ST. POTHINUS, BISHOP, SANCTUS, ATTALUS, BLANDINA,
etc, MARTYRS OF LYONS
From
the Letter of the Churches of Vienne and Lyons to their brethren in Asia and
Phrygia, extant though imperfect, in Eusebius’s Hist. b. 5, ch. 1, 2, 3, one of
the most precious and most moving monuments of the primitive ages, as Jos.
Scaliger observes, in his notes on the Chronicle of Eusebius.
A.D. 177.
AFTER the
miraculous victory obtained by the prayers of the Christians under Marcus
Aurelius, in 174, the church enjoyed a kind of peace, though it was often
disturbed in particular places by popular commotions, or by the superstitious
fury of certain governors. This appears from the violent persecution which was
raised three years after the aforesaid victory, at Vienne and Lyons in Gaul, in
177; whilst St. Pothinus was bishop of Lyons, and St. Irenæus, who had been
sent thither by St. Polycarp out of Asia[1],
1 was a priest of that city. Many of the principal persons of this church were
Greeks, and came from Asia; being, doubtless, led by a zealous desire to
propagate the kingdom of Christ, and invited by the great intercourse of
traffic between the ports of Asia and Marseilles. The progress which the gospel
had made, and the eminent sanctity of those who professed it in that country,
enraged the devil, and stirred up the malice of the idolaters, who in a
transport of sudden fury, resolved to extirpate their very name; not knowing
that the church of Christ, planted by his cross, grew more fruitful by the
sufferings of its children, as a vine flourishes by being pruned. The conflicts
of the glorious martyrs, who on this occasion had the honor to seal their faith
with their blood, were recorded by those who were eye-witnesses, and the
companions of their sufferings, in a letter written by them on purpose to their
old friends and brethren, the Christians of Asia and Phrygia. The piety,
eloquence, and animated style of this epistle, seems to leave no doubt but that
St. Irenæus was the principal author.[2]
According to the remark of a modern
historian,[3]
the combats of the martyrs are here painted in so lively colors, that their
spirit appears as it were living in the dead letter, and their blood spilt for
Jesus Christ seems to shine throughout the relation.
It is
impossible, say the authors of this letter, for us to give an exact account,
nor will it be easy to conceive the extent of our present calamities, the rage
of the Pagans against the saints, and the sufferings of the holy martyrs among
us. For the adversary directs his whole force against us, and lets us see
already what we are to expect when he is let loose, and allowed to attack the
church in the end of the world. He makes his assaults boldly, and stirs up his
agents against the servants of God. Their animosity runs so high that we are
not only driven from private houses, from the baths and public places, but even
forbidden to show ourselves at all. But the grace of God, which is an overmatch
for all the powers of hell, hath rescued the weak from the danger, and from the
temptation of the fiery trial,[4]
and exposed such only to the combat as are able by an invincible patience to
stand their ground, like so many unshaken pillars of the faith, and dare even
invite sufferings, and defy all the malice and strength of the enemy. These
champions have fought the powers of darkness with success, borne all manner of
infamy, and the most inhuman torments, looked on all their sufferings as
nothing, but rushed through them with an intrepidity that spoke them thoroughly
persuaded that all the miseries of this life are not fit to be allowed any
consideration, when weighed against the glory of the world to come. At first
the people attacked them in a tumultuous manner, struck them, dragged them
about the streets, threw stones at them, plundered, confined them, fell on them
with all the exorbitancies of an incensed mob, when allowed to take their own
revenge of their enemies; all which the Christians bore with an inexpressible
patience. After this first discharge of their rage they proceeded more
regularly. The tribune and the magistrates of the town ordered them to appear
in the public place, where they were examined before the populace, made a
glorious confession of their faith, and then were sent to prison, where they
were to await the arrival of the governor. When that judge came to town, they
were carried before him, and used with so much cruelty, that Vettius Epagathus,[5]
one of our number, fired with a holy resentment at our treatment, desired to be
heard on that subject. He was full of the love of God and his neighbour; a man
so exactly virtuous, that though young, the character of old Zacharias might
justly be applied to him; for he walked in all the commandments blameless. His
heart was inflamed with an ardent zeal for the glory of God; and he was active
and indefatigable whenever his neighbour wanted his assistance. This excellent
person undertook the defence of the injured brethren; and promised to make it
appear, that the Christians were guilty of no impious practices. But the whole
crowd, who were too well acquainted with his merit, opposed the motion in a
noisy and tumultuous manner; and the governor, determined not to grant him that
reasonable request, which impeached him and his associates for injustice, interrupted
him, by asking whether he was a Christian? Upon his declaring his faith boldly,
he was ranked among the martyrs, with the additional title of The Advocate of
the Christians; which, indeed, was justly his due. And now it was easy to
distinguish between such as came thither well provided for the trial, and
resolved to suffer all extremities, and such as were not prepared for the
battle. The former finished their glorious course with the utmost alacrity;
while the latter started back at the near view of what was prepared for them
upon persevering in the faith, and quitted the field; which was the case of ten
persons. Their cowardice and apostacy not only proved an inexpressible
affliction to us, but also cooled the zeal of several, who were not yet apprehended,
and had employed their liberty in a constant attendance on the martyrs, in
spite of all the dangers to which their charity might expose them. We were all
now in the utmost consternation, which did not arise from the fear of torments,
but the apprehension of losing more of our number in the way. But our late loss
was abundantly repaired by fresh supplies of generous martyrs, who were seized
every day, till our two churches were deprived of all their eminent men, whom
we had been used to look on as the main support of religion among us.
