error, and bring them to the acknowledgment of the truth. The teachers of the primitive church preached boldly, and prayed heartily, for the reformation of mankind, solicited their neighbours, who were yet strangers to the truth, instructed and informed new converts, and built them up on their most holy faith. Those who were of greater parts and eminency erected schools, where they publicly taught such as resorted to them, in the principles of the faith, affording them antidotes both against heathens and heretics. Among us, says Tatian, "Not only the rich and wealthy, but even the poor are freely instructed: for the doctrine concerning God is greater than can be recompensed with gifts; therefore, we admit all who are willing to learn, whether old or young." And a little after, he says, "All our virgins are sober and modest, and use to discourse of divine things, even sitting at their distaffs." No pains, no travel nor hardships, were counted insuperable to enlarge the bounds of the gospel-church. "The divine and admirable disciples of the apostles, says Eusebius, built up the superstructures of the churches, the foundations whereof the apostles had laid, in all places where they came; they every where promoted the preaching of the Gospel, sowing the seeds of heavenly doctrine through the whole world. Many of the disciples then alive distributed their estates to the poor; and leaving their own country, did the work of evangelists to those who had never yet heard the Christian faith, preaching Christ, and delivering the evangelical writings to them. No sooner had they planted the faith in any foreign countries, and ordained guides and pastors, to whom they committed the care of these new plantations, but they went to other nations, assisted by the grace and powerful working of the Holy Spirit. As soon as ever they began to preach the Gospel, the people flocked universally to them, and cheerfully worshipped the true God, the creator of the world, piously and heartily believing in his name." In the number of these evangelical missionaries, were Silas, Sylvanus, Crescens, Andronicus, Trophimus, Mar- Fourthly, The first Christians gained many prosecus, Aristarchus, and afterwards Pantaenus, Pothin-lytes, by their patience and constancy in their suffer0s and Irenaeus, with many others mentioned in the ings. They entertained the fiercest threatenings with histories and martyrologies of the church, who countan unshaken mind: they died rejoicing, and triumphed not their lives dear to them; so that they might ed in midst of the greatest tortures. finish their course with joy. This continuing for some ages, convinced their enemies that they were supported by a divine supernatural power. Lactantius thus triumphs in the cause, "By reason of our wonderful courage," says he, "our number is increased, many flocking to us from those that worship idols; for, when they see men torn in pieces by variety of torments, and yet maintaining patience invincible, able to tire out their tormentors, they begin to think, as they have ground to do, that the consent of so many, and the perseverance of such dying persons, cannot be in vain; and that patience itself, were it not from God, could not hold out under such racks and tortures. Thieves, and men of robust bodies, are not able to bear such tearing in pieces; they groan and cry out, being overcome with pain, because not endued with patience inspired from Heaven; but our very children and women, to say nothing of our men, do with silence conquer their tormentors. Let the Romans go and boast of their Mutius and Regulus. Behold with us the weaker sex, and the most tender age, suffer their bodies to be torn and burnt. This is that true virtue which the philosophers vainly boast of, 1 Second Apology, p. 61. (i. e. the Gentiles) sought for, but could never find." Justin Martyr tells the emperor," We Christians have renounced demons, and worship the only unbegotten God through his own Son: we, who formerly took pleasure in adulteries, now embrace the strictest chastity; we, who used magic charms, have devoted ourselves to the immortal God; we, who valued money and gain above all things, do now cast what we have in common, distributing to every one according to his need: we, who by hatred and slaughter, raged against each other, and refused to sit at the same fire with these who were not of our tribe, since Christ's coming into the world, familiarly converse together, pray for our enemies, and the conversion of those who unjustly hate us, endeavouring to persuade them to live according to the excellent precepts of Christ." Thereafter he informs the emperor of the precepts of holiness, given by Christ in his