his travels, but also during his imprisonment at Rome. So that he was
twice brought, together with Paul, before the Emperor Nero. _P. J.
Twisck_, taken from Paul’s epistles to Timothy.
Respecting his end, some write that, while preaching in Greece, he was
hanged by the ungodly to a green olive tree; others relate that he
was in the eighty-fourth year of his age, at the time of his death.
_Bybelsch Næmbœck, letter L., on the name Luke, fol. 624, col. 1.
Konst-tooneel van veertig._
ANTIPAS, THE FAITHFUL WITNESS OF JESUS CHRIST, BURNED AT PERGAMOS IN A
RED-HOT BRAZEN OX, A. D. 95.
[Illustration: ANTIPAS BURNED IN A RED-HOT BRAZEN OX.]
Antipas was an upright man and a pious witness of the Son of God; who,
in proof of his faith, tasted death, rather than dishonor his Savior,
by denying him, or otherwise. This happened in the lifetime of the
apostle John. Hence he may be reckoned one of the first of those who
suffered, during the time of Domitian, for the testimony of Jesus
Christ.
Of this hero and knight of God, the Lord himself made mention to his
servant John, yea, commanded him, to write to the teacher at Pergamos
concerning him, saying: “To the angel of the church in Pergamos write:
These things saith he which hath the sharp sword with two edges; I
know thy works, and where thou dwellest, even where Satan’s seat is:
and thou holdest fast my name, and hast not denied my faith, even in
those days wherein Antipas was my faithful martyr, who was slain among
you, where Satan dwelleth.” Rev. 2:12–14.
Touching the time and manner of his death, there is nothing stated
in Holy Writ; but some of the ancient writers maintain that he was
enclosed in a red-hot brazen ox, and thus burned alive with great
pain, yet in steadfastness. As regards the time when this happened,
we ascertain from Holy Scripture, that he was killed in the lifetime
of John. Some fix this occurrence in the time of Domitian, or about
A. D. 95.--See concerning this, _A. Mell., 1st Book, van de Hist, der
Vervolg. en Martel._, printed _A. D. 1619, fol. 22, col. 1_. Also,
_d’Annotation der laetste Bybelsch Oversettinge_, Rev. 2:12,13.
JOHN, THE HOLY EVANGELIST, BANISHED TO THE ISLE OF PATMOS, BY EMPEROR
DOMITIAN, A. D. 97.
[Illustration: JOHN BANISHED TO THE ISLE OF PATMAS.]
John, the apostle and evangelist, was a son of Zebedee, and brother
of James the Greater; he was born at Nazareth, and by occupation was
a fisherman. Matt. 4:21. He was called by Christ, when engaged with
his father and brother in mending their nets for fishing. Verse 22. As
soon as he heard the words of Christ, he immediately left the nets, the
ship, and his father, and, together with James, his beloved brother,
followed Christ. _Chrysost. Homil. 1., in Joh._
Afterwards he became from a disciple an apostle of Christ, and was
numbered with the twelve whom the Lord had specially chosen for his
service. Matt. 10:2.
He was greatly beloved by the Lord, so that at the Supper he reclined
on Christ’s bosom, and leaned, or rested, on his breast. John 13:23;
21:20. The Lord, moreover, had accepted him as one of his three most
special friends, to bear testimony of his works, not only in his
conflict and suffering in the garden of Gethsemane, but also in his
glory, in the raising of the daughter of Jairus as well as in the
showing forth of his majesty, when, on the holy mount, his face shone
as the sun, and his raiment became white as the light. Matt. 26:36;
Luke 8:51; Matt. 17:1–4.
From an inward love, he followed the Lord not only into the house of
the priest Caiaphas, but also to Mount Calvary, without the city of
Jerusalem, where the Lord was put to death. There the Lord, hanging on
the cross, addressed him, saying, “Son, behold thy mother!” John 19:27.
He was so eager after the resurrection of Christ, that in running to
his grave with his fellow-apostle Peter, he outran the latter, thus
showing his affection for his Lord, who had died an ignominious death,
and was entirely forsaken by his other friends. John 20:4.
Some years afterwards, in order to refute the errors of Ebion and
Cerinthus, who denied the divinity of Christ, he wrote his Gospel,
to the honor and magnifying of his Savior, commencing thus: “In the
beginning was the Word, and the Word was with God, and the Word was
God. The same was in the beginning with God. All things were made by
him; and without him was not anything made that was made.” “_And the
Word was made flesh_,” etc., John 1:1–14. In these words he gives us to
understand the true incarnation of the Son of God, to whom be praise
and glory forever. Amen.
