Emperors Marcus Aurelius and Lucius Verus, ceasing not until those
who endeavored to live a Christian life according to their faith, had
ended their lives under many torments, it came to pass that a certain
pious Christian, called Attalus, who had been apprehended for the name
of Jesus, his Savior, was most inhumanly tortured, to the extent even,
that he was placed over the fire in an iron chair, and roasted. When he
was asked, what name the God of the Christians had, he answered: “Where
there are many gods, they are distinguished by names; but where there
is but one God, no name is necessary.” He was finally brought into the
amphitheatre, to be devoured by the wild beasts. But when these, either
providentially, or because they were already sated, did not touch him,
neither with their claws, nor with their teeth, he, together with other
pious martyrs, was stabbed through the throat. Some write that he was
then beheaded. Compare _Joh. Gys., fol. 17, col. 4_, and _fol. 18, col.
1_, with _P. J. Twisck, Chron. 2d book, for the year 172, page 46, col.
1_, from _Hist. Andr. fol. 19_. Also, _Introduction to, etc., fol. 38,
col. 1_, taken from _Euseb., lib. 5, cap. 2_ and _3_.
ALEXANDER OF PHRYGIA, FIRST DREADFULLY TORTURED, AND THEN EXECUTED WITH
THE SWORD, FOR THE CONFESSION OF THE SON OF GOD, ON THE RIVER RHONE,
ABOUT THE YEAR 172.
The ancient writers mention also a certain pious man, called Alexander,
a physician, and native of Phrygia, who was put to death on the same
day and place when and where the abovementioned Attalus laid down his
life. Concerning the cause of his imprisonment and death, it is stated,
that, when Attalus and other Christians were being examined, this
Alexander of Phrygia stood near the judgment seat, and considerably
strengthened and encouraged, by motions and signs, the Christians who
were making their defense and confession before the Judge, to the
end that they should continue steadfast in the truth once received.
When the people that stood around, murmured on this account, he was
apprehended, and, being interrogated in regard to his views, he
answered: “I am a Christian,” and made the same confession that Attalus
and the others who had been apprehended and were standing before the
tribunal, had made. He was therefore immediately sentenced to the
amphitheatre, there, together with others, to be forthwith torn or
devoured by the beasts. Thither he was then taken but the execution was
deferred until the following day. The next day he was brought forth,
to fight with the beasts; however, he was first exceedingly tortured
with all sorts of executioner’s instruments. In this he bore himself
with such fortitude, that he was not once heard to sigh, or to utter
the least word of complaint; yea, he was not seen to manifest a single
sign of distress or pain; only that he spoke to God in his heart.
Finally, instead of fighting with the wild beasts, he was executed with
the sword, and thus sealed with his blood the truth of the Son of God,
which he had maintained. Compare with the authors who have been adduced
above in regard to the death of Attalus, _Abr. Mellin., 1st book, fol.
43, col. 4_, and _fol. 44, col. 1_.
MATURUS, SANCTUS, BLANDINA, AND A YOUTH FROM PONTUS, MOST MISERABLY
TORMENTED, ON THE RIVER RHONE, ABOUT THE YEAR 172.
It is manifest from the ancient writers, that in and about the time
that Attalus was slain, various other martyrs were likewise put to
death for the sake of Jesus Christ, almost in the same manner, or,
at least, with equally great torments. Some of these martyrs are not
mentioned, while others are, namely, Maturus, Sanctus, Blandina, and
a youth of fifteen years, from Pontus. Touching the circumstances of
their suffering and death, we find that, in substance, it occurred, in
the following manner:
First, three of the aforementioned persons, namely, Maturus, Sanctus,
and Blandina, were exceedingly and dreadfully tormented, especially
Blandina, for whom the others stood in great fear, that, not being
able to endure the pain, she might be in danger of denying Christ.
But she was so steadfast in all her sufferings that the hands of the
executioners grew tired before her heart would faint. It is a cause of
great astonishment, what Eusebius Pamphilius has written concerning
her, namely, that the executioners began early in the morning, and
continued tormenting her all day until evening, so that they were much
surprised, how it could be possible that life was not yet extinct in
her. However, he explains this by saying that as often as she repeated
her confession, crying: “I am a Christian,” her heart was strengthened,
so that she was again enabled to endure the pain.
