Of the Cruelty and Violence of This Persecution.
P. J. Twisck, having concluded his account of the aforementioned matter, proceeds immediately to show how cruelly and lamentably the innocent Christians were treated at that time. “The martyrdoms,” he writes, “were manifold: they were cast before the wild beasts; they were beaten, wounded, executed with the sword, burned, torn limb from limb, rent asunder, pinched with red-hot tongs; red-hot nails were driven in their fingers and nerves. Some were hung up by their arms, and heavy weights tied to their feet, and thus were torn asunder gradually and with great pain. Others, whose wounded bodies had been smeared over with honey, were placed naked on the earth in the hot sun, to be tormented and stung to death by flies, bees, and other insects. Others were beaten with clubs, and cast into prison, until they miserably perished.”
“Under the reign of the aforementioned cruel and tyrannical Emperors,” he writes a little further on, “many Christians had to wander and roam about in foreign countries, in secluded places, along shores, in caverns, on mountains, in caves, amidst want and poverty; leaving comfort, honor, prosperity, peace, friends, money, and property.” Among many others, there is an account given in the Keyser’s Chronijk, of a youth of sixteen years, called Paul, well versed in different languages, and the son of a rich man, who, in order to escape the persecution, went out into a village to live with his sister. But his brother-in-law was moved by avarice to betray him, that thus he might obtain possession of his property. His sister having warned him of his danger, he fled into the mountains, gladly leaving behind him all his possessions. However, God prepared him there a secret cave, where he could quench his thirst with pure water, and satisfy his hunger with roots, herbs, and the fruits of the trees. Idem. Ibidem, from Euseb. Fasc. Temp., fol. 94. Chron. Mich., fol. 161. Chron. Seb. Franc., fol. 18, Hist. Andr., fol. 177, 178, 2d part, fol. 174. Paul Merula, fol. 217, 218, 221. Jan. Crespin, fol. 65.
DIONYSIUS, BISHOP OF THE CHURCH AT ALEXANDRIA, WITH TWO OF HIS FELLOW-BELIEVERS, GAIUS AND PETER, AFTER MUCH SUFFERING, EXILED INTO A DESERT PLACE OF LYBIA, THREE DAYS JOURNEY FROM PARAETONIUM, FOR THE TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 260.
After different letters of Dionysius, bishop at Alexandria (recorded by Abr. Mellinus from Eusebius), concerning the persecution he suffered, there follows one which Dionysius wrote to Domitius and Didymus, about the oppression of the Christians under Valerian, as well as how he himself was oppressed at that time. Among other statements, it contains these words: “It is not necessary to mention all the names of the Christian martyrs, because their number is very great, and you do not know them; but know ye of this persecution, in general, that innumerably many men and women, old and young people, old women and young girls, of every state and condition, were, some scourged, some burned, some beheaded, or made martyrs in some other manner; and still the proconsul continues in his cruelty; putting to death those that were made known to him, causing some to be rent asunder by divers torments, holding others in bonds and severe confinement, and letting them perish through hunger and thirst, forbidding all to come to them, yea closely watching those who but endeavor to get near them.
“Nevertheless, the Lord has thus strengthened the hearts of the brethren, that they, for the name of Christ, have constantly visited these oppressed prisoners, notwithstanding it was interdicted under penalty of death. And although this persecution has lasted for a considerable length of time, there have still been some whom God did not deem worthy to take to himself as martyrs. Among whom, says Dionysius, I myself yet remain, until the Lord will otherwise dispose of me; since he doubtless preserves me for some other time, which appears to him more suitable. At present I, together with Gaius and Peter, am separated from all the rest of the brethren, confined in a desert place of Lybia, three days’ journey from Paraetonium.” Compare A. Mell., 1st book, fol. 79, col. 2, from Euseb., lib. 7.
We selected this letter of Dionysius from all the rest, because there is stated in it, on the one hand, the severity of this persecution in general, and, on the other hand, the oppression which this friend of God himself suffered; inasmuch as he, after much wandering, was separated, together with his two dear friends, Gaius and Peter, from all the rest of his brethren, and confined in a desert place of Lybia, there expecting death for the name of the Lord.
Of Dionysius, P. J. Twisck states, that he as well as Tertullian held a figurative or spiritual view of the Lord’s Supper, i. e., that the words of Christ: “This is my body,” signify: “This is a figure of my body.” Second book, for the year 200, page 53, col. 1, concerning Tertullian.
The same author, speaking of Origen, says among other things of Dionysius, that after Origen and Heracles he presided over the schools of the catechumens (that is, those who were instructed in the Christian doctrine, before baptism) at Alexandria. Third book, for the year 231, page 61, col. 1.
In another place the aforementioned author states that Dionysius, whom he calls a catechetical preacher, accompanied Pancratius, when the latter was baptized at Mount Celinus. In the same book, for the year 253, page 71, col. 1, from Wicelius, in Chorosanctorum. Grond. Bew., letter B., Leonhard, lib. 1.
