suffered Hippolitus and Concordia, Hiereneus and Abundus. Victoria, a maiden, being noble personages of Antioch; Bellias, bishop of the city of Apollonia, Leacus, Tirsus, and Gallinetus. Nazanzo, Triphon in the city of Egypt, called Tamas, Phileas bishop, Philocomus, with many others in Perside, Philcronius a bishop of Babylon; Thesiphon bishop of Pamphilia, Neffor bishop in Corduba, Parmenius a priest, with divers more. In the province called Colonia, Circensis, Marianus, and Jacobus. In Africa, Nemesianus, Felix, Rogatianus a priest, Felicissimus. At Rome, Jovinus, Basileus, also two maidens named Ruffina and Secunda, Tertullianus, Valerianus, Nemesius, Sempronianus and Olympius. In Spain, Teragon. At Verona, Zeno the bishop. At Cesarea, Marinus and Archemius. In the town of Milan, Privatus the bishop, Theodorus, surnamed Gregorius, bishop of Pontus.

Now that I have recorded sufficiently of them, who under this tempest of Decius gave their lives to martyr. dom for the testimony of Christ: it remains that a few words also be spoken of such as for fear or frailty in this persecution did shrink and slide from the truth of their confession. In the number of whom, was Serapion, a very aged man. Of whom Dionysius Alexandrinus writes to Fabius, declaring that this Serapion was an old man, who lived amongst them a sincere and upright life for a long time, but at length fell. This Serapion often desired to be received again, but no man listened to him, for he had sacrificed before. Not long after this, he fell into sickness, when he remained three days dumb, and benumbed of all his senses. The fourth day, beginning to recover a little, he called to him his sister's son, and said, "How long, how long (my son) do you hold me here? Make haste, I pray you, that I may be absolved. Call some of the ministers to me:" and so, saying no more, he held his peace again as dumb and speechless. The boy ran (it was then night) to the minister, who, being sick, could not come with the messenger, but said, "As he always desired that such as lay dying, if they wished to be received and reconciled, and especially if they required it earnestly, should be admitted, whereby with the better hope and confidence they may depart hence:" therefore he gave to the boy a little of the eucharist, desiring him to crumble it into the cup, and so to drop it into the mouth of the old man. With this the boy returned, bringing with him the holy eucharist. As he was now near at hand, before he had entered in, Serapion, the old man speaking again, said, "Comest thon, my son?" The messenger answered, "The priest is sick, and cannot come; but do as he desires you, and let me go." And the boy mixed the eucharist, and dropt it in softly into the mouth of the old man, who, after he had tasted a little, immediately gave up the ghost.

Dionysius, in his epistles, also writing to Fabius, and lamenting the great terror of this persecution, declares how many worthy and notable christians, for fear and horror of the great tyranny thereof, did shew themselves feeble and weak men; of whom, some for dread, some of their own accord, others after great torments suffered, yet afterwards revolted from the constancy of their profession. Also St. Cyprian recites with great sorrow, and testifies how a great number at the first threatening of the adversary, neither being compelled nor thrown down with any violence of the enemy, but of their voluntary weakness fell down themselves. "Neither," says he, "tarrying while the judge should put incense in their hands, but before any stroke was stricken in the field, turned their backs, and played the cowards; not only coming to their sacrifices, but pretending to come without compulsion, bringing moreover their infants and children, either put into their hands, or taking them with them of their own accord, and exhorting moreover others to do the like after their example."

Upon the occasion of these and others, which were a great number that fell and renounced the faith in this persecution of Decius, first rose up the heresy of Novatus, who, in these days, made a great disturbance in the church, holding this opinion, that they, which once renounced the faith, and for fear of torments had offered incense to the idols, although they repented,

