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instruments used for their torments. Slow tortures were particularly employed in order to tire out the patience of the sufferers. This persecution crowned at Rome Fabian, pope, Abdon and Sennen, and many others. A great harvest of martyrs was made at Carthage: Appollonia, with many others, suffered at Alexandria, as related by St. Dionysius, bishop of that see. In the east it swept away Babylas, bishop of Antioch; Alexander, bishop of Jerusalem, with thousands more. Such was the rage of the pagan magistrates, that the historian Nicephorus declares, it would be easier to count the sands of the sea, than to reckon up all the martyrs of the persecution. Many Christians fled from the scene of slaughter into the deserts. One of this number was St. Paul of the province of Thebais in Egypt, who became an eminent anchoret, and is styled the first hermit.

The eighth Persecution under Valerian.

Valerian being invested with the imperial purple, was at first very favourable to the Christians; but he suffered his mind to be poisoned by the suggestions of magicians, who persuaded him, that to procure success in his wars, and prosperity to the empire, he must render the gods propitious by suppressing Christianity. In this view he issued out edicts, and commenced a bloody persecution in the year 257, which lasted three years and a half. Some of the chief martyrs were at Rome, St. Stephen, pope, his successor St. Xystus, with St. Lawrence his deacon; St. Fructuosus, bishop of Tarragon in Spain; St. Saturninus, bishop of Toulouse, and St. Felix of Nola. Many were the holy victims in Egypt, as St. Dionysius, bishop of Alexandria, relates. Violent also was the persecution in other parts of Africa, where many suffered death, and many others were condemned to work in the mines but the most eminent of the martyrs in that part of the world was St. Cyprian, bishop of Carthage, who had so strenuously supported the Christian religion by his writings and example, and had encouraged others to martyrdom both by his words and letters. He had escaped the persecution of Decius; but now he was first banished, then beheaded for the faith, in the neighbourhood of Carthage.

The ninth Persecution under Aurelian.

The Emperor Aurelian, in the beginning of his reign, behaved with humanity towards the Christians; but being strongly attached to idolatrous worship, he at last sent out, in

the year 274, violent edicts to exterminate the Christian religion: but as he died soon after, this persecution was short. The principal victims it sent to heaven were: St. Felix, pope; St. Mamas, at Caesarea in Cappadocia; St. Agabitus in Italy; St. Savinianus, bishop of Troyes; St. Reverianus, bishop of Autun; St. Columba, virgin, and many others in France.

The tenth Persecution under Dioclesian.

The tenth and last general persecution, the most severe and most bloody of all, was set on foot by the Emperor Dioclesian. The Christian religion had by this time gained so much ground, that in every province of the Roman empire, and even almost in every town, multitudes professed it, and public churches had been built, where they assembled for prayer, and other holy exercises. Satan now raging with envy, and seeing his empire near expiring, seemed to summon up his whole strength, in order to make a last effort for the support of idolatry, and the destruction of Christianity. He inspired Dioclesian, and his colleague Maximian, with the most rancorous hatred against the Christians. Dioclesian published an edict at Nicomedia, in the year 303, ordering the churches be pulled down, and the Holy Scriptures to be burnt. But this was only a prelude to his subsequent inhuman edicts, which presently deluged the Roman empire with Christian blood. Cruelties hitherto unheard of, and all kinds of tortures, were employed upon the Christians. Some were hung with their heads downwards and suffocated by slow fires, as in Mesopotamia; others were broiled upon gridirons, as in Syria. Some were slain by breaking their legs, as in Cappadocia; others had sharp reeds thrust under their nails, and others melted lead poured upon them, as in Pontus. Some were beheaded in Arabia; others devoured by wild beasts in Phoenicia. In Egypt infinite numbers suffered; some of whom, after being cruelly scourged, racked, and having their flesh torn off with pincers, or racked off with pieces of broken pots, were committed to the fire, or thrown into the sea. Phrygia, a populous city, consisting all of Christians, was surrounded by a body of soldiers, who set fire to it, and men, women, and children, were all consumed in the flames. In fine, Eusebius the historian, who was eye-witness of some of these barbarous scenes, says, that the cruelties exercised against the Christians were innumerable, and exceeded all relation. He also adds, that the people were not suffered to buy or sell any thing, or to draw water from the public foun

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tains, without first offering incense to idols, placed there for that purpose. It would be endless to reckon up the number of martyrs of these times.

Thus was the persecution carried on by Dioclesian in the East and Maximian in the West, and afterwards by their successors, for the space of ten years, with some interruptions; till Constantine, the first Christian emperor, put a stop to it in the year 313, and gave peace to the Church.

Whoever desires a fuller account of all these persecutions, may have recourse to the writers of Ecclesiastical History, Eusebius, Lactantius le mortibus Persecutorum, Tillemont, Cave, &c. What has been here said, explains sufficiently the meaning of the shower of hail and fire mixed with blood, which fell upon the Christian Church, according to the text of Apocalypse here considered.

