Andrew Miller · 16 of 28

Chapter 7 · Part 3

We will now turn to our history, and mark its resemblance to the above Epistle.

SECOND PERIOD OF CHURCH HISTORY COMMENCED ABOUT A.D. 167

The reign of Aurelius is marked, under the providence of God, by many and great public calamities. We see the hand of the Lord in faithful love chastening His own redeemed and beloved people, but His anger was kindled against their enemies. The eastern army, under Verus, returning from the Parthian war, brought with it to Rome the infliction of a pestilential disease which was then raging in Asia, and which soon spread its ravages through almost the whole of the Roman Empire. There was also a great inundation of the Tiber River, which laid a large part of the city under water, and swept away immense quantities of grain from the fields and public storehouses. These disasters were naturally followed by a famine, which consumed great numbers.

Such events could not fail to increase the hostility of the heathen against the Christians. They ascribed all their troubles to the wrath of the gods, which the new religion was supposed to have provoked. Thus it was that the persecution of the Christians in the Roman Empire began with the populace. The outcry against them rose up from the people to the governors. “Throw the Christians to the lions!” “Throw the Christians to the lions!” was the general outcry: and the names of the most prominent in the community were demanded with the same uncontrollable hostility. A weak or superstitious magistrate would tremble before the voice of the people, and lend himself as the instrument of their will.

But we will now take a nearer view, under the guidance of the various histories that are before us, of the manner of these persecutions, and of the behavior of the Christians under them:

THE PERSECUTION IN ASIA — A.D. 167

In Asia Minor the persecution broke out with great violence, such as had never been before. Christianity was now treated as a direct crime against the State. This changed the face of everything. Contrary to the re-script of Trajan, and the conduct of still milder emperors, Hadrian and Antonine, the Christians were to be sought for as common criminals. They were torn from their homes by the violence of the people, and subjected to the severest tortures. If they obstinately refused to sacrifice to the gods, they were condemned. The wild beast, the cross, the stake, and the axe were the cruel forms of death that met the Lord’s faithful ones everywhere.

The prudent and dignified Melito, bishop of Sardis, was so moved by these unheard of barbarities, that he appeared before the emperor as the Christians’ advocate. His address throws much light both on the law and on the conduct of the public authorities. It is as follows: —“The race of God’s worshippers in this country are persecuted, as they never were before, by new edicts; for the shameless sycophants, greedy of the possessions of others —since they are furnished by these edicts with an opportunity of so doing —plunder their innocent victims day and night. And let it be right, if it is done by your command, since a just emperor will never resolve on any unjust measure; and we will cheerfully bear the honourable lot of such a death. Yet we would submit this single petition, that you would inform yourself respecting the people who excite the contention, and impartially decide whether they deserve punishment and death, or deliverance and peace. But if this resolve, and this new edict —an edict which ought not so to be issued even against hostile barbarians —comes from yourself, we pray you the more not to leave us exposed to such public robbery.”

There is, we fear, no ground to believe that this noble appeal brought any direct relief to the Christians. The character and ways of Aurelius have perplexed the historians. He was a philosopher of the sect of the Stoics, but naturally humane, benevolent, gentle and pious, even childlike in his disposition, some say, from the influence of his mother’s training, yet he was an implacable persecutor of the Christians for nearly twenty years. And the perplexity is increased when we look to Asia, for the procounsul at this time was not personally opposed to the Christians. Still he yielded to the popular fury and the demands of the law. But faith sees beyond the emperors, governors, and people; it sees the prince of darkness ruling these wicked men, and the Lord Jesus overruling all. “I know thy works and tribulation… Fear none of these things which thou shalt suffer… Be thou faithful unto death, and I will give thee a crown of life… He that overcometh shall not be hurt of the second death.”

