Chapter XXXIII: Conclusion: Of the Matters Here Related (7)

Marcella was the mother of Potamiena (of whom the ancients speak in such commendatory terms, as having also laid down her life for the faith; but whom we pass over, on account of certain remarks which she addressed to Basilides, her executioner.) After insufferable and dreadful torments, she was burned by degrees, in great constancy, until she was reduced to ashes; and thus she exchanged this temporal for an eternal life. See the abovementioned authors, as compared with _Mellinus, fol. 57, col. 4_.

BASILIDES, WHO, FROM AN EXECUTIONER BECAME A CHRISTIAN, BEHEADED FOR THE NAME OF CHRIST, AT ALEXANDRIA, ABOUT THE YEAR 204.

Not long after the death of Potamiena, who had died with the abovementioned Rhais and Marcella, one of the executioners, named Basilides, who had brought her to death, was converted to the faith in Christ. Eusebius writes: “Being among his companions, and an oath being demanded of him on some special matter, he said, that he dared not swear at all, because he was a Christian, and did openly confess it before them. When they heard this, they thought at first, that he was joking; but when he persistently asserted it, and showed that he was in earnest, he was seized and cast into prison. When some of the brethren came to visit him, and inquired how it happened that he had become changed so suddenly, he fully satisfied them in regard to the matter. Having heard this, they gave him the sign of the Lord, that is (as A. Mellinus explains it), he was baptized in the name of Christ. The following day he was beheaded for the confession of the Lord. Compare the preceding accounts concerning the disciples of Origen, with _Eusebius, lib. 6, cap. 5, fol. 107, col. 1, 2_. Also, _A. Mellinus, 1st book, fol. 58, col. 1, 2_. Also, _P. J. Twisck, Chron., 3d book, for the year 204, fol. 55, col. 2_, above. Also, _Introduction M. Sp., fol. 39, col. 1_.

IRENEUS, AN ANCIENT TEACHER, AFTER MANY TORMENTS, PUT TO DEATH FOR THE NAME OF JESUS CHRIST, AT LYONS, IN FRANCE, ABOUT THE YEAR 210.

Ireneus, by descent an Asiatic, was born at Smyrna. In his youth he attended school, and was a disciple of Polycarp, who was appointed by the apostle John bishop of the church at Smyrna, and afterwards became a martyr, as we have already shown in the proper place. On account of his (Ireneus’) special fitness, he subsequently became bishop of the church at Lyons in France, in the place of Photinus. His erudition was so great, that Eusebius extols him more than any of the learned who lived before and in his time. Tertullian called him “the most remarkable investigator of all manner of learning.” Jerome said that he was “an apostolic man, who lived next to the time of the apostles.” Epiphanius gave him the title of a “holy and ancient divine,” yea, a “successor of the apostles.” In his ministry he was so faithful a servant in the house of the Lord, that he had the oversight not only of the church at Lyons, where he was bishop, and other churches in France, but even of some churches in Asia and Phrygia.

Concerning his death, the ancient historians have left us but little information of the time as well as of the manner of his martyrdom. We find, however, in regard to it the following words: “That, when the persecution of the Christians, under Severus, had been instituted in all the countries of the Romans, the city of Lyons, too, pursuant to the command of the Emperor, was surrounded with soldiers, and all the Christians in it put to death with the sword, or beheaded; but that Ireneus, the shepherd of them all, was sought with special diligence, and, when found, was put to death with manifold tortures, and was buried by Zacharia, his elder.” _Ex actis Procons. Perditis hoc Tantum extat. Adr. Martyrol. 28 Jun. Abr. Mell., fol. 59, col. 3, and fol. 60, col. 1, ex Hieron. Catal. Iren. idem Hieron. epist. 84 ad Magnum, and 29 ad Theodorum Euseb., lib. 4, cap. 20. Tertull. lib. Contra Valentin., cap. 5. Hieron. epist. 29. ad Theodorum and in Catal. Epiph. Haer. 24 and 31._ Also, _Joh. Gys., 1657, fol. 18, col. 3, 4_. Also, _P. J. Twisck, 3d book, for the year 210, 28th June, p. 56, col. 1_. He adds these words: “On the 28th of June, A. D. 210, in the fifth persecution, Bishop Irenus (he means to say: _Ireneus_) was put to death, together with many citizens, for the confession of Christ.”

He says of the Lord’s Supper: “There is something heavenly and something earthly; the earthly is bread, which is for the nourishment of the body, and points us to the heavenly, that is, Christ with his merits, which is the food of the soul.”

In the Revelation of John he writes that “antichrist will rise in the Latin, that is, the Roman church, and will be a Roman.” Also: “Antichrist, who is a thief and apostate, would be worshiped as God, and, though being but a servant, would be proclaimed king.” From _Histor. Georg., lib. 2. Vinc. Cal., fol. 352. P. P. Cock, fol. 59_.

HOW SEPTIMIUS FLORENS TERTULLIAN, THROUGH A CERTAIN APOLOGY, DEFENDED THE CHRISTIANS, AND SOUGHT TO HAVE THEM SPARED, ABOUT THE YEAR 204.

When the persecution of the true Christians would not cease, but increased the longer the more, the pious man Septimius Florens Tertullian wrote an apology in defense of the Christians against the heathen, in which he refuted all the slanders with which they were assailed at that time; showing that they were innocent, and were persecuted--not on account of any evil deeds, as the heathen pretended, but simply on account of their name; and that nevertheless their religion was not weakened or injured by the bitterness of the persecution, but much rather helped and strengthened by it.

Among other things he writes: “We are increased, and grow, when we are mowed down by you. The blood of the Christians is the seed (of the church). For who is there among you who, seeing these things, is not constrained to examine what there may be inside of this matter? Who, having examined it, does not join them, and, having joined himself to them, does not wish to suffer with them?”