John is called throughout the Gospel the beloved of the Lord, or the
disciple “whom Jesus loved;” because the Lord so especially loved him.
John 13:23; 20:2; 21:20.
But since it is the will of God to bring his children to glory through
much tribulation and distress, this beloved friend of God, John, also
could not escape, but was tried throughout his life, with manifold
tribulations, according to what the Lord had told him and his brother
James: “Ye shall indeed drink of the cup that I drink of; and with the
baptism that I am baptized withal shall ye be baptized,” that is, ye
shall also be subjected to my suffering and distress. Mark 10:39.
This was afterwards fulfilled in him in manifold ways; for, besides
what ancient writers have recorded concerning it, namely, that at
Rome he was put into a vat full of boiling oil, but was miraculously
delivered out of it, the merits of which account we leave unquestioned;
this much, according to the Scriptures, is certain, namely that he
spent a long time on the desert island of Patmos, whither he had been
banished for the testimony of Jesus Christ. Concerning this, John
himself makes this declaration, Rev. 1:9: “I, John, who also am your
brother and companion in tribulation, and in the kingdom and patience
of Jesus Christ, was in the isle Patmos, for the word of God, and for
the testimony of Jesus Christ.”
But by whom, and in what manner he was banished to that desert island,
is not stated in the Scriptures, except that he was in tribulation for
the word of God. Some of the ancient writers, however, state that he
was banished by Emperor Domitian, about A. D. 97; who, in his wrath and
displeasure, because he preached the word of God, and confessed Christ
as the Son of God, had him sentenced and banished thither.
On this island, which lies in the Mediterranean, between Asia
Minor and Greece, one hundred and twenty-five miles north-westward
of Jerusalem, he was indeed forsaken of men, and had scarcely any
companionship, aside from poisonous and noxious animals, which dwelt in
the place; nevertheless, the Lord God dwelt with him with his heavenly
consolation, and during his banishment presented and revealed to him,
very beautiful scenes and glorious visions concerning the condition of
the church of God to the end of the world.
How he wrote his Apocalypse or Revelation, an excellent book, full of
divine and truthful prophecies, taken from the preceding visions and
heavenly sights; some of which are already fulfilled, and others remain
to be fulfilled.
As the time of his deliverance began to draw nigh, the Lord spoke to
him on this island, saying, “Behold, I come quickly, Amen.” Whereupon
John replied with a well-comforted soul, “Even so come, Lord Jesus.”
Rev. 22:20.
When the Emperor Domitian, who had banished him to the aforesaid
island, was dead, and Nerva reigned in his stead, he was delivered
and brought back to Ephesus, where he had previously been bishop of
the church. This occurred, according to history, about A. D. 99;
consequently, his confinement there lasted two years. The ancients
write that he suffered much yet for the name of Christ, and was
compelled to drink poison, yet remained unharmed, according to the
promise of Christ; and that he finally died in peace at Ephesus, in
the time of the Emperor Trajan, having served in the holy Gospel for
fifty-one years, and being eighty years old: and thus this great light
rests in Asia. _Joh. Gys. Hist. Mart., fol. 14, col. 2, from Euseb.
Hist. Eccl. and Epiphanio., Joh. Gys., ibidem, from Euseb., lib. 3,
cap. 20, 23, Niceph., lib. 3, cap. 4, Iren., lib. 3, cap. 3._ Also,
_Konst-tooneel, in the life of John_. Also, _Bybelsch Naembock, letter
J. on the name John, fol. 538, col. 2, and fol. 539, col. 1, 2_, also,
_fol. 540, col. 1_.
TIMOTHY, THE SPIRITUAL SON OF THE APOSTLE PAUL, STONED TO DEATH BY THE
HEATHEN IDOLATERS AT EPHESUS, ABOUT A. D. 98.
Timothy was a native of Lystra in Lycaonia. His father was a Greek, but
his mother and grandmother, though of Jewish descent, were Christian
believers, the one named Eunice, the other Lois; by whom he was
instructed from his youth in the holy Scriptures. Acts 16:1; 2 Tim. 1:5.
Timothy was well reported of by the brethren that were at Lystra and
Iconium; wherefore Paul received him as his companion in the ministry
of the holy Gospel among the Gentiles. Acts 16:2,3.
Paul loved him with a godly love, and called him his dearly beloved son
in the Lord. 2 Tim. 1:2. He afterwards appointed him bishop or teacher
of the church, and commended to him the flock of Jesus his Savior, with
the admonition, uprightly to feed and govern the same; to which end he
wrote two special epistles to him.
