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them. Maximinus being tormented with pain in his bowels there died. Maxentius was drowned in the Tiber. Licinius, being overcome by Constantine the Great, was deposed, and afterward slain by his soldiers. But on the other side, after the time of Constantine, when the faith of Christ was received into the imperial seat, we read of no emperor after the like sort destroyed or molested, except it were Julian, or Basil, or Valens.

And thus have we briefly collected out of the chronicles the miserable state of the emperors of Rome, until the time of Christian Constantine, with the examples, no less terrible than manifest, of God's severe justice upon them, for their contemptuous refusing and persecuting the faith and name of Christ their Lord.

Moreover, if leisure would suffer me to come more near nome, I could also infer the like examples of this our country of England, concerning the terrible plagues of God against the refusing or abusing the benefit of his truth. We read how God stirred up Gildas to preach to the old Britains, and to exhort them to repentance and amendment of life, and to warn them of plagues to come if they repented not. What availed it? Gildas was laughed to sorn, and taken for a false prophet, and a malicious preacher. What followed? God sent in their enemies on every side and destroyed them, and gave the land to other nations. Not many years past, God seeing idolatry, superstition, hypocrisy, and wicked living used in this realm, raised up that godly learned man John Wickliffe, to preach unto our fathers, and to exhort them to amend their lives, to forsake their papistry and idolatry, their hyprocrisy and superstition, and to walk in the fear of God. His exhortations were not regarded, he with his sermons were despised, his books and himself after his death were burnt. What followed? They slew their king, and set up three wrong kings, under whom all the noble blood was slain, and half the commons, in fighting among themselves for the crown; and the cities and towns were decayed, and the land nearly brought to a wilderness, compared with what it was before. Since that time even of late years, God, again having pity of this realm of England, raised up his prophets; namely, William Tindall, Thomas Bilney, John Frith, Doctor Barnes, Jerome Garret, Anthony Person, with others, who earnestly laboured to call us to repentance, that the fierce wrath of God might be turned away from us. But how were they treated? They themselves were condemned and burnt as heretics, and their books condemned and burnt as heretical. The time shall come, saith Christ, that whosoever killeth you, will think that he doth God service," John xvi. 1. If God has deferred his punishment, or forgiven us these our wicked deeds, as I trust he has, let us not therefore be proud and high minded, but most humbly thank Him for his tender mercies, and beware of the like ungodly proceedings hereafter. I need not speak of these our later times, which have been in King Henry's and King Edward's days, seeing the memory thereof is yet fresh and cannot be forgotten. But, of this I am sure, that God yet once again is come to this church of England, yea, and that more lovingly and beneficially than ever he did before. For in this visitation he has redressed' many abuses, and cleansed his church of much ungodliness and superstition, and made it a glorious church. We now declare the persecutions raised up against the servants of Christ, within the space of three hundred years after Christ. Which persecu tions in number are commonly counted to be ten, besides the persecutions by the Jews in Jerusalem against the apostles. In which, St. Stephen was put to death, with many others.

After the martyrdom of Stephen, James the apostle and brother of John suffered. Mention is made of James in the Acts, xii. 1. Where is declared, how Herod stretched forth his hand, to afflict certain of the church: among whom James was one, whom he slew with the sword. Of this James, Eusebius mentions, that when brought to the tribunal, he that brought him (and was the cause of his trouble) seeing him condemned, and that he would suffer death: as he went to the execution, being moved in heart and conscience, confessed himself a Christian.

And so they were led forth, and were beheaded together. (A. D. 36).

Dorotheus testifies, that Nicanor, one of the seven deacons, with two thousand others, who believed in Christ, suffered also the same day, when Stephen suffered.

Dorotheus witnesses also, that Simon, another of the deacons, was burned. Parmenas, also another of the deacons suffered.

Thomas preached to the Parthians, Medes, and Persians, also to the Germans, Hiraconies, Bactries, and Magies. He suffered in Calamina, being slain with a dart.

Simon Zelotes preached at Mauritania, and in Africa, and in Britain; he was crucified.

Judas, brother of James, preached to the Edessens, and all Misopotamia; he was slain in Berito.

Simon, brother to Jude and to James, all sons of Mary Cleophas, and of Alpheus, was bishop of Jerusalem after James, and was crucified in a city of Egypt.

