Fox's Book of Martyrs by John Foxe (top 50 books to read .TXT) π
The words and behaviour of Lady Jane upon the scaffold 204 John Rogers, Vicar of St. Sepulchre's, &c. 205 The Rev. Mr. Lawrence Saunders 207 History, imprisonment, and examination of John Hooper 209 Life and conduct of Dr. Rowland Taylor, of Hadley 212 Martyrdom of Tomkins, Pygot, Knight, and others 214 Dr. Robert Farrar 216 Martyrdom of Rawlins White 217 The Rev. Mr. George Marsh 218 William Flower 220 The Rev. John Cardmaker, and John Warne 221 Martyrdom of Simpson, Ardeley, Haukes, and others 222 Rev. John Bradford, and John Leaf, an apprentice 223 Martyrdom of Bland, Middleton, Hall, Carver and many others 225 John Denley, Packingham, and Newman 226 Coker, Hooper, Lawrence and others 227 The Rev. Robert Samuel 227 G. Catmer, R. Streater and others 228 Bishops Ridley and Latimer 228 Mr. John Webb and others 233 Martyrdom of Rev. F. Whittle, B. Green, Anna Wright, and others 235 An account of Archbishop Cranmer 236 Martyrdom of Agnes Potten, Joan Trun
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The gospel having spread itself into Persia, the pagan priests, who worshipped the sun, were greatly alarmed, and dreaded the loss of that influence they had hitherto maintained over the people's minds and properties. Hence they thought it expedient to complain to the emperor, that the christians were enemies to the state, and held a treasonable correspondence with the Romans, the great enemies of Persia.
The emperor Sapores, being naturally averse to christianity, easily believed what was said against the christians, and gave orders to persecute them in all parts of his empire. On account of this mandate, many eminent persons in the church and state fell martyrs to the ignorance and ferocity of the pagans.
Constantine the Great being informed of the persecutions in Persia, wrote a long letter to the Persian monarch, in which he recounts the vengeance that had fallen on persecutors, and the great success that had attended those who had refrained from persecuting the christians. The persecution by this means ended during the life of Sapores; but it was again renewed under the lives of his successors.
Persecutions under the Arian Heretics.
The author of the Arian heresy was Arius, a native of Lybia, and a priest of Alexandria, who, in A. D. 318, began to publish his errors. He was condemned by a council of Lybian and Egyptian bishops, and that sentence was confirmed by the council of Nice, A. D. 325. After the death of Constantine the Great, the Arians found means to ingratiate themselves into the favour of the emperor Constantinus, his son and successor in the east; and hence a persecution was raised against the orthodox bishops and clergy. The celebrated Athanasius, and other bishops, were banished, and their sees filled with Arians.
In Egypt and Lybia, thirty bishops were martyred, and many other christians cruelly tormented; and, A. D. 386, George, the Arian bishop of Alexandria, under the authority of the emperor, began a persecution in that city and its environs, and carried it on with the most infernal severity. He was assisted in his diabolical malice by Catophonius, governor of Egypt; Sebastian, general of the Egyptian forces; Faustinus the treasurer; and Herachus, a Roman officer.
The persecution now raged in such a manner, that the clergy were driven from Alexandria, their churches were shut, and the severities practised by the Arian heretics were as great as those that had been practised by the pagan idolaters. If a man, accused of being a christian, made his escape, then his whole family were massacred, and his effects confiscated.
Persecution under Julian the Apostate.
This emperor was the son of Julius Constantius, and the nephew of Constantine the Great. He studied the rudiments of grammar under the inspection of Mardomus, a eunuch, and a heathen of Constantinople. His father sent him some time after to Nicomedia, to be instructed in the christian religion, by the bishop of Eusebius, his kinsman, but his principles were corrupted by the pernicious doctrines of Ecebolius the rhetorician, and Maximus the magician.
Constantius dying in the year 361, Julian succeeded him, and had no sooner attained the imperial dignity, than he renounced Christianity and embraced paganism, which had for some years fallen into great disrepute. Though he restored the idolatrous worship, he made no public edicts against christianity. He recalled all banished pagans, allowed the free exercise of religion to every sect, but deprived all christians of offices at court, in the magistracy, or in the army. He was chaste, temperate, vigilant, laborious, and pious; yet he prohibited any christian from keeping a school or public seminary of learning, and deprived all the christian clergy of the privileges granted them by Constantine the Great.
Bishop Basil made himself first famous by his opposition to Arianism, which brought upon him the vengeance of the Arian bishop of Constantinople; he equally opposed paganism. The emperor's agents in vain tampered with Basil by means of promises, threats, and racks, he was firm in the faith, and remained in prison to undergo some other sufferings, when the emperor came accidentally to Ancyra. Julian determined to examine Basil himself, when that holy man being brought before him, the emperor did every thing in his power to dissuade him from persevering in the faith. Basil not only continued as firm as ever, but, with a prophetic spirit foretold the death of the emperor, and that he should be tormented in the other life. Enraged at what he heard, Julian commanded that the body of Basil should be torn every day in seven different parts, till his skin and flesh were entirely mangled. This inhuman sentence was executed with rigour, and the martyr expired under its severities, on the 28th day of June, A. D. 362.
Donatus, bishop of Arezzo, and Hilarinus, a hermit, suffered about the same time; also Gordian, a Roman magistrate. Artemius, commander in chief of the Roman forces in Egypt, being a christian, was deprived of his commission, then of his estate, and lastly of his head.
