# Touching Some Other Points Of Cyril’S Faith, According To The Account Of P. J. Twisck, Chron., 5th Book, Page 152, Col. 1.

5th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: TOUCHING SOME OTHER POINTS OF CYRIL’S FAITH, ACCORDING TO THE ACCOUNT OF P. J. TWISCK, CHRON., 5TH BOOK, PAGE 152, COL. 1.

Century of containing source section; exact event date not assigned

“Cyril, a celebrated teacher, strenuously opposed
the heresy of Nestorius.”

Again: “Cyril says: ‘Antichrist shall come when
the time of the Roman Empire shall be fulfilled.’ ”

“The mysteries of the faith ought not to be
taught inconsiderately, without the holy Scriptures.
If I shall merely tell you these things, without
bringing any proof, do not believe me, unless you
receive from me proof from holy Scripture; for the
salvation of our faith proceeds not from an eloquent
recital, but from the demonstration of the divine
Scriptures.” Joh. Polii, fol. 93.

“It is necessary that we follow the holy Scriptures,
departing in no wise from their precepts.”
Joh. Polii, fol. 93. Valent. Vanni., fol. 41.

Cyril, in the 7th book against Valentinian, says
also, in regard to spiritual eating, “That at the holy
table we must not simply gaze on the bread and
wine placed there, or be deceived thereby, but that,
with uplifted hearts, we must apprehend by faith,
that on this holy table there is also the Lamb which
taketh away the sins of the world. This must be
apprehended and eaten spiritually, by faith, and
not with the hands.” Chron., Seb. Franck, fol. 65,
idem, Chron. Rom. Kett., fol. 77, col. 2.

Thus Cyril wrote soundly, not only on the matter
of baptism, but also respecting the authority of the
divine Scriptures, as well as, that the substance of
the Supper is not the body and blood of Christ,
but bread and wine; and that we must not become
deluded thereby, that is, esteem it for more than
it is; yet that we must eat the Lamb of God, that
is, Christ, by faith, or spiritually.

NOTE.—At this time Cyril taught that those who
have died, can add nothing to what they have done;
but that they must remain what they are, and await
the day of judgment. Lib. 3, on Isaiah. In the
Geslacht-register, page 123.

A. D. 430.—In Bapt. Hist., page 392, quoted
from Socrates by Vicecomes, lib. 1, cap. 27, Socrates
writes, in the 7th book of the Church History:
“A Jew, who was very sick, lying almost at the
point of death, desired to be baptized. To this end,
he was carried into the church, where the teacher
instructed him in the articles of faith, and expounded
to him the hope on Christ. And having thus been
brought to baptism on his bed, he was baptized.”

Page 393, from Vicecomes, lib. 3, cap. 5, he
(Socrates) writes (lib. 9, cap. 29, Tripart): “In
the city of Alexandria many hastened to holy baptism,
and were baptized upon the confession of their
sins”.

Again (Vicecom., cap. 6, from Socrates, lib. 7,
cap. 17): “A Jew came to Paul, the bishop, and
desired to be baptized by him. The latter commended
him for his desire, but refused to baptize
him until he should be instructed in the doctrine of
the faith, and have fasted many days. But the Jew,
compelled to fast contrary to the sentiment of his
heart, importuned the more eagerly, and begged
to be baptized, which request was finally complied
with.”

As regards that which, page 393, is related according
to the account of Vicecomes, lib. 5, cap. 5,
from Socrates, lib. 7, cap. 30, how the Burgundians,
having journeyed to a certain city in France, prayed
the Bishop of that city, to make them Christians by
baptism; and how they, after seven days of fasting,
and having been instructed in the faith, were baptized
on the eighth day, and dismissed in peace;
about this we will not say more at present, because
these Burgundians in a certain article in which they
should have been taught, were not yet rightly instructed;
we notice, simply, that they were baptized
upon their faith, and that baptism upon faith was
customary at that place.