excellent sermon on the mount. Wonderful was the efficacy of this doctrine upon the hearts and lives of men, which the Christian apologists plead, at every turn, as an unanswerable evidence, that their religion was of God, since it made all sorts of men, who received it, chaste and temperate, quiet and peaceable, meek and modest, yea, afraid of the appearance of evil. When the Heathens derided them for the mean and unpompous solemnities of their religion, they declared, that God respected no man for external advantages; he delighted in the pure and holy soul; he stood in no need of blood or smoke, perfumes or incense; the best sacrifice was to offer a mind truly devoted to him. Meekness and kindness, an humble heart, and an innocent life, was the offering with which God was well pleased; a pious soul was the fittest temple for God to dwell in; to do our duty, to abstain from sin, to be intent upon prayer and praise, the truest festival. This religion of the Christians rendered their profession amiable to the world, and oft forced their enemies to fall down, and say, God was in them of a truth. Thirdly, Christianity recommended itself to the world, by the admirable holy lives of its professors, which could not but reconcile the unprejudiced part of the Gentiles to a good opinion of them, and vindicate their religion from the cavils of its adversaries. The piety of these primitive Christians towards God, their sobriety toward themselves, and their justice, righteousness, and charity towards others, are well explained and illustrated by the learned Dr Cave, from their own writings, in his book of Primitive Christianity. A few testimonies, to confirm it, shall affice at this time. The Christian, in Minucius Felix, says, "We despise the pride and superciliness of philosophers, whom we know to be debauched, corrupt men, adulterers and tyrants, always eloquent against the vices of which themselves are st guilty. We measure not wisdom by men's habits, but by their minds and manners; nor do we speak great things so much as we live them, gloryng that we have attained these things which they Discourse against the Greeks, Pp. 167, 168. 2 Of Righteousness, Book v. Chap. xiii. xiv. p. 434. but never really possessed." This, and more to the same purpose, he there urges to the honour of our religion. By the force of such arguments, Justin Martyr confesses he was brought over from being a Platonic philosopher to become a Christian; for when he observed the Christians, whom he had often heard calumniated, not afraid of terrible deaths, "I thought with myself," says he,1" that it was not possible such persons could wallow in vice and luxury, it being the interest of vicious people to shun death, to dissemble with magistrates, and to do everything to save their lives." Tertullian tells Scapula, in the conclusion of his address to him, "It is to no purpose to think this sect will fail, which you see is the more built up the faster it is cast down; for who can behold such eminent patience, and not have some scruple in his mind, and begin to inquire into the cause of it, and, when once he knows the truth, will not immediately follow it." Arrian, a Heathen, in his Commentary on Epictetus, owns, that the Galileans did undergo death and torments with courage, but ascribes it to fury and custom. Lucian, an avowed enemy of Christians, says, "These miserable wretches or devils do persuade those of their own party, that they shall surely be immortal, and live for ever; upon which account they despise death." Hence Julian, called the apostate, is said to have counted it policy not to put the Christians openly to death, because he perceived they were like new mown grass the oftener it was cut down, the thicker it sprang up again. 4 The first who raised a general persecution against the Christians, was the emperor Nero, of whom Tertullian tells the Gentiles; and, for the confirmation thereof, appeals to their public records; 5 "We glory, says he, in such an author of our persecution: any body who knows him, may understand, that nothing but what is eminently good could be condemned by Nero." He was a prince of such brutish and extravagant manners, as their own writers scruple not to call him a beast in human shape, the very monster of mankind. He published laws for suppressing Christianity, and putting Christians to death, as appears by an inscription found in Spain; for he seems to have carried bis persecution even to that country. Among other instances of his madness, he set Rome on fire in the year of our Lord 65. The flames reduced the far greatest part of it to ashes, Nero himself beholding the same with pleasure from Mecaenas' tower, and, in the habit of a player, singing the destruction of Troy. This act exposed him to the hatred of an injured people, which he endeavoured to remove by promises and rewards, and by public supplication to the gods. Notwithstanding all this, Tacitus says, "The infamy could not be wiped off, the people still believing the burning of the city to have been done by his order: to abolish this rumour, he attached the odium of it to those who are commonly called Christians, from Christ, who, in the reign of Tiberius, was crucified under Pontius Pilate. Though this superstition had First Apology, p. 50. 