As the
governor’s orders for letting none of us escape were very strict, several
Pagans in the service of Christians were taken with their masters. These
slaves, fearing they should be put to the same torments which they saw the
saints endure, at the instigation of the devil and the soldiers, accused us of
feeding on human flesh, like Thyestes, engaging in incestuous marriages, like
Œdipus, and several other impious extravagances, which the principles of our religion
forbid us to mention, or even think of, and which we can hardly persuade
ourselves were ever committed by men. These calumnies being divulged, the
people were so outrageously incensed against us, that they who till then had
retained some sparks of friendship for us, were transported against us with
hatred, and foamed with rage. It is impossible to express the severity of what
the ministers of Satan inflicted on the holy martyrs on this occasion, to force
some blasphemous expression from their mouths. The fury of the governor and
soldiers, and the people, fell most heavily upon Sanctus, a native of Vienne,
and a deacon: also on Maturus, who, though but lately baptized, was yet bold
and strong enough for the combat; on Attalus, a native of Pergamus, but who had
ever been the pillar and support of our church: and on Blandina, a slave, in
whom Christ has shown us that those whom men look on with contempt, and whose
condition places them below the regard of the world, are often raised to the
highest honours by Almighty God for their ardent love of him, manifested more
by works than words or empty show. She was of so weak a constitution, that we
were all alarmed for her, and her mistress, one of the martyrs, was full of
apprehensions that she would not have the courage and resolution to make a free
and open confession of her faith. But Blandina was so powerfully assisted and
strengthened, that she bore all the torments her executioners, who relieved
each other, could ply her with from break of day till night; they owned
themselves conquered, protested they had no more torments in reserve, and
wondered how she could live after what she had endured from their hands;
declaring that they were of opinion that any one of the torments inflicted on
her would have been sufficient to despatch her, according to the common course
of nature, instead of the many violent ones she had undergone. But that blessed
person, like a valiant combatant, received fresh strength and vigour from the
confession of her faith. The frequent repetition of these words: “I am a
Christian; no wickedness is transacted among us:” took off the edge of her
pains, and made her appear insensible to all she suffered.
The deacon
Sanctus, too, endured most exquisite torments, with more than human patience.