Mark the evangelist, and first Bishop of Alexandria, preached the gospel in Egypt, and there, being drawn with ropes unto the fire, was burned.

Bartholomew is said also to have preached to the Indians, and to have translated the gospel of St. Matthew into their tongue, where he continued a great space, doing many miracles. At last in Albania, after divers persecutions, he was beaten down with staves, then crucified, and after being flayed, he was at length beheaded.

Andrew, the apostle and brother to Peter, preached to the Scythians, Saxons, &c. When Andrew, through his diligent preaching, had brought many to the faith of Christ; Egeas the governor, resorted thither, to constrain as many as believed Christ to be God, to do sacrifice to the idols. Andrew thinking good at the beginning to resist the wicked doings of Egeas, went to him, saying; that, "It behoved him to know his judge which dwelleth in heaven, and to worship him, and so in worshipping the true God, to revoke his mind from false gods and blind idols."

But he demanded of him, whether he was the same Andrew that overthrew the temple of the gods, and persuaded men of that sect, which the Romans had commanded to be abolished. Andrew plainly affirmed, that the princes of the Romans did not understand the truth, and that the Son of God, coming into the world for man's sake, had taught and declared how those idols, whom they so honoured as gods, were not only not gods, but also most cruel devils, enemies to mankind, teaching the people nothing else but that with which God is offended, and being offended turns away and regards them not.

The proconsul commanded Andrew not to teach and preach such things any more; or if he did, that he should be fastened to the cross. Andrew answered, he would not have preached the honour and glory of the cross, if he had feared the death of the cross. Whereupon sentence of condemnation was pronounced. Andrew seeing afar off the cross prepared, neither changed countenance nor colour, as the imbecility of mortal man is wont to do, neither did his blood shrink, neither did he fail in his speech, his body fainted not, neither was his mind molested, his understanding did not fail him, but out of the abundance of his heart his mouth did speak, and fervent charity did appear in his words; he said, “O cross, most welcome and long looked for; with a willing mind joyfully and desirously I come to thee, being the scholar of him which did hang on thee: because I have been always thy lover, and have coveted to embrace thee." So being crucified, he yielded up the ghost and fell asleep.

Matthew, named Levi, wrote his gospel to the Jews in the Hebrew tongue, as records Eusebius, (lib. 3. cap. 24. 39. lib. 5. cap. 8. cap. 10. Also Irenæus, lib. 3. cap. 1. Hieronymus in Cat. scrip. Eccl.) Concerning this apostle and evangelist, divers things are recorded, but in such sort, as may greatly be suspected to be some crafty forgery, for the establishment of later decretals, and Romish doctrine, as touching merits, consecration of nuns, the su perstitious prescription of Lent-fast, not only in abstaining from all flesh meats, but also separating man and wife,

during the time of Lent. Also, the strict prohibition not to taste any bodily sustenance, before receiving the Lord's Supper. In ordaining of mass, and that no nun must marry after the vow of her profession, with such other like.

It is recorded of Matthias, that after he had preached to the Jews, he was at length stoned and beheaded. (Joan. de Monte Regali.)

Philip, the apostle, after he had laboured much in preaching the word of salvation, suffered in Hierapolis, being crucified and stoned to death.

the coming of godly Constantine, which persecutions are reckoned, by most writers, to the number of ten.

It is marvellous to see and read the incredible numbers of christian innocents that were slain and tormented, some one way, some another, as Rabanas saith, "Some slain with the sword; some burnt with fire; some scourged with whips; some stabbed with forks: some fastened to the cross or gibbet; some drowned in the sea; some their skins pluckt off; some their tongues cut off; some stoned to death; some killed with cold; some starved with hunger; some their hands cut off, or otherwise dismembered." Whereof, Augustine also saith, "They were bound-imprisoned-killed-tortured

After Festus had sent the apostle Paul to Rome, and the Jews had lost their hope of performing their malicious vow against him, they fell upon James, the brother of our Lord, who was bishop at Jerusalem, and required-burned-butchered-cut in pieces," &c. Although him before all the people, to deny the faith of Christ; but be freely, and with great constancy before all the multitude, confessed Jesus to be the Son of God, our Saviour, and our Lord; whereupon they killed him.

