# Of Several Other Articles Of Faith Taught By Ambrose, According To The Account Of P. J. Twisck.

4th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: OF SEVERAL OTHER ARTICLES OF FAITH TAUGHT BY AMBROSE, ACCORDING TO THE ACCOUNT OF P. J. TWISCK.

Century of containing source section; exact event date not assigned

“Ambrose (on Rom. 1) ridicules those who say:
‘We cannot come before God except through the
mediation of the saints, just as we come before a
king through the mediation of counts.’ ‘Well then,’
says he, ‘is not he guilty of contempt of majesty,
who ascribes to counts the honor due to the king?
Certainly. Why then, will not they consider themselves
sinners, who give God’s name and honor to
creatures, and, setting aside the Lord, worship his
servants? Because kings are not acquainted with
the individual wants of every one, interpreters and
advocates appear before them; but God, to whom
nothing is hid, needs no advocates or informants,
but simply an humble heart.’

“Again: ‘They now bestow such names and
honors upon the images, as they would never have
dared to give to the living person, namely, divine
honor; and this, when they are dead.’ Thus Ambrose
reproves the image worship of the Roman
church, and (on Col. 1) positively asserts that ‘neither
elements, nor saints, nor angels should be honored
or worshiped, but Christ alone.’

“It seems,” says he, “that Ambrose, too, would
seek antichrist at Rome;” for he says that ‘antichrist
shall restore to the Romans their freedom,
under his name,’ and calls the city of antichrist ‘the
city of the devil.’ He says further, that ‘antichrist
shall be revealed after the downfall of the Roman
Empire, or when the Emperors shall have lost their
power;’ and history shows that the decline of the
Roman Emperors was the augmentation of the
power and dominion of the Popes or antichrists.

155

“Ambrose says further: ‘The violence of worldly
opponents must not be overcome with worldly, but
with spiritual weapons; and heretics must be punished
only by exclusion from the church; for the
champions of Christ seek neither weapons nor iron
balls.’

“Again, in regard to marriage he says: ‘Purity
of the body is something to be desired by us, and I
commend it by way of advice, but do not enjoin it
as a command; for the virgin state may be advised,
but not commanded.’ Hist. Tripart., lib. 7, cap. 8.
Adolphus Tectander Apol., fol. 163. Casp. Swinck,
Epist. 1, fol. 877. Hier. Zanc., fol. 65. D. Anth. l.,
fol. 116.

“Again: The words of Ambrose clearly indicate
that he means that the sacrament (the Lord’s Supper),
should be received under both forms, that is,
with bread and wine. Lib. 9, cap. 30. Seb. Fr.,
fol. 50.

“Again: ‘The body of Christ is not material or
earthly food, or bread, but a spiritual, eternal bread,
which feeds believing souls. Regenerated men belong
to this table, of which the ungodly cannot partake.’
Chron. Seb. Fr. on Ambrose.

“Again: Ambrose says also: ‘We are in duty
bound to examine the churches, and if there is one
which rejects the faith, and does not hold to the
foundation of the apostolical doctrine, we must leave
it.’ ” In Lucam, lib. 6, cap. 9. P. J. Twisck,
Chron., 4th book, page 114, col. 2 and 115, col. 1, 2.

A. D. 364.—It is recorded that in or about the
second year of Julian, the Apostate, there lived and
wrote the very learned, yet humble, Ephrem, surnamed
Syrus, who, in writing of baptism, relates
that in his time it was customary for people, when
they were baptized, to renounce with express words
the devil and all his works, Jac. Mehrn. in Bapt.
Hist., 2d part, page 328.

Ephrem (Lib. de Poenit., cap. 5) also enumerates
the works of Satan which we renounce in baptism,
as fornication, adultery, uncleanness, lying,
stealing, envy, etc.

Page 336. He also states (Orat. 3, de S. Lavacro)
that it is customary for the candidates for
baptism to confess their sins. And from his book
on Repentance, chap. 5, it appears that those who
were thus baptized confessed their faith before many
witnesses, and said: “I renounce thee, O Satan,
and all thy works.”

