writers, have noted the year 166 as the beginning of said persecution.
However, there is but little difference between the above writers; for
it is probable, that the decrees for the persecution of the Christians
were first issued about the year 162; that about the year 164 they were
carried into effect; and that about the year 168 they exhibited their
full force, insomuch that the persecution was then at the height of its
fierceness. However, we shall proceed to see, how atrociously the pious
witnesses of Jesus Christ were then treated.
HOW ATROCIOUSLY THE SINCERE CHRISTIANS WERE TREATED DURING THIS
PERSECUTION.
Everywhere, in all the cities, writes P. J. Twisck, the imperial edicts
and decrees against the Christians were posted up; by reason of which
the magistrates and officers proceeded very cruelly against them,
persecuting them even unto death, with great atrocity and fury. For,
no mode of torture, punishment, or death, however great, severe, and
unmerciful, could be devised, produced, or planned, by these wicked
men, these tyrants, and instruments of the devil, but what it was
thought, that the Christians, as accursed, as enemies of the Kingdom,
and as the cause of all misfortune, deserved a thousand times more. To
be publicly mocked, eternally imprisoned, exiled, scourged, stoned,
strangled, hanged, beheaded, and burned, was deemed far too little.
They began, at this time, to ply the poor people with red hot plates
until they were dead; to tear the flesh from their bones with red hot
tongues; to place them upon iron stools over a slow fire; to fry them
in iron frying pans; to roast them on gridirons at a slow fire; to cast
them, enveloped in close netting, before wild bulls, to serve as sport
for them, and be tossed into the air by their horns.
All this was accompanied with still another cruelty. The bodies of the
slain were thrown before the dogs, and guards placed beside them, to
prevent the Christians from taking away and burying these bodies. In
short, the misery was so great, that at Lyons alone bishop Irenus with
nineteen thousand of his sheep were cruelly butchered. Thus far _P.
J. Twisck, in his Chronicle, 2d book, for the year 162, page 43, col.
2_, from _Chron. Mich. Sac. fol. 103. Chron. Sebast. Fra._ Also, _Tyd.
Thresor P. Mernlæ_.
JUSTINUS, FIRST SCOURGED, AND THEN BEHEADED, FOR THE TESTIMONY OF JESUS
CHRIST, A. D. 168.
Justinus was called a son of Priscus Bacchus, and was born of Greek
parents, at Neapolis in Palestine.
In its proper place we have spoken of the views of Justinius concerning
baptism on faith, and have shown that he was sound and correct in them.
Now, however, it is proper for us to speak of his spiritual birth, of
his heavenly fatherland, and how conclusively he showed that he was a
child of God, and a citizen of the heavenly city, filled with all good
things; which appeared not only in the beginning and progress of his
faith, but especially in the end, when he testified to its power with
his death, and sealed it with his blood.
In the days of his youth he was instructed in the Platonic philosophy,
in which he acquitted himself so meritoriously, that he received the
name _Philosopher_, yea, he had been led to believe, that his learning
would soon enable him to see God, which was the ultimate object of the
Platonic philosophy. But it happened one day, as he was going toward
the sea, in order to meditate in solitude upon what he had learned,
that (as he himself has confessed) there followed him a very grave
and gentle old man, who, having entered in a discourse with him,
respecting the Platonic philosophy, taught him, in what true philosophy
and happiness consisted, namely in the saving knowledge of the only,
eternal, and alone immortal God.
Now, when Justinus inquired for the teachers from whom he might learn
this divine philosophy, the old man referred him to the writings of
the prophets, who did not write according to the argumentation of
human reason, but, as certain and infallible witnesses, left behind
what they had seen and heard of the words of truth, and the wonderful
signs and works of God among his people; and that all their prophecies
concerning the promised Messiah and Son of God, were fulfilled in the
advent of Jesus Christ, who was born in the reign of Emperor Augustus.
He therefore admonished him, to pray to God, that he would enlighten
his heart to this saving doctrine, through Jesus Christ, without whom
it would not be possible for him to attain to this saving knowledge.
“This and many more such discourses (writes Justinus) this old man
had with me, showing me also, how I should further increase, and how
I might obtain the things necessary to salvation. Then he went away,
and I saw him no more. Immediately a burning desire was kindled in my
heart, and a love for the Scriptures of the prophets and those men
who had been dear friends of Christ, namely the apostles. Then only I
became a true philosopher.”
As to how and by whom, beside the instruction of the aforesaid old man,
he was first instructed and baptized, or from what cause he left his
native land, and came from Syria, Palestine, or Samaria, to Rome, of
this we find no account.