“O Timothy,” he writes, “keep that which is committed to thy trust,
avoiding profane and vain babblings, and oppositions of science falsely
so called.” 1 Tim. 6:20.
Further: “This charge I commit unto thee, son Timothy, according to
the prophecies which went before on thee ... through faith and a good
conscience.” 1:18.
In another place: “Thou, therefore, my son, be strong in the grace that
is in Christ Jesus. And the things that thou hast heard of me among
many witnesses, the same commit thou to faithful men, who shall be able
to teach others also.” 2 Tim. 2:1,2.
In this ministry Timothy acquitted himself as an upright evangelical
preacher, until it pleased God, to let him finish his course, not by a
common death, but by martyrdom; so that he, with his spiritual father
Paul, who had steadfastly preceded him, and especially with his Lord
Christ Jesus, who had gone through the conflict many years before,
might enjoy the unfading crown of honor in the life of bliss. Thus it
happened afterwards, according to history, that, having been bishop at
Ephesus for fifteen years, he was there stoned to death by the heathen,
whose idolatry he had reproved. This is stated to have taken place in
the reign of Domitian, or about A. D. 98, though some have fixed it
in the time of Nero. _Joh. Gysii Hist. Mart., fol. 14, col. 4_, also,
_Bybelsch Naembock, letter T. on the name Timothy, fol. 925, col. 102_.
URTICINUS, A PIOUS CHRISTIAN, BEHEADED WITH THE AX, AT RAVENNA, A. D.
99.
Next to Timothy is placed Urticinus or Ursinius, a physician at Ravenna
in Italy. Having been reported to the Judge Paulinus, as being a
Christian, he was tortured in manifold ways for the name of Christ.
Having borne all with constancy, and still refusing to sacrifice to
the gods of the heathen, he was finally sentenced by the judge, to be
beheaded with the ax.
When Urticinus received this sentence of death, he began to tremble
and shake before the impending death, and to deliberate with himself,
whether he should deny Christ, or how he might the most easily escape
death.
But while he was thus counseling with flesh and blood, one of the
company of Judge Paulinus, whose name was Vitalus, stepped up to
him from behind, and strengthened him with these words: “My beloved
brother in Christ, Urticinus, who, as a faithful physician, by thy
potions, didst so often and so happily restore to health the sick, take
heed, lest by thy denial thou plunge thyself into eternal death and
damnation.”
Through this admonition Urticinus regained such courage, that he
joyfully prepared for death, and, having of his own accord offered
his neck to the ax, he thus, through the separation of his head from
the body, came to a godly and noble end. See concerning this, _A.
Mell., 1st book, van de Hist. der Vervolg., fol. 18, col. 3_ and _4_,
according _Venant. Fortunat., lib. 4. Vitæ S. Martini. Hieronym. Rub.
Hist. Raven., lib. 1. Beda, Usuard. Ado. Vincent, Spec. Hist., lib. 9,
cap. 50. Volateran. in Antrhopal. Pet. Dam., in Serm. de S. S. Vitali
and Valeria._
VITALUS, BURIED ALIVE AT RAVENNA FOR THE NAME OF JESUS CHRIST; AND HIS
WIFE BEATEN TO DEATH WITH STICKS, AT MILAN, ABOUT A. D. 99.
[Illustration: VITALIUS BURIED ALIVE AT RAVENNA.]
Vitalus, before his conversion, was a Roman knight and citizen of
Milan. He had come to Ravenna with Paulinus, the judge; but when he
perceived the bloodthirstiness of his lord, whom he had hitherto served
faithfully according to the manner of the world, he bravely left him,
and straightway enrolled himself under the banner of Christ, but was
very soon apprehended by the enemies of truth. For Paulinus, his
lord, not knowing why he had left him, but having learned that he had
encouraged Urticinus--who had just before been beheaded with the ax,
for the faith--when the latter wavered, and that he had restrained him
from sacrificing to the gods; likewise, that he had buried him after
his death, conceived a suspicion that he also must be a Christian. Upon
this suspicion, and through the accusations of others, he had the pious
Vitalus apprehended, and having found from his own confession, that he
was really a Christian, he caused him to be put on the rack, to try him
whether he would not apostatize from Christ.
Thereupon Vitalus addressed Paulinus, the criminal judge, in these
words: “You must certainly be deprived of your reason, to think that
I should be deceived by you, and brought to eternal suffering in soul
and body, while I have sought to deliver others from the danger of
delusion.”