Egesippus thus describes the manner of his death: When many of the chief persons believed in Christ, there was a tumult made of the scribes and pharisees; therefore they gathered together, and said to James, "We beseech thee restrain the people, for they believe in Jesus, as though he were the Christ; we pray thee persuade the people that they be not deceived; stand upon the pillar of the temple that thou mayst be seen from above, and that thy words may be heard by all the people." And thus the scribes and pharisees set James upon the battlements of the temple; and he said, with a great voice, "What do you ask me of Jesus the Son of Man, seeing that he sitteth on the right hand of God in heaven, and shall come in the clouds of heaven?" Many, persuaded of this, glorified God upon the witness of James, and said, "Hosannah in the highest to the Son of David!" Then the scribes and the pharisees said among themselves, "We have done evil, that we have caused such a testimony of Jesus, but let us go up, and let us take him, that they, being compelled with fear, may deny that faith." Therefore they went up, and threw down the just man, and they took him to smite him with stones, for he was not yet dead when he was cast down. But he, turning, fell down upon his knees, saying, "O Lord God, Father, I beseech thee to forgive them, for they know not what they do.”

This James was so notable a man, that he was had in honour of all men, insomuch that the wise men of the Jews, shortly after his martyrdom, imputed the cause of the besieging of Jerusalem, and other calamities, to the violence and injury done to this man.

These things being thus declared as to the martyrdom of the apostles, and the persecution of the Jews, let us now, by the grace of Christ our Lord, narrate the persecutions raised by the Romans against the christians, till

(1) Foxe here has a marginal note; "This report seems neither to come from Jerome, nor to be true of Peter."

The manner in which later editions of The Fathers' have been corrupted, and the prodigious extent to which they were interpolated in the monastic libraries, before the discovery of printing, has rendered it a matter of exceeding difficulty to ascertain whether any statement be truly the genuine opinion of the father to whom it is ascribed. And in subsequent times the Index expurgatorius has erased so many important sentences, and sometimes whole paragraphs, that we cannot be certain of anything in those ancient writings. There is at this moment in the library of Trinity College, Dublin, a copy of Chrysostom's works, which had passed through the hands of one of the Inquisitors of the Index, and his pen has been drawn over every sentence that seemed to conflict with the peculiar views of the Roman church, and not unfrequently is the word dele and deleatur inserted in his handwritlag in the margin.

Foxe seems to regard as an interpolation this passage in Jerome which describes Peter as being twenty-five years at Rome, but whether it be genuine or otherwise this much at least is certain, that it was both a moral and physical impossibility that the statement could be true in reference to that apostle, as will thus appear:

I. St. Paul was converted in the year 35; and three years afterwards he visited Jerusalem, where he found Peter, (Gal. i. 18.) this was about the year 38, so that at this time St. Peter was not at Rome.

II. In three years after this, we find St. Peter visiting the regions about Jerusalem, and justifying his proceedings before the astles and brethren in that city, (Acts, xi. 2). This was about the year 41, so that at this time St. Peter was not at Rome.

III. In about three years afterwards we find St. James beheaded (Acts, xii. 2), and immediately after we find St. Peter im

these punishments were divers, yet the manner of constancy in all these martyrs was one. And notwithstanding these torments, and the cruelty of the tormentors, yet such was the number of these constant saints that suffered, or, rather such was the power of the Lord in his saints, that, as Jerome says, "there is no day in the whole year, to which the number of five thousand martyrs cannot be ascribed, except only the first day of January."

THE FIRST PERSECUTION.

The first of these ten persecutions was stirred up by the Emperor Nero Domitius, (A. D. 64). His rage was so fierce against the christians, as Eusebius records, that a man might then see cities full of the dead bodies of men and women cast out naked in the open streets. Likewise, Orosius writes of Nero, that he was the first in Rome to raise persecutions against the christians, and not only in Rome, but through all the provinces, thinking to destroy the whole name of christians.