And now may we not, for a moment, take a quiet view of the triumph of the Church over all her enemies ? The Devil, like a fierce lion had closely watched her: and made repeated furious attempts to devour her: but the Lion of the tribe of Juda stood for her protection, and defeated all his assaults. Those haughty princes, the Roman emperors, by Satan's instigation, bore down against her with all the weight of their power, to which the faithful opposed no other arms but patience. Nevertheless, the edifice of the Church could not be thrown down, because he that built it was himself the corner stone, and had declared, it should stand for ever. The Pagans persuaded themselves, that by dint of tortures, and severities, they could totally crush the Christians, and extinguish their very name; but their expectations were frustrated, and they saw them daily increase under those very oppressions. The more Christians they tortured, or put to death, the more converts were made from the view of such amazing examples of fortitude; and the Christian blood they spilt, as Tertullian told them, was the seed of new Christians. The heavy pressures the Church laboured under, served to purify her members, like gold in the furnace, and from the fire of persecution she rose up, like the Phonix, more bright and more vigorous. The idolatrous emperors of Rome looked upon the Christian religion as a mere human invention, and in this lay their mistake: they were ignorant that the work was of divine construction, that it was the new kingdom of the God of Heaven which had just been founded, and to which, by the eternal decrees, all other kingdoms were to give place, Dan. ii. 44. It was the stone, foretold by the prophet Daniel,

"cut out of the mountain without hands," Dan. ii. 34, which should break down all preceding powers, even the great empire of Rome itself; that is, it should destroy the empire of idolatry in all nations, and reduce them to the obedience of its own laws, even Rome itself, which was to be for a time the chief seat and fortress of idolatry. "This stone," pursues the same prophet," grew up into a great mountain, and filled the whole earth," Dan. ii. 35, which signifies that the extent of the Christian religion was to have no other bounds but the extremities of the earth. Such being the solid foundation of the Church laid by the Almighty's hand, all human efforts against her must of course prove vain and abortive. The persecutions, however violent, had no other effect but to throw a gloomy veil over her for a while but that being once removed, she appeared with new strength, and like the sun emerging from an eclipse, she shone forth with greater lustre, and spread her influence over the whole earth.

Prelude to the pouring out of the seven Vials.

Apoc. chap. xv. 1. “ And I saw," says St. John, "another sign in heaven great and wonderful: seven angels, having the seven last plagues; for in them is filled up the wrath of God."*

Here is a new vision, great and wonderful, shown to St. John: seven angels holding the figurative symbols of seven plagues or scourges, that is, of seven dreadful punishments. They are called the last, because in them is filled up or completed the wrath of God, being inflicted on mankind in the last period of the world, which is the period of Christianity. Accordingly, the first of these scourges take place, as we shall see, soon after the beginning of the Christian æra, and the seventh puts an end to the world.

V. 2." And I saw," continues St. John, "as it were a sea of glass mingled with fire, and them that had overcome the beast, and his image,† and the number of his name, standing on the sea of glass, having the harps of God:

V. 3. "And singing the canticle of Moses the servant of God, and the canticle of the Lamb, saying: Great and wonderful are thy works, O Lord God Almighty: just and true are thy ways, O King of ages.‡

*In the Greek text, "having seven plagues the last, because in them was fulfilled the wrath of God."

+In the Greek is added, "and his character."

In the Greek, "king of saints."

V. 4. "Who shall not fear thee, O Lord, and magnify thy name? for thou only art holy. For all nations shall come, and shall adore in thy sight, because thy judgments are manifest."

By the sea of glass is meant, as before explained, the firmament that makes the floor of heaven; which here is said to be mingled with fire, in allusion to the persecutions and troubles, which the faithful servants of God, who are seen standing on this sea, have sustained during the whole course of the Christian ages. For here, it must be observed, we are transferred to the moment of time, when all the seven scourges are completed and past, which is at the end of the world. Supposing ourselves therefore at that point of time, we see a great body of Christian saints standing upon the sea of glass. But who in particular are they? Those who have overcome the beast and his image, and his character, or mark, and the number of his name. By a beast is generally meant an animal that destroys mankind, or ravages a country. In allusion to that idea, the beast here stands for idolatry and heresy; both which always make great devastation and desolation in the Church. Pursuant to that double meaning of the beast, its image denotes, either the idols of the pagan gods, or the pernicious tenets of heresy. By the character or mark of the beast, we may understand, either a real distinctive mark of idolatry or heresy, or a special power exercised in defence of either. The number of the name of the beast is appropriated, as we shall see hereafter, to the famous abettor of idolatry, Antichrist. Those Christian champions, therefore, who have courageously suffered death, or persecution, or other tribulations, rather than join with idolatry or heresy under any respect whatever, are here collected together in heaven, holding in their hands celestial harps to sound the praises of God. They are employed in singing the canticle of Moses the servant of God, and the canticle of the Lamb; the first to acknowledge the power and justice of God in the seven terrible plagues or punishments, which he has inflicted upon their enemies, the idolaters and heretics. Thus in that sense they sing Great and wonderful are thy works, O Lord God Almighty. This canticle is here said to be the canticle of Moses the servant of God, because it bears the sense, and is sung in imitation, of the canticle which the Israelites sung to God, after having passed the Red Sea under the conduct of Moses, and seen their enemies perish in its gulf. For thus sung they "Let us sing to the Lord; for he is gloriously

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