7 2 To Scapula, Chap. v. p. 92. 3 Book iv. Chap. vii. p. 407. 4 Lucian's Works, Vol. ii. p. 763. Apology, Chap. vi. p. 23. 6 NERONI. CL. CAES. AUG. PONT. MAX. OB. PROVINC. LATRONIB. ET. HIS. QUI. NOVAM. GENERI. HUM. SUPERSTITION. INCULCAB. PURGATAM, that is, " TO NERO CESAR AUGUSTUS, high-priest, in memory of his having purged the country of robbers, and of such as had introduced and obtruded a new superstition upon mankind."-Cave's Primitive Christianity, p. 322. 7 Annals, Book xv. Chap. xliv. p. 364. been a little borne down, yet it had spread again, not only through Judea, but through the city of Rome, where, says he, all evil things meet, and are had in reputation; they, who confessed themselves to be Christians, were seized upon, and, by farther discovery, a great multitude, whom not the burning of the city, but common hatred, made criminal. They were treated, when dying, with all instances of scorn and cruelty, were wrapped up in the skins of wild beasts, and worried by dogs; others were crucified, and others burnt alive, that, when day-light failed, they might serve for torches in the night. These spectacles Nero exhibited in his own gardens, as if they had been a Circensian game, himself being among the people in the habit of a charioteer. Yet though severity was used against those, says Tacitus, who deserved death, the people beheld them with pity, as the thing was not done for the public good, but to satisfy the cruelty of one man." This persecution continued a full year. The short reigns of Galba, Otho, and Vitellius and the merciful disposition of Vespasian, and Titus his son, gave some rest to the Christians, till Domitian succeeding to the empire, began a new persecutian. "He had a portion," says Tertullian,1“ of Nero's cruelty, but in this he exceeded him; Nero was content to command executions to be done at a distance, while Domitian took pleasure to see them done before his own eyes." The Christians did bear the heaviest load of his rage and malice, whom he every where persecuted by death or banishment. He commanded those to be killed who were of the stock of David in Judea. He put to death his cousingerman Clemens, at that time consul, for giving a good testimony to Christ, and banished his wife Domitilla, his own kinswoman, into the island Pontia, upon the same account. This persecution began in the ninety-second year of the Christian era, twentysix years after that by Nero, and continued to Domitian's death, which happened about three years after. His successor, Cocceius Nerva, abrogated his acts, and recalled those he had proscribed or banished. The third persecution commenced under Trajan, whom Nerva appointed to be his successor: he looked upon the religion of the empire as undermined by this new way of worship; that the number of Christians grew formidable, and might possibly endanger the tranquillity of the Roman state; and that there was no better way to secure to himself the favour of the gods, especially in the wars, than to punish the Christians. Accordingly he issued out orders to proceed against them as illegal societies, erected, and acting contrary to the laws. He looked upon Christian assemblies as heteriae, or unlawful corporations; and under this pretence endeavoured to suppress them; and, in the mean time, commanded Christians either to sacrifice to the gods, or to be punished, as contemners of them. The chief of those who obtained the crown of martyrdom in this persecution, were, Clemens of Rome, Simon of Jerusalem, and Ignatius of Antioch. The last of these Trajan himself condemned, and ordered to be sent to Rome, and there thrown to wild beasts. His desire for martyrdom was great, as his words, recorded in Eusebius' history, do declare: "From Syria even to Rome, says he, I fight with beasts by Apology, Chap. vi. P. 23. Eusebius' History, Book iii. Chap xv. 3 Book iii. Chap. xxxvi. land and sea, night and day; bound with ten leopards, that is, a guard of soldiers, who are worse for the favours I do them. I am instructed by their injuries; yet by this I am not justified. I wish I may enjoy the beasts that are prepared