In this persecution, the apostle Peter was condemned and crucified, as some write, at Rome; although others doubt it: concerning his life and history, because it is sufficiently described in the gospel, and in the Acts. I need not make any repetition of it. There are many who relate the cause and manner of his death, although they do not all precisely agree in the time. Jerome says that after he had been bishop of the church of Antioch, and had preached to the dispersed of them that believed, of the circumcision, in Pontus, Galatia, Cappadocia, Asia, and Bithynia, in the second year of the Emperor Claudius, (A. D. 44), he came to Rome to withstand Simon Magus, and there kept the priestly chair the space of five and twenty years, until the last year of Nero, by whom he was crucified, his head being down, and his feet upward, himself so requiring, because he was, he said, unworthy to be crucified after the same form and manner as the Lord was.1

prisoned at Jerusalem, (Acts, xii. 3). This was about the year 44. So that St. Peter could not have been at Rome at this period.

IV. St. Paul preached at Antioch in about the year 42, remaining there a whole year. He preached there again some years after, namely, about 46, and it is not improbable that it was during this visit that he had the contention with St. Peter (Gal. ii. 11). So that Peter was not at that time at Rome.

V. The assembly of the apostles and elders at Jerusalem, to determine the question of the observance of the Jewish rites, or as the Papists call it, the Council of Jerusalem, was in the year 52. Now Peter was there and spoke at it, (Acts, xv. 7). So that he could not have been at Rome at this time.

VI. The Epistle of Paul to the Romans was written in the year 60, and it contains internal evidence that Peter was not at Rome at that period.

VII. There is no further mention made of St. Peter in the sacred history, but we find St. Paul at Rome for two whole years, (Acts, xxviii. 30). These were the years 64 and 65, as nearly as they can be computed. It is certain that Peter was not at Rome during those two years, for in the several epistles which St. Paul wrote during his residence there, he never mentions that apostle as being even at Rome, much less being bishop or pope of it, (See note, page 16).

VIII. The martyrdom of Peter was about the year 66, or 67 at the latest, so that his visit to Rome must have been after 65, and before 67; and this is the probable account of the matter. He perhaps, visited Rome at that time after Paul's imprisonment and preaching there. And he then, perhaps, was seized and martyred.

Thus Foxe is fully justified in saying that it cannot be true of Peter that he was 25 years at Rome. [ED.]

Paul the apostle, after his great and unspeakable la- | doubt, that seeing our lady was without all original sin, bours in promoting the gospel of Christ, suffered also in this first persecution under Nero, and was beheaded.

Among his other manifold labours and travels in spreading the doctrine of Christ, he won Sergius Paulus, the proconsul of Cyprus, to the faith of Christ, whereupon he took his name, as some suppose, turned from Saulus to Paulus.

And because it is sufficiently comprehended in the Acts of the Apostles concerning the wonderful conversion, and conversation of this most worthy apostle, that which remains of the rest of his history, I will here briefly add how he was sent up in bonds to Rome, where, remaining two years together, he disputed daily against the Jews, proving Christ to be come. And here is to be noted, that after his first answer, or defence, he was discharged, and went to preach the gospel in the western parts, and about the coasts of Italy.

But afterwards being brought the second time before Nero, this worthy preacher and messenger of the Lord, in the same day in which Peter was crucified (although not in the same year, but in the next year following) was beheaded at Rome for the testimony of Christ.

THE SECOND PERSECUTION.

The first Roman persecution ceased under Vespasian, who gave some rest to the poor christians. After whose reign the second persecution was moved by the emperor Domitian, (about A. D. 94). Of whom Eusebius and Orosius write, that he beginning mildly, did afterwards so far outrage in intolerable pride, that he commanded himself to be worshipped as God, and that images of gold and silver in his honour should be set up in the capitol. The chief nobles of the senators, either upon envy, or for their goods, he caused to be put to death, some openly, and some he sent into banishment, there causing them to be slain privately.

And as his tyranny was unmeasurable, so the intemperance of his life was no less. He put to death all the nephews of Jude, called the Lord's brother, and caused all that could be found of the stock of David to be slain (as Vespasian also did before him) for fear, lest he were yet to come of the house of David, who should enjoy the kingdom. In the time of this persecutor, Simeon, bishop of Jerusalem, after other torments, was crucified.

