Category: Persecution


Persecuted, but not forsaken; struck down, but not destroyed- 2 Corinthians 4:9

Throughout the world Christians and Jews are being persecuted. It’s in the news almost daily. Perhaps not since the 1st Century has such persecution of God’s people been so outlandishly prevalent. From Syria to Somalia; Nigeria to Afghanistan radical Islamic extremists are raping, murdering and kidnapping innocent Christians and Jews. Many are placed into prisons to serve lengthy and torturous terms of confinement. Burning homes and churches in their wake.

This message goes out to all of the Christian and Jewish men and women, and their families, who are, or have been, martyred. Our love and prayers are with you. I need not remind you that your strength comes from Christ Jesus; He is your strong hold and your fortress.

Let me remind you of Paul and his words on the persecution of the apostles:

I. How their sufferings, and patience under them, are declared, 2 Cor. 4:8-12.

The apostles were great sufferers; therein they followed their Master: Christ had told them that in the world they should have tribulation, and so they had; yet they met with wonderful support, great relief, and many allays of their sorrows. “We are,” says the apostle, “troubled on every side, afflicted many ways, and we meet with almost all sorts of troubles; yet not distressed, 2 Cor. 4:8.

We are not hedged in nor cooped up, because we can see help in God, and help from God, and have liberty of access to God.” Again, “We are perplexed, often uncertain, and in doubt what will become of us, and not always without anxiety in our minds on this account; yet not in despair (2 Cor. 4:8), even in our greatest perplexities, knowing that God is able to support us, and to deliver us, and in him we always place our trust and hope.” Again, “We are persecuted by men, pursued with hatred and violence from place to place, as men not worthy to live; yet not forsaken of God,” 2 Cor. 4:9.

Good men may be sometimes forsaken of their friends, as well as persecuted by their enemies; but God will never leave you nor forsake you. Again, “We are sometimes dejected, or cast down; the enemy may in a great measure prevail, and our spirits begin to fail us; there may be fears within, as well as fightings without; yet we are not destroyed,” 2 Cor. 4:9. Still they were preserved, and kept their heads above water. Note, Whatever condition the children of God may be in, in this world, they have a “but not” to comfort themselves with; their case sometimes is bad, yea very bad, but not so bad as it might be.

The apostle speaks of their sufferings as constant, and as a counterpart of the sufferings of Christ, 2 Cor. 4:10. The sufferings of Christ were, after a sort, re-acted in the sufferings of Christians; thus did they bear about the dying of the Lord Jesus in their body, setting before the world the great example of a suffering Christ, that the life of Jesus might also be made manifest, that is, that people might see the power of Christ’s resurrection, and the efficacy of grace in and from the living Jesus, manifested in and towards them, who did yet live, though they were always delivered to death (2 Cor. 4:11), and though death worked in them (2 Cor. 4:12), they being exposed to death, and ready to be swallowed up by death continually. So great were the sufferings of the apostles that, in comparison with them, other Christians were, even at this time, in prosperous circumstances: Death worketh in us; but life in you, 2 Cor. 4:12.

II. What it was that kept them from sinking and fainting under their sufferings, 2 Cor. 4:13-18. Whatever the burdens and troubles of good men may be, they have cause enough not to faint.

1. Faith kept them from fainting: We have the same spirit of faith (2 Cor. 4:13), that faith which is of the operation of the Spirit; the same faith by which the saints of old did and suffered such great things. Note, The grace of faith is a sovereign cordial, and an effectual antidote against fainting-fits in troublous times. The spirit of faith will go far to bear up the spirit of a man under his infirmities; and as the apostle had David’s example to imitate, who said (Ps. 116:10), I have believed, and therefore have I spoken, so he leaves us his example to imitate: We also believe, says he, and therefore speak. Note, As we receive help and encouragement from the good words and examples of others, so we should be careful to give a good example to others.

2. Hope of the resurrection kept them from sinking, 2 Cor. 4:14. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. This he had treated of largely in his former epistle to these Corinthians, 1 Cor. 15:1-58. And therefore their hope was firm, being well grounded, that he who raised up Christ the head will also raise up all his members. Note, The hope of the resurrection will encourage us in a suffering day, and set us above the fear of death; for what reason has a good Christian to fear death, that dies in hope of a joyful resurrection?

3. The consideration of the glory of God and the benefit of the church, by means of their sufferings, kept them from fainting, 2 Cor. 4:15. Their sufferings were for the church’s advantage (2 Cor. 1:6), and thus did redound to God’s glory. For, when the church is edified, then God is glorified; and we may well afford to bear sufferings patiently and cheerfully when we see others are the better for them—if they are instructed and edified, if they are confirmed and comforted. Note, The sufferings of Christ’s ministers, as well as their preaching and conversation, are intended for the good of the church and the glory of God.

4. The thoughts of the advantage their souls would reap by the sufferings of their bodies kept them from fainting: Though our outward man perish, our inward man is renewed day by day, 2 Cor. 4:16. Here note, (1.) We have every one of us an outward and an inward man, a body and a soul. (2.) If the outward man perish, there is no remedy, it must and will be so, it was made to perish. (3.) It is our happiness if the decays of the outward man do contribute to the renewing of the inward man, if afflictions outwardly are gain to us inwardly, if when the body is sick, and weak, and perishing, the soul is vigorous and prosperous. The best of men have need of further renewing of the inward man, even day by day. Where the good work is begun there is more work to be done, for carrying it forward. And as in wicked men things grow every day worse and worse, so in godly men they grow better and better.

5. The prospect of eternal life and happiness kept them from fainting, and was a mighty support and comfort. As to this observe, (1.) The apostle and his fellow-sufferers saw their afflictions working towards heaven, and that they would end at last (2 Cor. 4:17), whereupon they weighed things aright in the balance of the sanctuary; they did as it were put the heavenly glory in one scale and their earthly sufferings in the other; and, pondering things in their thoughts, they found afflictions to be light, and the glory of heaven to be a far more exceeding weight. That which sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. On the other hand, the worth and weight of the crown of glory, as they are exceedingly great in themselves, so they are esteemed to be by the believing soul—far exceeding all his expressions and thoughts; and it will be a special support in our sufferings when we can perceive them appointed as the way and preparing us for the enjoyment of the future glory. (2.) Their faith enabled them to make this right judgment of things: We look not at the things which are seen, but at the things which are not seen, 2 Cor. 4:18. It is by faith that we see God, who is invisible (Heb. 11:27), and by this we look to an unseen heaven and hell, and faith is the evidence of things not seen. Note, [1.] There are unseen things, as well as things that are seen. [2.] There is this vast difference between them: unseen things are eternal, seen things but temporal, or temporary only. [3.] By faith we not only discern these things, and the great difference between them, but by this also we take our aim at unseen things, and chiefly regard them, and make it our end and scope, not to escape present evils, and obtain present good, both of which are temporal and transitory, but to escape future evil and obtain future good things, which though unseen, are real, and certain, and eternal; and faith is the substance of things hoped for, as well as the evidence of things not seen, Heb. 11:1.

