, which is tender to that it hath made, which is the Harmony or Union, where no Jar is, lives and rules; and hitherto things mu&s;t all come again; And as that in and by which all things were made comes to live, as it comes to live, works to this out of the contrary; and that which will be in the end mu&s;t be in the beginning, and a beginning it mu&s;t have, and &s;ome mu&s;t begin it, and who &s;hould, or can do this, but tho&s;e in whom this is &s;o come to live, that in the particular hath &s;o far overcome, that this it can do, which is to be an example, or a leader to the re&s;t, till iniqui|ty being overcome, and that which de&s;troyes the Creation being ca&s;t out, the Earth enjoy her Sabbaths again, and the oppre&s;&s;or cea&s;eth out of the Land; <HI>Happy is that people who are in &s;uch a ca&s;e,</HI> (&s;aith the P&s;almi&s;t, <HI>P&s;al.</HI> 144. 15. in a thing of another nature) <HI>Yea, happy are the people who&s;e God is the Lord.</HI></P>
<P><HI>He gave his back to the &s;miter, and his cheeks to them that plucketh off the hair, and hid not his face from &s;hame and &s;pitting,</HI> I&s;a. 50. 6. The &s;ame is now, where, and as he is witne&s;&s;ed, and his Dominion is an everla&s;ting dominion, and his Kingdom that which <HI>&s;hall not pa&s;s away.</HI> All that were led by his Spirit in all Generations, pertook of his mind in
<PB N="208" REF="109"> this, and thereby overcame; the Lord &s;u&s;tained them &s;o, that they fain|ted not: That which fights with the Sword, mu&s;t &s;ubdue the Spirit, or it cannot overcome the body, in which the Spirit is; if the Spirit be over|come without the Sword, bound or chained up, is it not the &s;ame? yea, is it not better? and there is a way to this, and the man &s;ees, and hath proved it &s;o, who knows the Wi&s;dom and the Power of God.</P>
<P>So let all men be &s;atisfied in this thing, the Doctrine that I preach is not new, it was in the beginning, and is in mea&s;ure in &s;ome again, and will be in the end. The Prophets have prophe&s;ied &s;o, the Lord of Life in his humiliation witne&s;&s;ed it to be &s;o, &s;o did the Prophets and Apo&s;tles, &s;o have all his Witne&s;&s;es to this day, and &s;o now it is witne&s;&s;ed, and will be till all hath an end, and till time is no more. The Witne&s;&s;es of Je&s;us, though men of War, otherwi&s;e, laid down to this. The <HI>Roman</HI> Cap|tains and Souldiers, when it came to this, laid down their Sword-Girdles, as afore&s;aid, and imbraced death as Chri&s;tians; <HI>I am a Chri&s;tian,</HI> and &s;o &s;uffered; &s;o have the Chri&s;tians in &s;ucceeding Ages. Why &s;hould I fill the World with reports of what Hi&s;tories have &s;aid of this matter any further? The ground hath been &s;hewn wherein War &s;tands, and the rea|&s;on and ground of the alteration, and wherein that &s;tands which gives it. I hope no con&s;iderate man by this time will look &s;trange upon this Po&s;ition, but having duly weighed things, will &s;ee the ri&s;e of the one and of the other; Arms, and that which &s;ubdues them, and &s;o will be more gentled (at lea&s;t) to the contrary Principle, if not convinced of it, which they may be in due &s;ea&s;on, for which cau&s;e this is written, at lea&s;t, that the ground on which we &s;tand as to the&s;e things may be under&s;tood, or that we may give a rea&s;on thereof to this and Generations to come, and not appear as Mon&s;ters, which the oppo&s;ites to us would make in this thing, who are no otherwi&s;e therein, then on the ground afore&s;aid, which he that thinks he can overthrow, let him manife&s;t him&s;elf therein. So far at this time is it with me to write of this thing, and &s;o I &s;hall pro|ceed.</P>
</DIV1>
<DIV1 N="4" TYPE="part">
<PB N="209" REF="109">
<HEAD>THE Fourth General Head Concerning the Changeable Prie&s;thood.</HEAD>
<ARGUMENT>
<P><HI>The fourth and la&s;t Head is, the</HI> Changeable Prie&s;thood, <HI>the Ri&s;e and Original of that, and of the contrary, to which I &s;hall &s;peak, and then I &s;hall end as to the&s;e Heads or Particulars.</HI></P>
</ARGUMENT>
<P>THE <HI>Changeable Pri&s;thood</HI> had its Date with the Nation of the Jews, it was Figurative, and ended in him who changed the Prie&s;thood, who is a <HI>Prie&s;t for ever after the Order of</HI> Melchi|&s;edeck, <HI>without beginning of dayes, or end of life,</HI> whom the Changeable Prie&s;thood &s;ignified; <HI>For Chri&s;t is not entred into the Holy Places made with hands, which are the figures of the True, but into Heaven it &s;elf, now to appear in the pre&s;ence of God for us: Nor yet that he &s;hould offer up him&s;elf often, as the high Prie&s;t entred into the holy Place every year with blood of others; for then mu&s;t be often have &s;uffered &s;ince the founda|tion of the World; but now once in the end of the World hath he appeared to put away &s;in by the &s;acrifice of him&s;elf: And as it is appointed for men once to die, but after this the Judgment; So Chri&s;t was offered once to bear the &s;ins of many, and to them that look for him &s;hall he appear the &s;econd time, without &s;in unto Salvation,</HI> Heb. 9. 24, 25, 26, 27, 28.</P>
<P>So the Changeable Prie&s;thood had an end in him who changeth not, <HI>Je&s;us Chri&s;t, ye&s;terday and to day, and the &s;ame for ever;</HI> And his Apo|&s;tles were Mini&s;ters of that of which he was, of the New Te&s;tament, not of the Letter but of the Spirit; not of that which changeth, but of that which changeth not; for the Letter (that which changed) killeth, but the Spirit (that which changeth not) giveth life, 2 <HI>Cor.</HI> 3. 6. And who (&s;aith the Apo&s;tle) is &s;ufficient for the&s;e things? 2 <HI>Cor.</HI> 2. 16.</P>
<P>The changeable Prie&s;thood was then of the Law, which could not make the <HI>comers thereunto perfect, but the bringing in of a better hope, which hope is Chri&s;t, Chri&s;t in you the Hope of Glory, the My&s;tery hid from Ages and Generations, now made manife&s;t to his Saints,</HI> (&s;aith the Apo&s;tle) <HI>which maketh not a&s;hamed, becau&s;e the Love of God is &s;pread abroad in our hearts;</HI> which was a &s;tedfa&s;t and &s;table thing, which was not &s;ubject to change, neither was it to pa&s;s away. <HI>So</HI> Paul <HI>an Apo&s;tle, not of man, nor by man, but by the Will of God.</HI> And <HI>when it plea&s;ed God, who &s;eparated me from</HI>
<PB N="210" REF="110"> <HI>my Mothers Womb, and called me by his Grace, to reveal his Son in me, that I might preach him among the Heathen immediately; I con&s;ulted not with fle&s;h and blood, neither went I up to</HI> Jeru&s;alem <HI>to them who were Apo&s;tles before me; But I went into</HI> Arabia, <HI>&amp;c. Gal.</HI> 1. 15, 16, 17. And here &s;tood their bottom, in Chri&s;t that changeth not, who&s;e Mini&s;ter he was; he preached his Mini&s;try that changed not; his Mini&s;try did not change, be|cau&s;e he of whom he preached, and who &s;ent him to preach, did not change; he was not in mans will which made and unmade at his plea|&s;ure, nor was he a Mini&s;ter of Man, to preach what man plea&s;ed, or Conformity he received not by Tradition, or by certain conclu&s;ions or Sy&s;tems of Divinity, or Art what to &s;ay; but the Son of God being re|vealed in him, he con&s;ulted not with fle&s;h and blood, neither with the other Apo&s;tles that were before him, but preached, <HI>&amp;c.</HI> Thus &s;tood the &s;tate of <HI>Paul</HI> and the Apo&s;tles, who had the mind of Chri&s;t; but the Form and the Letter which was done away, from that he preached not, in the oldne&s;s of the Letter, but in the newne&s;s of the Spirit.</P>
<P>Now the Form and the Letter being done away, there was no room for that which was the Mini&s;try of the Form, or the Letter, no more killing of Sheep, and &s;laying of Oxen; no more Sacrifices, Wa&s;hings, New Moons, Sabbaths, Shadows of good things to come, who were the Shadows, but not the very things them&s;elves, which changed into the thing come, or had an end in it; no ground or footing at all for that, but as he who is everla&s;ting was come, the &s;ame for ever, &s;o the Mini&s;try mu&s;t be of and from him; he mu&s;t &s;end, he mu&s;t be revealed, the words mu&s;t be &s;poken from his mouth, not the Letter but the Spirit; not the oldne&s;s of the Letter, but the newne&s;s of the Spirit: Thus &s;tood it in the dayes of the Apo&s;tles.</P>
<P>So the Mini&s;try or Prie&s;thood that changeth, hath no ground from Chri&s;t and his Apo&s;tles, but is quite otherwi&s;e, it is a changing or devia|tion from them, it hath no footing either in the Letter or in the Spirit; not in the Letter, for that was a Prie&s;thood Figurative, having relation to him that was to come, which in him ended; &s;o there was to be no more, as there never was but that: not in the Spirit, for that is it which changeth not, is not at the will, order, or direction of man, but the Will of God; its ground, its bottom, its fountain, its beginning and end is from him who changeth not, whom the changeable &s;ignified.</P>
<P>I need not be long in the&s;e things, the matter being &s;o plain already; the whole progre&s;s of the Hi&s;tory, which I have before been particular in, &s;peaks the Prie&s;thood after the Apo&s;tles decea&s;e to be changeable, leaning to this Creed, and that confe&s;&s;ion of Faith, and varying and changing, according to the leaders of that Confe&s;&s;ion, and this Creed; and what work it made in the World, I have manife&s;ted, what&s;oever &s;tands not in him which changeth not, that is called Mini&s;try, which is not Spirit, and proceeds from it; is not from him who is the Head of the Church, the Law-giver and Teacher of his People; it hath no footing from the Scriptures of Truth, nor the Spirit of them; it is &s;o far from the Spirit, that in that &s;ence it is not Letter; it hath no relati|on to that of the Jews, the Prie&s;thood, which was changed, and end|ed in Chri&s;t, nor to Chri&s;t Je&s;us, or the Mini&s;try of him, who changed
<PB N="211" REF="110"> the Prie&s;thood,<HI>&mdash;Je&s;us I know, and</HI> Paul <HI>I know, but who are ye?</HI> &s;aid the evil Spirit which was in the man, whom the Exorci&s;t Jews took upon them to adjure by Je&s;us, whom <HI>Paul</HI> preached; from whence cometh <NOTE PLACE="marg"><HI>Acts</HI> 19. 13, 14, 15.</NOTE> this new covered Prie&s;thood which filleth the earth (may a man &s;ay) that is neither <HI>Paul,</HI> nor <HI>Je&s;us,</HI> nor <HI>Jew,</HI> nor <HI>Chri&s;tian;</HI> it's much that men are not a&s;hamed of the&s;e things; Man makes man, men make them|&s;elves; diver&s;ities of men make diver&s;ities; here's the Prie&s;thood, a God they make, a Sy&s;tem of Divinity, a Form of Wor&s;hip, and then they form them&s;elves, or one another, Mini&s;ters of that form of Wor|&s;hip, Teachers of the Sy&s;tems or Precepts of Religion, they made of the God whom they formed.</P>
<P><HI>Thou &s;halt have no other God but me,</HI> &s;aid the Lord to <HI>I&s;rael</HI> of old, who gave <HI>I&s;rael</HI> a form whereby to wor&s;hip God; but now men make Godds, and make forms of Wor&s;hip for their Godds, and Prie&s;ts to their forms, and who&s;oever will con&s;ecrateth him&s;elf a Prie&s;t, or is con&s;ecra|ted to what&s;oever Godd he hath made, or Wor&s;hip he hath formed, which is not from that which is everla&s;ting, the Prie&s;t that is for ever that changeth not; <HI>Who&s;oever would, he con&s;ecrated him, and he became one of the Prie&s;ts of the high places,</HI> it is &s;aid of, &amp; in the dayes of <HI>Jeroboam,</HI> 1 <HI>Kings</HI> 13. 33. <HI>And the man</HI> Micah <HI>had an hou&s;e of gods, and made an Ephod and Teraphim, and con&s;ecrated one of his Sons, who became his Prie&s;t: In tho&s;e dayes there was no King in</HI> I&s;rael, <HI>Judg.</HI> 17. 5, 6.</P>
<P>So the matter is plain, the ground, original, or ri&s;e of all the Prie&s;t|hood, or Mini&s;try that is not Spirit, that is not in and from that which changeth not, the Mini&s;ters of Chri&s;t, in whom is no variablene&s;s or &s;hadow of changing, is neither from Chri&s;t nor the Scriptures, and hath neither ground nor foundation to be believed in, or heard, who&s;e ri&s;e is not in the Letter of the Scriptures, nor the Spirit, who&s;e bottom is man, and the will of man, or rather the Devil in man, who cheats him into Wor&s;hip, to make it, and then to bow down thereunto: And &s;uch is all that which changeth, which is in the will of man, that is up and down as man will, that is political, which &s;erves times and &s;ea&s;ons, and which changeth with them; its not the Mini&s;try of Je&s;us Chri&s;t, but its ri&s;e is in that which is oppo&s;ite unto him, the will, and wi&s;dom, and un|der&s;tanding of man, which is convertible, and changeth, which knows not God, <HI>which he came to confound, which he came to bring to nought, to whom every knee mu&s;t bow, and tongue confe&s;s, who is God over all, ble&s;&s;ed for ever.</HI></P>
<P>And &s;o I have fini&s;hed this particular, I &s;hall only now lay down cer|tain &s;ayings of the Antients, which relate unto our Principle, and &s;ome|thing al&s;o of men of latter dayes, or this pre&s;ent Generation, out of their own Writings, which conform thereunto; that &s;o through all I may yet further &s;hew that Truth, or that which the People called <HI>Quakers</HI> profe&s;s, is neither an up&s;tart thing, nor that which neither Scripture or Hi&s;tory, or the men of this Generation know, or before this day have heard of, but hath a more antient Date, even from the beginning; and is found not only before he came in the fle&s;h, who came to bear wit|ne&s;s thereunto, (as I have declared) but &s;ince his dayes and his Apo|&s;tles, even along the Apo&s;tacy, unto, and in this day, to the intent that a calm and quiet con&s;ideration of the&s;e things may render Truth the le&s;s
<PB N="212" REF="111"> offen&s;ive, becau&s;e it looks like their Image, or is the very thing, which them&s;elves unawares in other terms have held forth and profe&s;&s;ed.</P>
<P>Doctor <HI>Jngelo</HI> in his <HI>Romance</HI> intituled <HI>Bentivolio</HI> and <HI>Urania,</HI> the &s;e|cond Part, helps me to &s;ome recitals which &s;hall &s;erve me in this matter, though otherwhere he &s;eems to reflect upon that which him&s;elf hath held forth.</P>