for me, who I pray may make quick dispatch of me: I know what is best for me: now I begin to be a disciple, desiring nothing of things seen or unseen, that so I may gain Christ. Let fire, cross, troops of violent beasts, convulsion of members, bruising of the whole body, and all torments come upon me, so that I may enjoy Jesus Christ." Jerome adds, "That when this Ignatius was condemned to be actually thrown to wild beasts, and heard the lions roaring, he said I am Christ's wheat, which the teeth of wild beasts shall grind, that I may be found pure bread." He suffered in the eleventh year of Trajan. This persecution raged, as in other parts of the empire, so especially in the provinces of Pontus and Bithynia, where Pliny the younger then governed as Propraetor, who seeing the vast number of Christians who were indicted by their accusers, and were very willing and ready to suffer martyrdom; and that to proceed to severity with all who came, would be in a manner to lay desolate these provinces, thought proper to write to the emperor concerning this matter, that he might know his pleasure. Seeing his letter contains a testimony from a Heathen, of the propagation of the Christian religion in these times, and also acquaints us so exactly with the state of Christians, their innocency and integrity, and the manner then of proceeding against them, I here insert a translation of it. C. PLINIUS to the emperor TRAJAN. "It is my custom, in all affairs wherein I doubt, to have recourse to you; for who can better either sway my irresolution, or instruct my ignorance; I have never been heretofore present at the examination and trial of Christians; and therefore know not what the crime is, or how far it is wont to be punished, or how to proceed in these inquiries. Nor was I a little at a loss whether regard be to be had to the difference of age, whether the young and the weak are to be distinguished from the more strong and aged; whether place may be allowed to repentance, and it may be an advantage to him, who was once a Christian, to cease to be so: whether the name alone, without other offences that go along with the name, ought to be punished. In the mean time, towards those, who, as Christians, have been brought before me, I have taken this course: I asked them, if they were Christians; if they confessed, I asked them once again, threatening punishment; if they persisted, I commanded them to be executed; for I did not at all doubt, but that, whatever their confession was, their stubbornness and inflexible obstinacy ought to be punished. Others, who were guilty of the like madness, because they were Roman citizens, I adjudged to be transmitted to Rome. While things thus proceeded, the error spreading, as is usual, more cases offered; a nameless libel was presented, containing the designations of many, who denied themselves to be or have been Christians. These, when, after my example, they invoked the gods, and offered wine and incense to your statue, which, for that purpose, I commanded to be brought, with the images of the gods, and had moreover blasphemed Christ, which, 'tis said, none who are true Christians Pliny's Epistles, Book x. Epist. 97. can be compelled to do, I dismissed. Others mentioned in the libel confessed themselves Christians, but presently denied it; they had been such, but had renounced it, some by the space of three years, others many years, and one twenty-five years ago. All these paid their veneration to your statue, and to the images of the gods, and blasphemed Christ. They affirined, the whole suin of their sect or error lay in this, that they used on a set solemn day, to meet together before sun-rising, and to sing among themselves a hymn to Christ, as the God whom they worshipped; and to oblige themselves, by an oath, not to commit any wickedness, but to abstain from theft, robbery and adultery, to keep faith, to restore any pledge intrusted with them; which being done, to depart for that time, and to meet again at a common meal, to partake of a promiscuous and harmless food, which they laid aside after my edict, according to your order, prohibiting the heteriae, or unlawful assemblies, to be kept. To satisfy myself of the truth of this, I commanded two maids, called deaconesses, to be examined upon the rack; but I perceived nothing but a wicked and immoderate superstition; and therefore, delaying any further process, I have sent for your advice: for the case seemed to me worthy to be consulted, especially considering the great numbers that are in danger; for very many of all ages and ranks, both men and women, are, and will be called in question, the contagion of this superstition having overspread, not only cities, but towns and country villages, which yet, it seems, may be stopped and cured. 