yet could not afterward be reconciled, nor admitted to the church of Christ. This Novatus being first priest under Cyprian at Carthage, afterward by stirring up discord and factions began to disturb the bishopric of Cyprian, to appoint there a deacon against the bishop's mind or knowledge, also to allure and separate certain of the brethren from the bishop, all which is declared by Cyprian, (lib. 2. epist. 8.) After this, Novatus going to Rome, kept there the like stir with Cornelius, as the same Cornelius testifies in Eusebius, (lib. 6. cap. 43.) setting himself up as bishop of Rome, against Cornelius, who was the lawful bishop. He allured to him, to be his adherents, three or four good men and holy confessors, who had suffered great torments for their confession, whose names were Maximus, Urbanus, Sidonius, and Celerinus. After this he enticed three simple bishops about the coasts of Italy, to repair to Rome, under the pretence to make an end of certain controversies then in hand; he then caused them to lay their hands upon him, and to make him bishop, which they did. Thus, there were two bishops together in one church of Rome, Novatus and Cornelius, which was unseemly, and contrary to the discipline of the church. And hereupon arises the true cause and meaning of St. Cyprian, writing in his epistles so much of one bishop, and of the unity to be kept in ecclesiastical government. And in like sort also Cornelius himself writes of one bishop, saying, "He knew not that there ought to be one bishop in a catholic church," &c. This by the way, (not out of the way I trust,) I have briefly touched, to detect and refute the cavilling of the papists, who falsely apply these passages of Cyprian and Cornelius to maintain the pope's supreme mastership alone, over the whole universal church of Christ in all places; when their meaning is otherwise, how that every one catholic church or diocese ought to have one bishop over it, not that the whole world ought to be subject to the dominion of him that is bishop of Rome.

Now, to return to the history again. Novatus being thus bishop, took not a little upon him, endeavouring by all means to defeat Cornelius, and to allure the people from him; insomuch that when Novatus came to the distributing of the offerings, and should give every man his part, he compelled the simple persons every man to swear that they would adhere to him, before they should receive of the benediction, and of the collects, or oblations, holding both their hands in his, and speaking these words unto them: "Swear to me by the body and blood of our Lord Jesus Christ, that thou wilt not leave me and go to Cornelius." He held their hands, till they, swearing unto him, instead of Amen, (to be said at the receiving of the bread), should answer, "I will not return to Cornelius." Where, note by the way, that the Latin book of Christoferson's translation, in this place, craftily leaves out the name of bread. This story being written in Eusebius, and also contained in Nicephorus, although not in the same order of words, yet in effect drawn out of him, declares in plain words in both authors, that the sacrament of the body of Christ is termed with the plain name of bread, after the consecration.

And thus much of Novatus, against whom, as Eusebius testifies, a synod was holden at Rome, of sixty bishops, in the time of Cornelius, under the reign of Decius, (A. D. 251), whereby it may be supposed that the heat of the persecution at that time was somewhat calmed.

After Fabian, next succeeded to the bishopric of Rome, Cornelius, whom Cyprian notes to be a worthy bishop, and much recommended for his great virtue, chosen to that office, not so much by his own consent, as by the full agreement both of the clergymen, and also of the people.

In this persecution of Decius, he demeaned himself very constantly, and faithfully, sustaining great conflicts with the adversaries. By the commandment of Decius he was banished, and afterwards sent his letters to Cyprian, bishop of Carthage, and Cyprian again to him. This coming to the ears of Decius, the emperor, he sends for Cornelius, asking him how he durst be so bold to shew such stubbornness, that he neither caring for the gods, nor fearing the displeasure of his princes, durst

And thus much of the tyranny of this wicked Decius against God's saints. Now to touch also the power of God's vengeance and punishment against him.

Like as we commonly see a vehement tempest not continue long, so it happened with this tyrannical tormentor, who, reigning but two years, was slain with his son in battle with the barbarians, as he had slain Philip and his son before, so was he, with his son, slain by the righteous judgment of God himself.

Neither did the just hand of God plague the emperor only, but also all the persecutors of his word throughout all provinces and dominions; amongst whom the Lord, immediately after the death of Decius, sent such a plague and pestilence, lasting for the space of ten years together, as is horrible to hear, and almost incredible to believe. And although the greatness of the plague touched also the christians somewhat, yet it scourged the heathen idolators much more, beside that the order of their behaviour in the one, and in the other was very Jifferent. For, as Dionysius records, the christians, through brotherly love and piety, did not refuse one to visit and comfort another, and to minister to him what need required, notwithstanding it was great danger to them, for there were many who, in closing up their eyes, in washing their bodies, and interring them in the ground, took the disease, and soon followed them to their graves. Yet all this stayed them not from doing their duty, and shewing mercy one to another; whereas the heathens contrarily being extremely visited by the hand of God, felt the plague, but considered not the striker, nor did they consider their neighbour, but every man, shifting for himself, cared not one for another, but such as were infected, they would cast out of doors half dead to be devoured of dogs and wild beasts, some they let die within their houses without all succour, some they suffered to lie unburied, for that no man durst come near them; and yet, notwithstanding their care not to come near the sick, the pestilence followed them whithersoever they went, and miserably consumed them.