Aurelius, with all his philosophy, was an utter stranger to the sweetness and power of that Name which alone can meet and satisfy the longings of the human heart. All the speculations and boastings of philosophy have never done this. Hence the enmity; of the human heart to the gospel. Self-sufficiency, which leads to pride and self-importance, is the principal part of the Stoic’s religion. With these views there could be no humility, no sense of sin, and no idea of a Saviour. And the more earnest he was in his own religion, the more bitter and vehement would he be against Christianity.

In a circular-letter addressed by the church of Smyrna to other Christian churches, we have a detailed account of the sufferings of the faithful unto death. “They made it evident to us all,” says the church, “that in the midst of those sufferings they were absent from the body; or rather, that the Lord stood by them, and walked in the midst of them; and, staying themselves on the grace of Christ, they bid defiance to the torments of the world.” Some, with a strange momentary enthusiasm, rushed in self-confidence to the tribunal, declared themselves to be Christians; but when the magistrate pressed them, wrought upon their fears, showed them the wild beasts, they yielded and offered incense to the gods. “We therefore,” adds the church, “praise not those who voluntarily surrendered themselves; for so are we not taught in the gospel.” Nothing less than the presence of the Lord Jesus could strengthen the soul to endure with tranquility and composure the most agonizing torments, and the most frightful deaths. But thousands did bear with meekness, cheerfulness, and even with joyfulness, the utmost that the power of darkness and the fourth beast of Daniel could do. The pagan bystanders were often moved to pity by their sufferings, but never could understand their calmness of mind, love to their enemies, and willingness to die.

We will now conclude this general account of the persecution in Asia, and notice particularly the two most eminent persons who suffered death at this time; namely, Justin and Polycarp.

THE MARTYRDOM OF JUSTIN

SURNAMED MARTYR

Justin was born at Neapolis, in Samaria, of Gentile parents. He carefully studied in his youth the different philosophical sects; but not finding the satisfaction, which his heart longed for, he was induced to hear the gospel. In it he found, through God’s blessing, a perfect rest for his soul, and every desire of his heart fully met. He became an earnest Christian, and a celebrated writer in defence of Christianity.

Early in the reign of Aurelius, Justin was a marked man. One Crescens laid information against him. He was apprehended with six of his companions, and all were brought before the prefect. They were asked to sacrifice to the gods. “No man,” replied Justin, “whose understanding is sound, will desert true religion for the sake of error and impiety.” “Unless you comply,” said the prefect, “you shall be tormented without mercy.” “We desire nothing more sincerely,” he replied, “than to endure tortures for our Lord Jesus Christ.” The rest assented, and said, “We are Christians, and cannot sacrifice to idols.” The governor then pronounced sentence —“As to those who refuse to sacrifice to the gods, and to obey the imperial edicts, let them be first scourged, and then beheaded, according to the laws.” The martyrs rejoiced, and blessed God, and being led back to prison, were scourged, and afterwards beheaded. This took place at Rome about the year 165. Thus slept in Jesus one of the early Fathers, and earned the glorious title, “Martyr,” which usually accompanies his name. Many have carefully examined his writings, and great importance is attached to them.

LINES ON THE MARTYDOM OF

A ROMAN CENTURION

“Give the Christian to the lion”

Wildly cry the Roman throng;

Yes, to Africa’s tawny lion

Shout the warriors bold and strong.

“Let the hungry lion tear him!”

Echoed glad the laughing crowd;

“Fling him —fling him to the lion!”

Shrieked the noble matron loud.

“Give the Christian to the lion!”

Spake in accents grave and slew,

From their curule seats of honour,

Senators in goodly row.

Then from flight to flight, redouble

Shout, and cheer, and laughter peal,

Till the giant Colosseum

‘Neath the tumult seemed to reel;

And the clamours of the people

Through the Arch of Titus roll,

All adown the Roman forum,

To the towering Capitol,

Then a pause —but hush, and listen,

Whence that wild and savage yell?

‘Tis the lion of Sahara,

Raging in his grated cell!

Fierce with famine and with fetter,

Shaketh he his tawny mane!