After this he said these words, or at least words to this import: “This sect (so he calls the Christians, according to the view of the heathen) will never perish or be extirpated; which, rest assured, when it seems to be cut down is built up. For every one, seeing their great patience, when they are beaten and goaded, is incited to inquire into the cause of this; and when he has come to the knowledge of the truth, he instantly follows.” Compare _Joh. Gys., fol. 18, col. 4, ex Tertulliano, ad Scapulam_. Also, _P. J. Twisck, 2d book, for the year 200, page 53, col. 1, from Chronol. Leonh., lib. 1_.

CESSATION OF THIS PERSECUTION, UNDER ANTONINUS CARACALLA AND SEPTIMUS GETA, THE SONS OF SEVERUS, ABOUT THE YEAR 213.

Septimus Severus having reigned eighteen years as Roman Emperor, his sons, Antoninus Caracalla and Septimus Geta, succeeded him as Emperors, about A. D. 213. These, although they were very unmerciful, cruel, and bloodthirsty, especially Caracalla, did not, to any extent, molest the Christians, so that during their reign very little, indeed, almost no blood of the Christians was shed in the countries over which their dominion extended; which continued until about the year 219. Some write that the cessation of the persecution continued for about thirty-eight years, during which time, however, Maximin the Giant greatly vexed many bishops, elders, and deacons, (that is, the overseers over some churches); but whether they were punished with death, will be shown in the proper place. However, it is stated, that this fifth persecution, which had just commenced, did not cease entirely, though it was a desirable time, as Tertullian writes, when compared with the preceding severe and very bloody persecutions. See _A. Mell, 1st book, fol. 60, col. 1_, as compared with _Herod. Sever. Ejusd. Antonin., and Geta Spartian de Eisdem_.

REINSTITUTION OF THIS PERSECUTION, UNDER ALEXANDER SEVERUS, THE SON OF ANTONINUS AND MAMMEA, ABOUT THE YEAR 223.

The followers of Jesus Christ having enjoyed some respite during this time and a few years previous, the envy and hatred of some against the Christians increased to such an extent that even Alexander Severus, who otherwise favored the Christians, yea, had built them a church, and, according to the manner of the heathen, had placed Christ among the number of the so-called gods, commenced a persecution against them, or at least continued the one begun under Septimus Severus. This was occasioned principally, as Lactantius Firmianus states, by some of the Roman jurists, who, through wrong interpretation of the laws, but especially through a deadly hatred against the Christians, incited and urged on the Emperor to persecute them.

Among those who instigated the Emperor, there is chiefly mentioned Ulpianus, who was not only a senator, but also a master of requests, and the Emperor’s tutor, so that the latter considered him as his Father; hence the accusations of Ulpianus against the Christians found the more easily a willing ear with the Emperor. Lactantius Firmianus calls this Ulpianus and his adherents murderers, because they made wicked laws against the godly. He says: “For we read of blasphemous laws and unjust disputes of the jurists against the Christians.”

Domitius, surnamed Ulpianus (mentioned above), in his seventh book of the office of the Governors of the Roman provinces, hunted out and collected the edicts and decrees of the princes, as of Nero, Domitian, Trajan, etc., in order to send therefrom instructions, how they should punish the Christians who served and confessed the true God. Thus far, _Lactantius, according to the annotation of Mellinus, in the 1st book, fol. 61, col. 1, 2, ex Lamprid_. _Herodian, in Alex. Severo. Lactant. Firmian. Institute lib. 5, cap. 11, 12, 19._ Also, _in Corras., lib. 1, Missel., cap. 10_, although D. P. Pers calls this Emperor a pious and excellent prince. _Roomschen Adelaer_, printed 1642, _page 154, on the name Severus Alexander_, A. D. 224. On the other hand P. J. Twisck states, that in the beginning of his reign he was not favorable to the Christians, so that, through misinformation, he caused some of them to be put to death for the name of Jesus Christ. _Third book, for the year 223, page 60, col. 1, from Chron. Mich., fol. 141, Merula._

AGAPITUS, CALAPODIUS, TIBURTIUS, VALERIANUS, QUIRITIUS, JULIA, CECILIA, MARTINA, AND OTHERS, PUT TO DEATH FOR THE NAME OF CHRIST, ABOUT THE YEAR 223.

It is stated that in the last persecution resumed under Alexandrinus Severus there were put to death among different other persons, for the name of Jesus Christ and the testimony of the evangelical truth, Agapitus, a youth of fifteen years; Calapodius, an elder (of whom P. J. Twisck writes, though two years earlier than J. Gysius, that he was apprehended for the doctrine of the Gospel of Jesus Christ, and, refusing to sacrifice to the heathen gods, was dragged with great ignominy through the city of Rome, and drowned in the Tiber. _3d book, page 59, col. 2, from Bergomens, lib. 8._); Tiburtius and Valerianus, two brothers were likewise put to death, as well as Quiritius and his mother Julia, and Cecilia and Martina, both of them virgins; all of whom were put to death for the name of Jesus Christ, either in the water, or in the fire, or by the sword, or in some other manner. See, _Joh. Gys., fol. 19, col. 1_.

HENRICUS, NARCISSUS, JULIUS, EUSEBIUS, AND OTHERS, PUT TO DEATH FOR THE FAITH, DURING THIS PERSECUTION.

Besides those whom we have mentioned as having been slain in the fifth persecution, Seb. Franck names several very virtuous believers who suffered and were deprived of life for the same cause, namely: Henricus, bishop of the church at Lyons; Narcissus, a patriarch at Jerusalem; Julius and Eusebius. _Sebast. Fra. Keysers Chron. en Wereltlijke Hist. van Christi geboorte tot op Car. V._, printed 1563, _fol. 20, col. 2_.

OF THE SIXTH PERSECUTION OF THE CHRISTIANS, COMMENCED UNDER MAXIMIN, A. D. 237.