Take great joy in your suffering for the Kingdom of Heaven is at hand:

May the God of Abraham, Isaac and Jacob bless and keep you- one and all!

 

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There’s no doubt that persecution is a stark reality of living the Christian life. The apostle Paul warned us that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12). Jesus told us to expect persecution from the world because if they persecuted Him, they will persecute His followers also. Jesus has made it very clear to us that those of the world will hate us because they hate Him. If Christians were like the world—vain, earthly, sensual, and given to pleasure, wealth, and ambition—the world would not oppose us. But Christians do not belong to the world which is why they hate and persecute us (John 15:18-19). Christians are, or should be, influenced by different principles from those of the world. We are motivated by the love of God and holiness, while the world is driven by the love of sin. It is our very separation from the world that arouses the world’s animosity toward us. The world would prefer that we were like them; since we are not, they hate us (1 Peter 4:3-4).

As faithful Christians, we must learn to recognize the value of persecution and even to rejoice in it, not in an ostentatious way, but quietly and humbly because persecution has great spiritual value. First, persecution allows us to share in a unique fellowship with our Lord. In his letter to the Philippians, Paul outlined a number of things he surrendered for the cause of Christ. Such losses, however, he viewed as “rubbish” (Philippians 3:8), or “dung” (KJV), that he might share in the “fellowship of [Christ’s] sufferings” (Philippians 3:10). The noble apostle even counted his chains as a grace (favor) which God had bestowed upon him (Philippians 1:7).

Second, in all truth, persecution is good for us. James argues that trials test our faith, work or develop (endurance) in our lives, and help develop maturity (James 1:2-4). For as steel is tempered in the flames of the forge, trials and persecution serve to hone down those rough edges that tarnish our character. Yielding graciously to persecution allows one to demonstrate that he is of a superior quality than his adversaries. It’s easy to be hateful, but an ugly disposition throws a light upon our human weakness. It is much more Christ-like to remain calm and to respond in kindness in the face of evil opposition. Without question this is a tremendous challenge, but we have the power of the Holy Spirit within us and the wonderful example of the Lord to encourage us. Peter says of Jesus, “When they hurled their insults at Him, He did not retaliate; when He suffered, He made no threats. Instead, He entrusted Himself to Him who judges justly” (1 Peter 2:23).

Third, persecution enables us to value the support of true friends. Conflict sometimes brings faithful children of God together in an encouraging and supportive way they might not have known otherwise. Hardship can stimulate the Lord’s people toward a greater resolve to love and comfort one another and lift one another to the throne of grace in prayer. There’s nothing like an unpleasant incident to help the more mature rise toward a greater level of brotherly love.

So, when we think about it seriously, we can move ourselves forward, even in the face of antagonism, whether from the world or within the church, and press on. We can thank God for His grace and for His patience with us. We can express gratitude for those whom we love in the Lord and who stand with us in times of distress. And we can pray for those who would accuse, misuse, or abuse us (2 Corinthians 11:24; Romans 10:1).

The principal sufferers were: Felix, bishop of Rome.  This prelate was advanced to the Roman see in 274.  He was the first martyr to Aurelian’s petulancy, being beheaded on the twenty- second of December, in the same year.
Agapetus, a young gentleman, who sold his estate, and gave the money to the poor, was seized as a Christian, tortured, and then beheaded at Praeneste, a city within a day’s journey of Rome.
These are the only martyrs left upon record during this reign, as it was soon put to a stop by the emperor’s being murdered by his own domestics, at Byzantium.
Aurelian was succeeded by Tacitus, who was followed by Probus, as the latter was by Carus: this emperor being killed by a thunder storm, his sons, Carnious and Numerian, succeeded him, and during all these reigns the Church had peace.
Diocletian mounted the imperial throne, A.D. 284; at first he showed great favor to the Christians.  In the year 286, he associated Maximian with him in the empire; and some Christians were put to death before any general persecution broke out.  Among these were Felician and Primus, two brothers.
Marcus and Marcellianus were twins, natives of Rome, and of noble descent.  Their parents were heathens, but the tutors, to whom the education of the children was intrusted, brought them up as Christians.  Their constancy at length subdued those who wished them to become pagans, and their parents and whole family became converts to a faith they had before reprobated.  They were martyred by being tied to posts, and having their feet pierced with nails.  After remaining in this situation for a day and a night, their sufferings were put an end to by thrusting lances through their bodies.
Zoe, the wife of the jailer, who had the care of the before- mentioned martyrs, was also converted by them, and hung upon a tree, with a fire of straw lighted under her.  When her body was taken down, it was thrown into a river, with a large stone tied to it, in order to sink it.
In the year of Christ 286, a most remarkable affair occurred; a legion of soldiers, consisting of six thousand six hundred and sixty-six men, contained none but Christians.  This legion was called the Theban Legion, because the men had been raised in Thebias: they were quartered in the east until the emperor Maximian ordered them to march to Gaul, to assist him against the rebels of Burgundy.  They passed the Alps into Gaul, under the command of Mauritius, Candidus, and Exupernis, their worthy commanders, and at length joined the emperor.  Maximian, about this time, ordered a general sacrifice, at which the whole army was to assist; and likewise he commanded that they should take the oath of allegiance and swear, at the saame time, to assist in the extirpation of Christianity in Gaul.  Alarmed at these orders, each individual of the Theban Legion absolutely refused either to sacrifice or take the oaths prescribed.  This so greatly enraged Maximian, that he ordered the legion to be decimated, that is, every tenth man to be selected from the rest, and put to the sword.  This bloody order having been put in execution, those who remained alive were still inflexible, when a second decimation took place, and every tenth man of those living was put to death.  This second severity made no more impression than the first had done; the soldiers preserved their fortitude and their principles, but by the advice of their officers they drew up a loyal remonstrance to the emperor.  This, it might have been presumed, would have softened the emperor, but it had a contrary effect: for, enraged at their perseverance and unanimity, he commanded that the whole legion should be put to death, which was accordingly executed by the other troops, who cut them to pieces with their swords, September 22, 286.
Alban, from whom St. Alban’s, in Hertfordshire, received its name, was the first British martyr.  Great Britain had received the Gospel of Christ from Lucius, the first Christian king, but did not suffer from the rage of persecution for many years after.  He was originally a pagan, but converted by a Christian ecclesiastic, named Amphibalus, whom he sheltered on account of his religion.  The enemies of Amphibalus, having intelligence of the place where he was secreted, came to the house of Alban; in order to facilitate his escape, when the soldiers came, he offered himself up as the person they were seeking for.  The deceit being detected, the governor ordered him to be scourged, and then he was sentenced to be beheaded, June 22, A.D. 287.
The venerable Bede assures us, that, upon this occasion, the executioner suddenly became a convert to Christianity, and entreated permission to die for Alban, or with him.  Obtaining the latter request, they were beheaded by a soldier, who voluntarily undertook the task of executioner.  This happened on the twenty-second of June, A.D. 287, at Verulam, now St. Alban’s, in Hertfordshire, where a magnificent church was erected to his memory about the time of Constantine the Great.  The edifice, being destroyed in the Saxon wars, was rebuilt by Offa, king of Mercia, and a monastery erected adjoining to it, some remains of which are still visible, and the church is a noble Gothic structure.
Faith, a Christian female, of Acquitain, in France, was ordered to be broiled upon a gridiron, and then beheaded; A.D. 287.
Quintin was a Christian, and a native of Rome, but determined to attempt the propagation of the Gospel in Gaul, with one Lucian, they preached together in Amiens; after which Lucian went to Beaumaris, where he was martyred.  Quintin remained in Picardy, and was very zealous in his ministry.  Being seized upon as a Christian, he was stretched with pullies until his joints were dislocated; his body was then torn with wire scourges, and boiling oil and pitch poured on his naked flesh; lighted torches were applied to his sides and armpits; and after he had been thus tortured, he was remanded back to prison, and died of the barbarities he had suffered, October 31, A.D. 287.  His body was sunk in the Somme.