In his second book, 13th chapter, D. Vicecomes cites Dionysius (from Eusebius) as saying: “Many heathen adopted at their baptism the name of the apostle John, from special love and admiration for him, as well as because of the zeal which animated them, to follow him, and because they desired to be loved by the Lord, as he was. For the same reason the names of Peter and Paul became prevalent among the believing children of God.
“All these,” says the writer who has recorded this, “are beautiful reminders, which were administered to the catechumens before and after baptism; which certainly cannot apply to infants.” Baptism. Hist., printed at Dortmund, A. D. 1646, and 1647, 2d part, concerning the third century, page 320.
FRUCTUOSUS, BISHOP OF THE CHURCH OF TARRAGONA, WITH AUGURIUS AND EULOGIUS, HIS DEACONS, BURNED ALIVE FOR THE TESTIMONY OF JESUS CHRIST, AT TARRAGONA, ABOUT THE YEAR 261.
It is stated that at this time, Fructuosus, bishop of the church of Tarragona in Spain, and Augurius and Eulogius, his deacons, were apprehended at the command of Aemilian, the Proconsul, and held in prison six days, before they were brought before the tribunal of the Proconsul. When they were standing before the judgment seat, Aemilian commanded them to kneel before the altars, and worship the gods standing thereon, and sacrifice to them, saying to Fructuosus: “I understand that thou art a teacher of a new-devised religion, and that thou incitest giddy young women, no longer to go to the groves, where the gods are worshiped, yea, to forsake Jupiter himself. Go on, then, despising our religion, but know thou, that the Emperor Gallien has, with his own lips, issued a decree by which he binds all his subjects, to serve the same gods which the prince, that is, the Emperor, serves or honors.”
Thereupon Bishop Fructuosus answered: “I worship the eternal Prince, who has created the days and the gods, and is Lord even over the Emperor Gallien; and Christ, who is begotten of the eternal Father himself, whose servant, and the shepherd of whose flock I am.”
The Proconsul derisively said: “Yea, who hast been it till now; but thou art so no longer.” With this, he sentenced Fructuosus and his two deacons, Augurius and Eulogius, to be burned alive.
These faithful martyrs, having received the sentence of death, for the name of Christ, rejoiced in their impending martyrdom, and when they saw the people weep, as they were led to death, they forbade them to weep. When some offered Fructuosus a drink on the way, that he might refresh his heart, he refused it, according to the example of Christ, saying: “Now is our fast-day. I do not wish to drink; it is not yet the ninth hour of the day (that is three o’clock in the afternoon, before which time those who fasted did not eat); and death itself shall not break my fast-day.”
When they arrived in the arena, where the executioner had been ordered to build a great fire in which to burn these pious martyrs, a dispute (proceeding, however, from heartfelt love) arose among the faithful Christians, as to who should first untie the latchets of the shoes of the bishop, their beloved shepherd and teacher. But Fructuosus would not permit it, saying: “I shall untie them myself from my feet, so that I can go unhindered into the fire.” And perceiving that they wept, he said: “Why weep ye? and why do you ask me to remember you? I shall pray for all of Christ’s people.”
Standing with his bare feet by the fire, he said to all the people: “Believe me! what you see before your eyes is no punishment; it passes away in a moment of time, and does not take away life, but restores it. O happy souls! who through this temporal ascend into heaven unto God, and who on the last day, shall be saved from everlasting fire.”
All at once they hastened towards the fire, which indeed burned off in a moment the bands with which their hands had been fastened on their backs, thus freeing these; but their bodies remained intact in this great heat, so that with outstretched hands they prayed God to suffer the flames speedily to deliver them from the agony of death. Their prayer having been heard, they, leaving their frail bodies here as pledges, committed their souls unto God, and the three martyrs fell calmly asleep in the Lord, from whom, on the day of judgment, they will receive, in reward of their faithful services and steadfast testimonies, the martyr’s crown, and white robes in token of their victory. Abr. Mell., 1st book, fol. 81, col. 4, and fol. 82, col. 1, 2, from Prudent. Stephan. Hym. 6, ex Actis Proconsul.
MARINUS, OF NOBLE DESCENT, BUT PREFERRING THE GOSPEL TO THE SWORD, BEHEADED AT JERUSALEM FOR THE TESTIMONY OF JESUS CHRIST, ABOUT THE YEAR 262.
In the ancient records of the pious witnesses of Jesus Christ, an account is given of Marinus, a citizen of Jerusalem, of noble descent, who, although he belonged to the nobility, entertained a sincere affection for the true Christians, who at that time were oppressed beyond measure. On this account his enviers, who were jealous of the honor of his nobility, severely accused and charged him with being a Christian; which he also confessed, when he was brought before the Judge; yea, he declared with a loud and clear voice, that he was certainly a Christian. The Judge then gave him three hours’ respite to consider, whether he would die as a Christian, or whether he would sacrifice to the gods and the Emperor.