In this persecution, John the apostle and evangelist, was exiled to Patmos. Of whom various memorable acts are reported in sundry chronicles. As how he was put in a vessel of boiling oil, by the proconsul of Ephesus. Also, how he raised up a widow and a certain young man from death to life. How he drank poison and it hurt him not, raising also to life two which had drank the same before. These, and such other miracles, although they may be true, yet, because they are no articles of our christian belief, I let them pass, and only content myself with that which I read in Eusebius, declaring of him, that in the second persecution, John was banished into Patmos for the testimony of the word, (A. D. 97). And after the death of Domitian, John was released, and came to Ephesus, (A. D. 100). Where he continued and governed the churches in Asia; where also he wrote his gospel, and so lived till the year after the passion of our Lord, threescore and eight, which was the year of his age, one hundred and twenty, (A. D. 101.)

And, as we now have in hand the story of John the evangelist, here comes in a great doubt and difficulty, such as has occupied all the catholic, subtile, illuminate, and seraphical doctors of the pope's catholic church, these five hundred years! The difficulty is this, as auricular confession has been, and is yet received in the pope's catholic church for an holy and necessary sacrament, extending universally to all christians; here ariseth a question, who was the Virgin Mary's confessor or ghostly father? But it is decreed and confessed, with full consent of all the catholics, to be St. John. Whoever denies, or doubts of this, is straightways a heretic! This, then, so determined, arises another question or

and also actual or mortal sin, what need had she of any confessor? Or what should she confess to him? for if she had confessed any sin when she had none, then had she made herself a liar, and so had sinned indeed. Here, therefore, gentle reader, in this perplexity these our il. luminate doctors stand in need of thine aid to help at a pinch. Albert, the great divine, denies not, but that she indeed, although most pure, yet confessed to her ghostly father, to keep the observance of the law, appointed for such as had that need, which she had not; and, therefore, (saith he) it was necessary that she should confess with her mouth. But then here it is to be asked, What did she say in her confession, when she had nothing to confess? To this Albert answers again, and tells us plainly what she said in her confession, which was this, That she had received that great grace, not of any worthiness of her own. And this was it that she said in her confession. (Albert, cap. 74. super Evang. Missus est, &c.)

Moreover, to help this case out of all doubt, comes in famous Thomas of Watring, and thus looses the knot, saying, that as Christ, although he did owe nothing to the law, yet notwithstanding received circumcision, to give to others example of humility and obedience; in like manner would our lady shew herself obedient to the observance of the law, although there was no cause why she had any need of it. And thus hast thou, gentle reader, this doubtful question moved and solved, to the intent I would reveal to thee some part of the deep divinity of our catholic masters that have ruled and governed the church in these their late popish days!

But I return again to this second persecution under Domitian, in which, besides these before mentioned, and other innumerable godly martyrs, suffering for the testimony of the Lord Jesus, Flavia, the daughter of one of the Roman consuls, with many others, was banished out of Rome for the testimony of Christ.

This Domitian feared the coming of Christ as Herod did, and therefore commanded them to be killed who were of the stock of David in Judea. There were remaining alive at that time certain of the Lord's kindred, which were the nephews of Jude, that was called the Lord's brother after the flesh. When the lieutenant of Judea had brought them to Domitian, the emperor demanded, Whether they were of the stock of David? Which, when they had granted, he asked again, what possessions and what substance they had? They answered, That they had no more between them in all but nine-andthirty acres of ground, and that they got their living and sustained their families with the hard labours of their hands, shewing their hands to the emperor, being hard and rough, worn with labour, to witness that to be true which they had spoken. Then the emperor, inquiring of them concerning the kingdom of Christ, what manner of kingdom it was, how, and when it should appear? They answered, That his kingdom was no worldly thing, but a heavenly and angelical kingdom, and that it should appear in the consummation and end of the world, when he coming in glory, should judge the quick and the dead, and render to every one according to his deservings. Domitian, hearing this, let them go, and staid the persecution then moved against the christians.

By this story the cause may appear why the emperors so persecuted the christians, which causes were chiefly these : First, Fear, for the emperors and senate, not knowing the nature of Christ's kingdom, feared lest it would subvert the empire, and therefore they sought by all possible means, by death and all kinds of torments, utterly to extinguish the christians. Secondly, Hatred, for the christians serving only the true living God, despised their false gods, spake against their idolatrous worshippings, and many times stopped the power of Satan, working in their idols.