He afterwards had a disputation with Tryphon, a Jew. Of this he himself
has written an account, in which may be seen his correct views in
regard to different matters of faith, especially to baptism. Of this we
have spoken in another place.
But finally, having entered into a controversy with Crescens, a Cynic
philosopher, and having vanquished and confounded him, by the power of
divine arguments, his uncertain life began to draw to a close, and his
certain death to approach. For, by reason of this, this Cynic (that
is, canine) philosopher, conceived such a deadly hatred for Justinus,
that he swore to avenge it with his death; and from that time on did
not cease to lay snares for him, and accuse him as a Christian, until
he had quenched his thirst for blood with the blood of Justinus. This,
Tatianus, the disciple of Justinus, gives to understand in his oration
against the Greeks, in language not at all obscure, namely, that the
abovementioned Crescens did not only seek the life of Justinus, but
also that of himself. Moreover, Photius states that he tasted a joyful
and worthy death, by the hands of Crescens Cynicus, the person whom we
have just mentioned.
Touching the manner of his death: when Justinus had been apprehended,
on the accusation of Crescens, and boldly refused to abandon his faith,
or sacrifice to the gods, he was sentenced to death by Rusticus, the
President, and, after having been scourged, he was beheaded with the
ax, about A. D. 168, in the time of the reign of the Emperors Marcus
Aurelius and Lucius Virus, and of the President Rusticus, as is
annotated from Epiphanius. Compare _Abr. Mell. 1st book of the Hist.
der, fol. 37, col. 1–4_, and _fol. 38, col. 1–4_, from _Just. Apol. 2,
pro. Christi._, concerning his descent and name; _Dialog. cum Tryphone
Jod. Photius in Biblioth. and Jos. Scal. animad. Chron. Euseb._,
concerning his life and conversion; _Iren., lib. 1, in Bibliotheca
de Vita Justini Chron. Eus. A. D. 154_, touching his end and death;
_Epiph. Hæres. 26_ and _46_ touching the time when this occurred. Also
_J. Gysii in Hist. Mart., fol. 16, col. 3, 4_. Also, _P. J. Twisck,
Chron. 2d book, for the year 154, page 42, col. 2_, from _Johan. Barl.,
fol. 7. Grond. bew, letter A_.
POLYCARP, A DISCIPLE OF THE APOSTLE JOHN, AND BISHOP OF THE CHURCH AT
SMYRNA, PUT TO DEATH WITH FIRE AND SWORD, FOR HIS FAITH IN THE SON OF
GOD, A. D. 168.
We read in the Revelation of John, that the Lord commanded his servant
John, that he should write a few things to the angel (that is, the
bishop or teacher) of the church at Smyrna, for the admonition of the
teacher as well as for the service of the church, saying: “Unto the
angel of the church in Smyrna write: These things saith the first
and the last, which was dead, and is alive; I know thy works, and
tribulation, and poverty.... Fear none of those things which thou
shalt suffer: behold, the devil shall cast some of you into prison,
that ye may be tried; and ye shall have tribulation ten days: be thou
faithful unto death and I will give thee a crown of life.” Rev. 2:8–10.
These words of the Lord Jesus indicate that the believers at Smyrna,
and their teacher, were in tribulation and poverty, and that still
more suffering was approaching them; whereupon he exhorted them to
constancy, and promised to give them the crown of life.
As regards the teacher of this church, most of the ancient writers
call him Polycarp, and say, that he was a disciple of the apostle
John, inasmuch as he had heard John preach the word of God, and had
associated with those who had known the Lord Jesus Christ personally,
and had had intercourse with him; and that John had appointed him
bishop or overseer of the church at Smyrna.
Touching the sufferings which the Lord said would befall him and the
church of which he was teacher, this began some time afterwards; in
such manner that this good shepherd preceded, and many of the sheep of
his flock faithfully followed him. However, we intend to speak here
only of the shepherd, Polycarp.
It is stated, that three days before he was apprehended and sentenced
to death, he was suddenly overcome by sleep, in the midst of his
prayer, and while dreaming, had a vision, in which he saw the pillow
on which he lay with his head, suddenly taking fire and was consumed.
Instantly awakened thereby, he concluded that he was to be burnt for
the name of Christ.
When those who sought to apprehend him, had approached very close,
his friends endeavored to conceal him, and, therefore, brought him to
another country-seat, where he was nevertheless shortly afterwards
discovered by his persecutors. For they had seized two lads, whom they,
by scourging them, compelled to say where Polycarp was; and although,
from the chamber in which he was, he might easily have made his escape
into another house near by, he would not do it, but said: “The will
of the Lord be done.” He therefore descended the stairs, to meet his
persecutors, whom he received so kindly, that those who had not known
him before, regretfully said, “What need had we to make so great haste,
to apprehend such an old man.”