The sixth persecution of the Christians, writes J. Gysius, arose under the Emperor Maximin, a naturally cruel man, and was directed against persons of respectability (since he was of low origin), as well as against the Christians, but especially against the ministers of the word. Fortunately for the Christians, this persecution was brief, since he reigned but two years; and as he was a violent enemy of the ministers of the church, the persecution commenced on them, as the teachers and authors, it was said, of the Christian religion; for it was thought that if they were removed, the common people could easily be drawn away from it. Then, Origen, a teacher of the church, in order to exhort the Christians to steadfastness, wrote a book on martyrdom, dedicating it to Ambrose, overseer of the church at Milan, and Proctotus, learned men of that time. _J. Gys., fol. 19, col. 1, 2, from Euseb., lib. 6, cap. 20, Oros. lib. 7, cap. 19._

Touching the cause of these persecutions, the author of the _Introduction_, etc., writes thus: The heathen had such a hatred for the Christians at that time, that, whenever an earthquake, a storm, or the like, occurred, they laid it to the charge of the Christians, saying that their gods were offended, because their honor was waning on account of the Christians; from which it is to be inferred that they treated the Christians in an awful manner. _Fol. 39, col. 2, from Baronius, in Chron., A. D. 237, num. 3, and A. D. 256, num. 5._

SEVERAL THOUSAND PERSONS BURNED IN THEIR MEETING-PLACES FOR THE EVANGELICAL TRUTH, ON DIFFERENT OCCASIONS, BY THE COMMAND OF MAXIMIN, ABOUT THE YEAR 237.

In the new _Keysers Chronijk_ there is related a cruel and iniquitous deed perpetrated by Emperor Maximin on the Christians. The author says: The Christians were assembled in their churches or meeting-places, praising their Savior, when the Emperor sent forth his soldiers, and had all the churches or meeting-places locked up, and then wood placed around them and set on fire, in order to burn all the Christians within. But before the wood was ignited, he caused it to be proclaimed, that whoever would come out and sacrifice to the god Jupiter, should be secure of his life, and, moreover, be rewarded by the Emperor. They replied that they knew nothing of Jupiter; that Christ was their Lord and God, by the honor of his name, and calling upon the same they would live and die. It is to be regarded as a special miracle, that among so many thousand Christians there was not found one who desired to go out, in order to save his life by denying Christ; for all remained together with one accord, singing, and praising Christ, as long as the smoke and vapor permitted them to use their tongues. _P. J. Twisck, 3d book, page 64, col. 1, from Chron. Mich. Sach., fol. 146, Niceph., lib. 7, cap. 6. Hist. Mandri, fol. 10._

ABOUT SIXTY NOTED, PIOUS MARTYRS PUT TO DEATH FOR THE NAME OF JESUS CHRIST, ABOUT THE YEAR 239.

In the preceding number of several thousand martyrs who laid down their lives under Maximin, in the sixth persecution, none of them are mentioned by name, doubtless because in the estimation of the world they were mostly lowly and obscure people; but Sebastian Franck relates from some ancient writers that about sixty noted martyrs received the crown of martyrdom under this tyrant; which would be too long to recount. _Chron. des Keysers, fol. 21, col. 3._

ALEXANDER OF JERUSALEM, AFTER MANY TORMENTS, PUT TO DEATH FOR THE TESTIMONY OF JESUS CHRIST, AT JERUSALEM, AND OTHERS AT DIFFERENT PLACES, A. D. 247.

Alexander of Jerusalem, who was a bishop of the church of Christ in that place, had to suffer much for the Christian truth. Eusebius Pamphilius of Cesarea writes, that for confessing Christ he was brought before the Judge, bound with chains, and cast into prison. And he also writes, that when they had, time and again, drawn this venerable old man from the prison to the tribunal, and from the tribunal back to his chains, he continually, in his suffering and pain, thanked God, and finally, through unspeakable torments, offered up his spirit. _Histor. Eccles., lib. 6, cap. 29._

P. J. Twisck fixes this occurrence in the year 247, and adds these words: “About this time there were many martyrs in Alexandria, Judea, at Cesarea, Antioch, and elsewhere, who testified to the Christian faith with their blood and death.” _Third book, page 66, col. 1, from Euseb._ Also, _Hist. Adri., fol. 32, Jan. Cresp., fol. 48_.

NOTE.--Although it is stated that the aforementioned Alexander was put to death after the seven years’ reign of Philippus, by the Emperor Decius, A. D. 247, we have nevertheless included him in the sixth persecution, since he, as it appears, was apprehended long before the commencement of the seventh general persecution, which did not begin until A. D. 251, and was in full force in 253.

OF THE SEVENTH PERSECUTION OF THE CHRISTIANS, UNDER DECIUS, BEGUN ABOUT THE YEAR 251.

Sebastian Frank, P. J. Twisck, and Joh. Gysius place the beginning of this persecution under Decius in A. D. 251, while Abraham Mellinus and the author of the _Introduction to the Martyrs Mirror_ begin it with the year 253; which difference can easily be reconciled in this manner: namely, that the decrees against the Christians were sent out and published about the year 251, but that they were not actually put in force until about A. D. 253. Compare _Seb. Frank, etc., fol. 21, col. 3_, with _P. J. Twisck, 3d book, page 67, col. 2_. Also, _Joh. Gys., fol. 19, col. 2_. Also, _A. Mell., 1st book, fol. 65, col. 4_. Also, _Introduction, fol. 40, col. 1_.

OF THE CRUELTY AND MISERY OF THIS PERSECUTION.

P. J. Twisck, after narrating something in commendation of this Emperor, begins immediately to give an account of the tyranny which he employed against the Christians, saying: “He caused public mandates and decrees to be issued and posted up, that if they would not apostatize from Christ, to persecute the Christians everywhere, and to execute them without mercy with every kind of torture that could be devised. The torments with which the poor Christians were put to death in that day were very severe, as we may read in Dionysius, Gregory, Cyprian, Eusebius, Vincentius, and others. They were exiled, spoiled of their goods, sentenced to the mines, scourged, beaten. Beheading and hanging were thought far too insignificant, yea, no punishment at all for them. Hot tar was most invariably poured over them, roasted at a slow fire, stoned, pricked in the face, eyes, and the whole body with sharp pointed instruments, dragged through the streets over hard pebbles and rough stones, dashed against rocks, cast down from steep places, their limbs broken in pieces, torn asunder with hooks, rolled about on sharp potsherds, given as a prey and food to the wild beasts, stakes driven through their loins, etc.

