Part 21
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.
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._
From this it is again quite evident, that Justinus has in view, nothing else than to give an account of the true baptism, which Christ and his apostles taught that it should only be administered upon faith and repentance for sins; for, when he says: “Those who voluntarily desire to be baptized again, and who repent of their past sins,” and adds: “Invoking the name of God, we lead the one to be baptized to the washing of water,” he certainly says nothing else than what was said to those baptized by John. Matt. 3:6: “And were baptized of him in Jordan, confessing their sins,” and what Peter said to the contrite penitents, who inquired what they must do to be saved. Acts 2:38: “Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins.” The very same idea is expressed here by Justinus, as is shown.
Further on in the same apology or defense, Justinus writes these words: “But we, after he who, being convinced, has become of one mind with us, is thus washed, we lead him to those who are called brethren, where they are assembled, ardently offering up the common prayers, for ourselves, for him who is enlightened, and for all other men, wherever they may be; that we may be worthy to be disciples of the truth leading indeed a good conversation, and be found observers of that which is commanded us; in order that we may obtain eternal salvation.” _H. Mont. Nietighz., page 7, ex Justino._
This is the third citation from Justinus, from which it appears certainly no more, than from the first two, that he mentions any other baptism, than that upon faith and repentance. For, when he says: “After he who, being convinced, has become of one mind with us, is thus washed, we lead him to those who are called brethren,” he gives to understand with this, that those who were washed, that is baptized, must first be convinced, and consent to the doctrine, which agrees with Christ’s command, Matt. 28:19: “Go ye therefore, and teach (or, make disciples of) all nations, baptizing them,” and mark: “Preach the gospel to every creature. He that believeth and is baptized shall be saved.”[88]
[88] In the year 141, Justinus taught that in matters of controversy we must judge from the apostolic writings. _In the 119th question._ Also, that the true church of Christ must not be known (is not distinguished) by the great number of members, but by the doctrine. _In the answer to the first question._ Also, in the _Geslacht-register der Roomscher Successie_, second edition, 1649, _page 114_.
Jacob Mehrning, in his account of baptism in the second century, cites from the _Centurien van Mægdenborg_ the following words: “The teachers of the church of that time held, that regeneration was effected through baptism and the word, to both of which together they ascribed a power, namely, the forgiveness of sins, which required repentance from adults.” Many clear testimonies concerning this are found in Justinus.
In the disputation with Tryphon, the Jew, he writes: “Through the washing of water of repentance (Wasserbad der Busse), and the knowledge of God, which has been instituted for the forgiveness of the sins of the people, as Isaiah says, we believe and feel assured, that this is the blessed baptism, which was proclaimed in former times, and that this alone can cleanse the penitent, yea, that this is a water of life.”
A little further on he calls baptism a spiritual circumcision acceptable to the merciful God. And in conclusion he says: “Through water and faith, the regeneration of the whole human race is effected.” _Jac. Mehrn., Baptism. Histor., 2d part, on the second century, page 202._
Justinus writes further, in the disputation with Tryphon, the Jew, on the truth of the Christian religion: “Since we, through Christ, are converted to the true God, we are sanctified in baptism, and call upon him as our helper, and call him our Redeemer. Before the power of this name, Satan himself must fear and tremble.” _Jac. Mehrn., page 203. Baptism. Hist., 2d Part._
Who does not see clearly from these words of Justinus, in the disputation with Tryphon, in the first as well as in the second citation, that he employs such words and phrases as can by no means be applied otherwise than to the true order of the baptism of Christ and his apostles, namely, baptism which is accompanied with faith and repentance? For in the first citation he certainly says expressly, that baptism is a _washing of water of repentance, and the knowledge of God_; also, that it alone can cleanse the penitent; and also, that through water and faith the regeneration of the whole human race is effected. In the second citation he also plainly says: “Since we, through Christ, are converted to the true God, we are sanctified in baptism.” How could any one more clearly indicate the true practice of baptism, which must take place with conversion to God? And such baptism, Justinus states here, was practiced in the church of God in his time. O glorious, holy, and most Christian transaction!
NOTICE CONCERNING THE BOOK “QUÆSTIONUM ET RESPONSIONUM,” THAT IS, “QUESTIONS AND ANSWERS,” WHICH IS WRONGFULLY ATTRIBUTED TO JUSTINUS.
In the fifty-sixth question and answer of this book some words are employed from which pedobaptists sometimes are wont to conclude, that infant baptism was practiced in the days of Justinus. But to this, various excellent and learned men have replied long since, namely, that this book was never written by Justinus; to prove which, different reasons are adduced, as, for instance: That in the answer to the 115th question mention is made of Irenius, who lived twenty-five years after Justinus, but is nevertheless cited by the latter in his writings as his predecessor. Moreover, that in the answer to the twelfth, and also in that to the eighty-sixth question, Origen is mentioned, who lived a whole century after Justinus. To this must be added, that neither Eusebius nor Jerome, both of whom have each compiled a complete catalogue of all the authentic writings of Justinus, enumerate this book _Quæstionum_; whereas they mention the Second Defense of the Christians, and the Disputation with Tryphon, from which we have adduced in full several citations concerning baptism. Hence the aforementioned book is justly rejected, as not being the work of Justinus. See concerning this, _De Centuriator. Magdeub., Cent. 2, cap. 10, in the account of the life of Justinus_. Also, _Bellarm. in Tract van de Scribenten der Kerke_. Also, _Jacob Mehrn., Baptism. Histor., 2nd Part, page 170, 171_. Also, _A. Montan. Nietighz. van den Kinder-doop, second edition, A. 1648, page 8, 9_.
NOTE.--In 152, Valentinus Romanus was censured as a heretic, because he believed that the Son of God, _Christus Jesus_, assumed neither a human nature, nor flesh and blood from the substance of the virgin Mary. _P. J. Twisck, Chron. for the year 152, 2d Book, page 42, col. 1, from Herm. Med., fol. 330, Chron. Seb. Fr., 106., Jan. Cresp., fol. 34._