'Tis very evident, that the temples, which were almost quite forsaken, begin to be frequented; that the holy rites and solemnities, of a long time neglected, are set on foot again; and that sacrifices, from all parts, begin to be sold, which hitherto found very few to buy them: whence it is easy to conjecture, what multitudes might be reclaimed, if place be given to repentance." This letter seems to be written about the year of our Lord one hundred and seven, the ninth of Trajan's reign,the emperor lying then at Antioch, in order to prosecute his wars in the East, where the persecution was very hot. By this account we see, that though the enemies of our religion load it with hard names, as a wicked and immoderate superstition, yet, at the same time, they own it innocent and unblameable. Though the severity of the persecution might tempt some to turn renegades, yet, so great was the number of the professors of Christianity in those parts, that Pliny knew not how to deal with them. To direct him, therefore, in this affair, the emperor sent him the following rescript : : i TRAJAN to PLINY greeting: "As to the manner of your procedure, my Secundus, in examining the causes of these that have been brought before you, for being Christians, you have taken the course you ought to take; for no general law can be framed, so as to provide for all cases. Let them not be sought for; but, if they be accused, and convicted, let them be punished. Yet, if any denies himself to be a Christian, and gives evidence of it, by supplicating our gods, though, heretofore, he has been suspected, let him be pardoned upon his repentance. But, as for libels, published without the names of the authors, let them not be regarded as to the crimes they charge; for that were an ill precedent, and is not usual in our reign." 1 Pliny, Book x. Epis. 93. 1 Hadrian, the adopted son of Trajan, succeeded in by Eusebius, informs us, "That it was impossible the empire, and continued the persecution raised by for them to describe the cruelty of their enemies, and his predecessor: though we do not find that he made the severity of these torments the martyrs suffered, any new laws against the Christians, yet the old being beaten, hurried from place to place, plundered, ones were still in force: and, as he countenanced stoned, imprisoned, with all expressions of ungovernheathenism, he gave occasion to those who hated the able fury. Vettius Epagathus, a man full of zeal Christians, without any particular warrant, to fall and piety, seeing his fellow-Christians unjustly dragupon them. Tertullian says, "That when Arrius ged before the judgment-seat, asked leave of the preAntoninus (whom many conceive to be the same per-sident that he might plead his brethrens' cause, and son who succeeded Hadrian in the empire) was proconsul of Asia, he severely persecuted the Christians. But the whole of them in that city, where he at the time was, having, as one man, beset his tribunal, and openly confessing themselves to be Christians, he was so amazed at the multitude that he caused only some few of them to be executed, telling the rest, that, if they had a mind to end their lives, they had precipices and halters enough at home, and need not come hither for execution." Eusebius informs us, that Serenius Granianus, one of the following proconsuls, wrote to Hadrian to mitigate the persecution; which the emperor commanded to be done, by a rescript, directed to Minucius Fundanus, his successor in that province. The like he did in other places of the empire, as appears by Melito's Apology, a part whereof is preserved by Eusebius, Book iv. chap. 26. 3 The next persecution was under Antoninus Philosophus, and his brother Verus. The writers of Antoninus' life speak great things of him, as a good man, and a great philosopher; but, withal, zealous of heathen rites to the highest degree of superstition. He had, from his youth, been educated in the Salian college, all the offices whereof he had gone through, affecting an imitation of Numa Pompilius, from whom he pretended to derive his original. What thoughts he had of the Christians appears from this; that he ascribes their resolute undergoing of death to stubbornness and obstinacy; he was, therefore, easily led, by the priests and philosophers about him, into a prejudice against Christianity, and persuaded to begin a fifth persecution against the Christians, whom he endeavoured to suppress by new laws and edicts, exposing them to all the malice of their enemies. This persecution commenced in the eastern parts, about the seventh year of his reign, and continued