Page 384. Vicecomes (Lib. 1, cap. 20) quotes
the following from Ephrem Syrus: “This declaration
of renunciation, as it is called, which we make
in baptism, seems to be a small matter, but it has a
deeper meaning, and he that observes it rightly is
truly blessed; for with these few words, namely
those spoken in baptism, we let go all that is called
evil, and is hated of God, and renounce the same;
and these things are not one, two, or ten, but everything
that can be called evil, for you say: ‘I renounce
Satan and all his works.’ ” “This,” writes
Jac. Mehrn., “is certainly not a meaningless or
frivolous performance that can be imposed on infants.”

A. D. 365.—About the beginning of this year,
Gregory of Nyssa is mentioned, who, observing, it
seems, how some came to baptism, unprepared and
with an ungodly mind, wrote the following for their
instruction: “When we pass through the sacramental
water of baptism, we must mortify in the
water all that is evil and vicious, such as unchastity,
rapacity, luxury, frivolity, pride, vanity of the mind,
envy, and the like. We must also drown and forsake
in the water, as much as is possible, not only
the gross vices, with their operations, but also the
emotions and pollutions of the mind which, in some
measure, cleave to human nature.” Greg. Nyss.,
lib. de vita Mosis. Also, Jac. Mehrn., Bapt. Hist.,
page 328.

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

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.

From this it is as clear as sunlight, of what baptism
he speaks, for in mentioning the believer, in
connection with baptism, and speaking of him as
the one to be baptized, he certainly indicates that
he does not speak of children, or of infant baptism,
but of the baptism of believers. Moreover, a little
after the preceding words, he says concerning the
candidate for baptism, of whom he speaks: “He
follows the faith of the believers.”

Vicecomes (lib. 2, cap. 4), cites Optatus Milevitanus,
and says that in the 5th book against
Parmes he expounds the words of St. Paul, 1 Cor.
3:6, on this wise: “‘I have planted, Apollos watered,’
that is: O ye heathen, I have made you disciples
of Christ; Apollos has baptized these disciples.”

Likewise in the 2d book, 7th chapter, Vicecomes
writes: “Optatus was a catechist at Carthage.”
Also, Bapt. Hist., page 375.

These things confirm our previous declaration;
for, when he calls unbelieving and unbaptized persons
heathen, and, on the other hand, pronounces
those who had been instructed in the faith, and
baptized upon it, disciples of Christ, without remarking
whether they were born of Christian, or
of heathen parents, he declares thereby, that it is
not birth, but unbelief and absence of baptism,
which constitutes one a heathen, and that not
Christian parentage, but faith and baptism, make
one a Christian; which well accords with the words
of Paul, Gal. 3:26–28: “For ye are all the children
of God by faith in Christ Jesus. For as many as
have been baptized into Christ have put on Christ.
There is neither Jew nor Greek, there is neither
bond nor free, there is neither male nor female: for
ye are all one in Christ Jesus.”

Again, the fact that Optatus, as Vicecomes writes,
was a catechist, indicates that at the place where he
was teacher it was the custom, to teach the candidates
for baptism the catechism, that is, to instruct
them in the faith, before they were baptized; hence
these candidates were called catechumens.

NOTE.—Damascenus writes that “at this time,
A. D. 370, the Gospel was preached in all the
world, not by the force of arms, nor by subjugating
its adversaries through war, but by a handful of
poor, naked, and martyred people, that is, by
patience and faith. For, how could the church have
martyrs, if she made martyrs?” Damasc., 3 Cent.,
cap. 33. P. J. Twisck, Chron., 4th book, page 116,
col. 2.

A. D. 380.—Gregory of Nazianzus, in Cappadocia,
born of Christian parents, was not baptized
until he was in his twentieth year; concerning
which, Jacob Mehrning gives the following account:
“His father, Bishop at Nazianzus, and also called
Gregory, and his mother Nonna, a pious woman
of Christian parentage, knew nothing of infant baptism,
for they did not have their son (Gregory)
baptized in his infancy. His baptism, according to
history, did not take place until he was in his
twentieth year. Bapt. Hist., page 354. Also,
H. Mont. Nietigh., page 62.

In order to show still further, how vain and useless
infant baptism was deemed at that time, by
various pious and learned men, and how baptism
was even deferred till late in life, we will adduce
one or two brief examples.105

157

A. D. 381.—It is stated that in this year there
was baptized at Constantinople, Nectarius, after he
had attained his full understanding, yea, such an
advanced age and penetrating knowledge, that he
was at the same time elected bishop or teacher of
that place, the like of which occurred previously,
as stated concerning Ambrose, in the year 363. See
P. J. Twisck, Chron., 4th book, page 122, from
Histor. Tripart., lib. 9, cap. 13. Adolph. Apol.,
fol. 163. Leonh., lib. 2. Merula, fol. 312.