Touching the above account from Socrates, respecting
the Jew, who was brought to church on
his sick-bed, and was baptized upon his faith, we
would not praise or recommend the baptizing of the
sick, when there is more danger of death than hope
of life. O no! for baptism should and must be received
at a time when one can voluntarily forsake
the old man, put on the new, and walk thenceforth
in newness of life (Rom. 6:4); which no sick person,
much less one that is at the point of death, can
accomplish. Still, it is commendable in this case,
that, according to the doctrine of Christ, faith was
required before baptism, as is also stated of the
other Jew, who was baptized in health; for he asked
for baptism, which, after previous instruction and
many days of fasting, was administered to him.
We will say nothing about those of Alexandria,
who hastened to baptism, and were baptized upon
confession of their sins; for the matter speaks so
clearly for the views of the Anabaptists, that an
explanation of it is wholly unnecessary.

A. D. 434.—Faustus Regiensus, a Bishop in
France, taught that baptism required willingness
on the part of him who comes to it. Lib. 2, de
lib. Arb., cap. 8. Jacob Mehrning, Bapt. Hist.,
page 425.

About the same time Evagrius is mentioned, who,
in writing on baptism, (lib. 2), says “that after the
water was blessed, the candidates, that is, those
187
who had previously been instructed by the word
of God, in the catechism, and were found enlightened,
were baptized.” Bapt. Hist., page 421.

These testimonies of Faustus and Evagrius prove
that the baptism of which they speak, is entirely
different from infant baptism; for, when Faustus
says that baptism requires willingness on the part
of him who comes to it; and Evagrius declares that
those who had previously been instructed by the
word of God, in the catechism, were baptized, it is
certainly very evident that this does not apply to
infants, since these cannot come to baptism with a
will of their own, or voluntarily; neither can they,
before baptism, be instructed by the word of God,
in the catechism, much less become enlightened.

NOTE.—It is recorded that in the time of Honorius
A. D. 436, even those of Carthage passed
this resolution: “Those who wish to receive baptism,
shall previously be tried and examined for a
long time.” Seb. Fr., Chron. Rom. Conc., fol. 71,
col. 4.

A. D. 438.—Eucherius (in lib. 3, Reg.), says:
“We are all baptized upon confession of the
Father, the Son, and the Holy Ghost.” Bapt.
Hist., page 403.

Again (in lib. 3, Com. in lib. Reg.), Eucherius,
in speaking of the imposition of hands, says: “The
sacrifice is washed, when the water of baptism is
poured upon a believer.”

In lib. 4, he says: “In descending to baptism,
he that believes on Christ, dies unto original sin
and all iniquity.” Bapt. Hist., page 428.

Truly, these are excellent testimonies, which very
closely approach the form of the holy Scriptures;
for here mention is made of a certain confession of
the candidates; as also, that the water of baptism is
poured upon the believer; and that he who descends
to baptism, dies unto original sin and all iniquity;
which matters are so frequently mentioned in the
holy Scriptures of the New Testament, that it is unnecessary
to adduce any proof concerning them,
since they are sufficiently known. Compare, among
others, Matt. 3:6; Mark 16:16, with Rom. 6:3,4.

A. D. 446.—Notwithstanding those of Carthage
swayed to and fro, like a shaking reed, in the matter
of baptism, as may be seen by their many councils,
there were, nevertheless, as it appears, many pious
people there, who kept to the institution of Christ,
and the practice of his apostles, inasmuch as they
baptized upon faith, of which, among others, Augustine
makes mention in the 22d book, 8th chapter,
of the City of God, saying, “That when Easter
was at hand, and the women (that is, those who
had made application for baptism), were waiting for
baptism.”

But that which he relates in the same place, of
the very pious woman Innocentia, namely, that,
being afflicted with an incurable cancer, she went
to the first woman that was baptized, to be marked
by her with the sign of Christ, in order that she
might have her health restored, this we leave as it
is, it being sufficient for us, that even in Carthage,
where infant baptism had already been adopted,
there were people who administered baptism to
adults, or, at least, to believers; and that this was
done at a stated time, namely, on Easter. This is
also mentioned in Bapt. Hist., page 433.

A. D. 450.—It appears that about the middle of
the fifth century, a departure began to manifest itself
even in the Roman church, among those who
did not favor infant baptism; inasmuch as many
were found, who had not been baptized in their
youth. But as to whether these were known, or
whether they kept it secret, we have no information;
however, it is apparent that, in the course of time,
they became manifest, since, with reference to the
matter, the Council of Arausica114 established certain
canons or rules in regard to the manner in which
such persons should be treated. Bapt. Hist., p. 440,
from Centuriæ Magdeburgenses, fol. 510, ex Concil.
Arausic.

