Irenaeus and Eusebius argue what could be interpreted as several facets of the same argument. Irenaeus asserts that the presence of a great amount of martyrs in a particular group constitues evidence of their commitment to the true doctrine. He criticizes 'heretical' groups for not having enough martyrs in their histories. This logic could be that ones who die for their cause obviously have something convincing enough to make people sacrifice what is arguably most innately valuable to them. Irenaeus also claims that those very few who had, in fact, been sent to death from these other groups were not real martyrs, compared to the ones of the true Church.
Eusebius adds to this argument that even if a group were to claim to have martyrs, they are not martyrs only in their act of dying. He argues that people who die for their faith group such as the Marcionites (Eusebius 5.16.21), may be called martyrs by some, but that they do not even die for the true cause. This insinuates that these martyrs cannot be used as a credible source for determining truth in doctrine, as they have to be dying for the truthful doctrine in the first place. This could potentially discredit anyone who attempts to refute an argument such as the one Irenaeus made, saying that they do have martyrs. The rebuttal Eusebius is making states that they are not even true martyrs, and are rejected by the true martyrs when brought in to be killed together (Eusebius 5.16.22).
Clement of Alexandria and the author of Testimony of Truth both seem to advise a middle path to martyrdom. Testimony of Truth seems to argue that those who hand themselves over excitedly to gain a death for Christ are really only dying for themselves in a vain death. Clement of Alexandria also advises against this kind of needless death, with people knocking on the governor's door, blatantly asking for a persecution. However, he also calls those heretics who believe that confessing love for God alone is sufficient for martyrdom, without the act of self-sacrifice (Clement of Alexandria 4.4). He cites the words of Jesus (4.9) to provide support for his argument. He claims that this shows that one should not be either a help or hindrance to anyone trying to persecute them for confessing God. Clement appeals to authorities on the topic, and seems to claim that one should not jump into martyrdom with the zeal that some have shown, yet one should not confuse it with the