<P>In the fir&s;t place in his Preface, having relation to the <HI>Athei&s;t,</HI> who acknowledged not God, to evince that there is one, that is to &s;ay, a God; among other things he produceth this &s;aying of <HI>Plutarch,</HI> as that which that Opinion &s;ought to do, which the Philo&s;ophers (&s;aith he) were &s;o inflamed with a &s;ober zeal again&s;t, that they made u&s;e of words which were ju&s;tly reproachful, and condemned as mo&s;t unworthy per|&s;ons for attempting to extingui&s;h the noble&s;t &s;ence of our Souls, and to eradicate, <GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>The antient Faith of Mankind, that natural belief which is planted</HI> <NOTE PLACE="marg">Plut. Dion. P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u&s;.</NOTE> <HI>in all rea&s;onable Souls, and to overthrow the &s;trong and everla&s;ting founda|tion of virtue.&mdash;</HI>And (&s;aith the Doctor) <HI>Who can ju&s;tly blame their heat, when they did onely oppo&s;e &s;uch as do,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>in&s;olently afront the Common Faith.</HI></P>
<P>Now, what is the Antient Faith of Mankind, &amp; the natural Belief which is planted in all rea&s;onable Souls, which to eradicate, is to overthrow the &s;trong and everla&s;ting Foundation of Virtue; but the Faith of God's Elect, the Nature by which the Gentiles, <HI>not having the Law, did the things contained in the Law, and &s;o were a Law unto them&s;elves:</HI> The foun|dation of the Prophets and Apo&s;tles, Chri&s;t Je&s;us being the Corner-Stone; The <HI>Law wrote in the heart, the Fear put in the inward parts;</HI> The Principle of God: for no other than the Principle of God can be of Virtue, the &s;trong and everla&s;ting Foundation; the natural Belief which is planted in all rea&s;onable Souls, that there is a God, can be no other than the Principle, or that which flows from the Principle of God, which is planted in all rea&s;onable Souls: So all have it, or it is not in all; for Nature that is in the Fall cannot give to under&s;tand God, or be a foundation of Faith in him, but intitles to wrath, as the Apo&s;tle &s;aid,<HI>&mdash;By Nature Children of Wrath.&mdash;</HI>So then the natural belief planted in all rea&s;onable Souls, mu&s;t be another nature than that which intitles to wrath, or naturally genders to it; for in that the Faith is not &s;et, that there is a god which knows not God, for <HI>he that &s;inneth hath neither &s;een him nor known him,</HI> &s;aith the Apo&s;tle; but it mu&s;t needs be the Nature in which all things were made, which is of God, in which the Faith of God &s;tands, the Faith of Gods Elect, the Faith once delivered to the Saints, the common Salvation, which who&s;oever oppo&s;es, oppo&s;es the Faith of Gods Elect, the Faith once delivered to the Saints, the common Faith which is planted in every one, in all rational Souls, or which gives them to know there is a God, and to believe in him, which may be called <HI>Salvation;</HI> fora&s;much as the Apo&s;tle &s;aith, <HI>By Faith ye are &s;aved;</HI> which they who oppo&s;e this Principle, without which God cannot be known, much le&s;s be believed in, do affront, and that in&s;olently the common Faith which is in every man, or the Principle of God, concern|ing Nature, and what he under&s;tands thereby. Hear the Doctor what he &s;aith further him&s;elf.</P>
<PB N="213" REF="111">
<P>In his Table adjoyning to the Book afore&s;aid, which is as explana|tory to that his Book, he &s;aith thus,<HI>&mdash;The Laws of rea&s;onable Nature, eternal and indi&s;pen&s;ible, not cu&s;toms of men, or con&s;titutions of Princes, al|terable at plea&s;ure, but written in our Souls by God.&mdash;</HI>And (&s;aith he) <HI>here I think it not inconvenient to in&s;ert two or three noble Te&s;timonies of this Truth. Among&s;t the Heathen, that of</HI> Sophocles <HI>is</HI> (&s;aith he) <HI>incomparable,</HI> who in <HI>Oedip. Tyr.</HI> writes thus, (I omit the rehear&s;al of the Greek, becau&s;e of tediou&s;ne&s;s, and give it in his own Engli&s;h) to wit, <HI>God grant that I may be &s;o happy alwayes to ob&s;erve that venerable &s;anctity in my words and deeds, which is commanded by the&s;e noble Laws which were made in Heaven. God is their Father, not mortal Nature, neither &s;hall they ever be forgotten and abrogated, for there is in them a great God that never waxeth old. To which I &s;hall add</HI> (&s;aith the Doctor) <HI>that of</HI> Plutarch, <HI>who &s;peaking of this Law,</HI> &s;aith,&mdash;<NOTE N="(a)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>It is a Law not written in Tables or Books, but dwelling in the mind alwayes as a living Rule, which never permits the Soul to be de&s;titute of an interior guide.&mdash;Of the Jews, that of</HI> Philo (&s;aith the Doctor) <HI>&s;hall &s;erve for all.&mdash;</HI><NOTE N="(b)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>Right rea&s;on is an infallible Law; not a mortal Rule given by this or that Mortal. No livele&s;s Precepts written in Papers, or upon Pillars, but immortal, being ingraven by the eternal Nature in immortal minds.&mdash;Of the Chri&s;tians,</HI> (&s;aith he) <HI>Saint</HI> Paul <HI>calls it,&mdash;</HI><NOTE N="(c)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>A Law written in our hearts,</HI> Rom. 2. 15. <HI>Ju&s;tin Martyr</HI> &s;ayes,&mdash;<NOTE N="(d)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>The Rules of it are an eternal Righteou&s;ne&s;s.&mdash;</HI>Origen, <NOTE N="(e)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>A Law, which, with the common Notions of good and evil, is planted in our Souls.&mdash;</HI>Tertullian, <NOTE N="(f)" PLACE="marg">Te&s;timonium animae naturaliter Chri&s;tianae.</NOTE> <HI>A natural kind of Chri&s;tianity.&mdash;</HI>Chry&s;o&s;tome, <NOTE N="(g)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>A Teacher dwelling in our natures.&mdash;</HI></P>
<P>Then which what can be more clear to the thing which I have a&s;&s;erted, and for which I quote the Doctor,<HI>&mdash;A Teacher dwel|ling in our Natures.&mdash;A natural kind of Chri&s;tianity.&mdash;A Law, which, with the common Notions of good and evil, is planted in our Souls.&mdash;An eternal Righteou&s;ne&s;s.&mdash;A Law written in our hearts.&mdash;An infallible Law, not a mortal Rule, given by this or that mor|tal. No livele&s;s Precepts written in Paper, or upon Pillars, but immortal, being ingraven by the eternal Nature in immortal minds. A Law not written in Tables or Books, but dwelling in the mind al|wayes as a living Rule, which never permits the Soul to be de&s;titute of an interior guide.&mdash;Neither &s;hall they ever be forgotten or abroga|ted, for there is in them a great God that never waxeth old.&mdash;The Laws of rea&s;onable Nature eternal and indi&s;pen&s;ible, not cu&s;toms of men, or con&s;titutions of Princes, alterable at plea&s;ure, but written in our Souls by God.&mdash;</HI>I think I need &s;ay no more, but leave this thing to the con&s;ideration of all moderate men concerning our Principle, which being as much as I need &s;ay to it, let me onely add what the Doctor pre&s;ently by way of anticipation produces, in reference to the afore&s;aid Aphori&s;ms or Po&s;itions, as to what may happily be objected by &s;uch as &s;ee not Nature to be &s;o, or &s;uch as is here a&s;&s;erted.<HI>&mdash;Nature</HI> (&s;aith he) <HI>may be &s;o perverted by vice, that men will not acknowledge the innate motions of Truth;</HI> &s;o <HI>Ju&s;tin Martyr</HI> (&s;aith the Doctor) <HI>told</HI> Trypho, <NOTE N="(h)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>Being cor|rupted by a bad education; evil cu&s;tom and wicked in&s;titutions, they</HI>
<PB N="214" REF="112"> <HI>de&s;troy their natural Notions.&mdash;</HI>And as <HI>Porphryry</HI>'s Phra&s;e is,&mdash;<NOTE N="(i)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>Do &s;peak fal&s;ly of our Nature.</HI><HI>&mdash;And are therefore ju&s;tly re|jected by</HI> Ari&s;totle, <HI>as incompetent Judges of Nature,</HI> (Pol. 1. 5.) in the&s;e words,&mdash;<NOTE N="(k)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>We are to enquire concerning what is natural of the&s;e who are in their natural temper, and not of tho&s;e who have cor|rupted their Nature.&mdash;</HI>I think no more needs be &s;aid then the very words before rehear&s;ed, in reference to tho&s;e who take upon them to judge and &s;peak evil of this Principle,&mdash;<GAP LANG="grc" DESC="foreign" RESP="OXF">, (&s;aith the Doctor) of vulgar Practice, and the <NOTE PLACE="marg">M. <HI>Tyr. Di&s;&s;ert.</HI> 20.</NOTE> producing thereof, for &s;light ju&s;tifications of actions, in the Pre|face afore&s;aid; <HI>For no place can create Virtue by common Suffrages; But it is the glory of men</HI> (&s;aith he) <HI>to conform their lives to the ex|ternal rea&s;ons of goodne&s;s, who&s;e indi&s;pen&s;ible Principles is connate with our Souls.&mdash;And</HI> (&s;aith he) <HI>do not men perceive in their Souls</HI> <NOTE PLACE="marg"><HI>Bentevol.</HI> and <HI>&V;ran.</HI> 2 Part, cap. 6.</NOTE> <HI>a natural Obligation to the practice of Ju&s;tice, and know certainly they &s;hould not invade the rights of others, becau&s;e they would not be di&s;turbed in their own po&s;&s;e&s;&s;ions?&mdash;</HI>Which an&s;wers to what he &s;aid as to the Principle, which is the Law and the Prophets; That is all that is religious, or relative from one man to another in that little or narrow Sentence is comprehended,&mdash;to wit, &s;aith Chri&s;t, <HI>Therefore all things what&s;oever ye would that men &s;hould do unto you, do ye even &s;o to them; for this is the Law and the Prophets,</HI> Mat. 7. 12.</P>
<P>To this of the Doctors, let me add a few more in&s;tances of the Antients, which &s;eem both to &s;peak and explain what I have quoted of his, and what he hath &s;poken concerning Nature and God.&mdash;Out of the Minor Poets, pag. 213. <GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>The mind is, God in us in the particular.&mdash;</HI>And pag. 227. <GAP LANG="grc" DESC="foreign" RESP="OXF">.&mdash;(i. e.) <HI>God is Con&s;cience in all mortal men.&mdash;</HI>Thus as to the Mind and Con&s;cience.</P>
<P>As to Nature, &s;aith <HI>Seneca, De Benefic. cap.</HI> 7. <NOTE N="(a)" PLACE="marg">Quid enim aliud e&s;t natura, qnam Deus e&s;t Divina ratio toti Mun|do, &amp; partibus ejus in|&s;erta.</NOTE><HI>&mdash;What other thing is Nature than God, and the divine Rea&s;on placed in the whole World, and its parts.&mdash;</HI>And the &s;ame <HI>Seneca</HI> in his Epi&s;tles, <HI>lib.</HI> 1. &s;aith,<HI>&mdash;Epi&s;t.</HI> 31. <NOTE N="(b)" PLACE="marg">Debit tibi illa quae &s;i non di&s;erueris par Deo &s;urges.</NOTE><HI>&mdash;Nature hath given thee tho&s;e things, which if thou for&s;ake&s;t not, thou wilt ari&s;e like God.&mdash;</HI></P>
<P>I may now proceed to another, <HI>(viz.)</HI> Doctor <HI>John Owen,</HI> &s;ometimes Vice-Chancellor of <HI>Oxford,</HI> who taking upon him to write again&s;t the People called <HI>Quakers,</HI> thus wrote for them and their Principles.</P>
<P>Concerning the interpreting of the Scriptures, he layeth it down as an indubitable Truth, and which hath been proved to be &s;uch by the reformed Divines (as they are called) the things following, <HI>viz.</HI></P>
<P><HI>That the only publick, authentick, and infallible Interpreter of</HI> <NOTE PLACE="marg">Doctor <HI>Owen</HI>'s <HI>Exerc.</HI> 2, 9, 7. again&s;t the <HI>Quakers.</HI></NOTE> <HI>the Holy Scripture, is he who is the Author of them, from the breath|ing of who&s;e Spirit it derives all its Verity, Per&s;picuity, and Autho|rity. This Author and Interpreter of the Scriptures, is the Spirit, partly &s;peaking in the Scripture, and &s;etting down its mind therein;</HI>
<PB N="215" REF="112"> <HI>and if there be any doubtful and ob&s;cure pa&s;&s;ages therein, explaining him&s;elf by that Analogy or Harmony of the whole Doctrine which is found therein, and partly infu&s;ing a &s;piritual [Light] into our hearts, whereby we may be led into the knowledge of all nece&s;&s;ary Truths revealed in the Word.&mdash;And therefore, as there never was any [vi&s;ible] Judge of Faith</HI> (then man, <HI>qua|tenus</HI> as man, hath nothing to do in it; and &s;o what is become of all the in&s;titutions and inforcings of men, or their medling with Religion? and the impo&s;ings, which the Doctor him&s;elf wrought the Council of the late Army to, in their Addre&s;s to the then called <HI>Long</HI> (yet ending) <HI>Parlia|ment,</HI> which undid the Army, and wrought them again&s;t their Decla|rations and Engagements) <HI>appointed by Chri&s;t; So neither is there any u&s;e or need of &s;uch an Arbitrator.</HI></P>
<P>Again, he &s;aith, <HI>That every Chri&s;tian hath it as a duty incumbent upon him to inquire into the mind of God in the Scriptures,</HI> (and no man knows the things of God but the Spirit of God, and he to whom the Spirit &s;hall reveal them; <HI>but we have the mind of Chri&s;t;</HI> then <HI>Chri&s;t</HI> mu&s;t be <HI>within the Hope of Glory,</HI> for where the mind of Chri&s;t is, there is Chri&s;t) <HI>that is, to &s;eek into the meaning of them (and that mu&s;t be by the Spirit,</HI> as are his own words, as afore&s;aid) <HI>by all requi&s;ite means</HI> (and him&s;elf &s;aith there is no other but the Spirit, the only publick, authentick, and infal|lible Interpreter, as afore&s;aid) <HI>and to expound them to him&s;elf</HI> (which mu&s;t be by knowing his Teacher within) <HI>for his own edification, for the ju&s;t &s;hall live</HI> (&s;o every man mu&s;t have it in his own particular) <HI>by his Faith.&mdash;</HI></P>
<P>Thus as to the Interpretation of the Scriptures. Now as to Teaching, and the teaching of others, or Preaching.</P>
<P>Sect. 14. <HI>In that community</HI> (&s;aith he) <HI>between God and man, through a Relation, which a rea&s;onable creature cannot but have to a good Creator, from whence ari&s;es this indi&s;pen&s;ible nece&s;&s;ity to wor&s;hip and obey him; it is requi&s;ite that all &s;hould know him, and what is his will,</HI> (and how can they do that, unle&s;s they know the Principle of him, where only his Will is to be known?) <HI>according to the decree of means conducing thereunto,</HI> (and this can only be the Spirit, as his own words hath expre&s;&s;ed it, as hath been rehear&s;ed) <HI>which is graciou&s;ly afforded them.</HI> (which mu&s;t by the Doctors own words, be the manife&s;tation of the Spirit given to every one to profit withal, of which the Apo&s;tle &s;peaks, and which he him&s;elf in the next words further expre&s;&s;es what it is) <HI>This is the great Dictate of Nature</HI> (which cannot be that which is in the tran&s;gre&s;&s;ion, but the Di|vine) <HI>and Pre&s;cript of the Law.</HI> (and what Law that is, in the very next words he expre&s;&s;es) <HI>This Duty is no le&s;s imprinted in the heart of man, than in the Decalogue,</HI> (So it's the Law written in the heart, and the fear put into the inward parts, which till it was come, <HI>viz.</HI> the new Covenant, the Seed, which is Chri&s;t, the Law or Decalogue was added, or the outward admini&s;tration, which the other &s;hould do when it was come, which was within, but not &s;een or felt, but put under, or as it were dead, buried, and &s;o lying, the Seed, which is Chri&s;t, as hath been &s;aid) <HI>among&s;t the means which God makes u&s;e of for the di&s;covery of him&s;elf, the Holy Scripture</HI> (this mu&s;t be under&s;tood by his own expre&s;&s;ions by the Spirit, as afore&s;aid) <HI>is not onely the mo&s;t excellent of all others; but as to &s;aving Truths, it is the &s;ole and only manife&s;ter thereof.</HI></P>