Polycarp immediately had a table spread for his captors, and
affectionately urged them to eat; begging of them to allow him an
hour’s time in which to pray undisturbedly in quiet, while they were
eating; which they granted him. When he had finished his prayer,
and the hour was up, in which he had reflected upon his life, and
commended the church of which he was teacher, unto God and his Savior,
the bailiffs placed him upon an ass, and led him to the city, on the
Sabbath of the great feast.
Nicetes and his son Herod, called the prince of peace, rode out to
meet him, took him from the ass, and made him sit with them in their
carriage, seeking in this manner to induce him to apostatize from
Christ, saying: “What matters it for you to say, Lord Emperor, and to
offer sacrifice or incense before him, to save your life.” At first,
Polycarp made no reply at all, but when they persisted in asking him,
and demanded an answer, he finally said: “I shall never do what you
request and counsel me to do.” When they saw that he was immovable in
his faith, they commenced to revile him, and, at the same time, thrust
him out of the carriage, so that in falling he severely injured his
leg. He never showed, however, that he had been injured by the fall,
but, as soon as he had risen, willingly surrendered himself again into
the hands of the bailiffs, to be led further to the place of execution,
walking as rapidly as though nothing hindered him.
As soon as Polycarp had entered the circus or amphitheatre, where
he was to be executed, a voice came to him from heaven, saying,
“Be strong, O Polycarp! and valiant in thy confession, and in the
suffering which awaits thee.” No person saw the one from whom this
voice proceeded, but many of the Christians that stood around heard it;
however, on account of the great commotion, the greater part of the
people could not hear it. It nevertheless tended to strengthen Polycarp
and those who had heard it.
The Stadtholder admonished him to have compassion for his great age,
and, by swearing by the Emperor’s fortune, to deny Christ. Thereupon
Polycarp gave the following candid reply, “I have now served my Lord
Christ Jesus eighty-six years, and he has never done me any harm. How
can I deny my King, who hath hitherto preserved me from all evil, and
so faithfully redeemed me?”
Thereupon the Stadtholder threatened to have him torn by wild beasts,
if he would not desist from his purpose, saying: “I have the beasts
ready, before whom I shall cast thee, unless thou become converted
betimes.” Polycarp answered unterrified: “Let them come, for my purpose
is unchangeable. We cannot be converted or perverted from good to
evil by affliction; but it would be better, if they (the evil-doers)
who persist in their wickedness would become converted to that which
is good.” The Stadtholder replied: “If thou art not yet sorry, and
despisest the wild beasts, I shall have thee burned with fire.” Once
more Polycarp answered, saying: “Thou threatenest me with a fire, which
will perhaps burn for an hour, and then soon go out; but thou knowest
not the fire of the future judgment of God, which is prepared and
reserved for the everlasting punishment and torment of the ungodly.
But why delayest thou? Bring on the beasts, or the fire, or whatever
thou mayest choose: thou shalt not, by either of them, move me to deny
Christ, my Lord and Savior.”
Finally, when the people demanded his death, he was delivered by the
Stadtholder to be burned. Instantly there was brought together a
great heap of wood, fagots, and shavings. When Polycarp saw this, he
undressed himself, and took off his shoes, in order to be laid on the
wood without any clothes. This being done, the executioners were about
to lay their hands on him, to nail him on the wood; but he said: “Let
it be so; he that hath given me strength to endure the pain of the
fire, will also strengthen me to remain still in the fire, though you
nail me not to the fire-wood.” They, accordingly, did not fasten him
with nails, but simply with a rope, tied his hands behind his back.
Thus, prepared for a burnt offering, and placed upon the wood like a
sacrificial lamb, he prayed to God, saying, “O Father of thy beloved
and blessed Son, our Lord Jesus Christ, through whom we have received
the saving knowledge of thy holy name; God of angels and powers, and
of all creatures, but especially of all the righteous who live in thy
sight, I thank thee that thou didst call me to this day and hour, and
hast counted me worthy, that I may have my part and place among the
number of the holy martyrs, and in the cup of the suffering of Christ,
so I suffer with him, and thus partake of his pains. I pray thee, O
Lord, that thou wouldst this day receive me, as a fat offering among
the number of thy holy martyrs, even as thou alone, O God of truth, who
canst not lie, didst prepare me thereto, and didst make it known unto
me, yea, hast now ultimately fulfilled it. Therefore I thank and praise
thee, above other men, and honor thy holy name, through Jesus Christ,
thy well-beloved Son, the eternal High Priest, unto whom, with thee and
the Holy Ghost, be the glory, now and forever. Amen.”