There was scarcely a place where persecution was not in vogue; Africa and Alexandria especially could be called the school of the martyrs. In short, Nicephorus says in his 5th book, chap. 29, that to count the martyrs of this time would be as easy as to undertake to count the sands of the sea shore. See, _P. J. Twisck, 3d book, for the year 251, p. 67, col. 2_, and _page 68, col. 1_, from _Euseb., lib. 7, cap. 1. Chron. Mich., fol. 154. Chron. Carionis, lib. 3. Seb. Fr., fol. 17. Hist. Andræ, fol. 177, 2d part, fol. 174. Paul Merul., fol. 212–214. Leonh. Krentz. Chronologiae, fol. 16, 17. Chron. Car., fol. 236. Jan Crespin., fol. 53._

We shall begin with the persecution which at this time took place at Alexandria against the pious and defenseless Christians; for which reason this place was called by the ancients the “Scaffold of all tyranny.”

METRAS, A GODFEARING OLD MAN, PIERCED WITH REEDS, AND STONED TO DEATH, FOR THE NAME OF JESUS CHRIST, AT ALEXANDRIA, A. D. 252.

Metras, also called Metranus, a godfearing old man, was now apprehended by the riotous people at Alexandria, and commanded to utter blasphemous words against God; that is, to blaspheme the name of God, and to forsake the Savior, Jesus. But as he refused to do so, they beat him on his whole body with sticks, pricked and pierced his face and eyes with sharp reeds, and, martyred thus, led him out of the city, and stoned him to death in the suburbs. _Euseb., lib. 6, cap. 41, fol. 122, letter O, taken from the letter of Dionys. Alexandrinus to Fabian, concerning the martyrs in Alexandria._ Compared with _A. Mell., 1st book, fol. 67, col. 1_. Also, _Joh. Gys., fol. 19, col. 4_. Also, _Introduction, fol. 40, col. 1_.

COINTHA, A BELIEVING WOMAN, DRAGGED THROUGH THE STREETS OF ALEXANDRIA, AND STONED FOR THE TESTIMONY OF THE SON OF GOD, A. D. 252.

Afterwards, an honorable believing woman, called Cointha, or, as others call her, Quinta, was seized and brought into a temple of idols, and placed before these, in order to compel her to worship them. But when she recoiled with abhorrence from the idols, they tied her feet together, and dragged her through all the streets of the city of Alexandria, beat her with rods, and as some writers have recorded, rubbed her naked body against mill-stones. When they had dragged, beaten, and rubbed her long enough, so that her body was completely lacerated, they at last dragged her into the suburbs, and there pelted her with stones until she was covered with them. Compare _Euseb._ with _Abr. Mell._ and _Joh. Gys._ in the places referred to above concerning the martyr Metras.

APOLLONIA, AN AGED VIRGIN, AFTER MANY TORMENTS BURNED ALIVE FOR THE EVANGELICAL TRUTH, AT ALEXANDRIA, A. D. 252.

Apollonia was an aged virgin, whom the enemies of the truth apprehended, and with their fists and blows in the face, knocked every tooth out of her head. In the meantime a large fire of wood was kindled, and they threatened to burn her alive, if she would not worship the gods, and forsake Christ. But notwithstanding this miserable death, she would rather go into the fire, and lose her temporal life, than save it by abandoning Christ and losing her soul.

Touching the manner of her death, and her great willingness to die, A. Mellinus makes this statement: “This virgin was sentenced to be burned, or to blaspheme the name of Christ; but as she abhorred the latter, she wished to show that she was ready and willing to die for Christ.” See _Eusebius_, _Mellinus_, and _Gysius_, in the books and on the pages referred to in connection with the martyrdom of Metras and Cointha.

SERAPION OF EPHESUS, A PIOUS MAN, TORN LIMB FROM LIMB, THROWN OUT OF THE WINDOW, AND KILLED, FOR THE TESTIMONY OF JESUS CHRIST, AT ALEXANDRIA, A. D. 252.

As the aforementioned bloodthirstiness of the heathen at Alexandria did not abate, but increased more and more, against those who confessed the name of Jesus Christ, it came to pass that they laid their hands on a pious Christian, called Serapion, an Ephesian by birth. They dragged him out of his house, tore him almost limb from limb, and finally threw him out of a window; in consequence of which, after many torments, and having commended his soul to God, he tasted death, and thus was counted among the number of the steadfast and blessed martyrs. _See the books cited above._

JULIAN, AN OLD MAN, WITH HIS FRIEND EUNUS, LED ABOUT SEATED ON CAMELS, SEVERELY SCOURGED, AND FINALLY BURNED ALIVE, AT ALEXANDRIA, ABOUT A. D. 253.

There was at this time and place also an old man, who, on account of great pain caused by gout, could not walk, but had to be carried. His name was Julian, and the ancients greeted him as a very venerable man, on account of his virtue. In pursuance of the imperial decree published against the Christians, he was brought by two carriers before the Judge, to give an account of his faith.

Forthwith one of those who had carried him, fearing the severe examination, or the rack, apostatized from the faith; for which reason we deem his name unworthy of a place here; but the other, called Eunus, continued very constant in the faith, together with the old man Julian, who was his dear friend; hence both made a grand confession of it; notwithstanding their many severe torments.

Both were then seated naked upon camels, and led about the whole city of Alexandria, which is very large; scourged with many severe stripes, and finally brought before a great, high-flaming fire, into which both were cast, and burned alive, in the sight of a great multitude of people that stood about. Compare _Euseb., lib. 5, cap. 31, fol. 123, col. 1, letter B., from the letter of Dionys. to Fabius, bishop of Antioch_. Also, _A. Mell., fol. 67, col. 4_. Also, _Joh. Gys., fol. 20, col. 1_.

MACAR, EPIMACHUS, AND ALEXANDER, AFTER MANY TORMENTS, BURNED ALIVE, AT ALEXANDRIA, ABOUT THE YEAR 253.