<PB N="216" REF="113">
<P>Thus as to the fir&s;t part, that is, <HI>That all &s;hould know God, and do his Will,</HI> the great Dictate of Nature, and Pre&s;cript of the Law; And this great Dictate of Nature, and Pre&s;cript of the Law, mu&s;t needs be the mea&s;ure of God, by which only God can be known, and his Will done, which all mu&s;t have, or how el&s;e can it be natural, for Nature is a com|prehen&s;ive word, or that in which all that are of that &s;tock and kind are intituled or inve&s;ted; or it cannot be Nature, or a Law to be ob&s;erved by all, or pre&s;cribed, if all have it not; And &s;o it is our, or the Princi|ple of the <HI>Quakers,</HI> (viz.) the mea&s;ure of God in all, whereby, and in which he is to be known, and who is the Teacher of his People. Now as to the other which is <HI>Preaching,</HI> or teaching of others.<HI>&mdash;As the know|ledge of God</HI> (and what knowledge that is, and how it hath been decla|red already out of his own words, and unavoidable conclu&s;ions there|from, which I mu&s;t de&s;ire the Reader to carry along with him, that he may bear the &s;ence, for there is &s;omething in this matter) <HI>attended with the Spiritual &s;ubjection of the Soul; unto him intirely is the principal Com|mandment in the fir&s;t Table;</HI> (which is the Principle of the People called <HI>Quakers,</HI> as afore&s;aid, as his own words hath concluded it) <HI>So in the &s;e|cond, the main thing enjoyned, is the love of our Neighbour: Now to love ano|ther, is to wi&s;h and to will unto him all the&s;e things which we think good for him, and as far as lies in our power to procure them for him;</HI> (yet this is not to love ones Neighbour as ones &s;elf, by the Doctors leave, as they u&s;e to &s;ay, but as a man thinks it's good for his Neighbour; So this is a wrong interpretation to the Commandment, and &s;o a taking away from thence, and it is too narrow, and hath a re&s;triction) <HI>And the more perfect di&s;coveries of things that a lover hath, the more perfect and excellent is the good that he wi&s;hes, and cannot but wi&s;h unto him whom he loves. Now &s;ince that love mu&s;t be of a very tran&s;cendent degree, and proportioned to that wherewith we love our &s;elves, it cannot be &s;uch, unle&s;s we de&s;ire to communicate and impart unto our beloved, (as far as in us lies) that which is the principal of all Goods; and &s;ince the knowledge of God, is life eternal, and con&s;equently the chiefe&s;t good one can wi&s;h unto another;</HI> (and what that knowledge of God is, and wherein it con&s;i&s;ts, and where it lies, hath already been ob&s;erved from his own words, <HI>viz.</HI> the great Dictate of Nature, the Pre&s;cript of the Law, no le&s;s imprinted in the heart of man, than in the Decalogue, <HI>viz.</HI> the mea&s;ure of God in every man, which gives to know God, and wherein onely he is to be known, the knowledge of whom is eternal life) <HI>It follows from the Dictates of this commanding and command|ed Love, that it is not Arbitrary for any to will or refu&s;e to in&s;truct another in this &s;aving Knowledge,</HI> (viz. the mea&s;ure of God, the great Dictate of Nature, the Pre&s;cript afore&s;aid to teach from this) <HI>if he be able &s;o to do, but all are indi&s;pen&s;ibly obliged to this performance of their duty.</HI></P>
<P>Thus the Doctor hath <HI>in terminis,</HI> or &s;o many words, held forth the very &s;ame thing, and no other than what the people called <HI>Quakers</HI> af|firm, as their Principle, viz. <HI>that [all] &s;hould know God, and what is his Will.</HI> That this is the great Dictate of Nature, and Pre&s;cript of the Law; that this duty is no le&s;s imprinted in the heart of man, than in the Decalogue, that this Knowledge is &s;aving, and to in&s;truct one another in this &s;aving knowledge, all that are able, that is to &s;ay, &s;uch as have received a gift in whom the thing moves to &s;peak, which gives the abi|lity,
<PB N="217" REF="113"> for this mu&s;t be nece&s;&s;arily under&s;tood by tho&s;e words, and I &s;up|po&s;e will be judged to be no &s;training of the &s;ignification of tho&s;e his words) are indi&s;pen&s;ibly obliged to the performance of this as their du|ty, that is to &s;ay in the Scripture words, <HI>As every one hath received the gift, &s;o mini&s;ter the &s;ame one unto another, as good Stewards of the mani|fold grace of God,</HI> 1 Pet. 4. 10. Moreover, that the [only] publick, authentick, and infallible Interpreter of the Holy Scripture, is he who is the Author of them, from the breathings of who&s;e Spirit it derives all its verity, per&s;picuity and authority; and that therefore, as there was ne|ver any vi&s;ible Judge of Faith appointed by Chri&s;t, &s;o neither is there any u&s;e or need of &s;uch an Arbitrator.&mdash;The&s;e things, and many more to the &s;ame purpo&s;e, (which I have omitted, becau&s;e of brevity) A friendly man hath helped me to in his Book, Intituled, <HI>Light &s;hining out</HI> <NOTE PLACE="marg">See <HI>Light &s;hining out of darkne&s;s,</HI> pag. 76, 77. and &s;o onwards.</NOTE> <HI>of Darkne&s;s,</HI> &amp;c. printed in the year 1659. in which year the Doctor was Vice-Chancellor of the Univer&s;ity of <HI>Oxford,</HI> and for profe&s;&s;ion of tho&s;e called <HI>Independants;</HI> as the <NOTE N="*" PLACE="marg">Doct. <HI>Ingelo.</HI></NOTE> other Doctor is now of <HI>Eaton</HI> Colledge: and &s;o of the Collegiats.</P>
<P>I &s;hall now take a third Doctor, one of the <HI>Epi&s;copals,</HI> and a pre&s;ent Bi&s;hop, by name, Doctor <HI>Jeremiah Taylor,</HI> now Bi&s;hop of <HI>Down</HI> and <HI>Connor</HI> in <HI>Ireland,</HI> and a man of &s;ingular abilities and ingenuity, and very famous for a Book of his, Intituled, <HI>Liberty of Prophe&s;ying,</HI> written in the life time of the late King <HI>Charles,</HI> who&s;e Chaplain he then profe&s;&s;ed him&s;elf to be, when tho&s;e called the <HI>Synod</HI> were &s;itting at <HI>We&s;tmin&s;ter,</HI> and had con&s;ulted the Directory and Catechi&s;me, his words (in a Printed Book of three Sermons, preached by him at <HI>Dublin</HI> in <HI>Ire|land,</HI> out of the fir&s;t of which the&s;e are taken) are the&s;e.&mdash;</P>
<P>Speaking from that Scripture,<HI>&mdash;Except your Righteou&s;ne&s;s exceed the Righteou&s;ne&s;s of the Scribes and Phari&s;ees, you &s;hall in no ca&s;e enter into the Kingdom of Heaven,</HI> Matth. 5. 20. Which is the Text from which he preached, and in particular of the Law of <HI>Mo&s;es,</HI> in, or according unto which &s;tood the Righteou&s;ne&s;s of the Scribes and Phari&s;ees, which mu&s;t be exceeded, he &s;aith,<HI>&mdash;When Chri&s;t brought life and immortality to light</HI> <NOTE PLACE="marg">Evang. Righ|teou&s;. Page 3.</NOTE> <HI>through the Go&s;pel, and hath promi&s;ed to us things greater than all our expli|cite de&s;ires, bigger than the thoughts of our hearts, then &s;aith the Apo&s;ile.&mdash;</HI><NOTE N="(a)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>Then we draw near to God, and by the&s;e we are enabled to do [all] that God requires; and then he requires [all] that we can do; more love, and more obedience, then he did of tho&s;e, who for want of the&s;e helps, and the&s;e Reve|lations, and the&s;e Promi&s;es which we have, but they had not, were but im|perfect per&s;ons, and could do but little more than humane Services; Chri&s;t</HI> <NOTE PLACE="marg">Page 4.</NOTE> <HI>hath taught us more, and promi&s;ed to us more than ever was in the World known or believed before him, and by the &s;trengths and confidence of the&s;e, thru&s;ts us forwards in a holy and wi&s;e Oconomy, and plainly declares that we mu&s;t &s;erve him by the mea&s;ures of a new love, to do him honour, by wi&s;e and material glorifications, be united to God by a new Nature, and made a|live by a new Birth, and fulfil [all] Righteou&s;ne&s;s; to be humble and meek [as] Chri&s;t; to be merciful [as] our Heavenly Father is; to be pure [as] God is pure; to be partaker of the Divine Nature; to be wholly renewed in the frame and temper of our mind; to become people of a new heart, a [direct] new Creation, new Principles, and a new Being, to do [better] then [all] the World before us [ever] did, to love God [more] perfectly, to de&s;pi&s;e the World</HI>
<PB N="218" REF="114"> <HI>[more] generou&s;ly; to contend for the Faith [more] earne&s;tly; for [all] this is but a proper and [ju&s;t] con&s;equent of the [great] promi&s;es, which one Law|giver came to publi&s;h and [effect] for all the World of Believers and Di&s;|ciples.</HI></P>
<P><HI>The matter which is here required, is certainly very great, for it is to be [more] righteous than the Scribes and Phari&s;ees, [more] holy than the Doctors of the Law, than the Leaders of the Synagogues, than the wi&s;e Princes of the Sanhedrim; [more] righteous than &s;ome that were Prophets and High Prie&s;ts, than &s;ome that kept the Ordinances of the Law [without blame], men that lay in Sackcloth, and fa&s;ted much, and prayed more, and made Religi|on,</HI> <NOTE PLACE="marg">Page 6.</NOTE> <HI>and the &s;tudy of the Law, the work of their lives. This was very much, but Chri&s;tians mu&s;t do [more]; they did well, and we mu&s;t do [better]; their Hou&s;es were Marble, but our Hou&s;es mu&s;t be gilded, and [fuller] of glo|ry: but as the matter is very great, &s;o the nece&s;&s;ity of it is the greate&s;t in the World; it mu&s;t be &s;o, or it mu&s;t be [much] wor&s;e; unle&s;s it be [thus], we &s;hall [never] &s;ee the glorious Face of God. Here it concerns us to be [wi&s;e] and [fearful], for the matter is not the que&s;tion of an Oaken Garland, or a circle of Bayes and yellow Ribbond; it is not a que&s;tion of Money or Land,</HI> <NOTE PLACE="marg">Page 7.</NOTE> <HI>nor of the vainer rewards of popular noi&s;e, and the undi&s;cerning &s;uffrages of the people, who are contingent Judges of good and evil; but it is the [great] &s;take of life eternal. We cannot be Chri&s;tians, unle&s;s we be righteous by the new mea&s;ures: The righteou&s;ne&s;s of the Kingdom is now the [only] way to enter into it; for the Sentence is fixed, and the Judgment is decretory, and the Judge infallible, and the Decree irrever&s;ible; for I &s;ay unto you, &s;aid Chri&s;t, Unle&s;s your Righteou&s;ne&s;s exceed the Righteou&s;ne&s;s of the Scribes and Phari&s;ees, ye &s;hall in no wi&s;e enter the Kingdom.&mdash;</HI>I have put the&s;e things together, as they lie in the Bi&s;hops own order and words, that I might not &s;eem by di&s;-joyning them to vary his &s;ence, whil&s;t I repeat his words. In what follows I &s;hall be more &s;hort.</P>
<P>In &s;peaking of the Scribes and Phari&s;ees, wherein the Righteou&s;ne&s;s did con&s;i&s;t, and wherein it fell &s;hort of the Evangelical Righteou&s;ne&s;s, which he &s;aith is required, he &s;aith,&mdash;<Q REND="inline">It was a great innocence, if they <NOTE PLACE="marg">Page 15.</NOTE> did not rob the poor, then they were righteous men, but thought them|&s;elves not much concerned to acquire that [godlike] excellency, a Philanthropy and love to [all] mankind.&mdash;</Q></P>
<P>Again, in the conclu&s;ion of &s;uch his di&s;criminations of them, he &s;aith, <NOTE PLACE="marg">Page 18. Page 19.</NOTE> <Q REND="inline">This was the Righteou&s;ne&s;s of the Scribes and Phari&s;ees, and their Di&s;ciples, the Jews, which becau&s;e our Saviour reproves not onely as imperfect then, but as criminal now, calling us unto a new Righteou&s;|ne&s;s, the Righteou&s;ne&s;s of God, the Law of the Spirit of Life, to the Kingdom of God, and the proper Righteou&s;ne&s;s thereof. It concerns in the next place to look to the mea&s;ures of this.&mdash;</Q>And as for the&s;e mea|&s;ures, <HI>he &s;aith,&mdash;</HI><NOTE PLACE="marg">Ibid.</NOTE></P>
<P><Q REND="inline">&mdash;As for this in my Text, it is indeed our [great] mea&s;ure, but it is not a que&s;tion of Good and Better, but of Good and Evil, Life and Death, Salvation and Damnation; for unle&s;s our Righteou&s;ne&s;s be <NOTE PLACE="marg">Page 20.</NOTE> weighed by [new] weights, we &s;hall be found [too] light, when God comes to weigh the actions of all the World; and unle&s;s we be found [more] righteous than they, we &s;hall in no wi&s;e, that is, upon [no] other tearms in the World enter into the Kingdom of Heaven. Now con|cerning
<PB N="219" REF="114"> this we &s;hall do very much ami&s;s, if we take our mea&s;ures by the manners and practi&s;es of the many, who call them&s;elves Chri&s;tians; for there are, as <HI>Nazianzen</HI> expre&s;&s;es it, the old and the new Phari&s;ee. I wi&s;h it were no wor&s;e among us, and that all Chri&s;tians were indeed righteous as they were, it would not be ju&s;t nothing; but I am &s;ure that to bid defiance to the Laws of Chri&s;t, to laugh at Religion, to make merriment at the debauchery and damnation of our Brother, is a &s;tate <NOTE PLACE="marg">Page 21.</NOTE> of evil, wor&s;e than that of the Scribes and Phari&s;ees. And yet even among &s;uch men, how impatient would they be, and how unrea&s;ona|ble would they think you to be, if you &s;hould tell them, Then there is no pre&s;ent hopes or po&s;&s;ibility that in this &s;tate they are in they can be &s;a|ved. But the World is too full of Chri&s;tians, who&s;e Righteou&s;ne&s;s is very little, and their iniquities very great: And now adayes, a Chri&s;tian is a man that comes to Church on Sundayes, and on the week following will do &s;hameful things; being according to the Jewi&s;h Proverbial <NOTE PLACE="marg">Page 22.</NOTE> reproof, as &s;o many <HI>Mephibo&s;heths,</HI> their Ma&s;ter teaches them to go up|rightly, but they &s;till &s;hew their lame leg, and &s;hame their Ma&s;ter; as if a man might be a Chri&s;tian, and yet be the vile&s;t per&s;on in the World, doing &s;uch things, for which the Laws of men have provided both &s;mart and &s;hame, and the Laws of God have threatned the intollerable pains of an un&s;ufferable and never dying damnation.</Q></P>