The Emperor Gallus, who, with his son Volusianus, succeeded Decius, (A. D. 251) was somewhat quiet in the beginning of his reign, yet shortly after, following the steps of Decius, he set forth edicts in like manner for the persecution of christians, although in this edict we find no number of martyrs to have suffered, but this persecution was only in the banishment of bishops or guides of the flock. We do not read of other sufferings or executions, for the terrible pestilence following immediately, kept the barbarous heathen otherwise occupied. Cyprian, being now banished, yet had no less care of his flock and of the whole church, than if he had been present with them, and therefore never ceased in his epistles continually to exhort and call upon them to be constant in their profession and patient in their afflictions. Amongst others whom he comforted in his banishment, (although he was in that case to be comforted himself,) were certain that were condemned to labour in the mines, whose names were Nemesianus, Felix, Lucius, with other bishops, priests, and deacons, to whom he writes, "How it is no shame but a glory, not to be feared, but to be rejoiced at, to suffer banishment or other pains for Christ; and confirming them in the same, or rather commending them, signifies how worthily they show themselves to be as valiant captains of virtue, exciting

fering of their bodies, the hearts of the brethren to christian martyrdom, whose example was and is a great confirmation to many, both women and children to follow the like; as for punishment and suffering, it is (saith he) a thing not execrable to a christian; for a christian man's breast, whose hope doth wholly consist in the cross, dreadeth neither bat nor club; wounds and scars of the body are ornaments to a christian man, such as bring no shame nor dishonesty to the party, but rather prefer and free him with the Lord. And although in the mines where the metals are digged there are no beds for christian men's bodies to take their rest, yet they have their rest in Christ; and though their weary bones lie upon the cold ground, yet it is no pain to lie with Christ. Their feet have been fettered with bands and chains, but he is happily bound of man, whom the Lord Christ doth loose; happily doth he lie tied in the stocks, whose feet thereby are made swifter to run to heaven. Neither can any man tie a christian so fast, but he runneth so much the faster for his garland of life. They have no garments to save them from cold, but he that putteth on Christ is sufficiently clothed. Do their hungry bodies lack bread? But man liveth not by bread only, but by every word proceeding from the mouth of God.' Your deformity (saith he) shall be turned to honour, your mourning to joy, your pain to pleasure and infinite felicity. And if this do grieve you that you cannot now employ your sacrifices and oblations after your wonted manner, yet your daily sacrifice ceaseth not, which is a contrite and humble heart, as when you offer up daily your bodies a lively and a glori. ous sacrifice unto the Lord, which is the sacrifice that pleaseth God. And though your labour be great, yet is the reward greater, which is most certain to follow; for God beholding and looking down upon them that confess his name, in their willing mind approveth them, in their striving helpeth them, in their victory crowneth them, rewarding that in us which he hath performed, and crowning that in us which he hath perfected." With these and such like comfortable words he doth animate his brethren, admonishing them that they are now in a joyful journey, hasting apace to the mansions of the martyrs, there to enjoy after this darkness an eternal light and brightness greater than all their sufferings, according to the apostle's saying, 'The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us,' Romans viii. 18.

And with like words of sweet comfort and consolation, writing to Seagrius and Rogatianus, who were in prison and bonds for the testimony of truth, he encourages them to continue steadfast and patient in the way wherein they have begun to run; for that they have the Lord with them, their helper and defender, who promises to be with us to the world's end; and therefore he exhorts them to set before their eyes, in their death immortality, in their pain everlasting glory, of whom it is written, "Precious in the sight of the Lord are the death of his saints." Although before men they suffered torments, yet their hope is full of immortality, and being vexed in small things, they shall be well requited in great matters; "For the Lord hath tried them as gold in the fire." He admonishes them that it is appointed from the beginning of the world, that righteousness should suffer here in secular conflicts; for so just Abel was slain in the beginning of the world, and after him all just and good men, the prophets also and the apostles sent of the Lord himself; unto whom the Lord first gave an example in himself, teaching that there is no coming to his kingdom, but by that way which he entered himself, saying by these words, "He that loveth his life shall lose it." And again, "Fear ye not them that kill the body, but are not able to kill the soul." And St. Paul likewise, admonishing all them who would be partakers of the promises of the Lord, to follow the Lord, saith, "If we suffer we shall also reign with him."