There was yet another pious Christian, called Macar, or Macarius, a native of Lybia, whom the Judge advised with many words, to forsake Christ; but he continued only the more steadfastly to confess his faith. Finally the Judge commanded that he should be burned alive; which was done.

Epimachus and Alexander did not remain prisoners very long after Macar’s death; but, after suffering much pain, having been cut and slashed with razors, lacerated with scourges, and wounded on the most sensitive parts of their bodies, they were finally burned alive with flaming fire. _See the authors cited above._

FOUR GOD-FEARING WOMEN, NAMELY, TWO CALLED AMMONARIA, AND MERCURIA AND DIONYSIA, BEHEADED AT ALEXANDRIA FOR THE CONFESSION OF JESUS CHRIST, ABOUT THE YEAR 253.

At this time, God also wonderfully manifested his power in certain women, among whom four are mentioned by name, two called Ammonaria, and Mercuria and Dionysia. The last named two were aged women, one of them being the mother of many children, all of whom she nevertheless had forsaken, for Christ’s sake. The other two, as it appears, were unmarried persons or young maidens, who loved their heavenly bridegroom, Jesus Christ, too much, to look for an earthly one. Of all these it is stated that they remained so steadfast in the confession of Jesus Christ, that the Judge felt ashamed on this account, and, in order to put an end to the matter, had them beheaded. _See the authors and books cited above._ Also, _A. Mell., fol. 68, col. 1_.

HERON, ATER, AND ISIDORE, BURNED FOR THE FAITH; AND DIOSCORUS, A YOUTH OF FIFTEEN YEARS SET FREE AFTER HAVING BEEN GREATLY TORMENTED; AT ALEXANDRIA, ABOUT THE YEAR 253.

Heron, Ater, and Isidore, Egyptians by birth, and a youth of fifteen years, called Dioscorus, were committed to the Judge of Alexandria, at the same time. The Judge examined the youth first, supposing it a very easy matter to persuade him, or deceive him by fair words, or, if not on this wise, to move him by torments (of which, as Eusebius says, many were inflicted upon him), to deny the Christian faith. But this excellent youth, Dioscorus, could be induced neither by fair words nor by the force of torments, to obey the Judge.

The three men, namely Heron, Ater, and Isidore, the Judge had most cruelly scourged, and examined with all manner of stripes, intending to draw them away from the faith; but when he saw that because of their faith in Jesus Christ they valiantly endured all the torments, he delivered them to the executioners to be burned alive; except the youth Dioscorus, whom he released, on account of his courage as well as the astonishingly discreet answers which he gave to every one of his questions; saying that in consideration of his youth he would wink at his perverseness for the present, so that, in the meantime he might reflect upon the matter, and repent. But the ancient writers state, that, coming to the church of Jesus Christ, God ordained him to be a bulwark and consolation of his people; awaiting a longer and severer conflict, and a greater and fuller reward; on account of which, as well as because of his previous sufferings, he was reckoned among the pious martyrs. _See the abovementioned authors and books._

NEMESIUS, A PIOUS CHRISTIAN, BURNED FOR HIS FAITH IN JESUS CHRIST, TOGETHER WITH SEVERAL MALEFACTORS, AT ALEXANDRIA, ABOUT THE YEAR 253.

The malignity of the tyrants had now become so great that they called the defenseless lambs of Christ murderers, and sought to put them to death under this name. Among those thus accused was a pious follower of Christ, called Nemesius, or, also, Nemesis, who, being accused of the same crime, first of all candidly and clearly vindicated himself from it. Thereupon his accuser charged him with being a Christian, and, therefore, nevertheless guilty of death. Eusebius writes, that in this point the Judge observed no moderation, but caused him first to be tortured with twofold torments, and then commanded that he should be burned with the murderers, unconscious of the fact that through his cruelty he made this holy martyr resemble our Savior, who, for the salvation of mankind, was crucified between murderers. In regard to this, A. Mellinus says: “The Judge made this martyr like unto his Lord Christ, and, according to his example, had him placed between highwaymen, and then burned alive.” _A. Mell., 1st book, fol. 68, col. 2_, from _Euseb., lib. 6, cap. 41_. Also, _P. J. Twisck, 3d book, for the year 252, page 70, col. 1, on the name Nemesion_.

BABYLAS, BISHOP OF THE CHURCH AT ANTIOCH, AND THREE YOUTHS, URBAN, PHILIDIAN, AND EPOLONIUS, BEHEADED AT ANTIOCH, FOR THE NAME OF JESUS CHRIST, ABOUT THE YEAR 254.

Babylas, bishop of the church of Antioch, the capital of Syria, situated on the river Orontes, was a very godly and faithful shepherd of the flock of Christ. Knowing beforehand that this severe persecution was threatening the church of Christ, he very diligently instructed not only men and women, but also children in the principles of the Christian faith, and constantly admonished them in his preaching, not only to believe in Christ, but also to suffer for his name. Touching the cause of his imprisonment, the ancients have briefly described it thus: namely, that the Emperor Decius came to one of the congregations of the Christians, and requested to be admitted; but that the shepherd of that congregation or church, namely Babylas, in order to spare the congregations, opposed him boldly, saying, that it was not lawful for him thus audaciously to enter the house of the living God, and to view the mysteries of the Lord with his polluted eyes, or to touch them with his murderous hands still covered with blood. The Emperor, unable to bear this, had Babylas, together with several others, seized, bound with chains, and placed in severe confinement.

Those who were apprehended with him, and were finally put to death, were, as appears from the records, three young men, brothers, and were called, Urban, Philidian, and Epolonius; who, as some suppose, were his bodily, but according to others, his spiritual children, because he had won them for Christ through the doctrine of the truth.

When the hour of his departure began to draw near, that he was to be offered, and his disciples or other good friends came to visit him in prison, he earnestly asked, as a last request of them, to bury him with his fetters, chains, and bonds.