<P>And in his mea&s;ure of the Evangelical Righteou&s;ne&s;s, he &s;aith,&mdash;<Q REND="inline">It mu&s;t at lea&s;t be &s;o much, <HI>(that is, as the Scribes and Phari&s;ees)</HI> We mu&s;t keep the Letter of the [whole] Moral Law; We mu&s;t do [all] that lies before us, [all] that is in our hand; the outward work mu&s;t <NOTE PLACE="marg">Page 24.</NOTE> be done; and it is not enough to &s;ay, My Heart is right, but my Hand went wrong; a right Heart alone will not do it, or rather the Heart is not right when the Hand is wrong, for [once for all] let us remember this, That Chri&s;tianity is the mo&s;t profitable, the mo&s;t u&s;eful, and the mo&s;t bountiful in&s;titution in the whole World; and the be&s;t definition <NOTE PLACE="marg">Page 25.</NOTE> I can give of it, is this,&mdash;It is the Wi&s;dom of God brought down among us to do good to men.&mdash;</Q></P>
<P><Q REND="inline">&mdash;Chri&s;tian Religion is &s;omething that is [not &s;een] it is the [hidden] <NOTE PLACE="marg">Page 29.</NOTE> man of the heart, <NOTE N="*" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> it is God that dwells within. True Chri&s;tians are men, who as the <HI>Chaldee</HI> Oracle &s;aid, <NOTE N="&dagger;" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>Ho&s;.</HI> 2. 14.</NOTE> are cloathed with a [great deal of mind].&mdash;I will &s;peak unto their Heart.&mdash;To preach the Go&s;pel, <HI>(&s;aith he)</HI> where the Spirit is the Preacher, and the Heart is the Di&s;ciple, and the Sermon is of Righteou&s;ne&s;s and Peace, and Joy in the Holy Gho&s;t.&mdash;Our Service to God mu&s;t not be in outward works and Scenes of Religion, it mu&s;t be &s;omething by which we become [like God], &s;o|lemn Prayers, and the Sacraments, and the A&s;&s;emblies of the Faith|ful, <NOTE PLACE="marg">Page 31.</NOTE> and Fa&s;ting dayes, and Acts of external Wor&s;hip, are the Solem|nities <NOTE PLACE="marg">Page 32.</NOTE> and Rights of Religion, but the Religion of a Chri&s;tian is in the [Heart and Spirit].&mdash;And this is that by which <HI>Clemens Alexandrinus</HI> de&s;ired the Righteou&s;ne&s;s of a Chri&s;tian, <NOTE N="*" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> [all] the parts and faculties which make up a man, mu&s;t make up our Religion; but the Heart is, <HI>Domus Principalis,</HI> it is the Court of the great King, and he is proper|ly &s;erved with [Interior] Graces, and Moral Virtues, with a humble and a good Mind, with a bountiful Heart, and a willing Soul, and the&s;e command the Eye, and give Law to the Hand, and make the Shoul|ders
<PB N="220" REF="115"> &s;toop; but <HI>anima cuju&s;que e&s;t qui&s;que, (then he is within)</HI> A mans Soul is the man, and &s;o is his Religion, and &s;o ye are bound to under|&s;tand it.&mdash;No external action can purifie the Soul, becau&s;e its Nature <NOTE PLACE="marg">Page 33.</NOTE> and Operation being Spiritual, it can no more be changed by a Cere|mony, by an external Solemnity, than an Angel can be carre&s;&s;ed with &s;weet meats, or a mans Belly be filled with Mu&s;ick, or long Ora|tions.</Q></P>
<P>&mdash;The Sum is this,&mdash;<Q REND="inline">No Chri&s;tian does his duty to God, but he that &s;erves him with [all] his heart; and although it becomes us to ful|fil [all] righteou&s;ne&s;s, even the external al&s;o; yet that which makes us gracious in his eye, is [not] the external; it is the [love] of the heart, and the [real] change of the mind, and obedience of the Spi|rit: That's the fir&s;t great mea&s;ure of the Righteou&s;ne&s;s Evangeli|cal.&mdash;</Q></P>
<P><Q REND="inline">&mdash;Our Righteou&s;ne&s;s mu&s;t be the [purification], and the [perfecti|on] of the Spirit.&mdash;A Chri&s;tian mu&s;t not look upon a Woman to lu&s;t after her; he mu&s;t hate &s;in in [all] dimen&s;ions, and in all di&s;tances, and in every Angle of its Reception.&mdash;To ab&s;tain from [all] appearances of evil.&mdash;Charity vaunteth not its &s;elf: And upon this Saint <HI>Ba&s;il</HI> &s;aith, That Eccle&s;ia&s;tick Per&s;ons <HI>(and &s;o every Chri&s;tian in his proportion)</HI> ought not to go in &s;plendid and vain Ornaments; every thing that is not wi&s;e|ly u&s;eful or proportioned to the &s;tate of the Chri&s;tian, but mini&s;ters only to vanity, is a part of this <GAP LANG="grc" DESC="foreign" RESP="OXF">; It is a vaunting, which the charity and grace of a good Chri&s;tian does not well endure: it is no wonder, if Chri&s;tianity be nice and curious, it is the [cleanne&s;s] and the [purification] of the Soul; and Chri&s;t intends to pre&s;ent his Church to God, without &s;pot or wrinkle, or any &s;uch thing, <HI>N. B.</HI> or [any] &s;uch thing; if there be any irregularity [le&s;s] than a wrinkle, the Evan|gelical Righteou&s;ne&s;s doth not allow it: And certain it is, he is dull of hearing, who under&s;tands not the Voice of God, unle&s;s it be clamo|rous in an expre&s;s and a loud Commandment, proclaimed with Trum|pets and Clarions on <HI>Mount Sinai:</HI> A [willing] and an [obedient] ear under&s;tands the [&s;till] Voice of Chri&s;t, and is ready to obey [his] meaning at [half] a word, and that is the [Righteou&s;ne&s;&s;e Evange|lical].&mdash;</Q></P>
<P><Q REND="inline">The Righteou&s;ne&s;s Evangelical mu&s;t be like Chri&s;t's &s;eamle&s;s Coat, <NOTE PLACE="marg">Page 44.</NOTE> [all] of a piece, from the top to the bottom; it mu&s;t inve&s;t the [whole] Soul, <HI>Mi&s;ma, Dumah, Ma&s;&s;ah,</HI> &s;aid the Proverb of the <HI>Rabbins,</HI> it is this, and it is the other, and it mu&s;t be [all] it mu&s;t be an [Univer&s;al] Righteou&s;ne&s;s; not a little knot of holy Actions, &s;cattered in our lives, and drawn into a &s;um at the day of Judgment, but it mu&s;t be a [&s;tate] of holine&s;s.</Q></P>
<P><Q REND="inline">&mdash;To be zealous for God and for Religion is good, but that will not <NOTE PLACE="marg">Page 45.</NOTE> [legitimate] cruelty to our Brother.&mdash;The Righteou&s;ne&s;s Evangelical is another kind of thing, it is, a [holy] conver&s;ation, a [God-like] life, an [Univer&s;al] obedience, a keeping [nothing] back from God; A Sanctification of the [whole] man, and keeps not the Body [only] but the Soul and the Spirit, unblameable to the coming of the Lord Je&s;us.&mdash;The&s;e are &s;uch things, <HI>(&s;aith he a little before)</HI> which if a man will
<PB N="221" REF="115"> &s;tand to defend, po&s;&s;ibly, a mode&s;t reprover will be more a&s;hamed, than an impudent offender.&mdash;<NOTE PLACE="marg">Page 40. Page 49.</NOTE></Q></P>
<P><Q REND="inline">Among the <HI>Hebrews,</HI> the Trees of the Lord did &s;ignifie &s;uch trees as grew of them&s;elves; and all that are of God's planting, are &s;uch as have a [vital] principle [within], and grow without con&s;traint,</Q> <HI>(I do not know how to give a fuller expre&s;&s;ion to the Principle of the People called</HI> Quakers, <HI>and indeed the whole of them are very full, &amp; as much as in &s;o many words can well be expre&s;t)</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, one &s;aid it of the Chri&s;tians,&mdash;<Q REND="inline">They obey the Laws, and by the goodne&s;s of their lives [exceed] the Laws: And certain it is, no man hath the Righteou&s;ne&s;s Evangelical, if he re&s;olves alwayes to take all his liberty in every thing that is meerly lawful, or if he purpo&s;e to do no more than he needs mu&s;t, that is, no more than he is ju&s;t command|ed, for the rea&s;ons are plain.&mdash;</Q></P>
<P><Q REND="inline">The &s;um of all is this, The Righteou&s;ne&s;s Evangelical, is <NOTE PLACE="marg">Page 67, 68.</NOTE> the &s;ame with that which the Antients called, <GAP LANG="grc" DESC="foreign" RESP="OXF">, To live an Apo&s;tolick life, that was the mea&s;ure of Chri|&s;tians; the <GAP LANG="grc" DESC="foreign" RESP="OXF"> Men that de&s;ired to plea&s;e God, that is, as <HI>Apo&s;tolius</HI> mo&s;t admirably de&s;cribes it: <NOTE N="*" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">. Page 69.</NOTE> Men who are curious of their very Eyes, temperate in their Tongue, and of a mortified Body, and a humble Spirit; pure in their in|tentions, ma&s;ters of their pa&s;&s;ions; men who when they are in|jured, return honorable words, and when they are le&s;&s;ened in their e&s;tates, increa&s;e in their charity; when they are abu&s;ed, they yet are courteous, and give entreaties; when they are ha|ted, they pay love; men that are dull in contentions, and quick in loving kindne&s;s; &s;wift as the feet of <HI>A&s;ahel,</HI> and ready as the Chariots of <HI>Aminadabs.</HI> True Chri&s;tians are &s;uch as are cruci|fied with Chri&s;t, and dead unto [all] &s;in; and finally place their [whole] love on God, and for his &s;ake on [all] mankind; &s;o that it was well &s;aid of <HI>Athanagoras,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <NOTE PLACE="marg">Legat. pro Chri&s;tianis.</NOTE> No Chri&s;tian is a wicked man, unle&s;s his life be a con|tinual lie, unle&s;s he be fal&s;e to God and his Religion; For the Righ|teou&s;ne&s;s of the Go&s;pel is in &s;hort nothing el&s;e but a [Tran&s;cript] of the life of Chri&s;t, <HI>De Mathana Nahaliel, de Nahaliel Bamoth,</HI> &s;aid Rabbi <HI>Jo&s;uah;</HI> Chri&s;t is the [Image] of God, and every Chri&s;tian is the Image of Chri&s;t, who&s;e example is [imitable], but it is the [be&s;t], and his Laws are the [mo&s;t] perfect, but the [mo&s;t] ea&s;ie; and the promi&s;es by which he invites our greater &s;ervices, are [mo&s;t] excellent, but [mo&s;t] true, and the reward &s;hall be [hereafter]; but they &s;hall abide for ever; the threatnings of them that fall &s;hort of [this] Righteou&s;ne&s;s are [mo&s;t] terrible, but [mo&s;t] certainly &s;hall come to pa&s;s; they &s;hall [never] enter into the Kingdom of God, that is, their portion &s;hall be &s;hame, and an [eternal] Pri&s;on, a flood of Brim&s;tone, and cohabitation with Devils to [eternal] Ages. And if this con&s;ideration will not pre|vail, there is [no] place left for per&s;wa&s;ion, and there is no u&s;e of rea|&s;on; and the greate&s;t hopes, and greate&s;t fears can be no Argument or Sanction of Laws; and the greate&s;t good in the World is [not] con|&s;iderable, and the greate&s;t evil is [not] formidable; but if they be, there is no more to be &s;aid, if you would have your portion with
<PB N="220" REF="116">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="221" REF="116">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="222" REF="117"> Chri&s;t, you mu&s;t be righteous by [his] mea&s;ures; and the&s;e are they that I have told you.</Q></P>
<P>So I have done with this Doctor or Bi&s;hop, unto who&s;e words I &s;up|po&s;e I need not to add, &s;eeing that in them&s;elves they hold out what the People called <HI>Quakers</HI> hold forth as their Principles, in as full and large expre&s;&s;ions as need to be &s;ignified; I &s;hall quote one or two particulars more of <HI>Alexander Hender&s;on</HI>'s, the great Scoti&s;h Mini&s;ter, out of the printed Pa&s;&s;ages of the Papers that pa&s;&s;ed between the late King <HI>Charles</HI> the Fir&s;t, and him, in reference to <HI>Government,</HI> when the &s;aid King was at <HI>Newca&s;tle,</HI> having ca&s;t him&s;elf on the <HI>Scoti&s;h</HI> Army, when he came from <HI>Oxford:</HI> Al&s;o &s;omething out of the &s;aid Kings Papers, and his Book to his Son, the now King <HI>Charles</HI> the Second, called, &Egr;&Igr;&Kgr;&Ogr;&Ngr; &Bgr;&Agr;&Sgr;&Igr;&Lgr;&Igr;&Kgr;&EEgr;, And then I &s;hall draw towards a conclu&s;ion.&mdash;</P>
<P><HI>Alexander Hender&s;on,</HI> in an&s;wer to the Kings fir&s;t Paper dated at <HI>New|ca&s;tle,</HI> <NOTE PLACE="marg"><HI>Alex. Hender&s;.</HI> Paper 1. Page 6.</NOTE> <HI>May</HI> 29. 1646. and to that part of it which related to the Kings edu|cation &amp; &s;ettlement in that <HI>Religion</HI> which he profe&s;&s;ed, &amp; the Kings Plea or Allegation on that foot, &s;aith,<HI>&mdash;I do not wonder, nor think it any &s;trange thing, that Your Maje&s;ty hath not at fir&s;t given place to a contrary impre&s;&s;i|on. I remember that the famous</HI> Johannes Picus Mirandula, <HI>proveth by irrefragable rea&s;ons, (which no rational man will contradict) That no man hath &s;o much power over his own under&s;tanding, as to make him&s;elf believe what he will, or to think that to be true which his rea&s;on telleth him to be fal&s;e; much le&s;s is it po&s;&s;ible for any man to have his rea&s;on commanded by his will.</HI></P>
<P N="2">2. <HI>It is a true &s;aying of the Schoolmen,</HI> Voluntas imperat intellectui, quoad exercitium, non quoad &s;pecificationem, <HI>Mine own will, or the will of another, may command me to think upon a matter; but no will or command can con&s;train me to determine otherwi&s;e then my rea&s;on teacheth me.</HI> (Then no man ought to be per&s;ecuted for his Religion; then no man can be forced into a Religion; then no Religion ought to be forced; then every one ought freely towards God to exerci&s;e his Religion: The matters are plain, I need not mannage the words any farther to prove this mater.)</P>
<P>The King in his reply to <HI>Alexander Hender&s;on</HI>'s An&s;wer to the Kings <NOTE PLACE="marg">Kings Reply. Page 17.</NOTE> fir&s;t Paper, &s;aith,<HI>&mdash;My ta&s;te cannot be guided by another mans palate;&mdash;And as for your</HI> Romanorum Malleus, <HI>his &s;aying,</HI> (which was <HI>Gro&s;ted</HI> of <HI>Lincoln,</HI> whom <HI>A. Hender&s;on</HI> in his An&s;wer afore&s;aid to the Kings fir&s;t Paper, calls <HI>Romanorum Malleus, The Roman Maul, or the Maul of the</HI> <NOTE PLACE="marg">Page 8.</NOTE> <HI>Romans, or Papi&s;ts;</HI> In the&s;e words,<HI>&mdash;It was a hard &s;aying of</HI> Romano|rum Malleus, Gro&s;ted <HI>of</HI> Lincoln, <HI>That Reformation was not to be expected,</HI> Ni&s;i in ore gladii cruentandi, (i. e). <HI>unle&s;s in the mouth of a bloody Sword.) It is well you come off it with [yet this I may &s;ay], for it &s;eems to imply, as if you neither ought, nor would ju&s;tifie that bloody ungodly &s;aying,</HI> (&s;aith the King) which words,<HI>&mdash;Yet I may &s;ay,&mdash;</HI>were adjoyned to the for|mer, which he &s;peaks of <HI>Gro&s;led,</HI> as &s;ome qualification, or further te&s;ti|mony of his (viz. <HI>A. Hender&s;on</HI>'s) di&s;like of that bloody Principle, which the King takes notice of, as afore&s;aid, as that which was to be dete&s;ted, and which he dete&s;ted and argued again&s;t, as being his own ca&s;e, as he under&s;tood the matters managed again&s;t him in that War, of which the pulling up of Epi&s;copacy, or Bi&s;hops, Root and Branch, <HI>and reforming</HI>