Began under Valerian, in the month of April, 257, and continued for three years and six months.  The martyrs that fell in this persecution were innumerable, and their tortures and deaths as various and painful.  The most eminent martyrs were the following, though neither rank, sex, nor age were regarded.

Rufina and Secunda were two beautiful and accomplished ladies, daughters of Asterius, a gentleman of eminence in Rome.  Rufina, the elder, was designed in marriage for Armentarius, a young nobleman; Secunda, the younger, for Verinus, a person of rank and opulence.  The suitors, at the time of the persecution’s commencing, were both Christians; but when danger appeared, to save their fortunes, they renounced their faith.  They took great pains to persuade the ladies to do the same, but, disappointed in their purpose, the lovers were base enough to inform against the ladies, who, being apprehended as Christians, were brought before Junius Donatus, governor of Rome, where, A.D. 257, they sealed their martyrdom with their blood.
Stephen, bishop of Rome, was beheaded in the same year, and about that time Saturninus, the pious orthodox bishop of Toulouse, refusing to sacrifice to idols, was treated with all the barbarous indignities imaginable, and fastened by the feet to the tail of a bull.  Upon a signal given, the enraged animal was driven down the steps of the temple, by which the worthy martyr’s brains were dashed out.

Sextus succeeded Stephen as bishop of Rome.  He is supposed to have been a Greek by birth or by extraction, and had for some time served in the capacity of a deacon under Stephen.  His great fidelity, singular wisdom, and uncommon courage distinguished him upon many occasions; and the happy conclusion of a controversy with some heretics is generally ascribed to his piety and prudence.  In the year 258, Marcianus, who had the management of the Roman government, procured an order from the emperor Valerian, to put to death all the Christian clergy in Rome, and hence the bishop with six of his deacons, suffered martyrdom in 258.
Let us draw near to the fire of martyred Lawrence, that our cold hearts may be warmed thereby.  The merciless tyrant, understanding him to be not only a minister of the sacraments, but a distributor also of the Church riches, promised to himself a double prey, by the apprehension of one soul.  First, with the rake of avarice to scrape to himself the treasure of poor Christians; then with the fiery fork of tyranny, so to toss and turmoil them, that they should wax weary of their profession.  With furious face and cruel countenance, the greedy wolf demanded where this Lawrence had bestowed the substance of the Church: who, craving three days’ respite, promised to declare where the treasure might be had.  In the meantime, he caused a good number of poor Christians to be congregated.  So, when the day of his answer was come, the persecutor strictly charged him to stand to his promise.  Then valiant Lawrence, stretching out his arms over the poor, said:  “These are the precious treasure of the Church; these are the treasure indeed, in whom the faith of Christ reigneth, in whom Jesus Christ hath His mansion-place.  What more precious jewels can Christ have, than those in whom He hath promised to dwell?  For so it is written, ‘I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in.’ And again, ‘Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.’  What greater riches can Christ our Master possess, than the poor people in whom He loveth to be seen?”

O, what tongue is able to express the fury and madness of the tyrant’s heart!  Now he stamped, he stared, he ramped, he fared as one out of his wits: his eyes like fire glowed, his mouth like a boar formed, his teeth like a hellhound grinned.  Now, not a reasonable man, but a roaring lion, he might be called.

“Kindle the fire (he cried)–of wood make no spare.  Hath this villain deluded the emperor?  Away with him, away with him: whip him with scourges, jerk him with rods, buffet him with fists, brain him with clubs.  Jesteth the traitor with the emperor?  Pinch him with fiery tongs, gird him with burning plates, bring out the strongest chains, and the fire-forks, and the grated bed of iron: on the fire with it; bind the rebel hand and foot; and when the bed is fire-hot, on with him: roast him, broil him, toss him, turn him: on pain of our high displeasure do every man his office, O ye tormentors.”
The word was no sooner spoken, but all was done.  After many cruel handlings, this meek lamb was laid, I will not say on his fiery bed of iron, but on his soft bed of down.  So mightily God wrought with his martyr Lawrence, so miraculously God tempered His element the fire; that it became not a bed of consuming pain, but a pallet of nourishing rest.