Sanctus, who was a deacon, or one who ministered to the poor, was
tormented with red-hot plates of copper, which were applied to his
belly. Being questioned, in the meantime, in regard to his name,
parentage, and native country, he named neither of these, but simply
said: “I am a Christian; that is my name, my parentage, and my country;
indeed, I am altogether nothing else than a Christian.” This inflamed
the tyrants with unspeakable rage against him, and they continued to
torment him on his whole body, to such an extent, that it was but one
wound. But he remained fearless and undaunted; for the heat of the fire
was tempered by the heavenly consolations of Jesus Christ, which he
experienced in his soul.
Maturus was treated almost in the same manner, and remained equally
steadfast. Having been thus dreadfully tormented, the aforementioned
three persons were again cast into prison. Then they were again taken
from the prison, and tormented once more; first Blandina, and then
Maturus, and Sanctus. The mode of torture was, according to Eusebius,
by many stripes; but Abr. Mellinus states, “That they were scourged a
second or third time, with all kinds of rods, as well as beaten with
sticks, cudgels, and three-cornered and barbed splinters; and also,
pinched, cut, carved and torn, with all sorts of hooks, cutting-knives,
claws, pincers, and iron combs.” Finally, when many thousands had
collected about the amphitheatre, Maturus and Sanctus were placed, in
the same manner as the aforementioned Attalus, on iron chairs, under
which a great fire was kindled, so that their flesh, lacerated by many
stripes, was forthwith consumed by virtue of the fire; however, when
the enemies of the truth saw that their spirit was immovable, they
beheaded both of them.
Of Blandina it is stated that she was stretched out cross-wise, and
tied to a stake, to be cast as food before the wild beasts; however,
she was taken away again, and led into prison. But afterwards, on the
last day of the games, she was again brought forth, together with a
youth from Pontus (whom we have mentioned above), and who, by the
command of the judge, had witnessed the suffering and death of the
preceding martyrs, that it might strike terror into his heart. Being
placed in the middle of the place of execution, before the Judge,
they were commanded to swear by the gods, which they refused to do,
reproving at the same time, the idolatry of the heathen. At this the
heathen were much incensed, and again tormented them greatly, yea,
so much so, that the youth, unable to endure it, gave up the ghost.
Blandina rejoiced so greatly in the steadfastness of the departed
youth, whom she had adopted as her son, as well as in the death of her
faithful friends, who had already gone through the conflict, that,
being beaten by the tyrants, she leaped for joy. Touching her death,
it is stated, that she was roasted upon a gridiron, and afterwards
wound in a net, thrown before bulls, which tossed her many a time high
up with their horns, and then let her fall down again. She, however,
not being dead yet, the judge commanded that her throat be cut, which
was done; though others say that she was thrust through with a sword.
Thus did this pious martyress, and the other three martyrs of Jesus end
their lives, and are now awaiting the blessed reward which the Lord
will give on the great day of recompense to all those who have suffered
and fought even unto death, for his name’s sake. Compare _Euseb., lib.
5, cap. 1–3, edit. Dord., 1588, fol. 81–86_ with _Abr. Mell., 1st book,
fol. 43, col. 2–4, about Blandina and Ponticus_; also, _fol. 44, col.
1, 2, about Sanctus and Maturus_. Also, _Introduction, etc., fol. 38,
col. 1, 2_. Also, _J. Gys., 1657, fol. 17, col. 3, 4_.
AN OLD MAN OF NINETY YEARS, CALLED PHOTINUS, MISERABLY MALTREATED
FOR THE TESTIMONY OF JESUS CHRIST, BEFORE THE TRIBUNAL, AT LYONS, IN
FRANCE; WHO AFTERWARDS DIED IN THE PRISON, ABOUT THE YEAR 179.
In _Eusebius’ Church History_, as well as in several other ancient
writers, mention is made of a certain old man, of more than ninety
years, called Photinus, a teacher of the church at Lyons, in France. It
is stated of him, that on account of his great age he could not walk,
but, having such a burning desire to die for the name of Christ, he, as
A. Mellinus has recorded, had himself carried before the judgment-seat,
in order to be sentenced to death with the other martyrs. When he was
brought to the tribunal by the soldiers, the magistracy of the city of
Lyons, and the whole multitude of the people followed him, and began to
cry out, that he was a Christian, together with much calumniating and
abusive language. Eusebius says, that, as this old man stood before the
Judge at the tribunal, the common people began to cry: “This is Christ
himself.”