<PB N="223" REF="117"> <HI>of Religion, according to the Word of God,</HI> <NOTE PLACE="marg">Page 20.</NOTE> was part of the Covenant: And further the King tells him in the latter end of that his Reply,<HI>&mdash;He</HI> (&s;aith the King, &s;peaking of his Father King <NOTE N="*" PLACE="marg"><P>King <HI>James</HI> in his Apology for the Oath of Allegiance, <HI>page</HI> 46, 47. &s;aith,<HI>&mdash;But as I well allow of the Hierarchy of the Church, for the di&s;tinction of Order, (for &s;o I under&s;tand it) &s;o I utterly deny that there is any Earthly Monarch thereof, who&s;e word mu&s;t be a Law, and who cannot err in his Sentence, by an infalli|bility of Spirit: Becau&s;e earthly Kingdoms mu&s;t have earthly Monarchs; it doth not follow that the Church mu&s;t have a vi&s;ible Monarch too; for the World hath not one temporal Monarch; Chri&s;t is his Churches Monarch, and the Holy Gho&s;t his Deputy. The Kings of the Gentiles reign over them, but ye &s;hall not be &s;o,</HI> Luke 22. 25. <HI>Chri&s;t did not promi&s;e before his A&s;cention, to leave</HI> Peter <HI>with them, to direct and in&s;truct them in all things, but he promi&s;ed to &s;end the Holy Gho&s;t unto them for that end.&mdash;</HI></P>
<P>And in his Speech to the Parliament, 1609. he &s;aith,<HI>&mdash;It is a &s;ure rule in Divinity, That God never loves to plant his Church by violence and blood&s;hed, &amp;c.</HI> And in his Apology, afore|&s;aid, <HI>page</HI> 4. &s;peaking of &s;uch Papi&s;ts as took the Oath, he &s;aith thus,<HI>&mdash;I have a good proof, that I intended no per&s;ecution again&s;t them for Con&s;cience-&s;ake, but onely de&s;ired to be &s;ecured for Civil Obedience, which for Con&s;cience cau&s;e they were bound to perform.-And</HI> in his Expo&s;. <HI>Rev.</HI> 20. printed 1588, and 1603. he &s;aith, <HI>The compa&s;&s;ing of the Saints, and the be&s;ieging of the beloved City, declareth unto us a certain note of a fal&s;e Church to be per&s;ecution; for they came to &s;eek the faithful; the faithful are tho&s;e that are &s;ought, the wicked are the be|&s;iegers, and the faithful be&s;ieged.&mdash;</HI></P></NOTE> <HI>James,</HI> whom <HI>Alex. Hender&s;on</HI> had quoted in reference to the Argument he was upon, in relation to Re|ligion) <HI>would tell you,&mdash;That a bloody Re|formation was never lawful, as not warran|ted by God's Word; and that</HI> Preces &amp; La|crimae &s;unt Arma Eccle&s;iae, (that is) <HI>Pray|ers and Tears are the Arms of the Church.&mdash;</HI>I need &s;ay nothing farther to demon&s;trate this matter al&s;o &s;eeing that on both hands, in the Kings, and <HI>A. Hender&s;on's</HI> Papers, there is a plain dete&s;tation of Per&s;ecution. To which let me ad &s;ome few in&s;tances of the &s;aid Kings, in his &s;aid &Egr;&Igr;&Kgr;&Ogr;&Ngr; &Bgr;&Agr;&Sgr;&Igr;&Lgr;&Igr;&Kgr;&EEgr;, which may make up this &s;um.</P>
<P>In that part of it which relates to the coming in of the <HI>Scoti&s;h</HI> Army, Head the <HI>13th.</HI> the King &s;aith,<HI>&mdash;Nor do I know any &s;uch tough &amp; malignant humors in the con&s;ti|tution of the</HI> Engli&s;h <HI>Church, which gentler Applications than tho&s;e of an Army</HI> (per|&s;ecution and force are equivocal in their nature, though not in mea&s;ure to an Ar|my; and &s;o what is &s;aid of the one, may be as truly &s;aid of the other, or the &s;ame word to the one, &s;aith the &s;ame to the other) <HI>might not ea&s;ily have removed, nor is it &s;o proper to hew out Religious Refor|mations by the Sword, as to polli&s;h them by fair and equal Di&s;putations,</HI> <NOTE PLACE="marg">Page 93.</NOTE> <HI>among&s;t tho&s;e who are mo&s;t concerned in the differences, whom [not] Force, [but] Rea&s;on ought to convince: And &s;ure, in matters of Religion, tho&s;e Truths gain mo&s;t on mens Judgments and Con&s;ciences which are lea&s;t urged with &s;ecular violence, which weakens Truth with prejudices.&mdash;And if</HI> Pre&s;|bytery <HI>in &s;uch a Supremacy be an in&s;titution of Chri&s;t, &s;ure it differs from all others, and is the fir&s;t and onely point of Chri&s;tianity that was to be planted, and watred with &s;o much</HI> Engli&s;h <HI>blood, who&s;e effu&s;ions run in a &s;tream &s;o contrary to that of the Primitive Planters, both of Chri&s;tianity and Epi&s;co|pacy, which was with [patience], &s;hedding of their own blood, not [violent] drawing of other mens. Sure there is [too] much of man in it to have [much] of Chri&s;t.&mdash;Nor may any men, I think</HI> (&s;aith the King) <HI>without &s;in and pre|&s;umption</HI> <NOTE PLACE="marg">Page 95.</NOTE> <HI>forcibly endeavour to ca&s;t the Churches, under my care and tuition, in|to the moulds they have fancied and fa&s;hioned to their de&s;igns, till they have fir&s;t gained my con&s;ent, and re&s;olved both my own and other mens Con&s;ciences, by the &s;trength of their Rea&s;ons; other violent motions which are neither</HI> <NOTE PLACE="marg">Page 96.</NOTE> <HI>[Manly, Chri&s;tian, nor Loyal] &s;hall never either &s;hake or &s;ettle my Religion, nor any mans el&s;e who knows what Religion means, and how far it is removed</HI>
<PB N="224" REF="118"> <HI>from all Faction, who&s;e proper engine is [Force] the Arbitrator of [Bea&s;ts] not of [rea&s;onable] Men.</HI></P>
<P>Al&s;o in reference to the Covenant under the <HI>14th</HI> Head, he &s;aith,<HI>&mdash;The enjoyning of Oaths upon the people mu&s;t needs in things doubtful be dan|gerous,</HI> <NOTE PLACE="marg">Page 100.</NOTE> <HI>as in things unlawful damnable.&mdash;</HI>Al&s;o in the Prayer adjoyning to that Head, he &s;aith,<HI>&mdash;Make them at length &s;eriou&s;ly to con&s;ider that nothing [violent] and [injurious] can be [religious].</HI> <NOTE PLACE="marg">Pag. 108.</NOTE></P>
<P>And upon the Head of the many jealou&s;ies rai&s;ed, and &s;candals ca&s;t upon him, to &s;tir up the people again&s;t him, being the <HI>15th</HI> Head, he &s;aith,<HI>&mdash;In point of true con&s;cientious tenderne&s;s, I have oft declared how little I have de&s;ired my Laws and Scepter &s;hould entrench on Gods Sovereign|ty, which is the only King of mens Con&s;ciences; and yet he hath laid &s;uch re|&s;traints upon men, as commands them to be &s;ubject for Con&s;cience-&s;ake, giving no man liberty to break the Law e&s;tabli&s;hed further than with meekne&s;s and patience, they are content to &s;uffer the penalties annexed, rather than di&s;turb the publick peace.&mdash;</HI></P>
<P>And upon that Head of the Ordinance again&s;t the Common-Prayer-Book, being the <HI>16th,</HI> he &s;aith,<HI>&mdash;That the&s;e men (I &s;ay) &s;hould &s;o &s;ud|denly change the Liturgy into a Directory</HI> (&s;peaking of that alteration of the one to the other by tho&s;e men, who cryed out of the rigor of the Laws and Bi&s;hops, which &s;uffered them not to u&s;e the liberty of their Con&s;ciences in not u&s;ing the Service-Book, who lately had either &s;ub|&s;cribed to, u&s;ed, and maintained, or refu&s;ed to u&s;e it in the Page before, and now applies the&s;e words to them) <HI>as if the Spirit needed help for in|vention, though not for expre&s;&s;ions; As if a matter pre&s;cribed did not as much &s;tint and ob&s;truct the Spirit, as if it were clothed in, or confined to fit words,&mdash;</HI>which he calls in the next words <HI>Legerdemain,</HI> to deceive the vulgar: And in the next Paragraph, he &s;aith,<HI>&mdash;Thus I &s;ee that no men are prone to be greater Tyrants, and more rigorous exacters on others to conform to their illegal Novelties, than &s;uch who&s;e pride was formerly lea&s;t di&s;po&s;ed to the obedience of lawful Con&s;titutions, and who&s;e licentious humours mo&s;t pre|tended con&s;cientious Liberties.&mdash;</HI>And in the Prayer after that Head, he &s;aith,<HI>&mdash;Evermore defend thy Church from blind Zeal, and over-bold de|votion.</HI></P>
<P>Then upon the <HI>18th</HI> Head, which &s;peaks of <HI>Uxbridge</HI> Treaty, <HI>&amp;c.</HI> he <NOTE PLACE="marg">Pag. 132. Pag. 150. Pag. 151. Pag. 159.</NOTE> &s;aith, as to his Sword and Rea&s;on,<HI>&mdash;Having greater confidence of my Rea&s;on than my Sword;&mdash;And, it being an office not only of humanity, rather to u&s;e Rea&s;on than Force, but al&s;o of Chri&s;tianity, to &s;eek peace and en&s;ue it. And the highe&s;t tide of &s;ucce&s;s &s;et me not above a Treaty, nor the lowe&s;t ebb be|low a Fight; Though I never thought it any &s;ign of true valour to be prodigal of mens lives, rather then to be drawn to produce our own Rea&s;ons, or to &s;ub&s;cribe to other mens.</HI> And in the Prayer,<HI>&mdash;O thou that art the God of Rea&s;on.</HI></P>
<P>In that to the now King, then Prince of <HI>Wales,</HI> being the <HI>27th</HI> Head, he &s;aith,<HI>&mdash;Take heed of abetting any Factions, or applying to any publick di&s;criminations in matters of Religion, contrary to what is your Judgment, and the Church well &s;etled; your partial adhering, as Head, to any one &s;ide, gains you not &s;o great advantages in &s;ome mens hearts, (who are prone to be of their Kings Religion) as it lo&s;eth you in others who think them&s;elves and</HI> <NOTE PLACE="marg">Pag. 229:</NOTE> <HI>the Profe&s;&s;ion fir&s;t de&s;pi&s;ed, then per&s;ecuted by you.&mdash;Your Prerogative is be&s;t</HI>
<PB N="225" REF="118"> <HI>&s;hewed and exerci&s;ed in remitting, then exacting the rigor of the Laws, there being nothing wor&s;e than Legal Tyranny.&mdash;Beware of exa&s;perating any Faction by the cro&s;ne&s;s and a&s;perity of &s;ome mens pa&s;&s;ions, humours, and pri|vate Opinions imployed by you, grounded onely upon the differences in le&s;&s;er matters, which are but the skirts and &s;uburbs of Religion, wherein a chari|table connivance, and Chri&s;tian Toleration often di&s;&s;ipates their &s;trength, whom rougher oppo&s;ition fortifies; and puts the de&s;pi&s;ed and oppre&s;&s;ed Party into &s;uch Combinations, as may mo&s;t enable them to get a full revenge on tho&s;e they count their Per&s;ecutors; who are commonly a&s;&s;i&s;ted by that vulgar commi|&s;eration, which attends all that are &s;aid to &s;uffer under the notion of Religi|on.&mdash;The more con&s;cious you &s;hall be to your own merits&punc; upon your people,</HI> <NOTE PLACE="marg">Pag. 225.</NOTE> <HI>the more prone you &s;hall be to expect all love and loyalty from them; And to inflict no puni&s;hment upon them for former mi&s;carriages: You will have more inward complacency in pardoning one, than in puni&s;hing a thou&s;and.&mdash;</HI></P>
<P>And in his Meditations upon Death, after the Votes of <HI>Non Addre&s;&s;es,</HI> Head the <HI>28th,</HI> he &s;aith,<HI>&mdash;I can both forgive them (to wit)</HI> tho&s;e he calls <NOTE PLACE="marg">Pag. 239.</NOTE> his De&s;troyers, &s;peaking of his Charity, which was his noble&s;t revenge upon them, by which he &s;aith, <HI>I thank God I can both forgive them and pray for them, that God would not impute my blood unto them, further than to convince them what need they have of Chri&s;ts blood to wa&s;h their Souls from the guilt of &s;hedding mine.&mdash;The Will of God hath confined and concluded mine; I &s;hall have the plea&s;ure of dying without any plea&s;ure of de&s;ired vengeance.&mdash;</HI>And in that Head, of the denying of his Chaplains their attendance on him, being the <HI>24th,</HI> he &s;aith, <HI>They that envy my being a</HI> <NOTE PLACE="marg">Pag. 198. Pag. 189, 190, 191.</NOTE> <HI>King, are loth I &s;hould be a Chri&s;tian, whil&s;t they &s;eek to deprive me of all things el&s;e, they are afraid I &s;hould &s;ave my Soul.&mdash;I pitty all of them, I de&s;pi&s;e none, only I thought I might have leave to make choice of &s;ome for my &s;pecial Attendants, who were be&s;t approved in my Judgment, and mo&s;t &s;ui|table to my affection, for I held it better to &s;eem undevout, and to hear no mens praying, then to be forced, or &s;eem to comply with tho&s;e Petitions, to which the heart cannot con&s;ent, nor tongue &s;ay</HI> Amen, <HI>without contradicting a mans own under&s;tanding, or belying his own Soul.</HI></P>
<P>La&s;tly,<HI>&mdash;Alexander Hender&s;on</HI> in his &s;econd Paper to the King, thus <NOTE PLACE="marg"><HI>Alex. Hender&s;</HI> &s;econd Paper to the King, pag. 34, 35.</NOTE> &s;peaks, <Q REND="inline">Concerning the forcing of Con&s;cience, which I pretermitted in my other Paper, I am forced now, but without forcing of my Con|&s;cience to &s;peak of: Our Con&s;cience may be &s;aid to be forced, either by our &s;elves, or by others; by our &s;elves, when we &s;top the ear of our Con&s;cience, and will not hearken or give place to information, re&s;olving ob&s;tinately, <HI>Ne &s;i per&s;ua&s;eris per&s;uadebis,</HI> which is no le&s;s than a re&s;i|&s;ting of the Holy Gho&s;t, and the hardning of our hearts. (2.) Or when we &s;top the mouth, and &s;uppre&s;s the clamour of our Con&s;cience, re|&s;olving rather to &s;uffer the Worm to gnaw, and the fire to burn inward|ly, than to make confe&s;&s;ion of that we are convinced to be Truth. (3.) Or when we &s;ear our Con&s;cience as with a hot Iron, that it be|cometh &s;en&s;ele&s;s, which is the puni&s;hment of the former, unto which is oppo&s;ed the truly tender Con&s;cience, &s;uch as <HI>Jo&s;iah</HI> had, 2 <HI>Kings</HI> 22. 19. Again (1.) our Con&s;cience is &s;aid to be forced by others, when they obtrude upon us what is in it &s;elf evil and unlawful; the other is, by doing it again&s;t a Dictate of Con&s;cience, which is a contempt of God, who&s;e Vicegerent it is. (2.) Or when others urge us to do
<PB N="226" REF="119"> that which in it &s;elf good, or may lawfully be done, but through error of Con&s;cience we judge it to be evil and unlawful; if in this ca&s;e, we do not that which is pre&s;t upon us, we &s;in, becau&s;e the thing is good and lawful: And if we do it, we &s;in, becau&s;e we do again&s;t our Con&s;ciences, which in this ca&s;e bindeth, but obligeth not: And yet there is a way to e&s;cape out of this Laborynth, it being repugnant to the equity of the Will of God, to lay a nece&s;&s;ity of &s;inning upon any man; the only way is, to lay a&s;ide &s;uch a Con&s;cience, it being a part of the old Man, which we are commanded to put off; otherwi&s;e we being &s;ufficiently informed, and yet cleaving to our old error, we rather do violence to our Con&s;cience our &s;elves, than &s;uffer violence from others.</Q></P>
<P>Unto this of the late Kings, and <HI>Alexander Hen|der&s;ons,</HI> let me add a few &s;ayings of the Fathers,<HI>&mdash;Tertullian</HI> writes thus to <HI>Scapula,</HI> <NOTE N="(c)" PLACE="marg">Quia Religionis non &s;it, cogere Re|ligionem, quae &s;ponte fu&s;cipi debeat, non vi.</NOTE> <HI>It appertaineth not to Religion to force Religion, which ought to be freely taken up, not by force.</HI></P>