In Africa the persecution raged with peculiar violence; many thousands received the crown of martyrdom, among whom the following were the most distinguished characters:
Cyprian, bishop of Carthage, an eminent prelate, and a pious ornament of the Church.  The brightness of his genius was tempered by the solidity of his judgment; and with all the accomplishments of the gentleman, he blended the virtues of a Christian.  His doctrines were orthodox and pure; his language easy and elegant; and his manners graceful and winning: in fine, he was both the pious and polite preacher.  In his youth he was educated in the principles of Gentilism, and having a considerable fortune, he lived in the very extravagance of splendor, and all the dignity of pomp.

About the year 246, Coecilius, a Christian minister of Carthage, became the happy instrument of Cyprian’s conversion: on which account, and for the great love that he always afterward bore for the author of his conversion, he was termed Coecilius Cyprian.  Previous to his baptism, he studied the Scriptures with care and being struck with the beauties of the truths they contained, he determined to practise the virtues therein recommended.  Subsequent to his baptism, he sold his estate, distributed the money among the poor, dressed himself in plain attire, and commenced a life of austerity.  He was soon after made a presbyter; and, being greatly admired for his virtues and works, on the death of Donatus, in A.D. 248, he was almost unanimously elected bishop of Carthage.

Cyprian’s care not only extended over Carthage, but to Numidia and Mauritania.  In all his transactions he took great care to ask the advice of his clergy, knowing that unanimity alone could be of service to the Church, this being one of his maxims, “That the bishop was in the church, and the church in the bishop; so that unity can only be preserved by a close connexion between the pastor and his flock.”

In A.D. 250, Cyprian was publicly proscribed by the emperor Decius, under the appellation of Coecilius Cyprian, bishop of the Christrians; and the universal cry of the pagans was, “Cyprian to the lions, Cyprian to the beasts.”  The bishop, however, withdrew from the rage of the populace, and his effects were immediately confiscated.  During his retirement, he wrote thirty pious and elegant letters to his flock; but several schisms that then crept into the Church, gave him great uneasiness.  The rigor of the persecution abating, he returned to Carthage, and did everything in his power to expunge erroneous opinions.  A terrible plague breaking out in Carthage, it was as usual, laid to the charge of the Christians; and the magistrates began to persecute accordingly, which occasioned an epistle from them to Cyprian, in answer to which he vindicates the cause of Christianity.  A.D. 257, Cyprian was brought before the proconsul Aspasius Paturnus, who exiled him to a little city on the Lybian sea.  On the death of this proconsul, he returned to Carthage, but was soon after seized, and carried before the new governor, who condemned him to be beheaded; which sentence was executed on the fourteenth of September, A.D. 258.

The disciples of Cyprian, martyred in this persecution, were Lucius, Flavian, Victoricus, Remus, Montanus, Julian, Primelus, and Donatian.

At Utica, a most terrible tragedy was exhibited: three hundred Christians were, by the orders of the proconsul, placed round a burning limekiln.  A pan of coals and incense being prepared, they were commanded either to sacrifice to Jupiter, or to be thrown into the kiln.  Unanimously refusing, they bravely jumped into the pit, and were immediately suffocated.

Fructuosus, bishop of Tarragon, in Spain, and his two deacons, Augurius and Eulogius, were burnt for being Christians.
Alexander, Malchus, and Priscus, three Christians of Palestine, with a woman of the same place, voluntarily accused themselves of being Christians; on which account they were sentenced to be devoured by tigers, which sentence was executed accordingly.
Maxima, Donatilla, and Secunda, three virgins of Tuburga, had gall and vinegar given them to drink, were then severely scourged, tormented on a gibbet, rubbed with lime, scorched on a gridiron, worried by wild beasts, and at length beheaded.

It is here proper to take notice of the singular but miserable fate of the emperor Valerian, who had so long and so terribly persecuted the Christians.  This tyrant, by a stretagem, was taken prisoner by Sapor, emperor of Persia, who carried him into his own country, and there treated him with the most unexampled indignity, making him kneel down as the meanest slave, and treading upon him as a footstool when he mounted his horse.  After having kept him for the space of seven years in this abject state of slavery, he caused his eyes to be put out, though he was then eighty-three years of age.  This not satiating his desire of revenge, he soon after ordered his body to be flayed alive, and rubbed with salt, under which torments he expired; and thus fell one of the most tyrannical emperors of Rome, and one of the greatest persecutors of the Christians.

A.D. 260, Gallienus, the son of Valerian, succeeded him, and during his reign (a few martyrs excepted) the Church enjoyed peace for some years.