As he went away from the tribunal, Theotecnes, the bishop of the church in that city, took him by the hand, and led him to the meeting, in the meeting-place, strengthened him with many words in the faith, and, placing before him the sword which he was wont to carry at his side, and also the Gospel [book], he asked him which of the two he would choose?
When Marinus, with a firm faith, stretched forth his hand for the Gospel, choosing it instead of the sword, Theotecnes said to him: “O my son! keep that which thou hast chosen, and, despising this present life, hope for the eternal. Depart in good confidence, and receive the crown which the Lord has prepared for thee.”
Marinus accordingly returned to the tribunal, and was forthwith called by the lord’s servant, for the appointed time had come; he did not delay or wait until he was asked, but said of his own accord: that he had considered the matter, and that it was established by the law of the fathers, that God must be obeyed rather than men. Eusebius Pamphilius writes, that when Marinus had answered thus, the Judge immediately gave sentence that he should be beheaded. Lib. 7, cap. 15.
P. J. Twisck gives the following account of this Marinus: “When Marinus confessed that he was a Christian, and chose the Bible in preference to the sword, he was called before the tribunal, sentenced, and beheaded.” Third book, for the year 262, page 73, col. 2; from Euseb. Compare this with the Introduction, fol. 41, col. 2.
THREE PIOUS PEASANTS, PRISCUS, MALCHUS, AND ALEXANDER, WHO SOUGHT HEAVENLY CROWNS, TORN BY THE WILD BEASTS, AT CESAREA, IN PALESTINE, ABOUT THE YEAR 263.
In this persecution under Valerian there were three very noted and godfearing martyrs at Cesarea, in Palestine, who nevertheless were but simple peasants, the first called Priscus, the second Malchus, the third Alexander. Eusebius writes, that, as they lived near the suburbs of Cesarea, a divine zeal for the faith was kindled within them, and they accused each other (and each himself, says Mellinus), of slothfulness, since heavenly crowns of martyrdom were distributed, or at least offered, in the city, and they were so little inclined to ask for them, notwithstanding our Lord and Savior had said that the kingdom of heaven must be taken by violence, and therefore it did not become them to remain so earthly and slothful. Having exhorted one another with such words, they went into the city, and addressed and reproved that cruel tyrant, the criminal Judge, demanding of him, why he shed so much Christian blood. The tyrant instantly replied, saying: “They shall be thrown before the wild beasts, to be torn by them, who do not like to see the blood of the Christians shed; which, it is stated, was done to them. Compare Euseb., lib. 7, cap. 12, fol. 131, col. 1, 2, letter F, G, with the Introduction, fol. 4, col. 2. Also, Joh. Gys., fol. 21, col. 2.
A. Mellinus, writing in defense of the aforementioned three peasants, against those who would pronounce them too bold, says after other remarks: “Who are you that judge your brethren? How do you know of what spirit they were? No one has courage of himself; but it is the gift of God, not only to believe in Christ, but also to suffer for his name: hence, neither is of ourselves. They also did not seek their own honor, but to magnify the name of Christ by their death; to which, no doubt, they were impelled by a divine zeal, since their zeal was not without knowledge, but proceeded from the power of faith; whereby they were prepared through the divine Spirit to proclaim the honor of God through their death; for this was their sole object.” First book, fol. 79, col. 4.
PHILIP, PRIVATUS, FLORENTIN, PONTIUS, AND MANY OTHERS, PUT TO DEATH FOR THE TESTIMONY OF JESUS CHRIST, IN DIFFERENT PLACES, DURING THIS PERSECUTION, TILL ABOUT A. D. 270.
Besides the aforementioned martyrs who were put to death in this persecution, certain other authors have noted various other pious witnesses of Jesus Christ, who, loving the honor of God more than their own lives, were put to death at that time, and under that same Emperor; which we shall presently relate. Besides the three hundred Christians whom P. J. Twisck places in the year 264, as having been burned in a lime-kiln, because they would not throw incense on the coals, for a sacrifice in honor of Jupiter, as may be seen in the 3d book, page 75, col. 1, from Histor. Adr., fol. 30, several names are mentioned, as, Philip, bishop of the church at Alexandria, who was put to death with the sword in this persecution, for the testimony of Jesus Christ. J. Gys., fol. 21, col. 2, from Vinc. Spec. Hist., lib. 11, cap. 23. Henr. d’Oxf., lib. 6, cap. 21. Also, Florentin and Pontius, pious men, are stated to have been put to death in France, for the name of the Lord, together with others, who are also mentioned. Introduction, fol. 41, col. 2, Seb. Franck, fol. 22, col. 4.