<P>And in his &s;econd Book again&s;t <HI>Marcian,</HI> he &s;aith, <NOTE N="(d)" PLACE="marg">Non imponere<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ur lex ei, qui non habet ob&s;equium debitum legi in &s;ua pote&s;tate, eadem arbitrii libertas &amp; po|te&s;tas quae fuit in <HI>Adamo,</HI> etiam nunc ef|ficit victorem de eodem Diabolo.</NOTE> <HI>A Law &s;hould not be impo&s;ed on him, who hath it not in his power to do what the Law requires: the &s;ame liberty of the Will and Power which was in</HI> Adam, <HI>even now accompli&s;hes dominion over the &s;ame Devil.&mdash;</HI>And in his fourth Book again&s;t <HI>Marcian,</HI> he &s;aith, <NOTE N="(e)" PLACE="marg">Regnum Dei intra vos e&s;t, quis non ita interpretabitur, intra vos e&s;t, id e&s;t, in manu, in pote&s;tate ve&s;tra, &s;i au|diatis, &s;i faciatis Dei praeceptum.</NOTE> <HI>The Kingdom of God is within you, who will not interpret, is within you, in your hand, in your power, if you hear, if you do what God commands.</HI></P>
<P>And &s;aith <HI>Cyprian</HI> in his Sermon about Bapti&s;me, <NOTE N="(f)" PLACE="marg">Nos quod agendum e&s;t &s;cire &amp; quod &s;cimus facere po&s;&s;e.</NOTE> <HI>We know what we &s;hould do, and we can do what we know.</HI></P>
<P>Al&s;o <HI>Arnobius</HI> &s;aith, <NOTE N="(g)" PLACE="marg">Inju&s;tum e&s;t extorquere invitis in contrarium voluntatis, &amp; inculcare quod nolint.</NOTE> <HI>It is an unju&s;t thing to force an unwilling mind to that which is contrary to its will, and to pre&s;s that which men would not have.</HI></P>
<P><HI>Lactantius</HI> concerning true Wor&s;hip, <HI>cap.</HI> 8. &s;aith, <NOTE N="(h)" PLACE="marg">Nobis autem lex Dei revelata e&s;t, quae perinde ut &s;tellae Nautis noctu, nobis praelucer ad viam &s;apientiae. Lex illa e&s;t recta ratio, naturae congruus, dif|fu&s;a in omnes, con&s;tans, &s;empite<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">na, quae vocat ad officium, jubendo, vitan|do, a fraude deterriat.</NOTE> <HI>The Law of God is revealed to us, which enlightens, or &s;hews the way of Wi&s;dom, as the Stars do the Mar|riner in the dark night: That Law (to wit, the Law of God) is right Rea&s;on, agreeing with Nature, diffu&s;ed or &s;hed abroad in all, or put into every one, con&s;tant, eternal, which by requiring, forbidding and deterring from deceit, calls to duty.</HI></P>
<P><NOTE N="(i)" PLACE="marg">In nobis viam e&s;&s;e perveniendi ad Dei notitiam, probatur, quia Verbum Dei intra cor tuum e&s;t, inquit <HI>Mo&s;es,</HI> &amp; Regnum Dei intra vos e&s;t, inquit Chri|&s;tus, &s;i autem fides &amp; Regnum Dei in nobis e&s;t, utique intelligere po&s;&s;umus Verbum Patris.</NOTE> And <HI>Athana&s;ius</HI> again&s;t the Gentiles thus ex|pre&s;&s;eth him&s;elf, <HI>The way to come or attain unto the knowledge of God, is within us; it is proved, becau&s;e</HI> (&s;aith <HI>Mo&s;es) the Word of God is within thy heart; And Chri&s;t &s;aith, The Kingdom of God is within you: If Faith, and the Kingdom of God be within us, then we may and can under&s;tand the Word of the Father,</HI> pag. 25. Again in his fir&s;t Tome, <HI>p.</HI> 838. he &s;aith <NOTE N="(k)" PLACE="marg">Cum ultronius &s;it hominum mo|tus, &amp; &s;ui arbitrii meus, in te &s;itum e&s;t, veli&s;ne temet ip&s;um lolium fieri, &amp; pa|bulum brutorum animalium, an potius in frumentum mutari.</NOTE> <HI>Since the motion of men is &s;pontaneous, and the mind of thy Will is placed in thee, wilt thou be made Tares and Fodder for bruit Bea&s;ts, or rather be changed into Corn.</HI></P>
<PB N="227" REF="119">
<P>And &s;aith <HI>Seneca</HI> in his &s;econd Chapter concern|ing a ble&s;&s;ed life, <NOTE N="(l)" PLACE="marg">Argumentum pe&s;&s;imi turba e&s;t quaeramus quid op<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">me factum &s;it, non quid u&s;itati&s;&s;imum, &amp; quid nos in po&s;|&s;e&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">onem aeternae foelicitatis con&s;tituat, non quid vulgo veritatis pe&s;&s;imo inter|preti probatum &s;it. Habeo melius cer|tiu&s;que lumen, quo a fal&s;is vera dijudi|cem. Animi bo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">um animus inveniat.</NOTE> <HI>The multitude is the wor&s;t Ar|gument; let us enquire what be&s;t is to be done, not what mo&s;t u&s;ually (or commonly) is done, and that may &s;et|tle us in the po&s;&s;e&s;&s;ion of everla&s;ting happine&s;s, not what is allowed by the vulgar, the wor&s;t interpreters of Truth; I have</HI> (&s;aith he) <HI>a better and more certain light, by which I may judge the truth from fal&s;hood; the good of the mind the mind can find out.&mdash;</HI>Again, Epi&s;t. 41. he &s;aith, <NOTE N="(m)" PLACE="marg">Stultum e&s;t optare cum po&s;&s;is a te impetrare. Proprius e&s;t a te Deus, te|cum e&s;t, intu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> e&s;t. Sacer intra nos Spi|ritus &s;edet, malorum bonorumque no|&s;trorum co&s;tos, hic procul a nobis <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">acta|tus e&s;t, ita nos ip&s;e t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">actat.</NOTE> <HI>It is a fooli&s;h thing for thee to wi&s;h what by thee cannot be obtained: God is near thee; and he is in thee; the Holy Spirit &s;its, or re&s;ides within us, or dwells, the ob&s;erver of our good and evil actions: as he is dealt withal by us, he deals with us.&mdash;</HI>And Epi&s;t. 43. <NOTE N="(n)" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">anito<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es Con&s;cientia no&s;tra non &s;uperbia oppo&s;uit O te mi&s;erum &s;i con|temnis hunc te&s;tem.</NOTE> <HI>Our Con&s;cience, not pride, hath put keepers. O mi&s;e|rable man art thou, if thou de&s;pi&s;e&s;t the&s;e witne&s;&s;es.&mdash;</HI>And Epi&s;t. 66. <NOTE N="(o)" PLACE="marg">Nihil hone&s;tum quod ab invito, quod a coacto fit. Omne hone&s;tum vo|luntarium e&s;t.</NOTE> <HI>There is nothing that is hone&s;t comes from an unwilling and con&s;trained man. Every hone&s;t thing is a free thing.&mdash;</HI>See al&s;o Epi&s;t. 76, 92. <HI>Moreover</HI> <NOTE N="(p)" PLACE="marg">Erras enim &s;i exi&s;timas nobi&s;cum vitia na&s;ci, &s;upervenerunt. Nulli nos vitio natura conciliat.</NOTE> <HI>thou erre&s;t</HI> (&s;aith he, Epi&s;t. 94.) <HI>if thou thinke&s;t vice to be born with us, they come over, (or af|ter); Nature makes Friends with no vice.&mdash;</HI>La&s;tly, Epi&s;t. 98. he &s;aith, <NOTE N="(q)" PLACE="marg">Licet reve<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ti in viam, licet in integrum re&s;titui, nos modo purgemus animum, &s;iquamurque naturam.</NOTE> <HI>We may return into the Way, we may be made whole if we clean&s;e our mind and follow Nature.</HI> Epi&s;t. 150. <NOTE N="(k)" PLACE="marg">Sed luce&s;cere <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i velimus pote&s;t.</NOTE> <HI>If we will we can enlighten our minds.</HI></P>
<P>And (&s;aith he) in his Book concerning the <HI>Bene|fic.</HI> Chap. 17. <NOTE N="(a)" PLACE="marg">Maximum hoc habemus naturae meritum, quod virtus in omnium ani|mos lumen &s;uum praemittit, etiam qui non &s;iquuntur illam, vidiat.</NOTE> <HI>We have this great gift of Nature, that Virtue hath &s;ent before its light into the minds of all, even they that follow her not, &s;ee her.</HI></P>
<P>And &s;aith <HI>Augu&s;tin</HI> on <HI>John,</HI> <NOTE N="(b)" PLACE="marg">Mentium Rex Deus e&s;t.</NOTE> <HI>God is the King of minds.</HI></P>
<P>And &s;aith <HI>Lactantius</HI> again, <NOTE N="(c)" PLACE="marg">Quis mihi imponat nece&s;&s;itatem vel credendi quod nolim, vel quod velim non credendi.</NOTE> <HI>Who can impo&s;e a nece&s;&s;ity on me either of believing what I will not, or of not believing what I will?</HI> Again, <NOTE N="(d)" PLACE="marg">Nihil tam voluntarium quam Re|ligio, in qua &s;i animus ave<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;us e&s;t, jam &s;ublata e&s;t, jam nulla e&s;t.</NOTE> <HI>Nothing is &s;o voluntary as Religion, in which if the mind be aver&s;e, its taken away (or gone) pre&s;ently there is none.</HI></P>
<P>King <HI>Theoderike</HI> &s;aid, as <HI>Ca&s;iodore</HI> reports, in his Epi&s;t. 27. <NOTE N="(e)" PLACE="marg">Religionem imperare non po&s;&s;u|mus, quia nemo cogitu<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ut credat invi|tus.</NOTE> <HI>We cannot command Religion, becau&s;e no man is compelled to believe again&s;t his will.</HI></P>
<P><HI>Velcurior,</HI> Chap. 26. hath it thus, <NOTE N="(f)" PLACE="marg">Ad legem naturae referuntur princip<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a practica, ut decem praecepta decalogi. Cau&s;a efficiens hujus legis e&s;t Deus ip&s;e qui eam in&s;c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ip &s;it cordi, &amp; animo, &amp; intellectui cujus libet homi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">is na&s;centis, ut ejus voluntatem excitet ad bona, &amp; ab&s;terreat a malo. Praecep|ta Legis naturae. 1. Deum venera<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i, 2. Vivere hone&s;te. 3. Patrie magi&s;tra|tibus, parentibus obedire. 4. Laedere neminem. 5. Suum cuique t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ibuere. 6. Rebus communitur uti quatenus fieri pote&s;t. 7. Tollere nocentes e medio propter &s;ervandum publicam &s;alutem. 8. Rerum dominia, proprietates, po&s;|&s;e&s;&s;iones, &amp; u&s;um di&s;tinguere quibus communiter alioqui non licet uti.</NOTE> <HI>Practica|ble Principles belong to the Law of Nature, as the ten Commandments; the efficient cau&s;e</HI> (&s;aith it) <HI>of this Law is God him&s;elf, who writes it in the heart, and in the mind, and in the under&s;tanding of every one that is born, that it may &s;tir its mind to good things, and drive it from the evil,</HI> Rom. 2. <HI>The Precepts of the Law of Nature are.</HI> 1. <HI>To wor&s;hip God.</HI> 2. <HI>To live hone&s;tly.</HI> 3. <HI>To obey ones Countrey, Magi&s;trates, Parents.</HI> 4. <HI>To hurt none.</HI> 5. <HI>To give to every one their due,</HI>
<PB N="228" REF="120"> 6. <HI>To have things in common as far forth as may be law|ful or conveniently done.</HI> 7. <HI>To remove the guilty out of the mid&s;t, for the publick &s;afety.</HI> 8. <HI>To di&s;tingui&s;h the Lord&s;hips, Proprieties, Po&s;&s;e&s;&s;ions, and u&s;e of things otherwi&s;e community cannot be u&s;ed.</HI> And Chap. 27. <NOTE N="(g)" PLACE="marg">Dictamen rationis e&s;t vis ip&s;ius, quo dictat qua&s;i &amp; praecipit, &s;eu admo|net facere bonum &amp; omietere malum. Officium ejus ex generali Lege Naturae e&s;t elicere quid particulate.</NOTE> <HI>The Dictator&s;hip or Authoritativene&s;s of Rea&s;on, is its own force by which it &s;peaks, and as it were, com|mands or admoni&s;hes to do good, or to omit evil; its office from the general Law of Nature, is to chu&s;e that which is particular, or to draw forth particulars.</HI></P>
<P><HI>Augu&s;tin</HI> mentions a <HI>Superior</HI> and <HI>Inferior</HI> Rea&s;on, <NOTE PLACE="marg"><HI>Augu&s;tinus</HI> nominat rationem &s;uperio|rem, &amp; inferiorem, &s;uperior ratio e&s;t lumen humanae naturae &amp; qua&s;i vis dictans &amp; prae&s;cribens divina, aeterna, mere ho|ne&s;ta. Ut cum Con&s;cientia dixit, pec|catum hoc e&s;t fugiendum, dictamen ra|tionis ponit cau&s;um, quia hoc peccatum offendit Deum, quia turpe e&s;t, &amp; contra naturae Legem, quia hominis natura in|dignum e&s;t, cum Con&s;cientia dicit hoc ju&s;tum opus e&s;t faciendum, dictamen po|nit rationem, quia hoc ju&s;tum opus prae|cipit Deus, quia e&s;t pulchrum, quia e&s;t homine digni&s;&s;imum.</NOTE> <HI>The Superior is the Light of humane nature, as it were a power dictating or pre&s;cribing divine, eternal, meerly hone&s;t things; As when Con&s;cience &s;aith, This &s;in is to be avoided, the Dictator&s;hip, or Authoritativene&s;s, puts the cau&s;e why; Such a &s;in offends God, becau&s;e it is fil|thy, and contrary to the Law of Nature, becau&s;e it is un|worthy of, or unbecoming the nature of man.</HI></P>
<P>Con&s;cience &s;aith, <HI>This ju&s;t work is to be done, the Dictamen or Authoritativene&s;s, puts or gives the rea|&s;on, becau&s;e God hath commanded this ju&s;t work, be|cau&s;e it's beautiful, becau&s;e it's mo&s;t worthy or becoming a man.</HI></P>
<P><HI>Ju&s;tin Martyr</HI> in his defence to <HI>Antoninus,</HI> &s;aith thus, <NOTE N="(h)" PLACE="marg">Porro ab ju&s;tio Deus genus huma|num ita creavit, ut intelligentia praedi|tum e&s;&s;et, &amp; arbitrii liberil pote&s;tate delectum, tum vera con&s;ertandi, tum be|ne agendi obtineret. Uno circa excu&s;a|tione nulla defendi po&s;&s;unt mortales apud Deum, rationales enim &amp; ad con|templationem oppo&s;iti per eam creati.</NOTE> <HI>Moreover God at fir&s;t &s;o created man, that he was indued with under&s;tanding, and obtained choice in the power of his free will, as well to follow after true things as to do well; wherefore mortals by no excu&s;e can defend them&s;elves before God, or are left without excu&s;e, for he made them rea&s;onable and fit to contem|plate.</HI></P>
<P>And in his <HI>Triphon,</HI> he &s;aith, <NOTE N="(i)" PLACE="marg">Volens namque Deus &amp; Angelos &amp; Homines per liberum arbitrii delectum &s;uae quemque e&s;&s;e pote&s;tatis, ut qui&s;que quae pro virili &s;ua parte po&s;&s;et, faceret, tales cos creavit, quo placita &s;ibi &s;i de|ligi&s;&s;ent a corruptione &amp; poena omnis liberi con&s;ervarentur, &s;in maligne age|rent, &s;icuti vi&s;um illi e&s;&s;et, qui&s;quis tor|queretur: Ac condidit Deus homines ut &s;i vitam ip&s;ius volunta i~ attemperarent, cum illo degerent regnarentque impati|biles &amp; immortales.</NOTE> <HI>For God willing that every one, both Angels and Men, &s;hould be at their own liberty, by the free choice of their will, he &s;o crea|ted them, that every one might do what he would; if they chu&s;e tho&s;e things plea&s;ing to him, they &s;hould be kept free from corruption and puni&s;hment; but if they did wickedly, he would puni&s;h them as he plea&s;ed: God &s;o created man, that if they ordered this life to his will, with him they &s;hould dwell and reign impatible (or un|changeable) and immortal.</HI></P>
<P><HI>Hillary</HI> al&s;o again&s;t <HI>Auxentius</HI> writeth thus, <Q REND="inline">The Chri&s;tian Church doth not per&s;ecute, but is per&s;ecuted, and lamentable it is to &s;ee the great folly of the&s;e times, and to &s;igh at the fooli&s;h Opinion of this World, in that men think by humane aid to help God, and with world|ly pomp and power to undertake to defend the Chri&s;tian Church; I ask you Bi&s;hops, What help u&s;ed the Apo&s;tles in the publi&s;hing of the Go&s;pel? With the aid of what power did they preach Chri&s;t, and con|verted the Heathen from their idolatry to God? When they were im|pri&s;oned, and lay in chains, did they prai&s;e and give thanks to God for