This was occasioned partly by the hatred he bore to his predecessor Philip, who was deemed a Christian and was partly by his jealousy concerning the amazing increase of Christianity; for the heathen temples began to be forsaken, and the Christian churches thronged.
These reasons stimulated Decius to attempt the very extirpation of the name of Christian; and it was unfortunate for the Gospel, that many errors had, about this time, crept into the Church: the Christians were at variance with each other; self- interest divided those whom social love ought to have united; and the virulence of pride occasioned a variety of factions.
The heathens in general were ambitious to enforce the imperial decrees upon this occasion, and looked upon the murder of a Christian as a merit to themselves.  The martyrs, upon this occasion, were innumerable; but the principal we shall give some account of.
Fabian, the bishop of Rome, was the first person of eminence who felt the severity of this persecution.  The deceased emperor, Philip, had, on account of his integrity, committed his treasure to the care of this good man.  But Decius, not finding as much as his avarice made him expect, determined to wreak his vengeance on the good prelate.  He was accordingly seized; and on January 20, A.D. 250, he suffered decapitation.
Julian, a native of Cilicia, as we are informed by St. Chrysostom, was seized upon for being a Christian.  He was put into a leather bag, together with a number of serpents and scorpions, and in that condition thrown into the sea.
Peter, a young man, amiable for the superior qualities of his body and mind, was beheaded for refusing to sacrifice to Venus.  He said, “I am astonished you should sacrifice to an infamous woman, whose debaucheries even your own historians record, and whose life consisted of such actions as your laws would punish.  No, I shall offer the true God the acceptable sacrifice of praises and prayers.”  Optimus, the proconsul of Asia, on hearing this, ordered the prisoner to be stretched upon a wheel, by which all his bones were broken, and then he was sent to be beheaded.
Nichomachus, being brought before the proconsul as a Christian, was ordered to sacrifice to the pagan idols.  Nichomachus replied, “I cannot pay that respect to devils, which is only due to the Almighty.”  This speech so much enraged the proconsul that Nichomachus was put to the rack.  After enduring the torments for a time, he recanted; but scarcely had he given this proof of his frailty, than he fell into the greatest agonies, dropped down on the ground, and expired immediately.
Denisa, a young woman of only sixteen years of age, who beheld this terrible judgment, suddenly exclaimed, “O unhappy wretch, why would you buy a moment’s ease at the expense of a miserable eternity!” Optimus, hearing this, called to her, and Denisa avowing herself to be a Christian, she was beheaded, by his order, soon after.
Andrew and Paul, two companions of Nichomachus, the martyr, A.D. 251, suffered martyrdom by stoning, and expired, calling on their blessed Redeemer.
Alexander and Epimachus, of Alexandria, were apprehended for being Christians: and, confessing the accusation, were beat with staves, torn with hooks, and at length burnt in the fire; and we are informed, in a fragment preserved by Eusebius, that four female martyrs suffered on the same day, and at the same place, but not in the same manner; for these were beheaded.
Lucian and Marcian, two wicked pagans, though skilful magicians, becoming converts to Christianity, to make amends for their former errors, lived the lives of hermits, and subsisted upon bread and water only.  After some time spent in this manner, they became zealous preachers, and made many converts.  The persecution, however, raging at this time, they were seized upon, and carried before Sabinus, the governor of Bithynia.  On being asked by what authority they took upon themselves to preach, Lucian answered, ‘That the laws of charity and humanity obliged all men to endeavor the conversion of their neighbors, and to do everything in their power to rescue them from the snares of the devil.’
Lucian having answered in this manner, Marcian said, “Their conversion was by the same grace which was given to St. Paul, who, from a zealous persecutor of the Church, became a preacher of the Gospel.”
The proconsul, finding that he could not prevail with them to renounce their faith, condemned them to be burnt alive, which sentence was soon after executed.
Trypho and Respicius, two eminent men, were seized as Christians, and imprisoned at Nice.  Their feet were pierced with nails; they were dragged through the streets, scourged, torn with iron hooks, scorched with lighted torches, and at length beheaded, February 1, A.D. 251.
Agatha, a Sicilian lady, was not more remarkable for her personal and acquired endowments, than her piety; her beauty was such, that Quintian, governor of Sicily, became enamored of her, and made many attempts upon her chastity without success.  In order to gratify his passions with the greater conveniency, he put the virtuous lady into the hands of Aphrodica, a very infamous and licentious woman.  This wretch tried every artifice to win her to the desired prostitution; but found all her efforts were vain; for her chastity was impregnable, and she well knew that virtue alone could procure true happiness.  Aphrodica acquainted Quintian with the inefficacy of her endeavors, who, enaged to be foiled in his designs, changed his lust into resentment.  On her confessing that she was a Christian, he determined to gratify his revenge, as he could not his passion.  Pursuant to his orders, she was scourged, burnt with red-hot irons, and torn with sharp hooks.  Having borne these torments with admirable fortitude, she was next laid naked upon live coals, intermingled with glass, and then being carried back to prison, she there expired on February 5, 251.
Cyril, bishop of Gortyna, was seized by order of Lucius, the governor of that place, who, nevertheless, exhorted him to obey the imperial mandate, perform the sacrifices, and save his venerable person from destruction; for he was now eighty-four years of age.  The good prelate replied that as he had long taught others to save their souls, he should only think now of his own salvation.  The worthy prelate heard his fiery sentence without emotion, walked cheerfully to the place of execution, and underwent his martyrdom with great fortitude.
The persecution raged in no place more than the Island of Crete; for the governor, being exceedingly active in executing the imperial decrees, that place streamed with pious blood.
Babylas, a Christian of a liberal education, became bishop of Antioch, A.D. 237, on the demise of Zebinus.  He acted with inimitable zeal, and governed the Church with admirable prudence during the most tempestuous times.
The first misfortune that happened to Antioch during his mission, was the siege of it by Sapor, king of Persia; who, having overrun all Syria, took and plundered this city among others, and used the Christian inhabitants with greater severity than the rest, but was soon totally defeated by Gordian.
After Gordian’s death, in the reign of Decius, that emperor came to Antioch, where, having a desire to visit an assembly of Christians, Babylas opposed him, and absolutely refused to let him come in.  The emperor dissembled his anger at that time; but soon sending for the bishop, he sharply reproved him for his insolence, and then ordered him to sacrifice to the pagan deities as an expiation for his ofence.  This being refused, he was committed to prison, loaded with chains, treated with great severities, and then beheaded, together with three young men who had been his pupils.  A.D. 251.
Alexander, bishop of Jerusalem, about this time was cast into prison on account of his religion, where he died through the severity of his confinement.
Julianus, an old man, lame with the gout, and Cronion, another Christian, were bound on the backs of camels, severely scourged, and then thrown into a fire and consumed.  Also forty virgins, at Antioch, after being imprisoned, and scourged, were burnt.
In the year of our Lord 251, the emperor Decius having erected a pagan temple at Ephesus, he commanded all who were in that city to sacrifice to the idols.  This order was nobly refused by seven of his own soldiers, viz. Maximianus, Martianus, Joannes, Malchus, Dionysius, Seraion, and Constantinus.  The emperor wishing to win these soldiers to renounce their faith by his entreaties and lenity, gave them a considerable respite until he returned from an expedition.  During the emperor’s absence, they escaped, and hid themselves in a cavern; which the emperor being informed of at his return, the mouth of the cave was closed up, and they all perished with hunger.
Theodora, a beautiful young lady of Antioch, on refusing to sacrifice to the Roman idols, was condemned to the stews, that her virtue might be sacrificed to the brutality of lust.  Didymus, a Christian, disguised himself in the habit of a Roman soldier, went to the house, informed Theodora who he was, and advised her to make her escape in his clothes.  This being effected, and a man found in the brothel instead of a beautiful lady, Didymus was taken before the president, to whom confessing the truth, and owning that he was a Christian the sentence of death was immediately pronounced against him.  Theodora, hearing that her deliverer was likely to suffer, came to the judge, threw herself at his feet, and begged that the sentence might fall on her as the guilty person; but, deaf to the cries of the innocent, and insensible to the calls of justice, the inflexible judge condemned both; when they were executed accordingly, being first beheaded, and their bodies afterward burnt.
Secundianus, having been accused as a Christian, was conveyed to prison by some soldiers. On the way, Verianus and Marcellinus said, “Where are you carrying the innocent?” This interrogatory occasioned them to be seized, and all three, after having been tortured, were hanged and decapitated.
Origen, the celebrated presbyter and catechist of Alexandria, at the age of sixty-four, was seized, thrown into a loathsome prison, laden with fetters, his feet placed in the stocks, and his legs extended to the utmost for several successive days.  He was threatened with fire, and tormented by every lingering means the most infernal imaginations could suggest.  During this cruel temporizing, the emperor Decius died, and Gallus, who succeeded him, engaging in a war with the Goths, the Christians met with a respite.  In this interim, Origen obtained his enlargement, and, retiring to Tyre, he there remained until his death, which happened when he was in the sixty-ninth year of his age.
Gallus, the emperor, having concluded his wars, a plague broke out in the empire: sacrifices to the pagan deities were ordered by the emperor, and persecutions spread from the interior to the extreme parts of the empire, and many fell martyrs to the impetuosity of the rabble, as well as the prejudice of the magistrates.  Among these were Cornelius, the Christian bishop of Rome, and Lucius, his successor, in 253.
Most of the errors which crept into the Church at this time arose from placing human reason in competition with revelation; but the fallacy of such arguments being proved by the most able divines, the opinions they had created vanished away like the stars before the sun.