Canon 12. “A person who has suddenly become
dumb, shall have baptism, or repentance, administered
to him, if it be proved by his own testimony,
or by that of some one else, that he has previously
wished it; or if he indicate it by signs.”

Canon 14. “The unbaptized weak (members),
who are concerned about their purification, and
commit themselves to spiritual guardians, following
their admonitions, may commune, in order that,
through the virtue of the sacrament received, they
may be strengthened against the assaults of the
devil.”

Canon 15. “Weak catechumens shall be provided
with baptism, according as necessity and opportunity
demand.”

There were still other canons or rules, established
by said council, from which it appears that at that
time many people omitted to have their children
baptized, so that the latter, when they had reached
adult years, were still unbaptized; as Canons 18,
19, 20. But it suffices us briefly to have shown this,
since by our promise we are not bound to prove
anything further than that in all the centuries, from
the time of Christ, there were persons, few or many,
who rejected infant baptism, and observed the true
baptism upon faith, according to the institution of
Christ and the example of his apostles.

A. D. 454.—It is recorded for this year, that
Nazarius, the son of Perpetua, a Christian woman,
followed the religion of his mother, when he was
still very young, and that he was baptized after previous
catechization or instruction. Tract, Gantsch
Grondig. Bewijs., 1581. Also, Kort verhael van
den loop der Werelt, compared with P. J. Twisck,
Chron., 5th book, page 160, col. 2.

As to the teacher who baptized Nazarius, his
name is differently given by different writers; hence,
we pass him by, simply noticing the faith of Perpetua,
and the baptism of her son; for it appears
from the circumstances, that Perpetua was a Christian
woman, who herself professed the Christian
religion, but who nevertheless let her son remain
without baptism in his infancy, apparently regarding
infant baptism as unlawful, or at least without
188benefit; besides this it appears that Nazarius, her
son, regarded baptism upon faith as good and necessary,
notwithstanding he was born of a Christian
mother, else he would not have had himself baptized,
upon having come to adult years.

NOTE.—A. D. 455.—Montluck, Bishop of Valence
said before the King of France, it should be
borne in mind, that there were 380 bishops in the
council of Nice, 150 in the council of Constantinople,
200 in the council of Ephesus, and 300 in
the council of Chalcedon, who would use no other
weapons than the word of God, against the Arians,
Macedonians, Nestorians, and others. P. J. Twisck,
Chron., 5th book, page 161, col. 1, from Den Stant
der Religie, 200.

A. D. 456.—Gelasius taught at this time, that in
the Supper there are celebrated the figures of the
body and blood of Christ, and that, through the
Holy Ghost we become partakers of divine things,
though the bread and wine continue what they are.
In the Book of the two Natures. See Sam. Veltius,
Geslacht-register, page 124.

A. D. 458.—Salvian of Massilia (Marseilles)
lib. 6, de Providentia (Bapt. Hist., page 448), says
to the candidates: “You say: ‘I renounce the devil,
his pomp, his adherents, and his works.’ And what
else? You also say: ‘I believe on God the Father,
and on Jesus Christ his Son.’ Thus, one first forsakes
the devil, that he may believe on God; but
whosoever does not forsake the devil, does not believe
on God; and whoever turns again to the devil,
forsakes God.” These things, says the annotator,
can in no wise be said of infants.

From this formula, which the candidates at that
time were obliged to confess publicly, we certainly
see without controversy, that it stood altogether
differently with the matter of baptism, than is now
the case among many so-called Christians; for then
the candidates had to make confession themselves
of their faith, before they were baptized; but now,
in many places, when infants are baptized, no confession
is demanded, or, if demanded, is not made
by the children themselves, since they cannot do it,
but by their parents, or godfathers and godmothers,
who bring them to baptism; however, if the confession
is demanded from the children themselves,
they do not make it before baptism (as is required
by holy Scripture), but after baptism, so that
twenty, thirty, sixty, or even more years, elapse,
yea, that their baptism is forgotten by the time they
make their confession; and some who are baptized,
never make their confession.

What is to be held of such a baptism, may easily
be judged; but as it is not our purpose to refute this
error, we let this matter rest; in the meantime it
suffices us, that in the latter half of the fifth century
there were people, yea, distinguished persons, who,
notwithstanding the superstitions of popery, especially
with regard to infant baptism, kept to the
ordinance of Christ, baptizing only upon faith, or
after previous instruction.