As regards the statement how precipitately and unexpectedly
Nectarius was elected bishop or teacher
of that place, even as was related of Ambrose, it is
not our purpose to defend or advocate it; but simply
to show that he deferred baptism in his youth, and
was not baptized until he had attained to quite an
advanced age.

NOTE.—In A. D. 382, Theodosius, born and
bred by Christian parents, was baptized at Thessalonica,
by Bishop Ascholius. Hist. Eccl., lib. 5,
cap. 6, Socrates. Also, H. Montan., page 70.

A. D. 383.—Basilius106 and Eubulus, said to each
other: “Let us sell all our goods, and distribute
to the poor, and then journey to the holy city, that
we may behold for ourselves the wonderful works
of God, and thereby awaken within us a confidence
towards God.” Having done this, and taken with
them the clothes necessary for baptism, they journeyed
to Jerusalem. Vicecom., lib. 3, cap. 4, from
Amphilochius. Jac. Mehrn., Bapt. Hist., 2d part,
page 389.

Amphilochius writes of a baptized Jewish physician,
who distributed the money he had gained
by his profession, among the hospitals, and gave
the rest to other poor people. Vicecom., lib. 5,
cap. 46. Bapt. Hist., see above.

We mentioned Basilius and Eubulus, who journeyed
to Jerusalem, taking with them the clothes
necessary for baptism, in order to be baptized.
From this it appears that it was the custom at that
time in Jerusalem—and one that remained in use
long afterwards in many warm countries—to baptize
the candidates in or at rivers, and that they went
partly or with the whole body down into the water,
and then came up again; to which end they divested
themselves of their own clothes, usually had on a
white or linen garment. This is the kind of clothes
that Basilius and Eubulus appear to have taken
with them, in order to be baptized therein.

Now, compare this with the baptism of infants
in the cradle, and you will at once see that this
mode of baptism cannot take place with infants,
since they have neither the ability nor the understanding
necessary for the observance of such a
mode of baptism.

We will now proceed to the views of Basilius
with regard to baptism, and what he, according to
the testimony of ancient writers, has taught and
written concerning it. First, it is stated of him,
that in writing of baptism, he in no wise mentions
infant baptism, but, on the other hand, the baptism
of catechumens, that is, persons receiving instruction
in the faith.

Concerning this, H. Montanus and Jacob Mehrning
unanimously give the following testimony: “The
aforementioned Basilius who was bishop of Cesarea,
in Cappadocia, A. D. 386, exhorts only the catechumens
to baptism, without once mentioning infants,
yea, he sufficiently indicates that infant baptism
was not the custom there at his time, saying:
‘Ye who have been evangelized by the apostles,
repent, and be baptized every one of you in the
name of our Lord Jesus Christ.’ ”

True, he exhorts also the young to baptism, yet
not such as are altogether destitute of understanding,
but those who can hear the words by which
he admonishes them to baptism, that is, adults,
and not infants. He uses such expressions throughout
this entire exhortation, and also in some of his
other writings, as in the book of the “Holy Spirit,”
chap. 12, 14, and 27; but nowhere does he mention
infant baptism. H. Montan. Nietigh., page 73.
Jac. Mehrn., Bapt. Hist., page 365.

Moreover, the words of Basilius, whenever he
treats of baptism, clearly express that they cannot
be applied to infants. For, showing the nature of
baptism, and what it is, he says (Lib. 3, Contra
Eunom.): “Baptism is a seal of faith.” Again
(Exhort. ad Bapt.): “Baptism is the mark of the
Christian champion.” Again (de Instr. ad Bapt.
Ven.): “Baptism is a likeness of death, burial, and
the resurrection of the dead.” Bapt. Hist., p. 322.

These things are so clear that they require no
explanation, and we shall therefore proceed to what
he says further. As regards the form of baptism,
according to the institution of Christ, he writes
(Lib. 3, Contra Eunom.): “Our baptism is administered
according to the institution of the Lord,
in the name of the Father, the Son, and the Holy
Ghost.”