When the Judge thereupon asked him, who the God of the Christians was,
he answered with remarkable candor: “If thou art worthy of it, thou
shalt know.” This displeased the Judge so greatly, that he commanded
that this pious witness of Jesus should be struck in his face with
fists. Upon this, he was most unmercifully pushed, kicked, pulled,
and knocked by the by-standers, and thrown at with whatever they
could get hold of, without regard to the feebleness of his age; yea,
they considered those accomplices with him, who did not show enough
diligence in assaulting and every way abusing this aged man.
Photinus, having been thus maltreated, yea, nearly beaten to death,
so that life seemed almost extinct, was taken from the tribunal back
into prison, where, after two days of great misery, having commended
his soul into the hands of God, he died, and thus attained to a
blessed end. Compare _Euseb., 5th book, 2d chapter, fol 83, col. 1,
2,_ with _Joh. Gys., fol. 18, col. 1, on the name Photinus_. Also, _A.
Mell., 1st book, fol. 46, col. 2, from various other authors_. Also,
_Introduction, fol. 38, col. 1, erroneously called Photimus_.
ALCIBIADES, A PIOUS CHRISTIAN, MARTYRED AT LYONS IN FRANCE, ABOUT THE
YEAR 179.
In the letter of the church at Lyons and Vienne, there is mentioned,
among various pious martyrs who suffered for the name of Jesus Christ,
Alcibiades, of whom it is stated that he held a very retired and
austere life, his diet consisting of nothing but salt, bread and water.
This manner of life he also wished to continue in prison, but being
instructed by the pious man Attalus, that thereby he would leave to
his brethren and fellow-martyrs a seeming reproach for luxuriousness
of life, if they would not do likewise, he thenceforth partook also of
other food, with thankfulness. However, this did not last long, since
he was soon deprived, not only of food, but of life itself; for in
the aforementioned letter he is called a martyr, which was generally
understood to mean one of those who suffered a violent death for the
name of Jesus, the Son of God, and had valiantly passed through the
conflict. Compare _Euseb., 5th book, cap. 3_, with _Abr. Mell., 1st
book, fol. 49, col. 3, 4_.
EPIPODIUS OF LYONS, AND ALEXANDER, THE GREEK, MARTYRED FOR THE
TESTIMONY OF THE EVANGELICAL TRUTH, AT LYONS IN FRANCE; THE ONE
BEHEADED, AND THE OTHER CRUCIFIED, ABOUT THE YEAR 179.
In the seventeenth year of the Emperor Marcus Aurelius, there were
slain, among other pious martyrs at Lyons in France, Epipodius, a
citizen of Lyons, and Alexander, a Greek by birth; whose imprisonment,
suffering, and death occurred in this wise: When the heathen thought
that the Christian name was entirely extirpated at Lyons and Vienne,
and that no person who confessed it was remaining, these two, as the
remainder of the Christians there, were betrayed, accused, and, three
days afterwards, placed before the tribunal of the Governor. There they
were interrogated in regard to their name and confession of faith,
to which questions they candidly replied. Their answers enraged the
judge beyond measure, and he commanded that Epipodius, who was the
principal speaker, should be smitten on the cheek, which was done in
such a manner that he bled from his nose and mouth. But this made this
champion of Christ, though he was still young, only the bolder and
firmer, and he said: “I confess that Christ, with the Father and the
Holy Ghost, is the only true God; and I deem it right, that I should
pour out my soul (that is, my life) for him who is my Creator and
Redeemer; for thus, my life will not be taken from me, but changed into
a better one. Besides, it matters but little, how and in what manner
this weak body is released and separated from the soul, only so that
the soul be returned to God, its Creator.”
When Epipodius had, in steadfastness, finished this confession, he was
suspended, at the command of the Judge, on a stake, on both sides of
which the executioners stood, drawing deep gashes with cutting hooks or
claws into his sides. In the meantime the raging multitude cried, that
he should be stoned to death, or torn limb from limb; for the Judge was
much too slow in pronouncing his sentence of death. Then the Judge had
him brought out with great haste, and beheaded, and thus this pious
witness of the Son of God attained to a blessed end.