A.D. 235, was in the time of Maximinus.  In Cappadocia, the president, Seremianus, did all he could to exterminate the Christians from that province.
The principal persons who perished under this reign were Pontianus, bishop of Rome; Anteros, a Grecian, his successor, who gave offence to the government by collecting the acts of the martyrs, Pammachius and Quiritus, Roman senators, with all their families, and many other Christians; Simplicius, senator; Calepodius, a Christian minister, thrown into the Tyber; Martina, a noble and beautiful virgin; and Hippolitus, a Christian prelate, tied to a wild horse, and dragged until he expired.
During this persecution, raised by Maximinus, numberless Christians were slain without trial, and buried indiscriminately in heaps, sometimes fifty or sixty being cast into a pit together, without the least decency.
The tyrant Maximinus dying, A.D. 238, was succeeded by Gordian, during whose reign, and that of his successor Philip, the Church was free from persecution for the space of more than ten years; but in A.D. 249, a violent persecution broke out in Alexandria, at the instigation of a pagan priest, without the knowledge of the emperor.

Severus, having been recovered from a severe fit of sickness by a Christian, became a great favorer of the Christians in general; but the prejudice and fury of the ignorant multitude prevailing, obsolete laws were put in execution against the Christians.  The progress of Christianity alarmed the pagans, and they revived the stale calumny of placing accidental misfortunes to the account of its professors, A.D. 192.
But, though persecuting malice raged, yet the Gospel shone with resplendent brightness; and, firm as an impregnable rock, withstood the attacks of its boisterous enemies with success.  Tertullian, who lived in this age, informs us that if the Christians had collectively withdrawn themselves from the Roman territories, the empire would have been greatly depopulated.
Victor, bishop of Rome, suffered martyrdom in the first year of the third century, A.D. 201.  Leonidus, the father of the celebrated Origen, was beheaded for being a Christian.  Many of Origen’s hearers likewise suffered martyrdom; particularly two brothers, named Plutarchus and Serenus; another Serenus, Heron, and Heraclides, were beheaded.  Rhais had boiled pitch poured upon her head, and was then burnt, as was Marcella her mother.  Potainiena, the sister of Rhais, was executed in the same manner as Rhais had been; but Basilides, an officer belonging to the army, and ordered to attend her execution, became her convert.
Basilides being, as an officer, required to take a certain oath, refused, saying, that he could not swear by the Roman idols, as he was a Christian.  Struck with surprise, the people could not, at first, believe what they heard; but he had no sooner confirmed the same, than he was dragged before the judge, committed to prison, and speedily afterward beheaded.
Irenaeus, bishop of Lyons, was born in Greece, and received both a polite and a Christian education.  It is generally supposed that the account of the persecutions at Lyons was written by himself.  He succeeded the martyr Pothinus as bishop of Lyons, and ruled his diocese with great propriety; he was a zealous opposer of heresies in general, and, about A.D. 187, he wrote a celebrated tract against heresy.  Victor, the bishop of Rome, wanting to impose the keeping of Easter there, in preference to other places, it occasioned some disorders among the Christians.  In particular, Irenaeus wrote him a synodical epistle, in the name of the Gallic churches.  This zeal, in favor of Christianity, pointed him out as an object of resentment to the emperor; and in A.D. 202, he was beheaded.
The persecutions now extending to Africa, many were martyred in that quarter of the globe; the most particular of whom we shall mention.
Perpetua, a married lady, of about twenty-two years.  Those who suffered with her were, Felicitas, a married lady, big with child at the time of her being apprehended, and Revocatus, catechumen of Carthage, and a slave.  The names of the other prisoners, destined to suffer upon this occasion, were Saturninus, Secundulus, and Satur.  On the day appointed for their execution, they were led to the amphitheater.  Satur, Saturninus, and Revocatus were ordered to run the gauntlet between the hunters, or such as had the care of the wild beasts.  The hunters being drawn up in two ranks, they ran between, and were severely lashed as they passed.  Felicitas and Perpetua were stripped, in order to be thrown to a mad bull, which made his first attack upon Perpetua, and stunned her; he then darted at Felicitas, and gored her dreadfully; but not killing them, the executioner did that office with a sword.  Revocatus and Satur were destroyed by wild beasts; Saturninus was beheaded; and Secundulus died in prison.  These executions were in the 205, on the eighth day of March.
Speratus and twelve others were likewise beheaded; as was Andocles in France.  Asclepiades, bishop of Antioch, suffered many tortures, but his life was spared.
Cecilia, a young lady of good family in Rome, was married to a gentleman named Valerian.  She converted her husband and brother, who were beheaded; and the maximus, or officer, who led them to execution, becoming their convert, suffered the same fate. The lady was placed naked in a scalding bath, and having continued there a considerable time, her head was struck off with a sword, A.D. 222.
Calistus, bishop of Rome, was martyred, A.D. 224; but the manner of his death is not recorded; and Urban, bishop of Rome, met the same fate A.D. 232.