The heathens, indeed, hoped these severities would at last force some
unbecoming expressions from him; but he bore up against their attacks, with
such resolution and strength of mind, that he would not so much as tell them
his name, his country, or station in the world; and to every question they put
to him, he answered in Latin: “I am a Christian:” nor could they get any other
answer from him. The governor, and the persons employed in tormenting the
martyr, were highly incensed at this; and, having already tried all other arts
of cruelty, they applied hot plates of brass to the tenderest parts of his
body: but, supported by the powerful grace of God, he still persisted in the
profession of his faith. His body was so covered with wounds and bruises, that the
very figure of it was lost. Christ, who suffered in him, made him a glorious
instrument for conquering the adversary, and a standing proof to others, that
there is no grounds for fear, where the love of the Father dwells; nor is there
anything that deserves the name of pain, where the glory of Christ is
concerned. Some days after, the martyr was brought on the stage again; for the
pagans imagined, that his whole body being so sore and inflamed that he could
not bear to be touched, it would now be an easy matter to overcome him by a
repetition of the same cruelties; or, at least, that he must expire under their
hands, and thus strike a horror into the other Christians. But they succeeded
in neither of these views; for, to the amazement of all, his body under the
latter torments recovered its former strength and shape, and the exact use of
all his limbs was restored: so that by this miracle of the grace of Jesus
Christ, what was designed as an additional pain, proved an absolute and
effectual cure. The devil thought himself secure of Biblis, one of the unhappy
persons who had renounced the faith; and desirous to enhance her guilt and
punishment by a false impeachment, caused her to be arraigned, believing it
would be no hard matter to bring one so weak and timorous to accuse us of
impieties. But the force of the torments had a very different effect upon her;
they awakened her, as it were, out of a profound sleep; and those transitory
pains turned her thoughts upon the everlasting torments of hell. So that, contrary
to what was expected of her, she broke out into the following expostulation:
“How can it be imagined that they should feed upon children, whose religion
forbids them even to taste the blood of beasts?”[6]
From that moment she publicly confessed herself a Christian, and was ranked
amongst the martyrs. The most violent torments being thus rendered ineffectual
by the patience of the martyrs, and the power of Jesus Christ, the devil had
recourse to other devices. They were thrown into a dark and loathsome dungeon,
had their feet cramped in wooden stocks, and extended to the fifth, or last
hole; and all those severities exercised upon them, which are commonly
practised by the enraged ministers of darkness upon their prisoners; so great,
that numbers of them died of the hardships they endured there. Others, after
having been so inhumanly tortured, that one would have thought all the care
imaginable could not have recovered them, lay there destitute of all human
succour; but so strongly supported from above, both in mind and body, that they
comforted and encouraged the rest: whilst others but lately apprehended, and
who had as yet undergone no torments, soon died, unable to bear the loathsomeness
of the prison.
Among the
persons who suffered for their faith on this occasion was the blessed Pothinus,
bishop of Lyons. He was then above ninety years old; and so weak and infirm,
that he could hardly breathe. But his ardent desire of laying down his life for
Jesus Christ, gave him fresh strength and vigour. He was dragged before the
tribunal; for, though his body was worn out with age and infirmity, his life
was preserved till that time, that Jesus Christ might triumph in him. He was
brought thither by the soldiers and magistrates of the city, the whole
multitude hallooing after, and reviling him with as much eagerness and rage as
if he had been Christ himself. Being asked by the governor, who was the God of
the Christians? Pothinus told him, to prevent his blaspheming, he should know,
when he was worthy of that satisfaction. Upon which he was dragged about
unmercifully, and inhumanly abused. Those who were near him, kicked and struck
him without any regard to his venerable age; and those who were at some
distance, pelted him with what first came to hand; imagining the least
tenderness or regard for him would have been an enormous crime, when the honour
of their gods was so nearly concerned, which they endeavoured to assert by
insulting the martyr. He was scarcely alive when he was carried off, and thrown
into prison, where he expired after two days’ confinement.
Those who had
denied their faith when first taken, were imprisoned too, and shared the same
sufferings with the martyrs, for their apostacy at that time did them no
service. But then there was this difference between their condition, that those
who had generously owned their religion, were confined only as Christians, and
no other crime alleged against them; but the perfidious wretches were
imprisoned like murderers and criminals, and thus suffered much more than the
martyrs, who were comforted with the joyful prospect of laying down their lives
in that glorious cause, and supported by the divine promises, the love of Jesus
Christ, and the spirit of their heavenly Father; while the apostates were
tortured with the remorse of conscience. They were distinguished from the
others by their very looks: when the martyrs appeared, it was easy to discover
a lovely mixture of cheerfulness and majesty in their faces: their very chains
appeared graceful, and seemed more like the ornaments of a bride than the marks
of malefactors: and their bodies sent forth such an agreeable and pleasant
savour, as gave occasion to think that they used perfumes. But those who had
basely deserted the cause of Christ, appeared melancholy, dejected, and
completely disagreeable. The very pagans reproached them with faint-heartedness
and effeminacy, for renouncing their principle, (the honourable, glorious, and
salutary name of Christian,) their former profession whereof had ranked them
with murderers, an imputation they, by their apostacy, had justly incurred.