Alexander, the abovementioned Greek, was brought out of prison, two
days after the death of his beloved brother Epipodius, and placed
before the tribunal, where he defended himself most cheerfully,
manifesting, at the same time, his great desire to be counted among
the number of his slain brethren and sisters. The Judge immediately
commanded that Alexander should be stripped, and beaten by three
executioners, with sticks, cudgels, etc.; but in all these torments
he steadfastly called upon God for help and succor. In short, the
sentence of death was pronounced upon him, namely, that he should die
on the cross. The executioners then tied him on the cross; but having
previously been wounded, by many stripes, to such a degree that his
bones or bare ribs were visible, as well as the vital parts of his
viscera, namely, the lungs, the liver, the heart, etc., which could be
observed moving, he gave up the ghost, before the executioners could
inflict further tortures upon him; and thus, in steadfastness he died
a blessed death. When this had taken place, he was buried with his
friend Epipodius, who had been beheaded, on the 24th of April 179.
_Abr. Mell., 1st book, fol. 48, col. 1–4. ex act. Proconsular. Homil.
Eucherii Episc. Lugd. sub nomine Eus., Emisseni de Blandina and aliis.
Ado Vienn., Mart. 22 April._
LEONIDES, PLUTARCHUS, AND OTHERS, PUT TO DEATH FOR THE NAME OF CHRIST,
ABOUT THE YEAR 180.
Leonides, Plutarchus, and others, who had attained to the Christian
faith, were now visited with many torments, and put to death for the
name of Christ. _P. J. Twisck, Chron. 2d book, for the year 180, pag.
47, col. 1._
WHAT TRANSPIRED WITH THE CHRISTIANS DURING THE FOURTH PERSECUTION.
This persecution caused an unexpected and terrible pestilence, which
devastated countries and inhabitants, especially Italy, so that the
Christians were forgotten; for there were villages that had been
ravaged to such an extent, that they became entirely depopulated,
and lay there waste and without inhabitants. _Keyser’s Chronijk, van
Christi Geboorte tot op Carolus V._, printed A. D. 1563, _fol. 17, col.
1, for the year of the beginning of this persecution, 164_.
Likewise, that besides the preceding martyrs whom we have mentioned by
name, there were also put to death, during the preceding persecutions,
the two pious men Sagaris and Thraseas, together with other believing
Christians, is shown from Eusebius Pamphilius, by _A. Mellinus, in the
first book of his history, fol. 42, col. 2_.
AN ACCOUNT OF THE HOLY BAPTISM OF THE MARTYRS IN THE THIRD CENTURY.
SUMMARY OF BAPTISM IN THIS CENTURY.
[Among the witnesses of true baptism we have accorded Tertullian the
first place, because it was in the very early part of this century that
he flourished and spread abroad the fame of his doctrine. He rebuked
those who brought such as were too young to be baptized, justifying his
rebuke with conclusive reasons.
Leonilla, a Christian grandmother, had her three grandsons, Sosyphus,
Cleosyphus, and Melosyphus, baptized after previous instruction.
Then comes Origen, surnamed Adamantius, who gives very excellent and
salutary expositions, not only in regard to baptism, but also with
reference to various other religious matters.
Three very learned men, Virian, Marcellinus, and Justin, confer
with one another, and are baptized upon their faith; likewise also
Pancratius, the son of the believing Chonius; also, Bazilla, an
honorable maiden, who was baptized after having been instructed by
Protus and Hiacyntus; and thus also was baptized, after having been
instructed in the faith by Pontianus, Pontus, the son of a Christian,
called Marcus.
Nemesius instructed and baptized those who attained to the faith.
Cyrillus Hierosolymitanus exhorted those who came to his baptism, that
they should first fast forty days on account of their sins.
We conclude with some who in regard to baptism and the Lord’s Supper
held views different from those of the Catholic (that is, Roman)
Church, from which latter they had separated themselves, and with this
completes the account of baptism in this century.]
We do not find it stated by a single authentic author, as has been
shown, that during the first two centuries any one departed from the
foundation of Christ’s true order of baptism, that is, from baptism
upon faith, by changing this, the true baptism, into a vain or infant
baptism; but it appears that in the third century there were men who
not only originated, but also put it in practice and administered
the same; yet it was adopted only in a few places. _J. Mehrn. in
Baptism. Hist., page 164, num. 10. H. Montanus, in Nietighz. van den
Kinder-doop, second edition, p. 17._
It would not be out of order to give a two-fold account of this matter:
in the first place, by whom, how, and in what manner baptism was then
practiced in the true church of God; in the second place, by whom,
how, and in what manner, infant baptism originated and was observed by
some, at that time. But since it is not our purpose here to refute this
error, but simply to show how true baptism, as instituted by Christ,
and practiced by the holy apostles, has been observed, taught and
preached from century to century; and how the church of God blossomed
in that faith, as a rose amidst thorns; therefore we will pass by this
question, since it does not properly belong here; however, we shall
speak of it in a separate place, but proceed now in our account.