Concerning his death, Eusebius Pamphilius writes: “Bishop Babylas fell asleep in the Lord, in prison, at Antioch, after having made his confession, in all things like Alexander.” _Hist. Eccl. Edit. A. D. 1588, lib. 6, cap. 39, fol. 121, letters F, G._

But as all the other fathers who have written of Babylas speak of him as a martyr, they also state that he was executed with the sword. The records of his death, faithfully collected by Suidas and others from the most ancient writers, read thus: “When Babylas was sentenced by the Emperor Decius to be beheaded, together with the aforementioned three young men, he sang the comforting words of the 116th psalm, on his way to the place of execution: ‘Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee. He hath delivered my soul from death, mine eyes from tears, and my feet from falling. I will walk before the Lord in the land of the living.’”

When Babylas and the three young men had arrived at the place where they were to be beheaded, Babylas begged, that they would first put to death before his eyes, the three youths (whether they were his bodily or his spiritual children) so that they might not be deterred or discouraged by his death from dying for the name of Christ.

While the executioners were busy executing the children, he prayed to the Lord, saying: “Here am I, Lord, and the children whom thou hast given me.” And thus he encouraged the children, steadfastly to suffer for the Lord.

After this, Babylas also fell asleep very peacefully in the Lord, having commended his soul into the hands of the Lord, to bring it to the eternal rest of which he had spoken immediately before his death.

The mother of these children, and the brethren of the church of Antioch buried the dead bodies of these martyrs in a decent manner, together with the chains and fetters with which Babylas had been bound during his life.

Thus, this good father and his dear children took an honorable departure from this world together on the same day, and are awaiting now the blessed hope and the revelation of the great God, and their Savior, Jesus Christ, for whose honor and glory they suffered these things. _Abr. Mell., 1st book, fol. 68, col. 4, and fol. 69, col. 1, 2, from Euseb., lib. 6, cap. 29. Epiphan. lib. de Mens. and Pond. Hieron. Catal. in Origene. Chrysost. Eunt. Gent. and Homil. 9 ad Ephes. Suidas in Babyla. acta ex Patribus Collecta. Suid. in Hist. sub. nom. Babylæ._

NOTE.--P. J. Twisck, who begins this persecution by Decius, with the year 251, fixes the death of this man, Babylas, in the second year of his reign, namely, A. D. 252. _Chron. 3d book, p. 70, col. 1, from Hist. Andr., fol. 21._ But Abr. Mellinus, who begins the persecution with the year 253, fixes his death in A. D. 254 (although the printer has erroneously made it A. D. 264; for Decius reigned only two years), and this is consequently the second year of Decius. We have followed the latter author.

PIONIUS, BISHOP OF THE CHURCH AT SMYRNA, NAILED TO A PIECE OF WOOD AND BURNED ALIVE, IN THE CITY OF SMYRNA, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 254.

Mention is made in this time of a certain pious Christian, called Pionius, a man greatly noted on account of his remarkable virtue, who always stood fearlessly before the Judges, and, as Eusebius declares, steadfastly replied to all their questions, yea, taught and disputed in the court, so that those who wavered on account of the persecution, were thereby strengthened and encouraged. While in prison, he strengthened the brethren, and encouraged them, to fight steadfastly even unto the end, in the faith, for the Lord, in which he preceded them as a good leader. For, according to the testimony of Eusebius, he was finally nailed on a piece of wood, and cast into a flaming fire, and thus died a blessed death. _Euseb., lib. 4, cap. 15_, taken from the letter of those of Smyrna, concerning the death of Polycarp and some of the martyrs who followed him.

FURTHER PARTICULARS CONCERNING THE DEATH OF PIONIUS, ACCORDING TO THE ACCOUNTS GIVEN BY DIFFERENT AUTHORS.

We shall endeavor to be as brief as possible, and, instead of relating all that pertains to this, present only the last acts of his death.

When the Governor, after much had been said on both sides, said to Pionius: “Why dost thou make such great haste to meet death?” Pionius answered: “I do not make haste to meet _death_, but _life_.” Then said the Governor: “Thou dost not act wisely thus to hasten to meet death. Thou art like those who, despising death, for the sake of a little gain offer themselves to fight with the beasts. But since thou despisest death so much, thou shalt be burned alive.”

This sentence of death was read to him from a tablet inscribed with Roman letters: “We have sentenced Pionius to be burned alive, because he has confessed that he is a Christian.”

Having thus been sentenced, Pionius was brought to the place where he was to be burned. There he divested himself of his clothes, and, having looked at his naked body, he cast up his eyes to heaven, praising and thanking God for having kept him to this hour free and unspotted from the idols.

With this, he voluntarily went and lay down on the fire-wood, stretched himself over it, and delivered himself to the soldiers, to be nailed to the wood.

When he was fastened to the wood, the servant said to him: “Be converted and alter your views; and we shall remove the nails.” Pionius answered: “I feel that they are in already.” And reflecting a little, he said to God: “Therefore, O Lord, do I hasten to death, that I may rise the sooner (or the more glorious).”

Having been nailed on the cross, he was raised up with his face towards the east. When a great heap of wood had been collected with which to burn him, he closed his eyes for some time, so that the people thought that he had already died. However, he prayed secretly in his heart; for when he had finished his prayer, he opened his eyes, and all at once the flame shot up to a great height, just as with a glad countenance he uttered the last word of his trust, saying: “Amen, O Lord, receive my soul,” and calmly and without manifesting the least sign of pain, he gave his spirit over into the hands of God.

This happened when Julius Proculus Quintilianus was Proconsul of Asia, and Emperor M. Q. T. Decius was Consul for the third, and Gratus for the second time, at Rome, in A. D. 254, by virtue of the seventh persecution under Emperor Decius, at Smyrna, in Asia Minor. _Abr. Mell., 1st book, fol. 71, col. 3, 4, from Euseb., lib. 4._ Also, _Acta per Sym. Metaph. Genuma, and Vere pro Consularia_.

MAXIMUS, A PIOUS CHRISTIAN, AFTER MANY TORMENTS STONED TO DEATH, AT EPHESUS, ABOUT THE YEAR 255.