A. D. 460.—About this time, according to the
account of the ancients, the godfearing and noted
persons, Anthymius, Sisinnius, and Sociorus, betook
themselves, by baptism, under the peaceable
banner of Jesus Christ, to be champions and servants
of his, having confessed the faith and acknowledged
him as their Lord; which took place after
they had been instructed for seven days. Reference
is had to this, in Bapt. Hist., page 448, from Vicecom.,
lib. 2, cap. 8, where it is related that when
they had been learning, for seven days, the mystery
of Jesus Christ, that is, the faith, they were baptized.

A. D. 465.—D. Vicecomes, lib. 5, cap. 48, gives
an account, from Nolanus, of the hymns which the
Christians at that time used to sing over the newly
baptized believers. “Nolanus,” he says, “also describes,
in a special hymn the extraordinary spiritual
joy which the Christians were (then) wont to
have over the newly baptized.” Bapt. Hist., p. 463.

What the contents of these joyful hymns were, is
not stated, only that with them extraordinary spiritual
joy was expressed. It undoubtedly was the
endeavor, to praise God with them, to edify the
church, and to strengthen the newly baptized in the
accepted faith, in order that they might pay their
vows unto God; always remember the day of their
enlightenment; walk in the Lord Jesus Christ,
whom they had now accepted, and if necessary,
also lay down their life for him, and thus, having
testified to the faith with their blood, obtain the unfading
crown of honor.

NOTE.—In the meantime, those of the Roman
church sought to abolish Christ’s true ordinance of
baptism; to which tended the canon established in
the council held A. D. 469, at Chalcedon, which
read as follows: “Those who are not baptized, shall
not be baptized by heretics.” Seb. Fr., Chron. der
Rom. Kett., fol. 71, col. 1.

A. D. 470.—It appears that at this time, through
the power of the Pope and the councils, they began
to condemn Anabaptism, and, consequently, to excommunicate
and treat as heretics, the so-called
Anabaptists; which is stated to have been put into
effect A. D. 470, in the fourth council of Rome.
To this refers the annotation found in the 5th book
of the Chronijk of P. J. Twisck, page 164, col. 1,
from Valentinus Beyer, fol. 635: “In the fourth
council of Rome Anabaptism was condemned.”

But it did not stop here; for, A. D. 487, seventeen
years afterwards, Pope Felix III., the fiftieth
in the register of the popes, by the aid of a council
then held, established different other articles against
Anabaptism and the Anabaptists, very evidently,
with a view to their suppression.

A. D. 487.—Many now, from time to time, separated
from the Roman church, rejecting her superstitions
and invented ordinances of worship, and
desiring to have no fellowship with the mystery of
wickedness, which just then began greatly to rise
among the Romanists, so that not only many of the
common people, but also, it appears, some eminent
clerical and learned persons, separated themselves
from the Roman religion in such a manner, that
they, in token of this, were baptized upon faith, by
those who were called heretics or Anabaptists, notwithstanding
they had been baptized in their youth
by the Romanists. In order to prevent this, the
Pope or Bishop of Rome, whose name was Felix,
189
made the most strenuous efforts,115 convoking for
this end, A. D. 487, a synod or council, in the city
of Rome; concerning which the following account
is given in Bapt. Hist., page 442, from Centuræ
Magdeburgenses, fol. 538: “In a synod held at
Rome, A. D. 487, by Pope Felix, who had learned
that in Africa, some ecclesiastics, priests, and bishops
had been rebaptized together with numbers of the
common people, it was decreed:

“1. If those that have been rebaptized are grievously
sorry, and desire to do penance, they shall be
received kindly, and, as usual, by the priests.

“2. The priests and ecclesiastics that have fallen,
and been baptized with the baptism of heretics, shall
do penance to the end of their life.

“3. Other ecclesiastics, as monks, nuns, and seculars,
who have fallen, and been rebaptized, shall
remain three years among the catechumens, and
seven years among the penitents; shall not offer for
the space of two years, but pray among the seculars;
however, if they be overtaken by death during
this time, the bishop, or a priest shall absolve them.