At the same time, Lucius, bishop of Rome, was sent to banishment, who succeeded next after Cornelius, (about A. D. 253), although he did not long continue in this banishment, but returned home to his church.

After him next came Stephen, bishop of Rome. After the reign of Gallus, and his son Volusianus, Emilianus, who slew them both by civil sedition, succeeded in their place, who reigned but three months, nd was also slain. Next to whom Valerian, and his son Galienus, were advanced to the empire, (A. D. 253). About the changing of these emperors the persecution which first began by Decius, and afterward slacked in the time of Gallus, was now extinguished for a time, partly for the great plague reigning in all places, partly by the change of the emperors, (although it was not very long): for Valerian, in the beginning of his reign, for three or four years, was very courteous and gentle to the people of God, and well accepted of the senate.

Neither was there any of all the emperors before him, even of those who openly professed Christ, that shewed themselves so loving and familiar toward the christians as he did. In so much that his whole court was filled with holy saints, and servants of Christ, and godly persons, so that his house might seem to be made a church of God. But, by the malice of Satan, through wicked counsel, these quiet days did not endure very long. For in process of time this Valerian being charmed or incensed by a certain Egyptian, a chief ruler of the heathen synagogue of the Egyptians, was so far infatuated and bewitched, that through the detestable provocations of that devilish Egyptian, he was wholly turned to abominable idols, and to execrable impiety, in sacrificing young infants, and quartering bodies, and dividing the entrails of new-born children; and so, proceeding in his fury, he moved the eighth persecution against the christians, whom the wicked Egyptian could not endure, (A. D. 257).

THE EIGHTH PERSECUTION.

The chief original cause of this persecution is partly signified before, namely through the influence of the wicked Egyptian: but as this was the outward and political cause, so St. Cyprian shews other causes. We (says he) must understand and confess that this oppression and calamity which has wasted for the most part our whole company, and daily consumes it, rises chiefly of our own wickedness and sins, while we walk not in the way of the Lord, nor observe his precepts left unto us for our institution. The Lord observed the will of his Father in all points, but we observe not the will of the Lord, having all our mind and study set upon lucre and possessions, given to pride, full of emulation and dissension, void of simplicity and faithful dealing, renouncing this world in word only, but nothing in deed, every man pleasing himself, and displeasing all others. And therefore are we thus scourged, and worthily: for what stripes and scourges do we not deserve, when the confessors themselves (such as have stood the trial of their confession) and such as ought to be an example to the rest of well-doing, do keep no discipline. And therefore because some such there be, proudly puffed up with this swelling and unmannerly boasting of their confession, these torments come, such as do not easily send us to the crown, except by the mercy of God: some, being taken away by quickness of death, do escape the tediousness of punishment. These things do we suffer for our sins and deserts.

Finally, in the end of the epistle, Cyprian adds, "the Lord vouchsafes to many of his servants to foreshew the restoring of his church, and the stable quiet of our bealth and safeguard; after rain fair weather, after darkness light, after stormy tempest peaceable calm, the fatherly help of his love, the wont and old glory of his divine Majesty, whereby both the blasphemy of the persecutor shall be repressed, and the repentance of such as have fallen be reformed, and the strong and stable confidence of them that stand shall rejoice and glory."

As to the crimes and accusations in this persecution laid to the charge of the christians, this was the principal: that they refused to do worship to idols and to the emperors; and that they professed the name of Christ: besides, all the calamities and evils that happened in the world, as wars famine, and pestilence, were imputed to

the christians. Against all which accusations Cyprian eloquently defends the christians.