several years; it spread likewise into the west, especially France, where it raged with great severity. That the conflict was very sharp, may be guessed by the crowd of apologies presented to the Emperor by Justin Martyr, Melito, Athenagoras, and Apollinaris. In Asia, Polycarp of Smyrna was among the first martyrs; twelve others, from Philadelphia, suffered with him. When the proconsul began to persuade him, saying, "Regard thy great age; swear by the genius of Cæsar; say, with us, Take away the impious, swear, blaspheme Christ, and I will release thee:" Polycarp answered, "These fourscore and six years have I served him, and He never did me any harm; how shall I blaspheme my Saviour!" He suffered about the hundredth year of his age, in the year of our Lord 167. In this persecution many others received the crown of martyrdom. At Rome, Ptolemy and Lucius, Justin, the martyr, and his companions, were first scourged, and then beheaded. In France, the letter writ by the churches of Lyons and Vienne to these of Asia and Phrygia, preserved 1 To Scapula, Chap. v. p. 92. 2 Church Hist. Book iv. Chap. ix. 3 Julius Capitolinus, p. 152. openly shew that they were not guilty of the least wickedness or impiety. But the court not daring to grant him so reasonable a request, the judge took the advantage to ask, if he was a Christian? which he publicly owning, suffered martyrdom. Blandina, a lady of singular virtue, but of whom the church doubted how she would hold out to make a resolute confession, by reason of the weakness of her sex, and tenderness of her education, yet endured all with such invincible magnanimity, that her tormentors, though they used all kinds of tortures, were forced to give over, and confess themselves overcome; wondering that a body so broken and mangled should yet be able to draw its breath: and declared, that one of these torments was sufficient to take away her life; much more so many and so great! But her happy soul gained strength by suffering, and mitigated all the sense of her pain, by repeating these words, I am a Christian. Biblis, though at first she fainted, yet recovered her courage, and expired in the midst of the most acute tortures. Pothinus, of Lyons, an infirm man, above ninety years old, was beaten and stoned to death. Sanctus, a deacon of Vien, together with Maturus, were exposed in the amphitheatre, tormented, and imprisoned several days together, presented to wild beasts, placed in an iron chair red-hot; and, at last, run through with a spear. Attalus, a Roman citizen, was disgracefully led up and down, as in triumph, and then beheaded; as was also Alexander, the physician, a Phrygian, who readily professed himself a Christian; and Ponticus, a youth of fifteen years of age, who, through all methods of cruelty and torment, which might have shaken a more mature age, entered the kingdom of heaven." These, and some others, the circumstances of whose sufferings are more at large preserved by Eusebius, in the place last cited, cheerfully endured these extremities themselves, and encouraged and strengthened others. Under the reigns of the emperors Commodus, lius Pertinax, and Julian, that is, from about the year 180 to 195, the Christians enjoyed peace; and, during this time, religion made great progress, for, as Eusebius informs us, the doctrine of salvation did then prevail with all sorts of men to worship the only true God. Even at Rome, these who were of the first rank for riches and honours, with their whole families, joined themselves to the Christian church. In the year 195, Severus, an African, got into the throne: he was a prince witty and learned, prudent and politic, hardy and valiant: though, at the same time, crafty, unfaithful, bloody, and passionate, as his own historian observes; his nature truly answering his name, vere pertinax, vere severus; that is, truly obstinate and cruel. He put to death many of the Roman senators. Under him began the sixth persecution; for though, at first, he shewed himself favourable to the Christians, yet afterwards he changed his mind, and gave ear to these who tra1 Church Hist. Book v. Chap. i. 2 Church Hist. Book v. Chap. xxi. Spartian's Severus, p. 184. duced them, as an infamous generation, a people After his death, the church enjoyed peace for about twenty-seven years. The next who created disturbance to the Christians, was Maximinus, a man of an obscure original, and of a mean and sordid education. He was of strength and stature beyond the ordinary size, and his manners as robust and boisterous as his constitution. Never did a more cruel beast, says his historian, tread upon the earth, relying altogether upon his strength; and, upon that account, reckoning