<PB N="229" REF="120"> any Dignities, Graces, or Favours received from the Court? Or do you think that <HI>Paul</HI> went about with Regal Mandates, or Kingly Au|thority to gather and e&s;tabli&s;h the Church of Chri&s;t? Sought he pro|tection from New <HI>Ve&s;pa&s;ian?</HI> &amp;c. The Apo&s;tles wrought with their hands for their own maintenance, travelling by Land and Water from Town to City to preach Chri&s;t; yea, the more they were forbidden, the more they taught and preached Chri&s;t. But now alas! Humane help mu&s;t a&s;&s;i&s;t and protect the Faith, and give the &s;ame countenance: to and by vain and worldly honours do men &s;eek to defend the Church of Chri&s;t, as if he by his power were unable to perform it.</Q></P>
<P><HI>And again&s;t</HI> Arius, <HI>he &s;aith,</HI> <Q REND="inline">The Church now which formerly by enduring mi&s;ery and impri&s;onment, was known to be a true Church, doth now terrifie others by impri&s;onment, bani&s;hment and mi&s;ery, and boa&s;teth that &s;he is highly e&s;teemed of the World, whereas the true Church cannot but be hated of the &s;ame.</Q></P>
<P>Tertullian <HI>again&s;t</HI> Scapula <HI>again writes this,</HI> <Q REND="inline">It agreeth both with humane equity, and natural rea&s;on, that every man wor&s;hip God un|compelled, and believe what he will; for another mans Religion, or belief neither hurteth any, nor profiteth any man; neither be&s;eemeth it any Religion to compel another to be of their Religion, which willing|ly and freely &s;hould be embraced, and not by con&s;traint, fora&s;much as the offerings were required of tho&s;e that freely and with a good will offered, and not from the contrary.</Q></P>
<P>Jerom <HI>in his</HI> Proemium <HI>upon</HI> Jeremiah, <HI>Book the fourth, &s;aith,</HI> <Q REND="inline">He|re&s;ie mu&s;t be cut off with the Sword of the Spirit; all Sons and Di&s;ci|ples of mi&s;led Hereticks, let us &s;trike through with the Arrows of the Spirit, that is, with the Te&s;timonies of Holy Scriptures; the &s;laughter of Hereticks is by the Word of God.</Q></P>
<P>Brutius <HI>on</HI> 1 Cor. 3. <HI>&s;aith,</HI> <Q REND="inline">No man hath power to make urging Laws to Chri&s;tians whereby to bind their Con&s;ciences, for willingly, freely and uncompelled, with a ready de&s;ire, and chearful mind, mu&s;t tho&s;e that come run unto Chri&s;t.</Q></P>
<P>Luther <HI>in his Book of the Civil Magi&s;trate, &s;aith,</HI> <Q REND="inline">The Laws of Civil Government extend no further than on the Body or Goods, and to that which is External, for over the Soul God will not &s;uffer any man to rule, only he him&s;elf will rule; therefore where&s;oever the Civil Magi|&s;trate doth undertake to give Laws to the Soul and Con&s;ciences of men, he u&s;urpeth that Government to him&s;elf, which appertaineth to God.</Q></P>
<P>Again, 1 <HI>Kings</HI> 6. <Q REND="inline">in building of the Temple there was no &s;ound of Iron heard; to &s;ignifie that Chri&s;t will have in his Church a free and willing people, not compelled and con&s;trained by Laws and Sta|tutes.</Q></P>
<P><HI>Again upon</HI> Luke 22. <HI>he &s;aith,</HI> <Q REND="inline">It is not the true Catholick Church that is defended by the &s;ecular Arm, or humane Power, but the fal&s;e and feigned Church, which although it carries the name of a Church, yet it denies the power thereof.</Q></P>
<P><HI>Again, upon</HI> P&s;alm 17. <HI>he &s;aith,</HI> <Q REND="inline">The true Church of Chri&s;t know|eth no <HI>Brachium Seculare,</HI> (or Secular Arm) which the Bi&s;hops now a|dayes chiefly u&s;e.</Q></P>
<PB N="230" REF="121">
<P><HI>Again in his Po&s;til of the fir&s;t Sunday after the Epiphany, he &s;aith,</HI> <Q REND="inline">If the Civil Magi&s;trate would command me to believe thus or thus, I would an&s;wer him after this manner, Lord or Sir, look you unto your Civil or Worldly Government, your power extends not &s;o far to com|mand any thing in Gods Kingdom, therefore herein I may not hear you; for if you cannot &s;uffer any man &s;hould u&s;urp authority where you have to command, how do you think God &s;hould &s;uffer you to thru&s;t him from his Seat, and to &s;et your &s;elf therein?</Q></P>
<P>The <HI>Puritans</HI> (&s;o called) in their An&s;wer to the Admonition to the Parliament, in King <HI>James</HI> his time, page 109. &s;ay, <Q REND="inline">The Papi&s;ts nor others, neither con&s;trainedly nor cu&s;tomarily communicate in the My|&s;teries of Salvation.</Q> And in their &s;upplication printed 1609. pag. 21. <HI>&amp;c.</HI> they write much for Tolleration.</P>
<P>The <HI>Papi&s;ts</HI> (&s;o called) are quoted in a Book intituled, <HI>Per&s;ecution for Religion condemned,</HI> &amp;c. printed 1615, and 1620. and reprinted 1662. (wherein are al&s;o many of the things afore&s;aid) I &s;ay they are quoted to have written in a Book of theirs about that time publi&s;hed, relating to the Oath of Allegiance, <HI>&amp;c.</HI> then put <HI>(viz.)</HI> in the dayes of King <HI>James</HI> after this manner, <HI>Moreover the means which Almighty God appointed his Officers to u&s;e in the Conver&s;ion of Kingdoms and People, was Humility, Patience, Charity,</HI> &amp;c. &s;aying, <HI>Behold I &s;end you as Sheep in the mid&s;t of Wolves,</HI> Mat. 10. 16. <HI>He did not &s;ay, I &s;end you as Wolves among Sheep, to kill, impri&s;on, to &s;poyl and devour the&s;e unto whom they were &s;ent.</HI> Again, ver&s;. 7. he &s;aith, <HI>They to whom I &s;end you, will deliver you up to Councels, and in their Synagogues they will &s;courge you, and to Pre&s;idents and Kings &s;hall you be led for my &s;ake. He doth not &s;ay, You whom I &s;end &s;hall deliver the people (whom you ought to convert) unto Coun|cels, and to put them in Pri&s;ons, and lead them to Pre&s;idents and Tribunal Seats, and make their Religion Felony and Trea&s;on. Again he &s;aith, ver&s;.</HI> 12. When ye enter into the Hou&s;e, &s;alute it, &s;aying, Peace be unto this Hou&s;e. <HI>He doth not &s;ay, Ye &s;hall &s;end Pur&s;evants to ran&s;ack and &s;poyl the Hou&s;e. Again he &s;aith,</HI> John 10. The good Pa&s;tor giveth his life for his Sheep; The Thief cometh not but to &s;teal, kill, and de&s;troy. <HI>He doth not &s;ay, The Thief giveth his Life for his Sheep, and the good Pa|&s;tor cometh not but to &s;teal, kill, and de&s;troy, &amp;c.</HI></P>
<P>The &s;ame Book, (viz. <HI>Per&s;ecution for Religion condemned,</HI> &amp;c.) &s;aith of <HI>Stephen</HI> King of <HI>Poland,</HI> that he &s;hould &s;ay, <HI>I am King of Men, not of Con&s;ciences, a Commander of Bodies and not of Souls.</HI></P>
<P>And that the King of <HI>Bohemia</HI> had thus written, viz. <HI>Notwith&s;tanding the &s;ucce&s;s of the latter times, wherein &s;undry Opinions have been hatched about the Subject of Religion, may make one clearly di&s;cern with his eye, and (as it were) touch with his finger; that according to the verity of holy Scri|pture, and a Maxime heretofore held and maintained by the Antient Doctors of the Church, That mens Con&s;ciences ought in no &s;ort to be violated, urged, or con&s;trained; and when&s;oever men have attempted any thing by this vio|lent cour&s;e, whether openly or by &s;ecret means; the i&s;&s;ue hath been pernici|ous, and the cau&s;e of great and wonderful innovations in the principalle&s;t and mightie&s;t Kingdoms and Countreys of all Chri&s;tendom, &amp;c.</HI> And further &s;aith that Book, he &s;aith, <HI>So that once more we do prote&s;t before God and the whole World, that from this time forwards we are firmly re&s;olved not</HI>
<PB N="231" REF="121"> <HI>to per&s;ecute, or mole&s;t, or &s;uffer to be per&s;ecuted or violated any per&s;on what|&s;oever for matter of Religion, no not they that profe&s;s them&s;elves to be of the Roman Church, neither to trouble or di&s;turb them in the exerci&s;e of their Religion, &s;o they live conformable to the Laws of the States,</HI> &amp;c.</P>
<P><HI>William Greenhil</HI> of this day in his Expo&s;ition on the <HI>11th</HI> of <HI>Ezech.</HI> page 424. &s;aith, <HI>You know who &s;aid, In the things of the mind we look for no compul&s;ion, but that of Light and Rea&s;on.</HI> He is of the <HI>Independants</HI> &s;o called.</P>
<P>And <HI>Epictetus</HI> that famous Philo&s;opher, in his Di&s;&s;ertations, collected by <HI>Arrians,</HI> Book 1. Chap. 14. thus &s;aith, (<NOTE N="a" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE>) <HI>When ye have &s;hut your Gates, and made darkne&s;s within, that is to &s;ay, are retired, do not &s;ay that ye are alone, for ye are not alone, but God is within, and your genius (or the Principle of God) what need have they of light to &s;ee to do?</HI> (as much as to &s;ay, God and the Prin|ciple of him &s;ee what you do.)</P>
<P>And <HI>Ari&s;totle</HI> (to add no more) in the <HI>5th</HI> Book of Ethicks, chap. 8. &s;aith, (<NOTE N="b" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE>) <HI>A man acts ju&s;tly or unju&s;tly, as he acts freely; but when con&s;trainedly, he doth neither ju&s;tly nor unju&s;tly, but by accident.</HI></P>
<P>And &s;o I have done with <HI>Alexander Hender&s;on</HI> and the&s;e Do|ctors, and the Book and Papers of the late King, and the&s;e &s;ay|ings of the Antient, having through all convinced in their very words, or their very words holding forth the Principles of the People called <HI>Quakers;</HI> as I have in the words of others in preceding Generations: if &s;o be that yet men will reflect, or take a view of Truth, as it looks through their own Gla&s;s, though they will not take it in anothers. I &s;hall now bring it through the <HI>Prote&s;tant</HI> Religion, or that on which the name <HI>Prote&s;tant</HI> is grounded, and &s;ome few more in&s;tances of the Ages that are pa&s;t, and &s;o conclude this my long yet nece&s;&s;ary tract of the&s;e things which are &s;o eminent and fit to be con&s;idered.</P>
<P><HI>John Milton</HI> in his Treati&s;es of the power of the Civil Magi&s;trate in cau&s;es Eccle&s;ia&s;tical, hath excellently pitched the bottom of this mat|ter, <HI>It cannot be denied,</HI> (&s;aith he) <HI>being the main foundation of our</HI> Pro|te&s;tant <HI>Religion, That we of the&s;e Ages having no divine Rule or Authority from without us, warrantable to one another as a common ground, but the Holy Scripture, and no other within us, but the illumination of the Holy Spirit, &s;o interpreting that Scripture as warrantable only to our &s;elves, and to &s;uch who&s;e Con&s;ciences we can &s;o per&s;wade, can have no other ground in matters of Religion, but only from the Scriptures. And the&s;e being not po&s;&s;ible to be under&s;tood without this divine Illumination, which no man can know at all times to be in him&s;elf, much le&s;s to be at any time for certain in any other; it follows clearly that no man, or body of men in the&s;e times can be the infallible Judges, or determiners in matters of Religion to any other mens Con&s;ciences but their own. And again</HI> (&s;aith he) <HI>with good cau&s;e therefore it is the general con&s;ent of all &s;ound</HI> Prote&s;tant <HI>Writers, That nei|ther Traditions, Councels, nor Canons of any vi&s;ible Church, much le&s;s Edicts of any Magi&s;trates, or Civil Se&s;&s;ion, but the Scripture onely can be the final Judge or Rule in matters of Religion, and that only in the Con&s;cience of every Chri&s;tian to him&s;elf. Which prote&s;tation</HI> (&s;aith he) <HI>made by the fir&s;t pub|lick Reformers of our Religion again&s;t the Imperial Edicts of</HI> Charles <HI>the</HI>
<PB N="230" REF="122">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="231" REF="122">
<GAP DESC="duplicate" RESP="OXF" EXTENT="1 page">
<PB N="232" REF="123"> <HI>fifth, impo&s;ing Church Traditions without Scripture, gave the fir&s;t beginning of the name</HI> Prote&s;tant, <HI>and with that name hath ever been received this Do|ctrine, which prefers the Scripture before the Church, and acknowledges none but the Scripture the &s;ole Interpreter of its &s;elf to the Con&s;cience.&mdash;For if the Church be not &s;ufficient to be implicitely believed, as we hold it is not, what can there el&s;e be named of more Authority than the Church, but the Con&s;cience, than which God only is greater,</HI> 1 John 3. 20. <HI>But if any man &s;hall pretend</HI> (&s;aith he) <HI>that the Scripture judges to his Con&s;cience for other men; he makes him&s;elf greater, not only than the Church, but al&s;o than the Scripture, than the Con&s;ciences of other men. A pre&s;umption</HI> (&s;aith he) <HI>too high for any mortal, &s;ince every true Chri&s;tian is able to give a rea&s;on of his Faith, hath the Word of God before him, the promi&s;ed Holy Spirit, and the mind of Chri&s;t within him,</HI> 1 Cor. 2. 16. <HI>A much better and &s;afer guide of Con&s;cience,</HI> (&s;aith he) <HI>which as far as concerns him&s;elf, he may far more certainly know then any outward rule inpo&s;ed on him by others, whom he inwardly either knows not, nor can know; at lea&s;t knows nothing of them more &s;ure than this one thing, That they cannot be his Judges in Religion,</HI> 1 Cor. 2. 15. <HI>The Spiritual man judges all things, but he him&s;elf is judg|ed of no man; chiefly for this cau&s;e do all true</HI> Prote&s;tants <HI>account the Pope Antichri&s;t, for that he a&s;&s;umes to him&s;elf this infallibility over both the Con|&s;cience and the Scripture, &s;itting in the Temple of God, as it were oppo&s;ite to God, and exalting him&s;elf over all that is called God, or is wor&s;hipped,</HI> 2 The&s;. 2. 4. <HI>That is to &s;ay, not onely above all Judges and Magi&s;trates, who though they be called Godds, are far beneath infallible, but al&s;o above God him&s;elf, by giving Law both to the Scripture, to the Con&s;cience, and to the Spirit it &s;elf of God within us; when as we find,</HI> James 4. 12. There is one Law-giver, who is able to &s;ave and to de&s;troy: who art thou that judge&s;t another? <HI>That Chri&s;t is the only Law-giver of his Church, and that it is here meant in Religious matters, no well-grounded Chri&s;tian will deny. Thus al&s;o St.</HI> Paul, <HI>Rom.</HI> 14. 4. Who art thou that judge&s;t the Servant of another? to his own Lord he &s;tandeth or falleth; but he &s;hall &s;tand, for God is able to make him &s;tand. <HI>As therefore of one beyond expre&s;&s;ion bold and pre&s;umptuous, both the&s;e Apo&s;tles demand, Who art thou that pre&s;ume&s;t to impo&s;e [other] Law or Judgment in Religion than the only Law-giver and Judge Je&s;us Chri&s;t, who can only &s;ave, and can de&s;troy, gives to the Con&s;ci|ence? And the forecited place to the</HI> The&s;&s;alonians, <HI>by compared effects re|&s;olves us, That be he or they, who or where-ever they be, or can be, they are of far le&s;s Authority than the Church, whom in the&s;e things, as</HI> Prote&s;tants, <HI>they receive not; and yet no le&s;s Antichri&s;t in this main point of Antichri|&s;tiani&s;m; no le&s;s Pope or Popedom than he at Rome, if not much more, by &s;etting up Supream Interpreters of Scripture, either tho&s;e Doctors whom they follow, or which is far wor&s;e them&s;elves, as a Civil Papacy, a&s;&s;uming un|accountable Supremacy to them&s;elves, not in Civil only, but Eccle&s;ia&s;tical Cau&s;es. Seeing then that in matters of Religion, as hath been proved, none can judge or determine here on earth, no not Church-Governors them&s;elves, again&s;t the Con&s;ciences of other Believers; my inference is, or rather not mine but our Saviour's own, that in tho&s;e ca&s;es they neither can command, nor u&s;e re&s;traint, le&s;t they run ra&s;hly on a pernitious con&s;equence forwarned in that Parable,</HI> Mat. 13. 26, to 31. Le&s;t while ye gather up the Tares, ye root up al&s;o the Wheat with them, let both grow together until the Harve&s;t;