Cyprian was born in Carthage, and was an idolater and Gentile, given to the study and practice of the magical arts of his conversion and baptism he himself in his first book and second epistle, writes an eloquent history. His conversion was through the grace of God, and the means of Cecilius, a priest, and through the occasion of hearing the history of the prophet Jonas. Immediatiely upon his conversion he distributed among the poor all his substance, and being ordained a priest, was not long after constituted bishop of the church of Carthage.

He was courteous and gentle, loving and full of patience, and yet strict and severe in his office, according as the cause required: he was most loving and kind toward his brethren, and took much pains in helping and relieving the martyrs.

Now a few words touching his exile and martyrdom. He himself states that he voluntarily absented himself, lest he should do more hurt than good to the church, by reason of his presence; and from the desolate places of his banishment, wherein he was oftentimes sought for, he writes to his brethren. But after he returned out of exile in the reign of Valerian, he was the second time banished by Paternus, the pro-consul of Africa. But when Paternus was dead, Galienus Marimus succeeded him, who, finding Cyprian in a garden, caused him to be apprehended, and to be brought before the idols to offer sacrifice, and on his refusing, the proconsul condemned him to have his head cut off; he patiently and willingly submitted his neck to the stroke of the sword. And so this blessed martyr ended this present life in the Lord, (A.D. 259).

Now to speak something of his works and books left behind him, although all that he wrote do not remain : some are missing, some again are not written in his own name: but such as be certainly his may be soon discerned by the style and sense. Such is the eloquence of his phrase, and gravity of his sentence, vigour of wit, power in persuasion, so differing from all others, that he cannot easily be imitated. Of which extant books, as the eloquence is worthily commended by the school of rhetoricians, so is the authority of no less reputation, not only in this age of the church, but also among the ancient fathers.

As we have set forth the commendation of this blessed martyr Cyprian, we must take heed that we do not incur the old and common danger, which the Papists are commonly accustomed to run into, whose fault is almost always to be immoderate and excessive in their proceedings, making too much of every thing. Thus in speaking of the Holy Sacraments, they make more of them than the nature of sacraments require; not using them, but abusing them, not referring or applying them, but adoring them, not taking them in their kind, for things godly, as they are, but taking them for God himself, turning religion into superstition, and the creature to the Creator, the sign to the thing signified, &c. To the church likewise and ceremonies of the church, to general councils, to the blessed virgin Mary mother of Christ, to the bishop of Rome, &c; they are not contented to attribute that which is sufficient, but they exceed the bounds of judgment and of verity, judging so of the church and general councils, as though they never could, or never did err in any jot. That the blessed mother of Christ was blessed among women, and a virgin full of grace, the scriptures and truth allow but to say that she was born without original sin, or to make of her an advocate or mother of mercy, there they run further than truth will bear. The ceremonies were first ordained to serve only for the sake of order, to which they have at length attributed so much that they have set in them a great part of our religion, yea, and also of salvation. And what thing is there wherein the Papists have not exceeded?

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Wherefore, to avoid this common error of the Papists, we must beware in commending the doctors and writers of the church, that truth and consideration go with our commendation. For though this cannot be denied, but that Cyprian, and other blessed martyrs were holy men ;

yet notwithstanding, they were men, that is, such as might have, and had their falls and faults; men, I say, and not angels, nor gods; saved by God, not saviours of men, nor patrons of grace. And though they were also men of excellent learning, yet with their learning they had also their errors; and though their books be (as they ought to be) of great authority, yet they ought not to be equal with the scriptures. And although they said well in most things, yet it is not therefore enough that what they said must stand for a truth. That preeminence of authority only belongs to the word of God, and not to the pen of man. For of men and doctors, be they never so famous, there is none that is free from fault. In Origen (although in his time the admiration of his learning was singular) yet how many things there are, which the church now does not hold. For examining him by the scriptures, where he said well, they admit him, where otherwise, they leave him. In Polycarp, the church has corrected and altered that which he held in celebrating Easter. Neither can holy and blessed Ignatius be defended in all his sayings; as where he makes the fasting upon the Sunday or the Sabbath day as great an offence, as to kill Christ himself: (Ignat. Epist. ad Philip.) contrary to this saying of St. Paul, "Let no man judge you in meat or in drink," Col. ii. 16. Ireneus held that man was not made perfect in the beginning. He seems also to defend free will in man, in spiritual things. He says that Christ suffered after he was fifty years old. Tertullian is noted to be a millinarian; also to have been a montanist. He held also with Justin, Cyprian and others, that the angels fell first for the love of women. He defends free will of man after the corruption of nature, inclining also to the error of them, which defend the possibility of keeping God's law. Justin also seems to have inclined to the error of the millinarians, also of the fall of certain angels by women, of free will of man, of possibility of keeping the law, and such others. Neither was Cyprian wholly exempt from error, he, contrary to the doctrine of the church, held with rebaptizing such as were before baptized of heretics. Of Augustine likewise, of Ambrose, Jerome, Chrysostom, the same may be said, that all of them had their peculiar faults and errors, whereof it were too long and out of our purpose to treat at present.