himself almost immortal: he spared none, especially those that knew any thing of his mean descent, that none might reproach him with the obscurity of his birth. The seventh persecution was raised by him. This persecution is placed in the year 237. Firmilian of Cappadocia, in his letter to Cyprian, says, "It was not a general but a local persecution that raged in some particular places, and especially in that province where he lived, Serenianus, the Roman president, driving the Christians out of all these countries." He adds, "That many dreadful earthquakes happening in these parts, whereby some towns were swallowed ap, this gave new life and vigour to the persecution, it being usual with the Gentiles, if a famine, pestilence, earthquake, or inundation happened, to charge all upon the Christians, and to fall foul on them." Pontian, of Rome, (being before banished to Sardinia), and Anteros, his successor, did at that time both suffer martyrdom. Ambrosius, who was converted by Origen from the errors of Valentinus and Marcion, a rich man, and also of great parts and > Spartian's Severus, p. 184.-"Judæos fieri sub gravi poena vetuit. Idem de Christianis sanxit:" That is, he probibited Judaism under a severe penalty. The same law he made against Christianity. Eusebius' Church Hist. Book vi. Chap. i. * Cave's Life of Irenæus, p. 164. Julius Capitolinus, p. 236. Spanheim's Christian Hist. Col. 761. . Cyprian's Epistles, No. 75, learning, was then a noble confessor. Origen wrote his book de Martyrio, for the comfort of those who suffered in this evil time. But this being lost, the names of the most of those who then suffered are unknown to us, but they are honourably written in the Lamb's Book of Life. After Maximinus, reigned Balbinus and Pupienus: to them succeeded the Gordians; and to them Philippus Arabs, at which time, for about twelve years space, the Church enjoyed some tranquillity. But Decius having mounted the imperial throne, proved, though a good commander of an army, and a prudent governor, yet an implacable enemy to Christians, against whom he raised the eighth persecution in the year 250. This persecution, though among the shortest (for it continued not two years) yet was the hottest of any that had hitherto oppressed the Church: which may be ascribed to the emperor's zeal for declining Heathenism, which he saw undermined by Christianity, and that there was no support for the one, but by the ruin of the other. During his time the storm was very black and violent. There was no place but what felt the dreadful effects of it: the Christians were everywhere drawn from their houses, spoiled of their estates, and tormented in their bodies. Whips and prisons, fire and wild beasts, scalding pitch and melted wax, sharp stakes and burning pincers, were but some of the methods of their treatment. When the old ones were run over, new were daily contrived; the laws of nature and humanity were broken down, friend betrayed friend, and the nearest relation, his own father and brother. Every one was ambitious to promote the imperial edicts, and thought it meritorious to bring a Christian to the stake. Dionysius, of Alexandria, says," "That in that city they fell upon a Presbyter, called Metra, whom they would have forced to blaspheme Christ. When he refused to do it, they beat him with staves and clubs, with sharp reeds pricked his face and eyes, and then stoned him to death. They apprehended a holy woman, called Quinta, and endeavoured to compel her to worship in an idol temple, which she refusing, the persecutors bound her feet, and dragged her through the street on hard stones, whipt her, dashed her against millstones, and stoned her to death. They apprehended Serapion in his house, whom they treated with the most bitter torments, broke all the joints of his body, and throwing him from a high loft killed him. The poor Christians could no where shelter themselves, nor rest day or night, the multitudes crying out, that unless they would blaspheme Christ, they should all be burned. But sedition and intestine war troubling our persecutors, we got a little breathing. Soon after came out cruel edicts, which made some stagger: others more strong in the faith, valiantly endured persecution, and obtained martyrdom; as Julian, a man diseased with the gout, and not able to stand, and Cronion, who were laid upon camels, scourged, and at last thrown into the fire, where, with great constancy, they suffered death in view of the multitude. When Julian went to martyrdom, a soldier standing by checked those who abused the sufferer with reproachful words; whereupon a cry being raised, the soldier was presently apprehended, and, being found a sted |