Marcus Aurelius, followed about the year of our Lord 161, a man of nature more stern and severe; and, although in study of philosophy and in civil government no less commendable, yet, toward the Christians sharp and fierce; by whom was moved the fourth persecution.
The cruelties used in this persecution were such that many of the spectators shuddered with horror at the sight, and were astonished at the intrepidity of the sufferers.  Some of the martyrs were obliged to pass, with their already wounded feet, over thorns, nails, sharp shells, etc. upon their points, others were scourged until their sinews and veins lay bare, and after suffering the most excruciating tortures that could be devised, they were destroyed by the most terrible deaths.
Germanicus, a young man, but a true Christian, being delivered to the wild beasts on account of his faith, behaved with such astonishing courage that several pagans became converts to a faith which inspired such fortitude.
Polycarp, the venerable bishop of Smyrna, hearing that persons were seeking for him, escaped, but was discovered by a child.  After feasting the guards who apprehended him, he desired an hour in prayer, which being allowed, he prayed with such fervency, that his guards repented that they had been instrumental in taking him.  He was, however, carried before the proconsul, condemned, and burnt in the market place.
The proconsul then urged him, saying, “Swear, and I will release thee;–reproach Christ.”
Polycarp answered, “Eighty and six years have I served him, and he never once wronged me; how then shall I blaspheme my King, Who hath saved me?”  At the stake to which he was only tied, but not nailed as usual, as he assured them he should stand immovable, the flames, on their kindling the fagots, encircled his body, like an arch, without touching him; and the executioner, on seeing this, was ordered to pierce him with a sword, when so great a quantity of blood flowed out as extinguished the fire.  But his body, at the instigation of the enemies of the Gospel, especially Jews, was ordered to be consumed in the pile, and the request of his friends, who wished to give it Christian burial, rejected.  They nevertheless collected his bones and as much of his remains as possible, and caused them to be decently interred.
Metrodorus, a minister, who preached boldly, and Pionius, who made some excellent apologies for the Christian faith, were likewise burnt.  Carpus and Papilus, two worthy Christians, and Agatonica, a pious woman, suffered martyrdom at Pergamopolis, in Asia.
Felicitatis, an illustrious Roman lady, of a considerable family, and the most shining virtues, was a devout Christian.  She had seven sons, whom she had educated with the most exemplary piety.
Januarius, the eldest, was scourged, and pressed to death with weights; Felix and Philip, the two next had their brains dashed out with clubs; Silvanus, the fourth, was murdered by being thrown from a precipice; and the three younger sons, Alexander, Vitalis, and Martial, were beheaded.  The mother was beheaded with the same sword as the three latter.
Justin, the celebrated philosopher, fell a martyr in this persecution.  He was a native of Neapolis, in Samaria, and was born A.D. 103.  Justin was a great lover of truth, and a universal scholar; he investigated the Stoic and Peripatetic philosophy, and attempted the Pythagorean; but the behavior of our of its professors disgusting him, he applied himself to the Platonic, in which he took great delight.  About the year 133, when he was thirty years of age, he became a convert to Christianity, and then, for the first time, perceived the real nature of truth.
He wrote an elegant epistle to the Gentiles, and employed his talents in convincing the Jews of the truth of the Christian rites; spending a great deal of time in travelling, until he took up his abode in Rome, and fixed his habitation upon the Viminal mount.
He kept a public school, taught many who afterward became great men, and wrote a treatise to confuse heresies of all kinds.  As the pagans began to treat the Christians with great severity, Justin wrote his first apology in their favor.  This piece displays great learning and genius, and occasioned the emperor to publish an edict in favor of the Christians.
Soon after, he entered into frequent contests with Crescens, a person of a vicious life and conversation, but a celebrated cynic philosopher; and his arguments appeared so powerful, yet disgusting to the cynic, that he resolved on, and in the sequel accomplished, his destruction.
The second apology of Justin, upon certain severities, gave Crescens the cynic an opportunity of prejudicing the emperor against the writer of it; upon which Justin, and six of his companions, were apprehended.  Being commanded to sacrifice to the pagan idols, they refused, and were condemned to be scourged, and then beheaded; which sentence was executed with all imaginable severity.
Several were beheaded for refusing to sacrifice to the image of Jupiter; in particular Concordus, a deacon of the city of Spolito.
Some of the restless northern nations having risen in arms against Rome, the emperor marched to encounter them.  He was, however, drawn into an ambuscade, and dreaded the loss of his whole army.  Enveloped with mountains, surrounded by enemies, and perishing with thirst, the pagan deities were invoked in vain; when the men belonging to the militate, or thundering legion, who were all Christians, were commanded to call upon their God for succor.  A miraculous deliverance immediately ensued; a prodigious quantity of rain fell, which, being caught by the men, and filling their dykes, afforded a sudden and astonishing relief.  It appears that the storm which miraculously flashed in the face of the enemy so intimidated them, that part deserted to the Roman army; the rest were defeated, and the revolted provinces entirely recovered.
This affair occasioned the persecution to subside for some time, at least in those parts immediately under the inspection of the emperor; but we find that it soon after raged in France, particularly at Lyons, where the tortures to which many of the Christians were put, almost exceed the powers of description.
The principal of these martyrs were Vetius Agathus, a young man; Blandina, a Christian lady, of a weak constitution; Sanctus, a deacon of Vienna; red-hot plates of brass were placed upon the tenderest parts of his body; Biblias, a weak woman, once an apostate.  Attalus, of Pergamus; and Pothinus, the venerable bishop of Lyons, who was ninety years of age.  Blandina, on the day when she and the three other champions were first brought into the amphitheater, she was suspended on a piece of wood fixed in the ground, and exposed as food for the wild beasts; at which time, by her earnest prayers, she encouraged others.  But none of the wild beasts would touch her, so that she was remanded to prison.  When she was again produced for the third and last time, she was accompanied by Ponticus, a youth of fifteen, and the constancy of their faith so enraged the multitude that neither the sex of the one nor the youth of the other were respected, being exposed to all manner of punishments and tortures.  Being strengthened by Blandina, he persevered unto death; and she, after enduring all the torments heretofore mentioned, was at length slain with the sword.
When the Christians, upon these occasions, received martyrdom, they were ornamented, and crowned with garlands of flowers; for which they, in heaven, received eternal crowns of glory.
It has been said that the lives of the early Christians consisted of “persecution above ground and prayer below ground.” Their lives are expressed by the Coliseum and the catacombs.  Beneath Rome are the excavations which we call the catacombs, which were at once temples and tombs.  The early Church of Rome might well be called the Church of the Catacombs.  There are some sixty catacombs near Rome, in which some six hundred miles of galleries have been traced, and these are not all.  These galleries are about eight feet high and from three to five feet wide, containing on either side several rows of long, low, horizontal recesses, one above another like berths in a ship.  In these the dead bodies were placed and the front closed, either by a single marble slab or several great tiles laid in mortar.  On these slabs or tiles, epitaphs or symbols are engraved or painted.  Both pagans and Christians buried their dead in these catacombs.  When the Christian graves have been opened the skeletons tell their own terrible tale.  Heads are found severed from the body, ribs and shoulder blades are broken, bones are often calcined from fire.  But despite the awful story of persecution that we may read here, the inscriptions breathe forth peace and joy and triumph.  Here are a few:

“Here lies Marcia, put to rest in a dream of peace.”
“Lawrence to his sweetest son, borne away of angels.”
“Victorious in peace and in Christ.”
“Being called away, he went in peace.”