About this time suffered also Sixtus II., bishop of Rome, who, being accused of being a christian, was brought with his six deacons to the place of execution, where he, with Nemesius and the deacons, were beheaded and suffered martyrdom.

Now let us enter upon the history of that most constant and courageous martyr of Christ, St. Lawrence, whose words and works deserve to be as fresh and green in christian hearts, as is the flourishing laurel tree. This thirsty heart, longing after the water of life, was desirous to pass unto it through the strait door of bitter death, when he saw his vigilant shepherd, Sixtus, led as an harmless lamb, of harmful tyrants to his death.

Let us draw near to the fire of martyred Lawrence, that our cold hearts may be warmed thereby. The merciless persecutor, understanding this virtuous Levite, not only to be a minister of the sacraments, but a distributor, also, of the church riches, promised to himself a double prey, by the apprehension of one poor soul. First with the rake of avarice to scrape to himself the treasure of poor christians: then, with the fiery fork of tyranny, so to toss and turmoil them, that they should wax weary of their profession. With furious face, and cruel countenance, the greedy wolf demanded where this deacon Lawrence had bestowed the substance of the church? Who craving three days' respite, promised to declare where the treasure might be had. In the mean time, he caused a good number of poor christians to be congregated so when the day of his answer was come, the persecutor strictly charged him to stand to his promise. Then valiant Lawrence, stretching out his arms over the poor, said: "These are the precious treasure of the church, these are the treasure indeed, in whom the faith of Christ reigneth, in whom Jesus Christ hath his mansion-place. What more precious jewels can Christ have, than those in whom he hath promised to dwell? For so

it is written, 'I was hungry, and ye gave me to eat ; I was thirsty, and ye gave me to drink; I was houseless, and ye lodged me.' And again; 'Look what ye have done to the least of these, the same have ye done to me.' Oh, what tongue is able to express the fury and madness of the tyrant's heart! How he stamped, he stared, he ramped, he fared, as one out of his wits. His eyes glowed like fire, his mouth foamed like a boar, his teeth grinned like a hell-hound. Now he might be called, not a reasonable man, bnt a roaring lion. Kindle the fire," he cried, spare no wood. Hath this villain deluded the emperor? away with him-away with him. Whip him with scourges, jerk him with rods, buffet him with fists, brand him with clubs. Does the traitor jest with the emperor? Pinch him with fiery tongs, gird him with burning plates; bring out the strongest chains, and the fire-forks, and the grated bed of iron; put it on the fire! bind the rebel hand and foot; and when the bed is hot, on with him! Roast him, broil him, toss him, turn him: on pain of our high displeasure do every man his office, O ye tormentors." The word was no sooner spoken, but all was done.

After many cruel handlings, this meek lamb was laid, I will not say on his fiery bed of iron, but on his soft bed of down. So mightily God wrought with his martyr Lawrence; so miraculously God tempered his element, the fire, that it was not a bed of consuming pain, but a pallet of nourishing rest to Lawrence. Not Lawrence, but the emperor, might seem to be tormented: the one broiling in the flesh, the other burning in the heart.

O rare and unaccustomed patience! O faith invincible! that not only not burnest, but by means unspeakable dost recreate, refresh, establish, and strengthen those that are burned, afflicted, and troubled. And why dost thou so mightily comfort the persecuted? Because, through thee they believe in God's infallible promises. By thee this glorious martyr overcomes his torments, vanquishes this tyrant, confounds his enemies, confirms the christians, sleeps in peace, and reigns in glory. The God of might and mercy grant us grace, by the life of Lawrence, to learn to live in Christ, and by his death to learn to die for Christ. Amen.