Upon these and such causes, rose up those malicious slanders, false surmises, infamous lies, and slanderous accusations of the heathen idolaters against the christian servants of God, which incited the princes of this world the more to persecute them; for whatever crimes malice could invent, or rash suspicion could minister, were im

puted to the christians; and, whatever happened to the city or provinces of Rome, either famine, pestilence, earthquake, wars, wonders, unseasonableness of weather, or what other evils happened, it was imputed to the christians.

Also among these causes crept in some piece of covetousness, so that the wicked promoters and accusers, for lucre sake, and to seize the possessions of the christians, were the more ready to accuse them.

Thus hast thou, christian reader, first, the causes of these persecutions; secondly, the cruel law of their condemnation; thirdly, now hear what was the form of inquisition, which was (as is witnessed in the second apology of Justin) that they should swear to declare the truth, whether they were in very deed christians or not; and if they confessed, then by the law the sentence of death proceeded.

Neither yet were these tyrants contented with death only. The kinds of death were various and horrible. Whatever the cruelty of man's invention could devise for the punishment of man's body, was practised against the christians. Crafty trains, outcries of enemies, imprisonment, stripes and scourgings, drawings, tearings, stonings, plates of iron laid unto them burning hot, deep dungeons, racks, strangling in prisons, the teeth of wild beasts, gridirons, gibbets and gallows, tossing upon the horns of bulls; moreover, when they were thus killed, their bodies were laid in heaps, and dogs there left to keep them, that no man might come to bury them, neither would any prayer obtain for them to be interred and buried.

As it is impossible to comprehend the names and number of all the martyrs that suffered in these persecations, so it is hard in such a variety of matter to keep a perfect order and course of years and times, especially as the authors themselves, whom we follow in this present work, do disagree both in the times, in the names, and also in the kind of martyrdom of them that suffered. As for example, where the common reading and opinion of the church, take Anacletus to succeed after Clement, next before Evaristus, as bishop of Rome; Eusebius making no mention of Cletus, but of Anacletus, saith, That Evaristus succeeded next to Clement. Likewise, Ruffinus and Epiphanius, speaking nothing of Anacletus, make mention of Linus, and of Cletus, next before Clement, but say nothing of Anacletus; whereby it may appear that Cletus and Anacletus were both one. Moreover, where Antoninus, Vincentius, Jacobus, Simoneta, Aloisius, with others, declare of Linus, Cletus, Clement, Anacletus, Evaristus, Alexander, bishops of Rome, that that they died martyrs; Eusebius, in his ecclesiastical history, writing of them, makes no mention thereof.

And first, as touching Clement (whom Marianus Scotus calleth the first bishop of Rome after Peter) they say that he was sent out into banishment with two thousand christians: but Eusebius only says, that after he had governed the church of Rome nine years, the said Clement left the succession thereof to Evaristus.

Of which Evaristus, next bishop of Rome, thus we find in Irenæus, (lib. 3. cap. 3.) Peter and Paul (says he) committed the charge of that church to Linus; after whom came Anacletus, then succeeded Clement, next to Clement followed Evaristus. Little or nothing remains of the acts and monuments either of this, or of other bishops of Rome in those days. Whereby it may appear that no great account was then made of Roman bishops, whose acts and deeds were then either so lightly reputed, or so slenderly committed to history. Notwithstanding, however, certain decretal epistles are remaining, or rather thrust upon us in their names, containing in them little substance of any doctrine, but altogether stuffed with laws, injunctions, and stately decrees, little to the purpose, and still less savouring of the time then present. Amongst which are also numbered the two epistles of this Evaristus: who, when he had given these orders, and had made six priests, two deacons, and five bishops for sundry places (says the history) he suffered martyrdom. But what kind of death, for what cause he suffered, what constancy he shewed, what was the order or conversation of

his life, is not touched, and that seems, therefore, the more to be doubted which our new histories say; because the old ancient writers have no remembrance thereof, who otherwise would not have passed such things over in silence, if they had been true.

After him succeeded Alexander in the governance of that church, of whose time and death there is the like discrepancy among the writers.

They who write of the deeds and doings of this bishop, declare that he had converted a great part of the senators to the faith of Christ, amongst whom was Hermes, a great man in Rome.

And then (says the history) about the second year of Adrian, Aurelian the ruler took Alexander, with Hermes, his wife, children, and his whole household, to the number of one thousand two hundred and fifty, and threw them in prison. And not long after, Alexander with Euentius his deacon, and Hermes, and the rest, were burned in a furnace. Theodulus, another deacon of Alexander, seeing and rebuking the cruelty of the tyrant, suffered also the same martyrdom.