A wicked heathen priest, perceiving that he adhered firmly to Christ,
and would in no wise do honor to the gods, advised Paulinus to bury
Vitalus alive. Paulinus, following the evil suggestion of this priest,
had a deep pit dug down to the water, at the place where the Christians
were usually executed--called _ad Palmam_ because a palm tree stood
there--and had Vitalus buried in it, up to the middle (of his body),
and then covered up with stones and earth.
Now when Valeria, the wife of Vitalus, after the death and burying
alive of her husband, returned home from Ravenna to Milan, where
she resided and had her children, she could not remain concealed
long, but made herself known to be a Christian woman; for when she
was constrained to eat of that which was offered to idols, she very
steadfastly refused and resisted, yea, moreover, openly reproved the
idolaters, saying, “I am a Christian, and can, therefore, in no wise
eat that which is offered to Sylvanus, your god.”
Thereupon these idolaters seized her, and beat her to death with
sticks. She was buried at Milan by the Christians. This happened by
virtue of the first persecution, or the edict of Nero, which, it is
stated, remained in force under Vespasian and under Domitian. _A. Mell.
Hist., fol. 16, col. 3, about Luke._
Concerning this martyrdom see the above mentioned authors, annotated
with regard to Urticinus.
OF DIFFERENT OTHER PERSONS WHO WERE SLAIN FOR THE NAME OF CHRIST ABOUT
A. D. 100.
According to ancient history there were also slain for the testimony of
the Son of God: In France, Lucianus, bishop of the church of Bellovaco;
Maximianus and Julianus, elders; Nicasius, bishop of the church of
Rouen; Quirinus, an elder; Scubiculus, a deacon; Pascientia, a virgin.
In Italy, Romulus, bishop of the church of Fesula, and others, in
different places. _J. Gys. Hist. Mart., fol. 14, col. 4._
It is further recorded, that Marsilius Glabrio also had to suffer for
the name of Christ and the true faith.
At this time (it is stated in the _Introduction to the Martyrs Mirror
to the Defenseless Christians fol. 36, col. 2_,) “The Christians were
so little esteemed, that they were called cobblers, as may be seen from
a heathen author, according to Baronius.”
AN ACCOUNT OF THE BAPTISM OF THE HOLY MARTYRS IN THE SECOND CENTURY.
SUMMARY OF BAPTISM IN THE SECOND CENTURY.
The witnesses as regards the ordinance of the baptism of Jesus Christ,
who have written in this century, are few, and their accounts are
brief, but mostly clear and conclusive. First appears one Dionysius,
surnamed Alexandrinus, who writes to his friend Sixtus about a certain
brother, who considered the baptism of the heretics no baptism at all,
and, therefore requested to be re-baptized.
He is followed by Justinus, who, in his letters written in defense of
the Christians, as well as in his disputation with Tryphon, the Jew,
speaking of baptism, treats of it throughout as of the baptism of
Christ, which was administered to adults.
Then comes one Gratianus, who declares himself against retaliation; and
also another (noticed in the margin), who was censured because he held
that the body of Christ was not of the substance of Mary.
Then follows Clemens Alexandrinus, who nowhere speaks of infant
baptism, though he treats much of baptism, and of its conditions and
circumstances.
Then follows a certain testimony, from Walafridus Strabo, proving that
in those early times it was not customary to baptize otherwise than in
running water, and that only such persons were baptized, who were able
to know and understand the benefits to be obtained in baptism.
The conclusion is taken from the 7th chapter of _De Ratione
Gubernationes Ecclesiæ_, in which we read, that now there were baptized
those who had previously been instructed in the principal articles of
faith. With this we have concluded this century.
NOTE.--Since we have not come across any particular authors as regards
the matter of baptism, with the first years of this century, we are
compelled to begin with the year 126, and to proceed thence on; which
method we shall also pursue in some of the other centuries.
_About the year 126._--The first place in our account of baptism in the
second century, we shall accord to Dionysius Alexandrinus,[87] of whom
it is stated (from his 5th book on Baptism) that he wrote to Sixtus,
the bishop at Rome, as follows: There was with us a brother who had
been a believer a long time, before ever I or my predecessor Heraclas
was ordained bishop. Being present among those who were baptized,
and hearing the questions put to them, and their replies, he came to
me weeping, fell down at my feet, and began to confess that he had
received baptism from the heretics in an entirely different manner,
which baptism, since he saw that we administered baptism differently,
he did not consider baptism at all. He therefore entreated to be
cleansed and purified with the baptism of the Christian church, that
he might receive the grace of the Holy Ghost.