“4. Those who have been baptized or rebaptized
by heretics, shall not be permitted to receive any
ecclesiastical office, but must be content (that is, if
they return) with being received into the number of
the Catholics.”

All these articles—the fourth one we have passed
over as irrelevant—sufficiently indicate that those
who were then called Anabaptists must have increased
greatly and commanded no small respect,
since not only the common people, but also (as the
second and third article declare) priests, ecclesiastics,
and other clerical persons, as monks, nuns,
etc., though baptized in youth, were rebaptized,
that is, baptized upon faith; which is the more evident
from the fact that the Pope considered the matter
of sufficient importance, to convoke, in order to
weaken the so-called Anabaptists and maintain the
Roman church, a public synod or council, and publish
laws and rules against them. Also P. J. Twisck
makes mention of this, in his Chron., 5th book,
page 167, col. 2, fixing, however, the date of this
occurrence on the year 483, which is four years earlier
than in Bapt. History.

He says: “Felix III., the fiftieth Pope of Rome,
ordained that the churches should be consecrated
by the bishops, and that annual wakes or church-masses—real
bacchanals—should be celebrated. In
his time it was also decreed in a council, that persons
baptized by heretics, or rebaptized, should
not be received into any ecclesiastical order. Said
council also had under consideration those who had
been rebaptized in Africa, and desired to do penance;
as well as, what should be done with the
bishops, priests, monks, and nuns, who had been
rebaptized.” From Platina, fol. 91. Fasc. Temp.,
fol. 112. Hist. Georg., lib. 3.

A. D. 494.—At this time flourished Primasius;
he explains 1 Tim. 6:12, where the apostle says:
“Thou hast professed a good profession before
many witnesses,” as having reference to baptism.
See Bapt. Hist., page 483, from Joseph Vicecomes,
lib. 5, cap. 37.

But, beloved reader, how can this passage apply
to baptism, or be interpreted with reference to it,
unless we understand that the good profession of
which the apostle speaks, is attributed to the candidates
for baptism; so that, as Timothy (of whom he
says this) professed a good profession before many
witnesses, even so must yet at this day all who are
to be baptized, profess a good profession before
many witnesses. But new-born infants cannot do
this; hence, the baptism of which Primasius here
speaks, does not relate to infants.

Afterwards, in his first book on John’s Revelation,
he says: “He is arrayed in a white robe, who
is clothed with Christ, and is strong in the faith
which worketh by love; but as many of you as have
been baptized, have put on Christ.” Gal. 3:27.
Bapt. Hist., page 408.

Nowhere in the holy Scriptures, are infants enjoined
to put on Christ; but this is throughout and
without exception said to believers. See Rom.
13:14; Gal 3:27; Eph. 4:24; Col. 3:10. These
epistles were written and sent only to believers. But
to remove all doubt, Primasius himself explains
what he understands by this putting on of Christ,
by adding: “and is strong in the faith.” This is
certainly not anything that children can do; hence
the baptism which he applies to such as he speaks
of is not the baptism of infants.

NOTE.—At this time mention is made, in a certain
African council, of certain people, as being agitators
with regard to baptism, and how they should
be suppressed. Compare Seb. Franck, Chron. Rom.,
Conc., fol. 48, col. 4, with our remarks in the
account of the martyrs of the fifth century, on the
year 497.

A. D. 498.—It is stated that at this time there
lived and wrote, the excellent teacher, Fulgentius,
who, writing, among other things on baptism says
(lib. de fide, ad Petrum, cap. 30): “Rest assured
of this, and doubt not in anywise.” Continuing he
says: “That no man can receive eternal life, who
has not previously been converted from his sins
through repentance and faith, and through the sacrament
of faith and repentance been redeemed, that
is, through baptism; this is absolutely necessary for
adults, namely that they repent of their sins, understand
the common faith, according to the truth, and
receive the sacrament of baptism (upon it).”

This is the only testimony of Fulgentius, respecting
baptism, which we have been able to find; from
which we can draw no other conclusion than that
he esteemed baptism upon faith very highly, yea,
that this, and no other, was considered true baptism
by him; for when he speaks of baptism, he
connects it with faith and repentance, and, hence,
calls it a sacrament of faith and repentance, adding
that it is necessary for adults. How could one
speak more clearly and plainly of the true Christian
and apostolical baptism, which is peculiar to believers
and penitents. We will, therefore, let the matter
rest, as having been sufficiently explained by Fulgentius.