Quirinus also, the same time having first his tongue cut out, then his hands and feet, was beheaded and cast to the dogs.

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

THE THIRD PERSECUTION.

Between the second persecution and the third was but one year, under the Emperor Nerva, after whom succeeded Trajan; and under him followed the third persecution, (A.D. 98). Trajan might seem, in comparison of others, a worthy and commendable prince, familiar with inferiors, and behaving himself towards his subjects, as he himself would have the prince to be to him, if he were a subject. He was noted to be a great observer of justice, but toward the christian religion he was impious and cruel, and caused the third persecution of the church. In which persecution, Pliny the second, a man learned and famous, seeing the lamentable slaughter of christians, and moved with pity, wrote to Trajan the following epistle :

"It is my property and manner (my sovereign) to make relation to you of all those things wherein I doubt. For who can better either correct my slackness or instruct mine ignorance, than you? I was never yet present myself at the examination and execution of these christians; and therefore what punishment is to be administered, and how far, or how to proceed in such inquisitions, I am ignorant, not able to resolve in the matter whether any difference is to be had in age and person, whether the young and tender ought to be with like cruelty intreated as the elder and stronger, whether repentance may have any pardon, or whether it may profit him or not to deny, who has been a christian, whether the name only of christians, without other offences, or whether the offences joined with the name of a christian ought to be punished. In the meantime, as touching such christians as have been presented to me, I have kept this order. I have inquired the second and third time of them whether they were christians, menacing them with fear of punishment; and such as did persevere, I commanded to execution. For thus I thought, that whatsoever their profession was, yet their stubbornness and obstinacy ought to be punished. Whether they were also of the same madness; whom, because they were citizens of Rome, I thought to send them back again to the city. Afterward, in further process and handling of this matter, as the sect did further spread, so the more cases did ensue.

"There was a paper offered to me, bearing no name, wherein were contained the names of many which denied themselves to be christians, contented to do sacrifice with incense and wine to the gods, and to your image (which image I caused to be brought for that purpose) and to blaspheme Christ, whereto none such as were true christians indeed could be compelled; and those did discharge and let go. Others confessed that they had been christians, but afterwards denied the same, &c. affirming to me the whole sum of that sect or error to consist in this, that they were wont at certain times appointed, to meet before day, and to sing certain hymns to one Christ their God, and to confederate among themselves, to abstain from all theft, murder, and adultery, to keep their faith, and to defraud no man : which done, then to depart for that time, and afterward to resort again to take meat in companies together both men and women one with another and yet without any act of evil.

"In the truth whereof to be further certified whether it were so or not, I caused two maidens to be laid on the rack, and to be examined with torments. But finding nothing in them, but immoderate superstition, I thought to cease further inquiry till I might be further advised from you; for the matter seemed to me worthy and needful of advice, especially for the great number of those that were in danger of your statute. For very many there were of all ages and states, both men and women, and more are like hereafter to incur the same peril of condemnation. For that infection has crept not only into cities, but villages also and boroughs about. For as much as we see in many places that the temples of our gods, which were wont to be desolate, begin now to be frequented, and that they bring sacrifices from every part to be sold, which before very few were found willing to buy. It may easily be conjectured what muititudes of men may be amended, if space and time be given them, wherein they may be reclaimed."

To the above epistle the emperor returned the ing answer :

In this persecution Phocas, bishop of Pontus, also suffered, whom Trajan, because he would not do sacrifice to Neptune, cast into a hot lime-kiln, and afterward put into a scalding bath, where the constant godly martyr, for the testimony of Christ, ended his life, or rather entered into life.

In the same persecution suffered also Sulpitius and Servilian, whose wives having been converted by Sabina to the faith of Christ, were also martyred. Sabina was beheaded in the days of Adrian. Under whom also suffered Seraphia, a maiden of Antioch.