This sight had a happy influence on several, strengthened them in their
profession, and defeated all the attempts the devil could make on their
constancy and courage. After this, great variety of torments was allotted to
the martyrs; and thus they offered to the eternal Father a sort of chaplet, or
crown, composed of every kind of flowers of different colours; for it was fit
that these courageous champions, who gained such glorious victories in so great
variety of engagements, should receive the crown of immortality. A day was set
when the public was to be entertained at the expense of their lives, and
Maturus, Sanctus, Blandina, and Attalus were brought out in order to be thrown
to the beasts for the barbarous diversion of the heathens. Maturus and Sanctus
being conducted into the amphitheatre, were made to pass through the same
torments, as if they had not before felt the force of them, and looked like
champions, who had worsted the adversary several times, and were just entering
on the last trial of their skill and courage. Again they felt the scourges, and
were dragged about by the beasts as before; and in a word, they suffered every
torment the incensed multitude were pleased to call for; who all joined at last
in requiring they should be put into the red-hot iron chair, which was granted;
nor did the noisome smell of their roasted flesh, offensive as it was, any way
abate, but seemed rather to enhance their rage. They could extort nothing more
from Sanctus than his former confession: and he and Maturus, after a long
struggle, had their throats cut; and this their victory was the only
entertainment that day.
Blandina was
fastened to a post to be devoured by beasts: as her arms were stretched out in
the ardour of her prayer, that very posture put the faithful in mind of the
sufferings of him who was crucified for their salvation, gave them fresh
courage, and assured them that whoever suffers for Jesus Christ, shall partake
of the glory of the living God. After she had remained thus exposed for some
time, and none of the beasts could be provoked to touch her, she was untied,
carried back to prison, and reserved for another combat; in which she was to
gain a complete victory over her malicious adversary the devil, (whom she had
already foiled and discomfited on several occasions,) and to animate the
brethren to the battle by her example. Accordingly, though she was a poor,
weak, inconsiderable slave, yet, by putting on Christ, she became an overmatch
for all the art and malice of her enemy, and, by a glorious conflict, attained to
the crown of immortality.
Attalus was
called for next, as a noted person, and the people were very loud in their
demands to see him suffer: who, being one that had always borne a glorious
character among us for his excellent life and courage in asserting the truth,
boldly entered the field of battle. He was led round the amphitheatre, and this
inscription in Latin carried before him: “This is Attalus, the Christian.” The
whole company was ready to discharge their rage on the martyr, when the
governor, understanding he was a Roman citizen, remanded him to prison, and
wrote to the emperor to know his pleasure concerning him and the rest of the
prisoners. During their reprieve, they gave extraordinary proofs of charity and
humility. Notwithstanding such a variety of sufferings for the faith, they
would by no means allow us to call them martyrs; and severely reprimanded any
of us, who, in writing or speaking, gave them that title; which, according to
their humble way of reasoning, was due only to Jesus Christ, the faithful and
true martyr, or witness—the first-born of the dead, and the guide to eternal
life; or, at most, could only be extended to such as were freed from the prison
of the body. These, indeed, said they, may be termed martyrs, because Christ
has sealed them by a glorious death; but we are yet no more than confessors of
a mean rank. They then besought the brethren, with tears, to offer up assiduous
prayers for their persevering to the end. But, though they refused the title of
martyr, yet every action of theirs was expressive of the power of martyrdom;
particularly their meekness, their patience, and the intrepid freedom with
which they spoke to the heathens, and which showed them to be void of fear, and
in a readiness to suffer anything it was in the power of their enemies to
inflict. They humbled themselves at the same time under the powerful hand of
God, who hath since raised them to the highest glory; excusing every body,
accusing none; and, like that great protomartyr, St. Stephen, praying for their
persecutors. But their chief concern, on the motive of sincere charity, was how
to rescue those unhappy persons from the jaws of the devil, whom that infernal
serpent reckoned he had as good as swallowed up. Far from insulting over the
lapsed, or valuing themselves upon the comparison, they freely administered to
their spiritual wants, out of their abundance, the rich graces with which God
had favoured and distinguished them; expressing the tenderness of a mother for
them, and shedding floods of tears before their heavenly Father for their
salvation. Thus they asked for life, and it was granted them, so that their
brethren partook of it. For their endeavours were so successful, and their
discourse and behaviour so persuasive, that the church had the pleasure of
seeing several of her children recover new life, ready to make a generous
confession of the sacred name they had renounced, and even offer themselves to
the trial.