<PB N="233" REF="123"> and in the time of Harve&s;t, I will &s;ay to the Reapers, Gather ye together <NOTE PLACE="marg">Page 13.</NOTE> fir&s;t the Tares, &amp;c. <HI>Whereby he declares that this work, neither his own Mini&s;ters, nor any el&s;e can di&s;cerningly enough, or judgingly perform, with|out his own immediate direction in his own fit &s;ea&s;on, and they ought till then not to attempt it; which is further confirmed,</HI> 2 Cor. 1. 14. Not that we have dominion over your Faith, but are helpers of your joy. <HI>If the Apo&s;tles had no dominion or con&s;training power over Faith or Con&s;cience, much le&s;s have ordinary Mini&s;ters.</HI> 1 Pet. 5. 2, 3. Feeding the Flock of God, not by con&s;traint, <HI>&amp;c.</HI> neither as being Lords over Gods Heritage.</P>
<P>Much more I might have produced as to this Author, even the whole Di&s;cour&s;e, wherein he fully convinces what in his Title page he a&s;&s;erts, to wit, <HI>That it is not lawful for any power on earth to compel in matters of Religion.</HI> He is one who pretends to the Church of Chri&s;t, but not by compul&s;ion to Church-&s;hip, or matters of Religion; as this his Treati&s;e &s;hews him.</P>
<P>Concerning <HI>God,</HI> Doctor <HI>Ingelo</HI> produces <HI>Plotin,</HI> as expre&s;&s;ing him <NOTE PLACE="marg">Doctor <HI>Ingelo,</HI> See <HI>Tabu. Bentivo.</HI> &amp; <HI>&V;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">an</HI> under the re&s;pective Heads of this and that which fol|lows.</NOTE> to be <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>The Root of the Soul;</HI> And <HI>Pithagoras,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>The Fountain of everla&s;ting Nature.</HI></P>
<P>Concerning a mans knowing of him&s;elf, he &s;aith, <HI>He hath called the Governor of</HI> Tapinophoro&s;ine, <HI>or Humility, becau&s;e the knowledge of ones &s;elf is the natural root of Humility. Now what gives the knowledge of a mans &s;elf, but that which &s;earcheth the Heart? And what is the natural root of Humility, but the Fountain of everla&s;ting Nature, from which humi|lity &s;prings, of who&s;e fulne&s;s we have all received grace for grace,</HI> &s;aith the Apo&s;tle, <HI>in whom the fulne&s;s of the God-head dwells bodily,</HI> who &s;aith, <HI>Learn of me, for I am lowly and meek. And behold the King cometh meek, riding on an A&s;s, the Foal of an A&s;s; who is the high and lofty One, who in|habiteth</HI> <NOTE PLACE="marg"><HI>I&s;a.</HI> 57. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> <HI>Eternity, who&s;e Name is Holy, who dwelleth in the high and holy Heavens; in him al&s;o that is of an humble and contrite Spirit, to revive the heart of the humble, and to revive the heart of the contrite ones, who&s;e Na|ture is Everla&s;ting; and who is the Spring thereof, but he who is without be|ginning of dayes, or end of life, who is a Prie&s;t for ever after the Order of</HI> Melchi&s;edeck, (as afore&s;aid) <HI>from whom every thing that is like him &s;prings.</HI></P>
<P>Concerning Con&s;cience, he &s;aith, <HI>It is a natural Principle</HI> (and what that Nature is I have already &s;hewed) <HI>not to be eradicated by any Act of man,</HI> (&s;o it is Eternal, for what man cannot eradicate, is not of man) <HI>a &s;evere reprover, and &s;harp Corrector of tho&s;e bold &s;inners who offer violence to it,</HI> (by the Doctors leave, if I may &s;o &s;ay, after the u&s;ual manner a|mong&s;t men, that which witne&s;&s;eth in the Con&s;cience, is that which here is put under the notion of Con&s;cience; for there be, <HI>who&s;e very Con&s;ci|ences are defiled,</HI> who <HI>have made &s;hipwrack of Faith and a good Con&s;cience; who&s;e Con&s;cience is &s;eared with a hot Iron;</HI> and &s;o (whil&s;t &s;uch) it an&s;wer|eth not, or not aright: But that which witne&s;&s;eth in Con&s;cience, which is the &s;evere Reprover, the &s;harp Corrector faileth not, nor Con&s;cience, as it is undefiled and un&s;eared, and hath not been made &s;hipwrack of, but an&s;wers thereunto) <HI>it hath been called by great Philo&s;ophers, by the mo&s;t venerable names, as</HI> <NOTE N="(a)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>a Dome&s;tick God, or a God within,</HI> Hieron. <NOTE N="(b)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>A Divine, or God the Over&s;eer; a Sacred Goad, or godly Prick;</HI> Sophicles. <HI>A</HI> <NOTE N="(c)" PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> <HI>God who hath framed to him&s;elf a natural Temple in the Con&s;cience,</HI> Ju&s;tin Martyr.</P>
<PB N="234" REF="124">
<P>To conclude this of the &s;aid Doctor, when he hath given his concep|tion <NOTE PLACE="marg"><HI>Bentevol.</HI> &amp; <HI>&V;ran.</HI> p. 189.</NOTE> of the notion of God, <HI>Which we</HI> (&s;aith he) <HI>form in our minds, when we think of him; This notion</HI> (&s;aith he, when he hath given it) <HI>is natu|ral, that is impre&s;t upon our Souls by that God who&s;e Idea it is, men having not learnt it by cu&s;tom, or been forced to the belief of it by any Law.</HI> (What then is it which gives the under&s;tanding thereof? By what is it natural, or how comes it to be &s;o? And what nature is it that makes it &s;o, and who&s;e impre&s;s is it? or whence comes it&punc; but from him&s;elf? and what is that which comes from him&s;elf, but that which is of his own Nature, who&s;e Idea or Image it is, who is the Son of God, the belief of which Law makes not, nor forces; but nature con&s;trains, or rather gives to every man, in which every man was made, which gives to man to know that in which he was made, which is everla&s;ting, the Principle of God, by and in which man was made, which forms this on man, and gives him to believe it; &s;o that all men believe there is a God, and the rea&s;on is, Becau&s;e God is in all men, who gives them their beings, and convinceth them that it is &s;o, who is the Nature in which man was produced: So all have this, becau&s;e in and by this all were made; that which is of him in them, gives them the knowledge of this, leaves the impre&s;s, as it makes the man; they both &s;tand together, becau&s;e it is the Parent, (as I may &s;o &s;ay) or that by which man is, which gives the Idea or Impre&s;s of him that made him, and is as natural as he is who is made) Unto which the Doctor &s;aith further, <Q REND="inline">It is a Truth profe&s;t by all Nations, who notwith|&s;tanding the difference of their cu&s;toms, the variety of their Laws, diver&s;ity of Di&s;po&s;itions, and ho&s;tility of their practices, have univer|&s;ally agreed in this, as a thing that naturally re&s;ults from the u&s;e of Rea|&s;on, and which even by &s;uch as have not &s;poken very honorably of God, hath been acknowledged as a common Prolep&s;is, that is, a con|nate information.</Q> <HI>(Which is the &s;ame that I have expre&s;t, Connate, &s;igni|fying as much as a thing that is born with a thing, or things that are brought forth together.) The Doctor goes on to evince the &s;ame thing by father demon|&s;tration in what follows.</HI> <Q REND="inline">Of this I think my &s;elf <HI>(&s;aith he)</HI> the more a&s;&s;ured, becau&s;e no beginning of time can be a&s;&s;igned when the World entertained this belief, but that the common Parent of mankind, who was made with it, and to whom it was confirmed by conver&s;ation with God, taught it his Children, who ea&s;ily received it, becau&s;e when they arrived to that Age, in which they were capable of being taught by others; they plainly perceived that it did naturally &s;pring from the free exerci&s;e of their own under&s;tandings. If this were not true <HI>(&s;aith he)</HI> I can give no rational account how it came to be generally received by the World, it being impo&s;&s;ible that by force or fraud any contract &s;hould have been made to have nece&s;&s;itated &s;uch a common Faith.</Q></P>
<P><Q REND="inline">It is al&s;o manife&s;t, that this is an everla&s;ting Truth, deeply engraven in humane Souls, &s;ince no &s;ucce&s;&s;ion of time hath been able to wear it out, though fal&s;hood &s;teal the mantle of Truth, yet it cannot &s;o con|ceal it &s;elf long, for time will pull it off and di&s;cover the cheat: If it <NOTE PLACE="marg">Pag. 190.</NOTE> had been unnatural, men would long before this time have rejected it, and being alway impatient of Yokes, they would not &s;o long have born this, which doth oblige them to the &s;trictne&s;s of religious ob&s;er|vances; but they have been &s;o far from abandoning this Truth, that
<PB N="235" REF="124"> they have not &s;ubjected it to be di&s;honoured with di&s;putes, and &s;o have declared that this is that great Article of their common Faith, in which they all agree.</Q></P>
<P>And &s;peaking of the <HI>Kenapi&s;tians,</HI> or the men of vain Faith, who in <NOTE PLACE="marg"><HI>Bent.</HI> &amp; <HI>&V;ran.</HI> lib. 3. p. 151.</NOTE> that his <NOTE N="*" PLACE="marg">A <HI>Romance</HI> is a kind of Parabolical expre&s;&s;ion of things under certain names fitted for the purpo&s;e unto which it is intended. Page 152.</NOTE> <HI>Romance,</HI> among others he reflects upon, he thus &s;aith in re|proof of them, <Q REND="inline">The <HI>Kenapi&s;tians</HI> having thus repo&s;ed their hopes of &s;ecurity, upon fal&s;e Principles, <HI>(which what they were, he layes down be|fore, too long in this place now to repeat)</HI> contented them&s;elves with a form of Religion, and neglected the indi&s;pen&s;ablene&s;s of a holy Life; The &s;everities of Godline&s;s were rediculous to them, and the practice of Charity, Arbitrary: They reckoned the examples of the Primitive times inimitable, and concluded the de&s;ire of goodne&s;s &s;ufficient to Salvation. In <HI>Theoprepia, (or the &s;tate worthy of God, which by that tearm he gives to under&s;tand)</HI> they love what the&s;e do but profe&s;s, and do what the&s;e only &s;ay; Fle&s;h is allowed its dominion over the Spirit; envy and hatred have bani&s;hed Love, and they have devi&s;ed a new way to go to Heaven without peace of Con&s;cience, which they endeavour to quiet by neglect of examination: Or, if by chance they find they are not conformable in di&s;po&s;ition or practice to holy Rules, yet they ex|cu&s;e the bu&s;ine&s;s, by alleadging, That &s;in is unconquerable in this mor|tal Body; That obedience is impo&s;&s;ible; That the be&s;t things we do are but &s;plendid &s;ins, and the wor&s;t are but &s;ins; They repent as oft as they plea&s;e; Nay, they believe, That if they do but repent at the hour of death, it &s;erves their turn for the &s;ins of their whole life; and not|with&s;tanding the greate&s;t cau&s;es of de&s;pair, they may believe, and be &s;afe for ever.</Q></P>
<P>And <HI>Page</HI> 153. <Q REND="inline">That God was obliged to excu&s;e our di&s;obedience, becau&s;e of the naturalne&s;s of &s;in, and that he, <HI>(viz.) Tuphlecon,</HI> (i. e.) one that is wilfully blind, who the <HI>Romance</HI> pretending to be &s;ick, <HI>Colax,</HI> (i. e.) the flatterer took upon him to cure, and for that purpo&s;e &s;aid thus to him, He needed not to doubt of pardon for &s;uch faults as he was for|ced to commit by the irre&s;i&s;table power of tentation; That God doth not exact perfection of us, becau&s;e it is impo&s;&s;ible; that he needed not to trouble him&s;elf that he was &s;o bad, &s;ince God had prede&s;tinated him to be no better. And in &s;hort, That he might make one an&s;wer for all Objections, even of hypocri&s;ie it &s;elf, That Chri&s;t had been obedi|ent for him.</Q></P>
<P>I mu&s;t end with the Doctor (my old acquaintance) and this Di&s;cour&s;e, <NOTE PLACE="marg">Conclu&s;ion of the whole.</NOTE> having turned through the Hi&s;tories of the Times afore&s;aid, and the Principles of men, both in former and latter Generations, of mo&s;t Pro|fe&s;&s;ions, and through all evinced the thing of which I have declared; to the end that &s;eeing things as they &s;tand in their own preten&s;ions, and the things they own them&s;elves, they may be brought into a little more familiarity &amp; friendline&s;s with that which they thought mon&s;trou&s;ly of, looking at a di&s;tance, but taking a nearer view, they may of tho&s;e things be the better per&s;waded. For my part, all may judge, I needed not the&s;e things as to my own information, for I am &s;atisfied and re&s;olved up|on that everla&s;ting Truth which I have here a&s;&s;erted, and el&s;ewhere, <HI>(viz.) The Principle of God in man, which is in every man a mea&s;ure there|of,</HI>
<PB N="236" REF="125"> <HI>to lead and guide him, which is able to lead him into all Truth, and to de|liver him from evil, which will bring him to God;</HI> And of all that which flows from thence, which al&s;o may be called Principles, becau&s;e they are the rea&s;ons and grounds from whence they have their beings. I de|light not in prolixity, nor would I have been thus long, had mine own natural Genius or inclination led me; But I have been doing the will of another, <HI>(viz.)</HI> of the Lord, who moved me to this thing, and who&s;e will I have done; not through con&s;traint neither, but of a ready mind, that men may &s;ee how near that is to them, which they think afar off, and how natural, if that they would but come down unto that in which they were made, for who&s;e &s;akes I have thus written.</P>
<CLOSER><SIGNED>Geo. Bi&s;hope.</SIGNED>
<DATELINE><HI>Bri&s;tol</HI> <DATE>this <HI>12th</HI> of the <HI>5th</HI> month, 1667.</DATE></DATELINE></CLOSER>
<TRAILER>THE END.</TRAILER>
<PB REF="125">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