[87] As regards the time of this Dionysius, we follow the date given
by P. J. Twisk, A. D. 126; to distinguish between him and the martyr
Dionysius Alexandrinus, who suffered under Valerianus and Gallienus,
about A. D. 260.
Finally he writes these words: He (namely, the man mentioned above, who
wished to be re-baptized) ceased not to sigh and to weep, and dared not
to come to the Lord’s table, and, admonished and constrained by us,
would scarce venture to be present at common prayer.
In regard to this, Eusebius Pamphilius of Cesarea, who has annotated
this, writes thus: These and many other such questions concerning
re-baptizing are noted by Dionysius throughout his books. _Euseb., lib.
7, cap. 8, from Dionysius._
NOTE.--P. J. Twisck discriminates this Dionysius Alexandrinus from
another Dionysius, who, about A. D. 231, after Origen, was a teacher of
the scholars of the faith, at Alexandria. See _Chron. 3d Book for the
year 231, page 61, col. 1_. Also, _for the year 253, page 71, col. 1_.
Of the martyrdom of the latter we shall speak in the proper place,
under the persecution of Valerianus and Gallienus. Others, however,
hold that it was one and the same Dionysius, who wrote this, and
suffered martyrdom. But this matters little, since the matters
themselves, as stated by these writers, agree in general. We will leave
this to the judgment of the intelligent reader.
From the above it is evident, first, that baptism was administered
after previous examination, because it is said: “Being present among
those who were baptized, and hearing the questions put to them, and
their replies;” which agrees with the manner in which Philip proceeded
with the Ethiopian, before he baptized him: the one asked, the other
answered, and then followed baptism. Acts 8:36–38.
Moreover, since Eusebius states, that Dionysius notes many such
questions of re-baptizing throughout his books, it follows
incontrovertibly, that re-baptizing, or, at least, baptizing aright,
those who had not been rightly baptized, must have been practiced,
or at least advocated by some at that time; else it would not have
been necessary to note any questions in regard to it; whereas much
was written in that day, concerning it, as Eusebius has shown from
Dionysius.
_About the year 140._--Justinus, who was surnamed Philosophus, because,
before his conversion, he was instructed in philosophy, comes next
in order after Dionysius Alexandrinus. In his second defense of the
Christians, to the Emperors Titus, Aelius, Adrianus, Antonius, Pius,
etc. (according to the annotation of _H. Montanus Nietighz., p. 5_),
he writes thus: “We shall also relate to you, how we, being renewed
through Christ, have offered ourselves up to God, lest, this being
omitted, it might seem, that in some parts of this statement we have
not been faithful. As many, then, as are convinced, and believe that
what we teach and say is true, and promise to live accordingly, to the
best of their ability, are admonished to pray, and to ask God, with
fasting, for the forgiveness of past sins, we ourselves praying and
fasting with them. After that, we lead them to the water, and they
are then born again in the same manner of regeneration in which we
ourselves were born again; for then they are washed with water, in the
name of God, who is the Father and Lord of us all, and of Jesus Christ,
who is the Savior of us all, and of the Holy Ghost; for Christ says:
‘Except ye be born again, ye cannot enter into the kingdom of heaven.’”
These are certainly clear arguments, which confirm the institution of
Christ as regards baptism upon faith; for, when Justinus writes: “As
many then, as are convinced, and believe,” and adds: “are admonished to
pray,” and finally says: “After that, we lead them to the water, and
they are then born again in the same manner of regeneration,” that is
to say (speaking by way of metonymy), baptized; he certainly gives to
understand with this, that the candidates for baptism, in his day, had
to be convinced, namely through the preached word, and had to believe,
and, also, that they had to be admonished to pray, before they were led
to the water, to be baptized, or, as he calls it, regenerated.
A little further on in the same apology or defense, he writes thus:
“This, concerning this matter, we have learned from the apostles; for,
since we are ignorant by our first birth, and have been brought up in
evil practices and wicked habits; therefore, in order that we may not
remain children of ignorance, but become children of free volition and
of knowledge, and may obtain the remission of sins committed, there is
invoked over those who voluntarily desire to be born again, and who
repent of their past sins, the name of God, the Father and Lord of all
men; and, invoking him alone, we lead the one to be baptized to the
washing of water; and this washing of water is called an enlightenment,
because the understanding of those who learn these things, becomes
enlightened. But those who become enlightened, are also washed, that
is, baptized, in the name of Jesus Christ, who was crucified under
Pontius Pilate, and in the name of the Holy Spirit, who, through the
prophets, has foretold all concerning Christ.” _H. Mont. Nietighz.,
page 6, ex Justino._