For his living pray impatient,

Struggling’ gainst his bar and chain,

But a voice is stealing faintly

From the next cell, chill and dim;

‘Tis the death doomed Christian, chanting

Soft and low his dying hymn!

With uplifted hands he prayeth

For the men that ask his blood!

With a holy faith he pleadeth

For that shouting multitude.

They are waiting! Lift the grating

—Comes he forth, serene to die:

With a radiance round his forehead,

And a lustre in his eye.

Never! when’ midst Roman legions,

With the helmet on his brow,

Press’d he to the front of battle

With a firmer step than now.

Lift the grating! He is waiting.

Let the savage lion come!

He can only rend a passage

For the soul to reach her home!

THE MARTYRDOM OF POLYCARP

The behavior of the venerable bishop of Smyrna, in view of his martyrdom, was most Christian and noble in its bearing. He was prepared and ready for his persecutors, without being rash or imprudent, as some at times, through excitement, had been. When he heard the shouts of the people demanding his death, it was his intention to remain quietly in the city, and await the issue, which God might ordain for him. But, by the entreaties of the church, he suffered himself to be persuaded to take refuge in a neighboring village. Here he spent the time, with a few friends, occupied, night and day, in praying for all the churches throughout the world. But his pursuers soon discovered his retreat. When told that the public officers were at the door, he invited them in, ordered meat and drink to be set before them, and requested that they would indulge him with one hour of quiet prayer. But the fullness of his heart carried him through two hours. His devotions, age, and appearance greatly affected the pagans. He must have been over ninety years of age.

The time being now come, he was conveyed to the city. The proconsul does not appear to have been personally hostile to the Christians. He evidently felt for the aged Polycarp, and did what he could to save him. He urged him to swear by the genius of the emperor, and give proof of his penitence. But Polycarp was calm and firm, with his eyes uplifted to heaven. The proconsul again urged him, saying, “Revile Christ, and I will release thee.” The old man now replied, “Six and eighty years have I served Him, and He has done me nothing but good; and how could I revile Him, my Lord and Saviour?” The governor, finding that both promises and threatenings were in vain, caused it to be proclaimed by the herald in the circus that “Polycarp has declared himself to be a Christian.” The heathen populous, with an infuriated shout, replied, “This is the teacher of atheism, the father of the Christians, the enemy of our gods, by whom so many have been turned away from offering sacrifices.” The governor yielded to the people’s demands that Polycarp should die at the stake and Jews and pagans hastened together to bring wood for that purpose. As they were about to fasten him with nails to the stake of the pile, he said, “Leave me thus: He who has strengthened me to encounter the flames, will also enable me to stand firm at the stake.” Before the fire was lighted he prayed, “Lord, Almighty God, Father of Thy beloved Son, Jesus Christ, through whom we have received from Thee the knowledge of Thyself; God of angels, and of the whole creation; of the human race, and of the just that live in Thy presence; I praise Thee that Thou hast judged me worthy of this day and of this hour, to take part in the number of Thy witnesses, in the cup of Thy Christ.”

The fire was now kindled, but the flames played around the body, forming the appearance of a sail filled with wind. The superstitious Romans, fearing that the fire would not consume him, plunged a spear into his side: and Polycarp was crowned with victory.

These are but short extracts from the accounts that have been handed down to us of the martyrdom of the revered and venerable bishop. The martyrologies are full of particulars. But the Lord greatly blessed the Christ like way in which he suffered for the good of the church. The rage of the people cooled down, as if satisfied with revenge; and their thirst for blood seemed quenched for the time. The proconsul, too, being wearied with such slaughter, absolutely refused to have any more Christians brought before his tribunal. How manifest is the hand of the Lord in this wonderful and sudden change! He had limited the days of their tribulation before they were cast into the furnace, and now they are accomplished: and no power on earth or in hell can prolong them another hour. They had been faithful unto death and received the crown of life.