The persecution raged dreadfully about the latter end of the year 363; but, as many of the particulars have not been handed down to us, it is necessary to remark in general, that in Palestine many were burnt alive, others were dragged by their feet through the streets naked till they expired; some were scalded to death, many stoned, and great numbers had their brains beaten out with clubs. In Alexandria, innumerable were the martyrs who suffered by the sword, burning, crucifixion, and being stoned. In Arethusa, several were ripped open, and corn being put into their bellies, swine were brought to feed therein, which, in devouring the grain, likewise devoured the entrails of the martyrs, and, in Thrace, Emilianus was burnt at a stake; and Domitius murdered in a cave, whither he had fled for refuge.
The emperor, Julian the apostate, died of a wound which he received in his Persian expedition, A. D. 363, and even while expiring, uttered the most horrid blasphemies. He was succeeded by Jovian, who restored peace to the church.
After the decease of Jovian, Valentinian succeeded to the empire, and associated to himself Valens, who had the command in the east, and was an Arian, of an unrelenting and persecuting disposition.
Persecution of the Christians by the Goths and Vandals.
Many Scythian Goths having embraced Christianity about the time of Constantine the Great, the light of the gospel spread itself considerably in Scythia, though the two kings who ruled that country, and the majority of the people continued pagans. Fritegern, king of the West Goths, was an ally to the Romans, but Athanarick, king of the East Goths, was at war with them. The christians, in the dominions of the former, lived unmolested, but the latter, having been defeated by the Romans, wreaked his vengeance on his christian subjects, commencing his pagan injunctions in the year 370.
Eusebius, bishop of Samosata, makes a most distinguished figure in the ecclesiastical history, and was one of the most eminent champions of Christ against the Arian heresy. Eusebius, after being driven from his church, and wandering about through Syria and Palestine, encouraging the orthodox, was restored with other orthodox prelates to his see, which however he did not long enjoy, for an Arian woman threw a tile at him from the top of a house, which fractured his skull, and terminated his life in the year 380.
The Vandals passing from Spain to Africa in the fifth century, under their leader Genseric, committed the most unheard-of cruelties. They persecuted the christians wherever they came, and even laid waste the country as they passed, that the christians left behind, who had escaped them, might not be able to subsist. Sometimes they freighted a vessel with martyrs, let it drift out to sea, or set fire to it, with the sufferers shackled on the decks.
Having seized and plundered the city of Carthage, they put the bishop, and the clergy, into a leaky ship, and committed it to the mercy of the waves, thinking that they must all perish of course; but providentially the vessel arrived safe at Naples. Innumerable orthodox christians were beaten, scourged, and banished to Capsur, where it pleased God to make them the means of converting many of the Moors to christianity; but this coming to the ears of Genseric, he sent orders that they and their new converts should be tied by the feet to chariots, and dragged about until they were dashed to pieces Pampinian, the bishop of Mansuetes, was tortured to death with plates of hot iron; the bishop of Urice was burnt, and the bishop of Habensa was banished, for refusing to deliver up the sacred books which were in his possession.
The Vandalian tyrant Genseric, having made an expedition into Italy, and plundered the city of Rome, returned to Africa, flushed with the success of his arms. The Arians took this occasion to persuade him to persecute the orthodox christians, as they assured him that they were friends to the people of Rome.
After the decease of Huneric, his successor recalled him, and the rest of the orthodox clergy; the Arians, taking the alarm, persuaded him to banish them again, which he complied with, when Eugenius, exiled to Languedoc in France, died there of the hardships he underwent on the 6th of September, A. D. 305.
Persecutions from about the Middle of the Fifth, to the Conclusion of the Seventh Century.
Proterius was made a priest by Cyril, bishop of Alexandria, who was well acquainted with his virtues, before he appointed him to preach. On the death of Cyril, the see of Alexandria was filled by Discorus, an inveterate enemy to the memory and family of his predecessor. Being condemned by the council of Chalcedon for having embraced the errors of Eutyches, he was deposed, and Proterius chosen to fill the vacant see, who was approved of by the emperor. This occasioned a dangerous insurrection, for the city of Alexandria was divided into two factions; the one to espouse the cause of the old, and the other of the new prelate. In one of the commotions, the Eutychians determined to wreak their vengeance on Proterius, who fled to the church for sanctuary: but on Good Friday, A. D. 457, a large body of them rushed into the church, and barbarously murdered the prelate; after which they dragged the body through the streets, insulted it, cut it to pieces, burnt it, and scattered the ashes in the air.
Hermenigildus, a Gothic prince, was the eldest son of Leovigildus, a king of the Goths, in Spain. This prince, who was originally an Arian, became a convert to the orthodox faith, by means of his wife Ingonda. When the king heard that his son had changed his religious sentiments, he stripped him of the command at Seville, where he was governor, and threatened to put him to death unless he renounced the faith he had newly embraced. The prince, in order to prevent the execution of his father's menaces, began to put himself into a posture of defence; and many of the orthodox persuasion in Spain declared for him. The king, exasperated at this act of rebellion, began to punish all the orthodox christians who could be seized by his troops; and thus a very severe persecution commenced: he likewise marched against his son at the head of a very powerful army. The prince took refuge in Seville, from which he fled, and was at length besieged and taken at Asieta. Loaded with chains, he was sent to Seville, and at the feast of Easter refusing to receive the Eucharist from an Arian bishop, the enraged king ordered his guards to cut the prince to pieces, which they punctually performed, April 13, A.
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