Such is the wisdom and providence of God, that the blood of his dear saints (like good seed) never falls in vain to the ground, but it brings some increase: so it pleased the Lord to work at the martyrdom of this holy Lawrence, that by the constant confession of this worthy and valiant deacon, a certain soldier of Rome, being converted to the same faith, desired forthwith to be baptized of him; for which he was called to the judge, scourged, and afterwards beheaded.

Under the same Valerian, Dionysius, bishop of Alexandria, suffered much affliction and banishment, with certain other brethren: of which he writes himself. Dionysius, with three of his deacons, came to Emilianus the president, who signified to them the clemency of his emperors, who had granted them pardon of life, so that they would worship the gods of the empire; trusting, as he said, that they would not show themselves ungrateful to the clemency of them which so gently did exhort them. To this Dionysius said: "We worship not many, nor divers gods, but only that one God, who is the Creator of all things, and hath committed to our lords, Valerian and Galien, the government of their empire, making to him our prayers incessantly, for their prosperous health and continuance." Then the president said: "And what hurt is it, if you both worship your God, what god soever he be, and these our gods also?" Dionysius answered, "We worship none other, but as we have said." Emilianus the president, said, "I see you are ungrateful men, and consider not the benignity of the emperor; wherefore you shall remain no longer in this city, but shall be sent out to the parts of Libya; neither shall it be lawful for you to collect your assemblies, or to resort, as ye are wont, to your burial places. And if any of you shall be found out of your places, where you are appointed, at your peril be it." Dionysius, speaking of himself, saith: "Although I was sick, yet he urged me so strictly to depart, that he would not give me one day's respite. And yet neither am I altogether absent from

the society of the Lord's flock; I am absent in body, yet present in spirit; and a great congregation remained with me, as well of those brethren which followed me out of the city, as also of them which were remaining there out of Egypt. And there the Lord opened to me the door of his word: although at first I was persecuted and stoned among them, yet afterward a great number of them turned from their idols, and were converted to the Lord; and so the word was preached to them: which ministry, after we had accomplished there, the Lord removed us to another place. For Emilianus translated us to more sharp and stricter places of Libya."

Moreover, Dionysius, making mention in his epistle of them which were afflicted in this persecution of Valerian, says, "It were superfluous here to recite the names, peculiarly of all our brethren slain in this persecution; this is certain, that there were men, women, young men, maidens, old wives, soldiers, simple innocents, and of all sorts and ages of men; of whom some with scourgings and fire, some with the sword, obtained the victory, and got the crown. Some continued a great time, and yet have been reserved. In which number I am reserved hitherto, to some other time known unto the Lord, who saith, 'In the time accepted I have heard thee, and in the day of salvation I have helped thee,' &c. Neither does the president yet cease cruelly murdering such as are brought before him, tearing some with torments, imprisoning and keeping some in custody, commanding that no man should come to them, inquiring also who resorted unto them. Yet, notwithstanding, God comforts the afflicted with cheerfulness, and the daily resort of the brethren."

As touching Dionysius himself, the histories report, that he survived all these troubles and persecutions, by the providence of God, and lived to about the year A.D. 268, and so departed in peace in great age.

In Cesarea Palestine, suffered also at the same time, Priscus, Malchus and Alexander, which three dwelling in the country, and good men, seeing the valiant courage of the christians, so boldly to venture, so constantly to stand, and so patiently to suffer in this persecution, began to accuse their own cowardly negligence, to see others so zealous and valiant, and themselves so cold and faint-hearted: so, consulting and agreeing with themselves, they came to Cesarea, and declared what they were, and obtained the end they came for, being given to the wild beasts.

There suffered also in Africa, three constant maidens, Maxima, Donatilla, and Secunda, who had vinegar and gall given for their drink, then were tried with scourges, after that were tormented upon the gibbet, and rubbed with lime, then were scorched upon the fiery grid-iron, and at last were cast to the wild beasts.

In Simela, a city in Italy, one Pontius being apprehended, by the commandment of Claudius the president, was first hanged upon the rack, and was then cast to the wild beasts.

Zenon, bishop of Verona, is said also to have suffered martyrdom in the same persecution.