THE PERSECUTIONS IN FRANCE

A.D. 177

We will now turn to the scene of the second persecution under this emperor’s reign. It took place in France, and exactly ten years after the persecution in Asia. There may have been other persecutions during these ten years, but, so far as we know, there are no authentic records of any until 177. The source from which we derive our knowledge of the details of this latter persecution is a circular letter from the churches of Lyons and Vienne to the churches in Asia. Whether there be any allusion to these ten historical years in the words of the Lord to the church at Smyrna, we cannot say. Scripture does not say there is. Comparing the history with the epistle, the thought is likely to be suggested. “Ye shall have tribulation ten days.” In other parts of this mystical book, a day being taken for a year, so it may be in the Epistle to Smyrna. History gives us the beginning and the end as to time, and the east and west as to breadth of scene. But we will now look at some of the details, in which the resemblance may be more manifest.

Imprisonment was one of the main features of their sufferings. Many died from the suffocating air of the noisome dungeons. In this respect it differed from the persecution in Asia. The popular excitement rose even higher than at Smyrna. The Christians were insulted and abused whenever they appeared abroad, and even plundered in their own houses. As this popular fury burst forth during the absence of the governor, many were thrown into prison by the inferior magistrates to await his return. But the spirit of persecution on this occasion, though it sprang from the populace, was not confined to them. The governor, on his arrival, seems to have been infected with the fanaticism of the lower classes. To his dishonour as a magistrate, he began the examination of the prisoners with tortures. And the testimony of slaves, contrary to an ancient law in Rome, was not only received against their masters but also wrung from them by the severest sufferings. Consequently they were ready to say what they were required, to escape the whip and the rack. Having proved, as they said, that the Christians practiced the most unnatural and worst of crimes in their meetings, they now believed that it was right to indulge them in every cruelty. No kindred, no condition, no age, nor sex was spared.

Vettius, a young man of birth and rank, and of great charity and fervency of spirit, on hearing that such charges were laid against his brethren, felt constrained to present himself before the governor as a witness of their innocence. He demanded a hearing; but the governor refused to listen, and only asked him if he too was a Christian? When he distinctly affirmed that he was, the governor ordered him to be thrown into prison with the rest. He afterwards received the crown of martyrdom.

The aged bishop, Pothinus, now over ninety years of age, and probably the one who had brought the gospel to Lyons from Asia, was of course good prey for the lion of hell. He was afflicted with asthma and could scarcely breathe, but notwithstanding he must be seized and dragged before the authorities. “Who is the God of the Christians?” asked the governor. The old man quietly told him that he could only come to the knowledge of the true God by showing a right spirit. Those who surrounded the tribunal strove with each other in giving vent to their rage against the venerable bishop. He was ordered to prison, and after receiving many blows on his way thither, was cast in among the rest, and in two days fell asleep in Jesus, in the arms of his suffering flock.

What a weight of comfort and encouragement the words of the blessed Lord must have been to these holy sufferers! “Fear none of these things which thou shalt suffer” had been addressed to the church in Smyrna, and probably carried to the French churches in Lyons and Vienne by Pothinus. They were experiencing an exact fulfillment of this solemn and prophetic warning: “Behold, the devil shall cast some of you into prison, that ye may be tried.” They knew who was the great enemy —the great persecutor —though emperors, governors, and mobs might be his instruments. But the Lord was with His beloved suffering ones. He not only sustained and comforted them, but He brought out, in the most blessed way, the power of His own presence in the feeblest forms of humanity. This was, we venture to say, a new thing on the earth. The superiority of the Christians to all the inflictions of tortures, and to all the terrors of death, utterly astonished the multitude, stung to the quick their tormentors, and wounded the stoic pride of the Emperor. What could be done with a people who prayed for their persecutors, and manifested the composure and tranquility of heaven, in the midst of the fires and wild beasts of the amphitheatre? Take one example of what we affirm —an example worthy of all praise, in all time and in all eternity —divine power displayed in human weakness.