Among the
martyrs, there was one Alcibiades, who had long been used to a very austere
life, and to live entirely on bread and water.[7]
He seemed resolved to continue this practice during his confinement; but
Attalus, after his first combat in the amphitheatre, understood, by a
revelation, that Alcibiades gave occasion of offence to others, by seeming to
favour the new sect of the Montanists, who endeavoured to recommend themselves
by their extraordinary austerities. Alcibiades listened to the admonition, and
from that time he ate of every thing with thanksgiving to God, who did not fail
to visit his servants with his grace, and the Holy Ghost was their guide and
counsellor. In the mean time the emperor’s answer arrived, directing the
execution of all who persisted in their confession, and discharging those who
had recanted. The governor took the opportunity of a public festival among the
pagans, which drew vast crowds from all parts; and ordered the martyrs to be
brought before him with a design of entertaining the people with the sight of
their sufferings. After a re-examination of them, finding them resolute, he
sentenced such of them as were Roman citizens to lose their heads, and ordered
the rest to be thrown to wild beasts. And now the glory of Jesus Christ was
magnified in the unexpected confession of such as had before denied their
faith. Those weak persons were examined apart, with a view of giving them their
liberty; but, upon their declaring themselves Christians, they were sentenced
to suffer with the other martyrs. Some indeed still continued in their
apostacy; but then they were only such as never had the least trace of true
faith, nor any regard for the wedding garment; strangers to the fear of God;
who, by their way of living, had cast a scandal on the religion they professed,
and who may justly be styled sons of perdition.
Alexander, a
Phrygian by birth, and physician by profession, was present, when the apostates
were brought this second time before the governor. He had lived many years in
Gaul, and was universally remarkable for his love of God, and his freedom in
publishing the gospel; for he was full of an apostolical spirit. This man being
near the tribunal at that critical moment, he made several signs with his eyes
and head, to exhort them to confess Jesus Christ, with as much agitation as a
woman in labour; so that it was impossible he should pass unobserved. The
heathens exasperated to see those confess who had recanted, elamoured against
Alexander as the author of this change. Upon which the governor turning himself
towards him, asked him who and what he was? Alexander answered, he was a
Christian; which so enraged the governor, that, without any further inquiry, he
condemned him to be thrown to the wild beasts. Accordingly, the next day, he
was conducted into the arena with Attalus, whom the governor, to oblige the
people, had delivered up a second time to the same punishment. Having undergone
all the various torments usually inflicted in the amphitheatre, they were
despatched with the sword. Alexander was not heard to sigh or make the least
complaint, conversing only with God in his heart. When Attalus was placed in
the iron chair, and the broiling of his body exhaled an offensive smell, he
turned to the people, and said to them, in Latin: “This may, with some justice,
be called devouring men, and thus you are guilty of that inhuman act; but we
are neither guilty of this, nor any other abominable practice we are accused
of.” Being asked what was the name of his God, he replied: “God had not a name
like us mortals.”
On the last
day of the combats of the gladiators, Blandina and Ponticus, a lad not above
fifteen years old, were brought into the amphitheatre. They had been obliged to
attend the execution of the martyrs every day, and were now urged to swear by
the idols. Upon their absolutely refusing to comply with the demand, and
expressing a thorough contempt of their pretended gods, the people gave a free
loose to their rage; and, without any regard either to Ponticus’s youth, or the
sex of Blandina, employed all the different sorts of torments upon them,
pressing them from time to time, but in vain, to swear by the idols. Ponticus,
encouraged by his companion, went through all the stages of his martyrdom with
great alacrity, and died gloriously. Blandina was the last that suffered. She
had acted like a mother, animated the other martyrs like so many favourite
children, sent them victorious to the heavenly King; and then, passing through
the same trials, hastened after them with joy. She was scourged, torn by
beasts, put into the burning chair; afterwards wrapt in a net, and exposed to a
wild bull, that tossed and gored her a long time. But her close conversation
with Christ in prayer, and the lively hopes she had of the good things of the
other life, made her insensible to all these attacks on her body; and she too
had her throat cut. The heathens themselves could not but wonder at her
patience and courage, and own, that, among them, no woman had ever been known
to have gone through such a course of sufferings.