Remember when reading these inscriptions the story the skeletons tell of persecution, of torture, and of fire.
But the full force of these epitaphs is seen when we contrast them with the pagan epitaphs, such as:

“Live for the present hour, since we are sure of nothing else.”
“I lift my hands against the gods who took me away at the age of twenty though I had done no harm.”
“Once I was not.  Now I am not.  I know nothing about it, and it is no concern of mine.”
“Traveler, curse me not as you pass, for I am in darkness and cannot answer.”

The most frequent Christian symbols on the walls of the catacombs, are, the good shepherd with the lamb on his shoulder, a ship under full sail, harps, anchors, crowns, vines, and above all the fish.

In the third persecution Pliny the Second, a man learned and famous, seeing the lamentable slaughter of Christians, and moved therewith to pity, wrote to Trajan, certifying him that there were many thousands of them daily put to death, of which none did any thing contrary to the Roman laws worthy of persecution.  “The whole account they gave of their crime or error (whichever it is to be called) amounted only to this–viz. that they were accustomed on a stated day to meet before daylight, and to repeat together a set form of prayer to Christ as a God, and to bind themselves by an obligation–not indeed to commit wickedness; but, on the contrary–never to commit theft, robbery, or adultery, never to falsify their word, never to defraud any man: after which it was their custom to separate, and reassemble to partake in common of a harmless meal.”
In this persecution suffered the blessed martyr, Ignatius, who is held in famous reverence among very many.  This Ignatius was appointed to the bishopric of Antioch next after Peter in succession.  Some do say, that he, being sent from Syria to Rome, because he professed Christ, was given to the wild beasts to be devoured.  It is also said of him, that when he passed through Asia, being under the most strict custody of his keepers, he strengthened and confirmed the churches through all the cities as he went, both with his exhortations and preaching of the Word of God.  Accordingly, having come to Smyrna, he wrote to the Church at Rome, exhorting them not to use means for his deliverance from martyrdom, lest they should deprive him of that which he most longed and hoped for.  “Now I begin to be a disciple.  I care for nothing, of visible or invisible things, so that I may but win Christ.  Let fire and the cross, let the companies of wild beasts, let breaking of bones and tearing of limbs, let the grinding of the whole body, and all the malice of the devil, come upon me; be it so, only may I win Christ Jesus!” And even when he was sentenced to be thrown to the beasts, such as the burning desire that he had to suffer, that he spoke, what time he heard the lions roaring, saying:  “I am the wheat of Christ: I am going to be ground with the teeth of wild beasts, that I may be found pure bread.”
Trajan being succeeded by Adrian, the latter continued this third persecution with as much severity as his predecessor.  About this time Alexander, bishop of Rome, with his two deacons, were martyred; as were Quirinus and Hernes, with their families; Zenon, a Roman nobleman, and about ten thousand other Christians.
In Mount Ararat many were crucified, crowned with thorns, and spears run into their sides, in imitation of Christ’s passion.  Eustachius, a brave and successful Roman commander, was by the emperor ordered to join in an idolatrous sacrifice to celebrate some of his own victories; but his faith (being a Christian in his heart) was so much greater than his vanity, that he nobly refused it.  Enraged at the denial, the ungrateful emperor forgot the service of this skillful commander, and ordered him and his whole family to be martyred.
At the martyrdom of Faustines and Jovita, brothers and citizens of Brescia, their torments were so many, and their patience so great, that Calocerius, a pagan, beholding them, was struck with admiration, and exclaimed in a kind of ecstasy, “Great is the God of the Christians!” for which he was apprehended, and suffered a similar fate.
Many other similar cruelties and rigors were exercised against the Christians, until Quadratus, bishop of Athens, made a learned apology in their favor before the emperor, who happened to be there and Aristides, a philosopher of the same city, wrote an elegant epistle, which caused Adrian to relax in his severities, and relent in their favor.
Adrian dying A.D. 138, was succeeded by Antoninus Pius, one of the most amiable monarchs that ever reigned, and who stayed the persecutions against the Christians.

The emperor Domitian, who was naturally inclined to cruelty, first slew his brother, and then raised the second persecution against the Christians.  In his rage he put to death some of the Roman senators, some through malice; and others to confiscate their estates.  He then commanded all the lineage of David be put to death.
Among the numerous martyrs that suffered during this persecution was Simeon, bishop of Jerusalem, who was crucified; and St. John, who was boiled in oil, and afterward banished to Patmos.  Flavia, the daughter of a Roman senator, was likewise banished to Pontus; and a law was made, “That no Christian, once brought before the tribunal, should be exempted from punishment without renouncing his religion.”
A variety of fabricated tales were, during this reign, composed in order to injure the Christians.  Such was the infatuation of the pagans, that, if famine, pestilence, or earthquakes afflicted any of the Roman provinces, it was laid upon the Christians.  These persecutions among the Christians increased the number of informers and many, for the sake of gain, swore away the lives of the innocent.
Another hardship was, that, when any Christians were brought before the magistrates, a test oath was proposed, when, if they refused to take it, death was pronounced against them; and if they confessed themselves Christians, the sentence was the same.
The following were the most remarkable among the numerous martyrs who suffered during this persecution.
Dionysius, the Areopagite, was an Athenian by birth, and educated in all the useful and ornamental literature of Greece.  He then travelled to Egypt to study astronomy, and made very particular observations on the great and supernatural eclipse, which happened at the time of our Savior’s crucifixion.
The sanctity of his conversation and the purity of his manners recommended him so strongly to the Christians in general, that he was appointed bishop of Athens.
Nicodemus, a benevolent Christian of some distinction, suffered at Rome during the rage of Domitian’s persecution.
Protasius and Gervasius were martyred at Milan.
Timothy was the celebrated disciple of St. Paul, and bishop of Ephesus, where he zealously governed the Church until A.D. 97.  At this  period, as the pagans were about to celebrate a feast called Catagogion, Timothy, meeting the procession, severely reproved them for their ridiculous idolatry, which so exasperated the people that they fell upon him with their clubs, and beat him in so dreadful a manner that he expired of the bruises two days later.