BLANDINA, a female slave, was distinguished above the rest of the martyrs for the variety of tortures she endured. Her mistress, who also suffered martyrdom, feared lest the faith of her servant might give way under such trials. But it was not so, the Lord be praised! Firm as a rock, but peaceful and unpretending, she endured the most excruciating sufferings. Her tormentors urged her to deny Christ and confess that the private meetings of the Christians were only for their wicked practices, and they would cease their tortures. But, no! her only reply was, “I am a Christian, and there is no wickedness amongst us.” The scourge, the rack, the heated iron chair, and the wild beasts, had lost their terror for her. Her heart was fixed on Christ, and He kept her in spirit near to Himself. Her character was fully formed, not by her social condition, of course —that was the most debased in those times —but by her faith in the Lord Jesus Christ, through the power of the indwelling Holy Ghost.

Day after day she was brought forth as a public spectacle of suffering. Being a female and a slave, the heathen expected to force her to a denial of Christ, and to a confession that the Christians were guilty of the crimes reported against them. But it was all in vain. “I am a Christian, and there is no wickedness amongst us,” was her quiet but unvarying reply. Her constancy wearied out the inventive cruelty of her tormentors. They were astonished that she lived through the fearful succession of her sufferings. But in her greatest agonies she found strength and relief in looking to Jesus and witnessing for Him. “Blandina was endued with so much fortitude,” says the letter from the church at Lyons, written seventeen hundred years ago, “that those who successively tortured her from morning to night were quite worn out with fatigue, and owned themselves conquered and exhausted of their whole apparatus of tortures, and amazed to see her still breathing whilst her body was torn and laid open.”

Before narrating the closing scene of her sufferings, we would notice what appears to us to be the secret of her great strength and constancy. Doubtless the Lord was sustaining her in a remarkable way as a witness for Him, and as a testimony to all ages of the power of Christianity over the human mind, compared with all the religions that then were or ever had been on the earth. Still, we would say particularly, that her humility and godly fear were the sure indications of her power against the enemy, and of her unfaltering fidelity to Christ. She was thus working out her own salvation —deliverance from the difficulties of the way —by a deep sense of her own conscious weakness, indicated by “fear and trembling.”

When on her way back from the amphitheatre to the prison, in company with her fellow-sufferers, they were surrounded by their sorrowing friends when they had an opportunity, and in their sympathy and love addressed them as “martyrs for Christ.” But this they instantly checked; saying, “We are not worthy of such an honour. The struggle is not over; and the dignified name of Martyr properly belongs to Him only who is the true and faithful witness, the firstborn from the dead, the Prince of life; or, at least, only to those whose testimony Christ has sealed by their constancy to the end. We are but poor humble confessors.” With tears they besought their brethren to pray for them that they might be firm and true to the end. Thus their weakness was their strength, for it led them to lean on the mighty One. And so it always is, and ever has been, in small as well as in great trials. But a fresh sorrow awaited them on their return to the prison. They found some who had given way through natural fear, and had denied that they were Christians. But they had gained nothing thereby; Satan had not let them off. Under a charge of other crimes they were kept in prison. With these weak ones Blandina and the others prayed with many tears, that they might be restored and strengthened. The Lord answered their prayers; so that, when brought up again for further examination, they steadfastly confessed their faith in Christ, and thus passed sentence of death on themselves and received the crown of martyrdom.

Nobler names, as men would say, than Blandina’s had passed off the bloody scene; and honoured names too that had witnessed with great fortitude, such as Vettius, Pothinus, Sanctus, Naturus, and Attalius; but the last day of her trial was come, and the last pain she was ever to feel, and the last tear she was ever to shed. She was brought up for her final examination with a youth of fifteen, named Ponticus. They were ordered to swear by the gods; they firmly refused, but were calm and unmoved. The multitude was incensed at their magnanimous patience. The whole round of barbarities was inflicted. Ponticus, though animated and strengthened by the prayers of his sister in Christ, soon sank under the tortures, and fell asleep in Jesus.