190

NOTE.—It appears that the doctrine of baptism
upon faith had at this time, A. D. 498, made its
way even to the papal chair, which, however, we
do not recognize. Bapt. Hist., page 463, Pope Leo
I., in his epistle, declaims with great warmth against
the Bishops of Sicily, Campania, Samnia, and Picena,
because they baptized not only on Easter and
Whitsuntide, but also on Epiphany and other holidays.
Observe: this is utterly opposed to infant
baptism, as we have shown elsewhere. On page
464, Pope Leo (Serm. 1, de natia Dom., cap. 4)
thus exhorts those who had been baptized: “Remain
steadfast in the faith which you have confessed
before many witnesses, and in which you are regenerated.”
Again, Leo writes (Epist. 4, ad Episcob.,
in Sicilia, cap. 6): “You plainly see that two reasons
must be observed, in which the elect (that is,
believers) are to be baptized.”

See, beloved reader, such is the power of truth,
that even the mouth of the liar, yea, of antichrist,
must confess it. But though Pope Leo confessed
this, other popes declared those who confessed the
same, heretics, yea, cursed, persecuted, and killed
them, as shall be shown in the proper place.

At this time Fulgentius taught that the holy
Scriptures contained all that was necessary for salvation—food
for children, as well as for adults.
S. Veltius, Geschlacht-register, 1649, page 123.

A. D. 500.—P. J. Twisck, in the conclusion of
his account of the fifth century, complains of the
desolation, both in civil and spiritual affairs, occasioned
chiefly by the power of the Pope of Rome,
saying: “In this time, and still longer, through
the desolation caused in the lands by the invasion
of many different armies, and by other destroyers,
as well as through immorality and heresies, the
best people and chiefest authors perished, piety
and learning diminished, and whatever of good remained,
became for the most part corrupted. For
although the baptism of adults was still administered,
and church history from the time of Christ
up to about this period, does not in the least, as far
as I know, mention infant baptism, the latter nevertheless,
according to other writers, more and more
lifts up its head, and this with papal pollution, is
confirmed by a decree, and considered not necessary
to salvation.” Chron., 5th book, page 174.

From this we may gather the reason why at times
so few orthodox and good writers are found, and,
hence, how it comes that in those early days, there
was sometimes, for a long period, only one, or a
few, who openly maintained baptism upon faith,
and other wholesome articles of faith, of which we
will not speak further now.

The statement, that church history, from the time
of Christ up to about this time (A. D. 500), does
not in the least mention infant baptism, gives rise to
the grave suspicion, that the authors which appear
to have written long before the year 500, were interpolated
by some of their descendants who maintained
infant baptism. A few instances of this kind
we have already given, respecting the writings of
Dionysius the Areopagite, Justin, Origen, and
others.

But be this as it may, posterity must make the
best of the aforesaid writings, as we also must now
do; and, according to their account, infant baptism
obtained at this time, and long before, in many of
the (Roman) churches, though many kept aloof
from it, so that even with them, it was not generally
adopted until about the year 900, yea, almost to
the year 1000, as we hope to show in the proper
place, and as may be seen in various prominent
authors.

In the mean time we have shown (which suffices
us) that the fifth century was not without men who,
opposing infant baptism, maintained baptism upon
faith, according to the teaching of Christ, and confirmed
it by doctrine and example.

NOTE.—It is stated that about A. D. 500, Clodovius
and his people were baptized upon faith, or
the confession of the same, by Remigius, Bishop of
Rheins. Bapt. Hist., page 435. But he did not
show himself a Christian in every respect, which we
would not commend. Moreover, his two sons were
baptized before his conversion as Blondus writes
(lib. 3, decade 1, also Bapt. Hist., page 436), notwithstanding
their mother, Clotildis was a godly,
Christian woman, as is stated in Bapt. Hist., page
435. From this it appears that at that time, even
among the Romanists, it was not a general custom
to baptize infants, but that some permitted their
children to attain to the years of understanding,
before they were baptized; however in other places,
in the Roman dominion, infant baptism was strictly
observed. In the mean time the true Christians kept
quiet, and practiced baptism upon faith, as has been
sufficiently shown.





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