It is stated that shortly after the death of Pionius and the preceding martyrs, there suffered a certain pious Christian, called Maximus, a citizen of Ephesus; concerning whom, we, in order to present the matter in the briefest, clearest and plainest manner, shall, (instead of the testimony of the fathers) copy the records themselves, which were approved by the Proconsul, and written by the clerk of the court. They read thus: “Maximus, a citizen of Ephesus, having been apprehended and brought before Optimus, the Proconsul of Asia, the latter asked him: ‘What is thy name?’

“He answered: ‘My name is Maximus.’

“The Proconsul asked: ‘What is thy estate?’ which meant, whether he was free-born, or a servant.

“Maximus said: ‘I belong to myself, and am free-born. Nevertheless, I am a servant of Christ, and manage my own affairs.’

“The Proconsul said: ‘Art thou a Christian?’

“Maximus replied: ‘Notwithstanding I am a sinner, I am nevertheless a servant of Christ.’

“The Proconsul questioned: ‘Knowest thou not the decrees of the invincible Princes, which have now been brought hither?’

“Maximus asked back: ‘What are they?’

“The Proconsul answered: ‘That all the Christians are to forsake their superstitions, acknowledge the only true Prince, to whose power all things are subject, and worship his gods.’

“Maximus said: ‘Yea, I have heard the unjust decree of this Prince or Emperor, and hence have come, openly to declare myself against it.’

“The Proconsul spoke: ‘Then sacrifice to the gods.’

“Maximus said: ‘I sacrifice to none, except to God; and I rejoice that from my childhood’s days I have offered myself only to God.’

“The Proconsul again said: ‘Sacrifice, lest I cause thee to be tormented in divers manners.’

“Maximus said: ‘This is just what I have always longed for: to be deprived of this temporal and frail life, and thereby attain life eternal.’

“The Proconsul then commanded his soldiers to beat Maximus with sticks. While he was being beaten, the Proconsul said to him: ‘Sacrifice, Maximus, that you may be released from these torments.’

“Maximus said: ‘These torments, which I gladly and willingly receive for the name of my Lord Jesus Christ, are no torments at all; but if I apostatize from Christ, I must expect the real and everlasting torments.’

“The Proconsul therefore had him suspended on the torture-stake, and dreadfully tormented; and said to him: ‘See, now, where thou hast come to by thy folly; sacrifice, therefore, that thou mayest save thy life.’

“Maximus replied: ‘If I sacrifice not, I shall save my life; but if I do, I shall lose it. For neither thy sticks, hooks, claws, pincers, nor thy fire hurt me; nor do I feel any pain through it, because the grace of Christ abides in me.’

“Then the proconsul pronounced the sentence of death, which was as follows: ‘I command, that Maximus be stoned to death, as an example and terror to other Christians; because he would not submit to the laws, and sacrifice to the great Diana of Ephesus.’ _Acta Proconsularia._” Thus far extend the words which the clerk of the court himself wrote.

The Christian who copied these records, adds the following: “And presently this faithful champion of Christ was taken away by the servants of Satan, brought without the city walls, and stoned. While he was being led away, and stoned, he thanked God with all his heart, who had made him worthy to overcome the devil in the conflict; and thus committed his soul into the hands of his Lord Jesus Christ.”

Thus this pious witness of Jesus laid down his life amidst a volley of stones, for the honor of his Savior, and thus was registered among the holy and steadfast martyrs. _A. Mell., 1st book, fol. 72, col. 3, 4, from Acta Procons._ Also, _Aug., lib. 2, de Doctr. Christ., cap. 26, Idem. contra Donatist. super alia acta citat_.

ORIGEN, A SON OF LEONIDES THE MARTYR, GREATLY TORMENTED AT ALEXANDRIA, FOR THE TESTIMONY OF JESUS CHRIST, AND BANISHED TO CESAREA STATONIS, ABOUT THE YEAR 254.

In our account of baptism in the third century, with special reference to the year 231, we have spoken of the views of Origen and shown that he has left us very excellent and salutary teachings concerning baptism upon faith; and also, that in his teaching he opposed the swearing of oaths, war, compulsory celibacy, the literal view of the Lord’s Supper, those who taught something, and did not practice it themselves, the antichrist, etc.

We have likewise shown there, that some very peculiar things were laid to his charge as his views, from which, however, the principal ancient writers, as well as later authors, have vindicated him; all of which may be examined at the place indicated, and considered with Christian discretion. This we leave to the judgment of the judicious. We shall therefore proceed to treat of his martyrdom, and how much he had to suffer for the name of the Lord Jesus.

From the very beginning of his knowledge he placed himself in great danger of being apprehended or put to death for the testimony of the Son of God. For when he was but seventeen years old, and his father, whom he affectionately loved, had been apprehended for the Christian religion, and had nothing to expect but death (as we have noted for the year 202), he did not only comfort him by letter, but, as other writers state, desired to follow him into prison, yea even unto death; which he would have done, had not his mother prevented it by withholding or taking away his clothes. _Introduction, fol. 38, col. 2, from Euseb._

Besides this he often exposed himself to danger for the Christian martyrs, because of his extraordinary love for them. He would station himself near the tribunal, where the apprehended Christians were making their last defense, or were to receive their sentence of death, and when they were becoming weak he would strengthen and encourage them; he went with them to death, even to the place of execution; he gave them the last kiss of peace, as a friendly and fraternal farewell; so that frequently he would have lost his life, had not God remarkably and miraculously preserved him. Soldiers who were hired for the purpose by the enemies of the truth, lay in ambush for his person and for the house in which he lived, in order to apprehend or kill him; so that on account of the fierce persecution he could remain no longer in Alexandria, the place where he had been brought up; and this the more, because the believers there, on account of his conspicuousness, could no longer conceal him.

His beloved disciples, whom he had faithfully taught the ways of God, had nearly all been put to death for the name of Jesus Christ, among whom were, Plutarch, Heraclides, Hero, the two pious men called Serenus, Rhais, Marcella, and others; whom we have mentioned in the years A. D. 203 and 204.

It may therefore be considered a miracle that Origenes lived so long in the midst of deadly persecutions, namely, from his seventh to his seventieth year, which is more than fifty years.