Again, concerning the faith which must accompany
such baptism, he says (Lib. de Sp. S., cap. 12):
“When we believe on the Father, the Son, and the
Holy Ghost, we are also baptized in the name of
the Father, the Son, and the Holy Ghost.” Bapt.
Hist., page 323.

Respecting the words of the candidates, and what
manner of conduct they observed at baptism, he
says, in the last named book, that the candidates
for baptism renounced Satan and all his angels.
Again (Exhort. ad Bapt.), he states that they lifted
up their hands towards heaven; that they kneeled
down in prayer. Bapt. Hist., page 336.

He makes mention, moreover, in many places,
of various other circumstances and matters pertaining
to baptism; of which we will present the following
to the reader.

Basilius the Great writes (Contra Eunom., lib. 3):
“Faith must precede, if the believer is to be sealed
by baptism.”

D. Vicecomes adduces from Basilius, book 1,
chap. 23, of his Exhortation to Baptism the following:
“When wilt thou become a Christian? When
shall we recognize thee as one of our number? Last
year thou deferredst it till the present Easter; and
158
now thou wilt wait till the next. Take heed, lest
thou be deceived in thy expectation of a long life.”

Again, chap. 31, Basilius, in the 128th epistle,
commends C. Posthumanius, and wishes that he
had been his godfather, since the same had made
such a glorious confession at his baptism; and this
with great contrition, pain, and anguish of spirit;
and had evinced in his life and conversation the
moderation which the confession of the Christian
name demands.

Again, chap. 33, Vicecomes writes: “Basilius is
greatly astonished (in the 23d epistle to Boniface),
at infant baptism and godfathership, saying: ‘Since
you cannot promise anything certain, either with
regard to the child’s future faith, or its present
thoughts, I pray thee, beloved, what then does it
signify that, when the children are brought to baptism,
the parents, as sureties, answer in their stead,
and say that the children do that which at that age
they cannot even think, or, which if they can, is hid
from us? But those who bring the child are asked:
Does it believe in God? and, for this age, which
knows not whether there is a God, the parents answer:
It believes. Thus also the other questions
are responded to. I am astonished that in such
matters the parents answer so presumptuously for
the child.’ ” Bapt. Hist., pages 390, 391.

This can certainly be called a candid rejection of
infant baptism, and not only of infant baptism, but
of all the absurd questions and answers which
customarily occurred at the baptism of children,
and upon which infant baptism was founded. He
accuses the children of ignorance, saying that they
do not know whether there is a God; the parents
he accuses of presumption because they thus boldly
dare answer in their stead, and say: “The child
believes.” The priests who baptize such children,
he accuses of folly, because they presented such
improper and unfounded questions respecting the
ignorant infants, and demanded that they should be
answered in the child’s name. Infant baptism itself
he charges with worthlessness and falsity, seeing,
as Vicecomes says, he, in his 23d epistle to Boniface,
is greatly astonished at infant baptism.

Basilius, in order to still more fully state his views
concerning this matter, adduces various passages,
which effectually overthrow infant baptism, and
establish baptism upon faith.

D. Vicecomes (Lib. 2, cap. 3), writes thus:
“Basilius calls the catechumens nurtured ones,
since they were fed and nurtured with instruction
in the Christian faith.”

Again (cap. 4, Basilius Serm. 1, de Bapt.) he
says: “We must know that we must first teach and
instruct, and ultimately administer holy baptism to
those thus rightly instructed.” And, a little after
this: “Instruction must precede baptism, and first of
all everything which stands in the way of teaching
and instruction, must be removed.”

Again, in book 3, chapter 4, of the Exhortation
to Baptism, he writes: “Examine thy conscience;
go into the secret chamber of thy heart; awaken
within thee for a time the remembrance of former
things.”

Again, chapter 5: “As soon as any one came to
John, and confessed his sins, however great and
heinous they were, he was baptized in Jordan’s
floods, and immediately received remission of sins.”
Bapt. Hist., page 392.

All these passages of Basilius as cited by D. Vicecomes,
himself a pedobaptist, and noted by J. M.
in Bapt. Hist., are so clearly opposed to infant
baptism, that further comment is unnecessary. We
will therefore let this suffice, and proceed to the
testimony of several other persons in the fourth
century.

A. D. 390.—John Chrysostom, born of Christian
parents, was at this time baptized upon his faith
by Bishop Melitius, being twenty-one years old.
Episcopii. Antew. op de proeve des Remonstr. Catechism.,
page 359.





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