And now came the noble and blessed Blandina, as the church styles her. Like a mother who was needed to comfort and encourage her children, she was kept to the last day of the games. She had sent her children on before, and was now longing to follow after them. They had joined the noble army of martyrs above, and were resting with Jesus, as weary warriors rest, in the peaceful paradise of God. After she had endured stripes, she was seated in a hot iron chair; then she was enclosed in a net and thrown to a bull; and having been tossed some time by the animal, a soldier plunged a spear into her side. No doubt she was dead long before the spear reached her, but in this she was honoured to be like her Lord and Master. Bright indeed will be the crown, amidst the many crowns in heaven, of the constant, humble, patient, enduring Blandina.

But the fierce and savage rage of the heathen, instigated by Satan, had not yet reached its height. They began a new war with the dead bodies of the saints. Their blood had not satiated them. They must have their ashes, Hence the mutilated bodies of the martyrs were collected and burned, and thrown into the river Rhone, with the fire that consumed them, lest a particle should be left to pollute the land. But rage, however fierce, will finally expend itself: and nature, however savage, will become weary of bloodshed; and so, many Christians survived this terrible persecution.

We have thus gone, more than usual, into details in speaking of the persecutions under Marcus Aurelius. So far, they are a fulfillment, we believe, of the solemn and prophetic warnings of the address to Smyrna; and also, in a remarkable manner, of the Lords promised grace. The sufferers were filled and animated by His-own Spirit. Neander says that they never mentioned “Even their persecutors,” with resentment; but they prayed that God would forgive those who had subjected them to such cruel sufferings. They left a legacy to their brethren, not of strife and war, but of peace and joy, unanimity and love.”

Thou art home at last, each waymark past,

Thou hast sped to the goal before me;

Mid oh, my tears fall thick and fast,

Like the hopes that had blossomed o’er thee.

My lips refuse to say, Farewell,

For our life-link nought can sever;

Thou’rt early gone with Christ to dwell,

Where we both shall be forever.

THE POWER OF PRAYER

In tracing the silver line of God’s grace in His beloved people, we have now to notice a report, which was widely spread among the Christians after the beginning of the third century. It occurred towards the close of the reign of Aurelius, and led him it is said, to change the course of his policy towards the Christians. In one of his campaigns against the Germans and Samaritans he was thrown into a situation of extreme peril. The burning sun shone full in the faces of his soldiers; the barbarians hemmed them in; they were exhausted by wounds and fatigue, and parched with thirst: while, at the same time, the enemy was preparing to attack them. In this extremity the twelfth legion, said to be composed of Christians, stepped forward and knelt down in prayer; suddenly the sky was overspread with clouds, and the rain began to fall heavily. The Roman soldiers took off their helmets to catch the refreshing drops; but the shower speedily increased to a storm of hail, accompanied with thunder and lightning, which so alarmed the barbarians that the Romans gained an easy victory.

The Emperor, so struck with such a miraculous answer to prayer, acknowledged the interposition of the God of the Christians, conferred honours on the legion, and issued an edict in favour of their religion. After this, if not before, they were called “the thundering legion.” Historians, from Eusebius down, have noticed this remarkable occurrence.

But, like a tale that is often told, many things have been added to it. There is good reason to believe, however, that a providential answer in favour of the Romans was given to prayer. This much seems quite evident. And to faith there is nothing incredible in such an event; though some of the circumstances related are questionable. For example, a Roman legion at that time would probably number five thousand men: while there may have been a great many Christians in the twelfth, which was a distinguished legion, yet it would be hard to believe that they were all Christians.

On their return from the war, they no doubt related to their brethren the merciful intervention of God in answer to prayer, which the church would record and spread amongst the Christians to His praise and glory. But the facts are even more fully confirmed by the Romans. They also believed that the deliverance came from heaven, but in answer to the Emperor’s prayers to his gods. Hence the event was commemorated, after their usual manner, on columns, medals, and paintings. On these the Emperor is represented as stretching forth his hands in supplication; the army as catching the rain in their helmets; and Jupiter as launching forth his bolts on the barbarians, who lie slain on the ground.