In this persecution, beside many others, Ignatius, the blessed martyr of Christ, who to this day is had in great reverence, also suffered. Ignatius was appointed to the bishopric of Antioch next in succession after Peter. Being sent from Syria to Rome, because he professed Christ, he was given to the wild beasts to be devoured. It is said of him, that when he passed through Asia, he strengthened and confirmed the churches through all the cities as he went, both with his exhortations and preaching of the word of God. And thus when he came to Smyrna, he wrote one epistle to the church of Ephesus, and another to the church of Magnesia: also another to the church of Trallis, in which he saith:

"I, being exercised, and now well acquainted with their injuries, am taught every day more and more; but hereby am I not yet justified. And would to God I were once come to the beasts, which are prepared for me, which also I wish with gaping mouths were ready to come upon me, whom also I will provoke that they without delay may devour me, and forbear me nothing at all, as those whom before they have not touched or hurt for fear! And if they will not unless they be provoked, I will then enforce them against myself. Pardon me, I pray you. How beneficial it is to me, I know. Now begin I to be a scholar; I esteem no visible things, nor yet invisible things, so that I may obtain Christ Jesus. Let the fire, the gallows, the devouring of wild beasts, the breaking of bones, the pulling asunder of my memfollow-bers, the bruising or pressing of my whole body, and the torments of the devil or hell itself come upon me, so that I may win Christ Jesus."

"The statute concerning christians ye have rightly executed. For no such general law can be enacted wherein all special cases particularly can be comprehended. Let them not be sought for, but if they are brought and convicted, then let them suffer execution: so notwithstanding, that whoever shall deny himself to be a christian, and do it unfeignedly in open audience, and do sacrifice to our gods, however he may have been suspected before, let him be released, upon promise of amendment. Such writings as have no names, suffice not to any just crime or accusation; for that should give an evil precedent, neither does it agree with the example of our time."

Tertullian writing upon this letter of Trajan, thus says, "O sentence of a confused necessity; he would not have them to be sought for as innocent men, and yet causes them to be punished as persons guilty!" Thus the rage of that persecution ceased for a time, although many men and cruel officers ceased not to afflict the christians in various provinces; and especially if any occasion were given, or if any commotion were raised in the provinces abroad, the fault was laid upon the christians. As in Jerusalem, after the Emperor Trajan had sent down his command, that whoever could be found of the stock of David, should be put to death. Certain sectaries of the Jews accused Simeon, the bishop of Jerusalem, to have come of the stock of David, and that he was a christian. Of which accusers it happened also that some of them likewise were apprehended and taken as being of the stock of David, and so were justly put to execution themselves who had sought the destruction of others. The blessed bishop was scourged, during the space of many days together, though an hundred and twenty years of age. In his martyrdom he endured so constant, that both the consul and the multitude marvelled to see him at that age so constantly to suffer, and so at last being crucified, he finished his course in the Lord, for whom he suffered.

Besides this godly Ignatius, many thousands also were put to death in the same persecution, as appears by the letter of Pliny. Jerome mentions one Publius, bishop of Athens, who for the faith of Christ during this persecution, was martyred.

Next after this, Trajan succeeded the Emperor Adrian, (A. D. 118).

It is stated in the histories, that in the time of Adrian, Zenon, a nobleman of Rome, with ten thousand two hundred and three other persons were slain for Christ. Ten thousand were crucified in the Mount Ararat, crowned with crowns of thorn, and thrust into the sides with sharp darts, after the example of the Lord's passion.

There was one Eustachius, a captain, sent out to war against the barbarians. After he had by God's grace valiantly subdued his enemies, and was returning home with victory, Adrian for joy meeting him in his journey to bring him home with triumph, first would by the way do sacrifice to Apollo for the victory, requiring Eustachius to do the same. But Eustachius could by no means be forced thereto, and being brought to Rome, with his wife and children suffered martyrdom.

We read also of Faustinus and Jobita, who suffered with grievous torments. At the sight whereof, one Calocerius, seeing their great patience in so great torments, cried out with these words, "Verily, great is the God of the Christians." Which words being heard, he was forthwith apprehended, and being brought to the place of execution, was made partaker of their martyrdom.

Symphorissa, the wife of Getulus the martyr, with her seven children, is said about the same time to suffer; who first was several times beaten and scourged, afterwards was hanged up by the hair of her head; at last, having a huge stone fastened to her, was thrown headlong into the river; and her seven children, in like manner, with various kinds of punishment martyred by the tyrant.

Sophia, with her three children: also Seraphia and

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