# Of Several Other Articles Of Faith Taught By Ambrose, According To The Account Of P. J. Twisck. · Page 2 of 5

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When at this time some thought it was needful
to be baptized in consecrated water, he declared in
a certain sermon, that this was not necessary, but
that faith and the blessing of the minister were all
that a person needed for baptism; for every place is
the Lord’s, and all kinds of water may be used for
baptism, if God only finds faith, for this he accepts,
and the blessing of the minister, which sanctifies.
Bapt. Hist., 2d. part, page 376, from Vicecom.,
lib. 1, cap. 14, from Greg. Nyss.

In another place he very earnestly admonishes
some persons who deferred their baptism, that they
should have their names registered among the catechumens,
in order that, having been truly examined
and instructed in the faith, they might receive baptism.
Concerning this, I find the following annotation
(Bapt. Hist., page 376, from Vicecom., lib. 2,
cap. 12): “Gregory of Nyssa says in a sermon, to
those who had long deferred their baptism: ‘Come,
ye who are burdened to your sanctification; give
me your names, that I may write them with ink in
earthly books; but may God record them on tablets
that never perish.’ ”

Thus, also Gregory of Nyssa, as has been shown,
wrote sound and correct doctrine respecting baptism.
Besides this we have not been able to find
any other testimony from him relative to this subject.

A. D. 366.—Infant baptism, as it appears, beginning
to gain a foothold in some places, the teachers
at Laodicea, in Phrygia Pacatiana, declared themselves
decidedly against it, in a public convention
or assembly, in which, among other things, it was
resolved: “That those whom it was the intention
to baptize, should previously be instructed in the
faith, and be examined concerning it, on Thursday
of the last week of Lent.” Compare Seb. Franck,
Cons. Laod., with P. J. Twisck, Chron., p. 112,
col. 1, 2.[104](/en/stories/mm-footnotes/part-10/#Footnote_104)

It is recorded that about this time, in another
convention of ministers, called the Elibertine Council,
it was resolved among other things: “That persons
who embrace the Christian faith shall, if they lead
a pious life, be admitted to baptism, in eighteen
months or two years.” Vicecom., lib. 2, cap. 8,
from the 42d Canon of the Elibertine Council, as
noted by Jac. Mehrn., Bapt. Hist., page 372.

Here we cannot but see the uprightness and carefulness
of the aforementioned ministers, who, so as
156not to act contrary to the command of Christ, and
baptize any without true faith and repentance,
deemed it preferable to defer for eighteen months
or two years, the baptism of even those catechumens,
whose life was well spoken of; in order
that, having in the meantime well counted the cost,
they might erect a good building, and be built up
by baptism as living stones in the Christian temple
of the church.

In the meantime, it appears that an abuse obtained
in the administration of baptism, namely,
that a plate was presented to the candidates, that
they might put some money on it (either for the
minister, or for the poor). But this was also abolished
at that time, with these words: “It has also
seemed proper to us, to ordain that hereafter the
candidates for baptism shall not put any money on
the plate, as has been the custom.” Bapt. Hist.,
page 372, ex Concilio Elibertino Vicecom., lib. 4,
cap. 2.

From this custom of presenting a plate to the
candidates, that they might put money on it, and
from its abolishment, the plain inference is, that the
candidates were not little children, and that the
decree enacted concerning them, did not concern
little children, for these have neither the knowledge
nor the ability to do it, or voluntarily to omit it.

About A. D. 370.—We are informed that about
this time there taught and wrote Optatus Milevitanus,
a catechist, who, it is stated, by virtue of
his office instructed the young in the articles of the
faith, in order that after previous instruction, they
might be baptized upon their own confession.
Speaking of the things that are to be observed in
and about baptism, he says: “We know that in the
observance of holy baptism there are three essentials.
The first relates to the holy Trinity, the second to
the believer, and the third to the baptizer; but they
must not all be weighed in the same balance.”
Bapt. Hist., page 327, from Opt. Mil., lib. 3.

Although these words seem somewhat obscure,
they nevertheless contain enough light for us to
perceive clearly, of what baptism, and of what
matter he speaks. As regards the matter of which
he here treats, it apparently is the dignity of baptism,
in order to prove which, he alleges that in
baptism there are three very worthy things. Mentioning
the most worthy first, he says that it is God
or the Holy Trinity. As the second, he mentions
the believer, namely, him who stands ready to be
baptized; for he is very worthy in the sight of God,
since Christ says: “He that believeth and is baptized
shall be saved.” Mark 16:16. As the third,
he mentions the baptizer, namely, him who has
received so worthy an office from God. From these
three worthy circumstances he justly concludes the
dignity of baptism.



## Original source

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