As soon as he had uttered the last word of his prayer (the word
“Amen”), the executioners ignited the wood upon which he was placed;
and when the flames circled high above the body of Polycarp, it was
found, to the astonishment of everyone that the fire injured him but
little, or not at all. The executioner was therefore commanded to
pierce him with a sword, which was instantly done, so that the blood,
either through the heat of the fire, or from some other reason, issued
so copiously from the wound that the fire was almost extinguished
thereby; and thus this faithful witness of Jesus Christ, having died
both by fire and the sword, entered into the rest of the saints, about
A. D. 168. Compare _Euseb., 4th book, 15 chap._, printed A. D. 1588,
_page 66–70_ with _Abr. Mell., 1st book of the Hist., fol. 40, 41, col.
1–4_, from _Iren., lib. 3, cap. 3. Hæres. Hieron. Catal. in Polycarp_,
_Euseb., lib. 4, cap. 13_, and _lib. 5, cap. 19_. Also, _Joh. Gysii
Hist. Mart. for the year 168, fol. 17, col. 2_. Also, _P. J. Twisck,
Chron. 2d book, A. D. 168, page 45, col. 2_.
TWELVE PIOUS CHRISTIANS, WHO HAD COME FROM PHILADELPHIA TO SMYRNA, PUT
TO DEATH ON THE SAME DAY, WITH POLYCARP, THE AFOREMENTIONED MARTYR, A.
D. 168.
In the letter which the Holy Ghost directed John to write to the angel
of the church at Smyrna, which we mentioned above, it is indicated,
that not only the teacher, who is called an angel, namely Polycarp, but
also some of the church, would have to suffer for the name of Jesus
Christ. We read: “Behold, the devil shall cast some of you into prison,
that ye may be tried.” Rev. 2:10. This was also fulfilled in truth.
For it is stated, that not only Polycarp, the leader of the church at
Smyrna, but with him also twelve members of the church, who had come
from Philadelphia, were put to death for the same reason, and in the
same manner.
The words of Eusebius concerning these martyrs from Philadelphia, taken
from the Smyrna letter, are, according to A. Mellinus, as follows:
“These are the particulars of the martyrdom of Polycarp, who had come
from Philadelphia to Smyrna, together with twelve others, who willingly
suffered death in the same manner with him; whose names are not
mentioned, that of Polycarp alone being given, because, not only among
the Christians, but even among the Jews and the heathen, he was famous
far and wide for his extraordinary godliness. These testimonies are
finished and sealed with the precious blood of the Christians. At the
time of the fourth persecution; under the Emperors Marcus Aurelius and
Lucius Virus, about in the seventeenth year of their reign, coinciding
with the 168th year of our Savior.”
This is what we have found concerning these twelve pious witnesses of
Jesus Christ, who, as the twelve celestial signs, shone forth in faith
as well as in virtue, but especially in steadfastness; wherefore the
Lord, who is a rewarder unto his faithful servants, will hereafter
crown and reward them with the unfading crown of glory. See, concerning
this, _Abr. Mell, 1st book of the Hist., fol. 42, col. 2_, from
_Euseb., lib. 4_.
CARPUS, PAPYLUS, AGATHONICA AND MANY OTHER WOMEN, PUT TO DEATH AT
PERGAMOS, IN ASIA MINOR, FOR THE CONFESSION OF THE TRUE FAITH, ABOUT
THE YEAR 168.
It is recorded that about the same time that the aforementioned
Christians were martyred, several other pious persons suffered death
for the name of Jesus Christ, and the confession of the Son of God;
among whom are mentioned by name, three very eminent persons, namely,
Carpus, Papylus, and a woman called Agathonica, together with many
other women; who were all crowned with the crown of the holy martyrs at
Pergamos, in Asia Minor, for the saving confession of the true faith.
_Euseb., 4th book, cap. 15, fol. 70, col. 2. A. Mell., 1st book, fol.
42, col. 1, 2._
GERMANICUS, AN EMINENTLY PIOUS MAN, DEVOURED BY THE BEASTS, AT SMYRNA
IN ASIA MINOR, FOR THE TESTIMONY OF JESUS CHRIST, A. D. 170.