Not content
with the death of the martyrs, that savage and barbarous people, spurred on by
the infernal beast, raised a new persecution against their dead bodies. Those
who died in prison were thrown to the dogs, and a strict guard kept, day and
night, to prevent our carrying them off. The remains of the other martyrs, such
as the beasts or fire had spared, their scattered half-burnt limbs, the heads
and trunks, were carefully laid together, and watched by the soldiers several
days. Some foamed and gnashed their teeth at the sight of these relics,
expressing an eager desire of inflicting more exquisite torments upon them;
while others laughed and scoffed at the martyrs, extolling their own idols,
ascribing to them the punishment of their enemies. Even those who had behaved
themselves with the most moderation, and felt some compassion for their
sufferings, could not forbear reproaching them now, by asking, Where is their
God? What hath this religion availed them, which they have preferred to life
itself? These were the dispositions of the heathens on this occasion, while we
were most sensibly afflicted that we could not bury our brethren. The soldiers
were always on the guard, not to be gained by entreaty or money, and took as
much care to keep the bodies unburied, as if, by so doing, they were to have
gained some mighty advantage. The martyrs’ bodies lay thus exposed six days,
and then were burnt to ashes and thrown into the Rhone, that no part of them
might remain above ground. This they did, as if they had been superior to God,
and could thereby have prevented the resurrection, the hopes of which, as they
observed, had put them upon introducing a new and strange religion, making a
mock of the severest torments, and meeting death with pleasure. Let us now see,
said the heathens, if they will ever return again to life, and whether their
God can save them, and deliver them out of our hands?
Thus far the
incomparable letter of the Christians of Lyons and Vienne, which was inserted
entire in Eusebius’s account of the martyrs, as he himself assures us. But that
piece is lost, and we have no more of this letter than what that author has
given us in his Church History. He adds, that the churches of Vienne and Lyons
subjoined, in the close of this epistle, a religious testimony conformable to
holy faith, concerning the Montanists. These martyrs suffered in the beginning
of the pontificate of Eleutherius, in the seventeenth year of Marcus Aurelius,
as Eusebius testifies,[8]
and of Christ 177, not 167, as Dodwell pretends. They are called the martyrs of
Lyons, because that city was the theatre of their sufferings, though some of
them were citizens of Vienne. St. Gregory of Tours says, they were forty-eight
in number, and that part of their ashes was miraculously recovered. These
relics were deposited under the altar of the church which anciently bore the
name of the Apostles of Lyons.
The fidelity,
fervor, and courage, of so many saints, of every age and condition, condemn
aloud our tepidity and indifference. We profess the same religion, and fight
for the same cause with the primitive martyrs. Whence comes this monstrous
disagreement in our conduct and sentiments? if we do not prefer God and his
service to every other consideration—that is, if we are not martyrs in the
disposition of our souls—we cannot hope to be ranked by Christ among his
disciples, or to inherit his promises. What should we do under greater trials,
who are unfaithful on the most trifling occasions? What so many followers of
our Lord attained to, that may we. Their passions and infirmities were the same
with ours: our trials and temptations are far less than theirs: we serve the
same God, are guided by the same truths, supported by the same power, elevated
by the same hopes; we have the same peace bequeathed us, the same spirit; the
same heaven promised us, and we march under the conduct of the same Captain.
[1] St. Greg.
Turon. l. 1, Hist. France, c. 20.
[2] Vales, Not.
ad. l. 5. Euseb. Tillem. t. 3, p. 2.
[3] Du Bosquet,
l. 2. Hist. Eccles. ch. 18.
[4] The humility
of the authors of this letter, in order to show they had no share in the praise
of the martyrs, made them ascribe to their own weakness and cowardice that they
had escaped the fury of the persecutors, though their style speaks them
animated with the same heroic spirit.
[5] Vettius is
mentioned in the acts as a person of high rank, and he is called by St. Gregory
of Tours, the first senator of all the Gauls. The Vettii, or Vectii, were a
most ancient and noble family, which often adorned the first dignities in the
commonwealth at Rome.
[6] These
Christians still observed the law of abstaining from eating blood, enacted by
the Apostles. Acts xv. 20.
[7] Eusebius,
(ch. 3,) speaking of this action of Alcibiades, observes, that these martyrs
were not unacquainted with the superstitious austerities of Montanus and his
followers, and with their pretended prophecies. Many miraculous operations,
wrought by the power of God at that time, in the Catholic Church, inclined some
to believe at first that these fanatics had the gift of prophecy, as this
historian adds: who further says, that these martyrs were better informed, and
wrote several letters, whilst in prison, to their brethren in Asia and Phrygia,
against the errors and false prophecies of the Montanists, and that they
stirred up Pope Eleutherius against the same, by a letter, of which St.
Irenæus, whom they much commended to that pope, was the bearer. (Ib. ch. 4.)
They therefore exhorted Alcibiades to avoid such extraordinary practices, which
might seem an affected conformity with fanatics. St. Irenæus, at that very time
a most holy and learned priest at Lyons, testifies, that the church fasts,
especially Lent, were observed with severe abstinence from certain meats.
[8] Euseb. Hist.
l. 6, c. 1.