Fructuosus, bishop of Tarraconia, in Spain, with his two deacons, Augurius and Eulogius, suffered also martyrdom, being burned after six days' imprisonment in this persecution. The charge of the judge to the bishop was, "That he should worship the gods whom the emperor Galien worshipped." To whom Fructuosus, the bishop, answered, "Nay, I worship no dumb god of stocks and blocks, whom Galien worships, but I worship the lord and master of Galien, the Father and Creator of all times, and his only Son sent down to us, of whose flock I am here the pastor and shepherd." At this word, Emilianus answered again, "Nay, say not thou art, but say thou wast." And forthwith commanded them to be committed to the fire, where (as is said) their bands and manacles being loosed by the fire, they lifted up their hands to heaven, praising the living God, to the great admiration of them that stood by, praying also that the element might work his full force upon them, and speedily dispatch them.

And thus continued wicked Valerian in his tyranny against the saints of Christ. But as all the tyrants

before, and oppressors of the christians had their deserved reward at the just hand of God, "which rendereth to every man according to his works;" so this cruel Valerian felt the just stroke of his hand, whose indignation he had provoked; for making his expedition against the Persians, he fell into the hands of his enemies, (A. D. 260), where he led his wretched age in a more wretched captivity. Insomuch, that Sapor, the king of the Persians, used him for his riding-block: for whensoever the king would mount his horse openly in the sight of the people, Valerian was brought forth instead of a block, for the king to tread upon his back in going to his horseback. And so continued this blockish butcherly emperor with shame and sport enough to his

final end.

Eusebius, in a certain sermon, declares a cruel handling of him, affirming that he was slain, writing in these words: "and thou, Valerian, for so much as thou hast exercised the same cruelty in murdering of the subjects of God, therefore hast proved unto us the righteous judgment of God, in that thyself hast been bound in chains, and carried away for a captive slave with thy gorgeous purple, and thy imperial attire, and at length also, being commanded of Sapor, king of the Persians, to be slain and powdered with salt, hast set up unto all men a perpetual monument of thine own wretched. ness," &c.

Galien succeeded his father Valerian, (A. D. 260), and being (as is thought) terrified by the example of his father, removed, at least moderated the persecution stirred up by the edicts of Valerian.

By which some peace was granted under Galien to the church of Christ; although there were some who suffered, of whom was one Marinus. This Marinus being a warrior and a nobleman in Cesarea, stood for the dignity of a certain order, which by right was next to fall upon him, had not the envious ambition of him, that should follow after him, supplanted him both of office and life; for he accused him of being a christian, and therefore said that he was not to be admitted unto their offices, which was against their religion. Whereupon, Achaius, then being judge, examined him of his faith; who finding him to be a christian indeed, and constantly to stand to his profession, gave him three hours to deliberate and advise with himself. There was at the same time in Cesarea, a bishop named Theotechnus, who perceiving him to stand in doubtful deliberation and perplexity, took him by the hand and brought him into the church of the christians, laying before him a sword and a book of the New Testament, and desired him to take his free choice which of them both he would prefer. The soldier immediately without delay, ran to the book of the gospel, taking that before the sword. And thus, he being animated by the bishop, presented himself boldly before the judge, by whose sentence he was beheaded, and died a martyr.

After the death of Galien, followed Claudius, a quiet emperor, (A.D. 268). This Claudius reigned but two years, after whom came his brother Quintilian, who reigned only seventeen days, and was succeeded by Aurelian (A.D. 270); under whom Orosius numbers the ninth persecution against the christians.

THE NINTH PERSECUTION.

Hitherto from the captivity of Valerian, the church was in some quietness till the death of Quintilian, as has been declared; after whom Aurelian possessed the crown; who in the beginning of his reign shewed himself a moderate and discreet prince. He was severe of nature, and rigorous in correcting, dissolute in manners; and as his beginning was not unfruitful to the commonwealth, so neither was he any great disturber of the christians, whom he not only tolerated in their religion, but also their councils. Notwithstanding in progress of time, through sinister motion and instigation of certain about him, his nature, somewhat inclinable to severity, was altered to a plain tyranny; which tyranny he first shewed, beginning with the death of his own sister's After that he proceeded either to move, or at least

son.