In _P. J. Twisck’s Chronicle_ is found the following account for the
year A. D. 170: “Germanicus, with other dear friends of God, had to
suffer severe persecution and torture for the name of Christ, and was
finally cast before the wild beasts, and thus willingly ended his
life.” _2d book, van den undergang, page 46, col. 1_, from _Euseb.,
lib. 4_.
Concerning the cause of his conversion, suffering and death, other
authors write thus: “When the bystanders (while the Christians were
being miserably put to death) beheld with their eyes, that the flesh of
the martyrs of Christ, by many scourgings and stripes, was lacerated
and torn loose even to the inmost veins and deepest sinews, so that
their entrails and the most secret parts could be seen moving; and that
the torturers then strewed potsherds, sea-shells, and even caltrops on
the ground, over which they rolled, dragged, and on which they pressed
the Christians thus tormented, with their naked bodies; and that at
last, when they, on account of the previous torments, could scarcely
live or draw breath any longer, they cast them before the wild beasts,
to be devoured by them; I say, when the spectators of these tragedies
saw, how inhumanly these people were treated, and, on the other hand,
how patiently the suffering Christians endured the tortures, they were
greatly amazed, yea terrified.
“Among these was the aforementioned Germanicus, who, being
strengthened through the grace of God, so powerfully overcame the
natural and innate weakness of the mind, which so much dreads the
bodily death, that, on account of his singular steadfastness, he could
well be considered one of the most eminent martyrs. For, when the
Stadtholder sought to persuade him, and to move him by soft words,
to spare the bloom of his youth, and to have mercy upon himself, he
despised his counsel, and, for the sake of the Lord Jesus Christ did
not count his youthful life precious.”
“After that, it is stated by the ancient writers, how the wild beasts
were let out to him, and how greatly he desired to be devoured by them,
that he might be delivered from this body of sin and death; so that
both Jews and heathen who stood by, were exceedingly astonished at him.
Thus this pious witness of the Son of God departed this life with an
immovable heart, and became united with Christ, his blood-bridegroom
and Savior.” Compare _Abr. Mell., 1st book, of the Hist., fol. 39, col.
1, 2_, with _Joh. Gysii Hist., fol. 16, col. 4_, and _fol. 17, col. 1_,
from _Euseb., lib. 4_.
VETIUS, SURNAMED PAGATHUS, PUT TO DEATH ON THE RIVER RHONE IN FRANCE,
ABOUT THE YEAR 172.[92]
[92] J. Gysius fixes the beginning of this persecution of the
Christians, at Lyons and Vienne, on the river Rhone, in the year 179;
but other authentic writers commence it with the year 172.
When the persecution of the Christians on the River Rhone, at Lyons
and Vienne, in France, did not cease, but increased the longer the
more, so that those who confessed the name of Christ, were forbidden,
first their houses, then their bath-rooms, and afterwards all public
places, so that they could stay neither in the house, nor in the city,
nor without, which was a cause of much suffering to them, it happened,
that, some of the brethren of the church of God there, having been
apprehended and brought before the President for examination, a certain
brother, called Vetius, and surnamed Pagathus, young in years, but
old and strong in the faith, went boldly before the judge, and made
himself known as a defender of the apprehended Christians, whose cause
he undertook to vindicate. The Judge, when he had heard his defense,
refused it, and asked him, whether he also was a Christian, or believer
in Christ, upon which he candidly confessed that he was. Immediately he
was enrolled among the Christian martyrs, and was called the Advocate
of the Christians.
He was so pious and virtuous in his life that Eusebius Pamphilius calls
him: “Filled with ardent and divine love of the Spirit; yea, testifies,
that he had a perfect love to God, and was upright towards all men; and
that his life, though he was a youth, was so tried and acceptable, that
he excelled many old persons, since he lived justly and unblamably,
being ever ready to minister to the servants of God.”
It is finally stated that he followed the holy teacher Zacharia, who
had shown perfect love towards the holy martyrs, and assisted and
supported them; and also, that, according to the example of Jesus, his
Savior, he laid down his life for his sheep and friends; that is, gave
his life for the truth, from love to the church of God, and to be a
pattern of constancy to them. Compare _Euseb., 5th book, cap. 1, fol.
80, col. 1, 2_, with _Abr. Mell., 1st book, fol. 43, col. 1, 2_, on the
title _Vetius_. Also, _Joh. Gys., fol. 17, col. 3_, though he differs
with the others in regard to the time.
ATTALUS, ROASTED IN AN IRON CHAIR, CAST BEFORE THE WILD BEASTS, HIS
THROAT CUT, AND BEHEADED, ON THE RIVER RHONE, ABOUT THE YEAR 172.