_About the year 204._--This is the time in which, it is stated,
the celebrated Tertullian flourished, who, seeing that baptism was
administered to the catechumens (learners) too soon, inasmuch as some
began to baptize them while they were yet children, wrote, in order
to prevent this, as follows: “It is more expedient to defer baptism,
according to the condition, circumstances, and age of each particular
individual, than to precipitate it. Again: “It is true, the Lord
says: ‘Forbid them not to come unto me.’ Let them come, then, when
they increase in years; let them come, when they learn and are taught
whereto they come; that they may become Christians, when they can know
Christ. Why hasten ye the innocent youths to the forgiveness of sins?
We should exercise more prudence in temporal matters, than to entrust
with divine things those to whom we do not entrust earthly; that they
may know to desire salvation, in order that it may appear that it was
given to him, who desired it.” _Lib. de Baptismo, cap. 18._ Also, _H.
Mont. Nietigheyd, page 17_.
These words contain several dissuasions against baptizing too early.
The first reason is based on the unprofitableness of hastening with
it, and is contained in these words: “It is more profitable to defer
baptism, according to the condition, circumstances, and age of each
particular individual, than to hasten it.” The second reason is founded
on the import of the words of Christ: “Forbid them not to come unto
me;” with reference to which he says: “Let them come then, when they
increase in years.” The third reason he bases on the innocence or
simplicity of those children, saying: “Why hasten ye the innocent
youths?” The fourth reason he founds on the imprudence manifested
thereby, saying: “We should exercise more prudence in temporal matters
than to trust with divine things those to whom we do not entrust
earthly things.” The fifth reason, finally, he bases on the desire for
salvation which the candidate for baptism must have, saying: “That they
may know to desire salvation, in order that it may appear, that it was
given to him who desired it.”
It appears therefore throughout these words of Tertullian, how greatly
he was opposed to having baptism administered too hastily to ignorant
and inexperienced young persons; and, on the other hand, how gratifying
would it have been to him, if, having reached the years of maturity,
and been instructed and taught, they would have been baptized upon
their own desire to be saved.
This manner of baptizing he mentions in another place, stating at the
same time, how this baptism was administered by him and his own people.
He says: “When we go to the water, and first begin with baptism, we
confess there, even as we did before in the church, under the hand of
the overseer,[93] that we renounce the devil with all his adherents and
angels; after which we are dipped three times, which answers more than
the Lord has laid down in the Gospel.”[94] In _lib. de Corona Militis,
cap. 3 and 4_. Also, _H. Mont. Nietigheyd, page 16_.
[93] The leader, or minister or bishop.--_Publishers._
[94] The above quotations from Tertullian, are given by Van Braght to
show that he in no wise sanctioned infant baptism and from the remark
at the close of the paragraph, “_which answers (says) more than the
Lord has laid down in the Gospel_,” it appears that even Tertullian
himself, though, as it appears, he practiced it, does not claim
gospel authority for it.--_The Publishers._
He states it still more clearly in _Lib. de Spectaculis, cap. 4_: “When
we, having gone into the water, confess the Christian faith upon the
words of his law, we testify with our mouth, that we have renounced
the devil, his pomp, and his angels.”
And that this may be practiced and maintained in truth, he gives, to
the candidates for baptism this instruction (_Lib. de Baptismo, cap.
20_): “Those who are to be baptized, must supplicate with much praying,
fasting, bending of the knee, and watching, confessing all their
former sins, so that they may show forth John’s baptism.” “They were
baptized,” says he, “confessing their sins.” Matt. 3:6.
Then he shows what baptism is, and what it signifies; from which we
can clearly see that at least in his estimation infant-baptism was not
authorized. He says: “The washing of water is a seal of the faith;
which faith begins with, and is known by the penitence of the believer.
We are not washed, in order that we may cease to sin; but because we
have ceased, and are washed in heart, for this is the first immersion
of him that hears.”[95] _Lib. de Pœnitentia, cap. 6._ Also, _J. du
Bois, Seckerheyd van, etc._, printed A. D. 1648, _page 47_.