But finally, sufferings beyond measure came upon him; he was cast into the deepest prison, his neck loaded with iron chains, his feet placed in the stocks, and stretched so that four holes were between them.[100] There he was tortured with fire and divers other means of torment; but he bore it all with the utmost patience. Nevertheless, it appears from ancient writers, that he was not put to death judicially, but, as Epiphanius writes, was banished to Cesarea Statonis; and that finally, having moved to Tyre, he died and was buried there, under Gallus and Valusianus. Compare the account of _A. Mell., 1st book, fol. 57, col. 1, 2, under the name Leonides_, but especially, _fol. 77, col. 3, 4, under the name Origen_, from _Euseb., lib. 6, cap. 2. Hieron. Apol. Ruffin. Suid. in Origene Epiphan. de Mensuris. Hieron. Catal. in Origene_. Also, _Euseb., lib. 6_. Also, _P. J. Twisck, 3d book, for the year 231, page 61, col. 1, 2_, from _Georgius Vicelius_. Also, _Introduction, fol. 38, col. 2_. Also, _Joh. Gys., fol. 18, col. 3, about Leonides_.

[100] The number of holes reached indicated the degree of torture to
which the prisoner was subjected.--_Translator._

There are some who accuse Origen of apostasy; but different excellent authors have acquitted him of this charge; though in point of knowledge he had his weaknesses and failings.

Eusebius Pamphilius of Cesarea praises his virtue above measure, saying that Origen wished to have no communion with _Paulus Antiochenus_, because the latter was tainted with error. Of Origen it was said: “This is he who lives as he teaches, and teaches as he lives. He sold his books of heathen philosophy, on condition that four pence a day should be given him for his daily needs, so that he would not be a burden to any one. He set all his disciples an example of poverty, that they should forsake whatever they possessed; hence he was beloved by everyone, because he contended with none about temporal goods, except that some were dissatisfied because he refused to accept what they offered to impart to him for the sustenance of his body.” Eusebius further says: “It is said that for many years he went barefooted, using neither wine nor such like, but only the absolute necessaries of life, until disease in the breast, which endangered his life, compelled him to it.” _Lib. 6, cap. 1, 2, 3._ Also, _Baudart. in Apophthegm. Christian., lib. 3, page 100_.

In refutation of those who accuse Origen of apostasy, A. Mellinus writes (though he does not wish to defend his misconceptions or errors, as he calls them): “If this account of the apostasy of Origen were true, Porphyrius, who wrote at this time against the Christians, and was especially bitter against Origen, would very probably have mentioned it in his writings, and this the more so, as he dared unjustly to accuse Ammonius, Origen’s teacher, of Apostasy: how much more then, would he have exerted himself against Origen, if the latter had really apostatized; whereas he acknowledges that Origen lived as a Christian to the end.” A little further on he writes: “As regards his Christian life and steadfast confession of the name of Christ, we have no reason to call it in question, since even his enemies bear him a good testimony in this respect.” _Abr. Mell., 1st book, fol. 78, col. 1, from Porphyry._

OF THE EIGHTH PERSECUTION OF THE CHRISTIANS, UNDER VALERIAN AND HIS SON GALLIEN, WHICH COMMENCED ABOUT THE YEAR 259.

After the death of the Emperor Volusian, the son of Decius, Aemilian, an Ethiopian, ascended the imperial throne; but since it is stated that he reigned only three months, and that Valerian had previously already been declared Emperor, his reign is not taken into account. It follows, therefore, that Valerian was acknowledged Emperor; who, together with his son Gallien, began to reign about the year 255, as set forth by Seb. Frank; but the persecution, according to the testimony of different authors, did not begin until the year 259.

OF THE ORIGINATOR AND THE CAUSE OF THIS PERSECUTION.

The author of the _Introduction to the Martyrs Mirror_ writes, concerning this, as follows: “In A. D. 259 the eighth persecution against the Christians arose under the Emperor Valerian. He issued an edict against the Christians, in which he commanded that the Christians were not to assemble themselves; and as this was not observed, a great persecution arose everywhere.” _Fol. 41, col. 1._

FURTHER PARTICULARS ABOUT THE ORIGINATOR AND THE CAUSE OF THIS PERSECUTION.

Concerning this, J. Gysius records the following: “Valerian and Gallien, who in the beginning of their reign; were favorable to the Christians, soon afterwards changed their course, being misled by an Egyptian sorcerer, and by divers torments compelled the Christians to idolatry.” _Fol. 20, col. 3, 4._

FURTHER AMPLIFICATION OF THE CAUSE AND CIRCUMSTANCES OF THIS PERSECUTION.

P. J. Twisck, speaking (for the year 255) of the beginning of the reign of Emperor Valerian, says: “Truly, this Emperor, as history tells us, was in the beginning a very pious and praiseworthy Prince, a censor, who excelled all others; in regard to which many commendatory passages may be read in the _Tijdthresoor_ by _Paul Merula_. But, what of it? Although at first he was very favorable to the Christians, and so honored their ministers, that his house was considered a church of the Lord, he was nevertheless afterwards corrupted by a doctor, a wicked lord and prince of all the sorcerers of Egypt; who made the Emperor believe that fortune would not be on his side as long as he tolerated the Christians at his court, or in the land. Then the Emperor commanded that these holy and just men should be persecuted and put to death as such who were opposed to the sorcery with which he was polluted.

This sorcerer also prevailed upon the Emperor to slaughter and sacrifice children and human beings in honor of the devil. He accordingly commanded that little children should be put to death, so that he could perform his unclean ceremonies and abominable sacrifices; and thus robbed parents of their children, and became such a despiser and oppressor of the Christian faith, that he spared neither old nor young, men nor women, nor any state and condition, but most miserably murdered all that were brought to him, in Alexandria and other places too numerous to mention. At Rome also there was much innocent blood shed at this time, even as this city has ever been a place of slaughter for the poor Christians.” _Third book, for the year 255, page 71, col. 2._

OF THE CRUELTY AND VIOLENCE OF THIS PERSECUTION.