Of Several Other Articles of Faith Taught by Ambrose

"Ambrose (on Romans 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,' he says, 'is he not guilty of contempt of majesty who ascribes to counts the honor due to the king? Certainly. Why then will they not consider themselves sinners, who give God's name and honor to creatures, and, setting the Lord aside, worship His servants? Because kings are not acquainted with the individual needs of everyone, interpreters and advocates appear before them; but God, from whom nothing is hidden, needs no advocates or informants, but simply a humble heart.'

"Again: 'They now bestow on the images such names and honor 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 Colossians 1) positively asserts that 'neither elements, nor saints, nor angels should be honored or worshiped, but Christ alone.'

" 'It seems,' he says, '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 have lost their power;' and history shows that the decline of the Roman Emperors was the increase of the power and dominion of the Popes or antichrists.

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

"Again, with regard to marriage he says: 'Purity of the body is something to be desired by us, and I commend it as advice, but do not lay it down as a command; for the virgin state may be advised, but not commanded.' Hist. Tripart., book 7, chapter 8. Adolphus Tectander Apol., folio 163. Casp. Swinch, epistle 1, folio 877. Hier. Zanc., folio 65. D. Anth. 1., folio 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. Book 9, chapter 30. Seb. Fr., folio 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 apostolic doctrine, we must leave it." ' In Lucam, book 6, chapter 9. P. J. Twisck, Chron., 4th book, page 114, column 2, and 115, columns 1, 2.

In the year 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, writing of baptism, relates that in his time it was customary for people, when they were baptized, to renounce in express words the devil and all his works. Jac. Mehrn. in Bapt. Hist., 2nd part, page 328.

Ephrem (book de Poenit., chapter 5) also lists the works of Satan which we renounce in baptism, such as fornication, adultery, uncleanness, lying, stealing, envy, and so on.

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, chapter 5, it appears that those who were thus baptized confessed their faith before many witnesses, and said: "I renounce you, O Satan, and all your works."

Page 324. Vicecomes (book 1, chapter 20) quotes the following from Ephrem Syrus: [n232-3] "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 the one who keeps 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 by God, and renounce it; 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."

In the year 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, greed, luxury, frivolity, pride, vanity of the mind, envy, and the like. We must also drown and forsake in the water, as far as is possible, not only the gross vices, with their workings, but also the emotions and pollutions of the mind which, in some measure, cling to human nature." Greg. Nyss., book 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., 2nd part, page 376, from Vicecom., book 1, chapter 14, from Greg. Nyss.

In another place he very earnestly urges some persons who deferred their baptism to have their names registered among the catechumens, so that, having been truly examined and instructed in the faith, they might receive baptism. Concerning this, I find the following annotation (Bapt. Hist., page 476, from Vicecom., book 2, chapter 12): "Gregory of Nyssa says in a sermon, to those who had long deferred their baptism: 'Come, you 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 Gregory of Nyssa also, as has been shown, wrote sound and correct doctrine concerning baptism. Besides this we have not been able to find any other testimony from him on this subject.

In the year 366. Infant baptism, as it appears, was beginning to gain a foothold in some places, and 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 intended to baptize should first 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., page 112, columns 1, 2.*

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., book 2, chapter 8, from the 42nd 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 not to act contrary to the command of Christ and baptize any without true faith and repentance, thought it better to defer for eighteen months or two years the baptism even of those catechumens whose life was well spoken of, so 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 had come into 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 too was abolished at that time, with these words: "It has also seemed proper to us to ordain that from now on 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., book 4, chapter 2.

From this custom of presenting a plate to the candidates, that they might put money on it, and from its abolition, 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 to leave it undone of their own will.

About the year 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, so that after this instruction they might be baptized upon their own confession. Speaking of the things that are to be observed in and about baptism, he says: [n232-1] "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., book 3.

Although these words seem somewhat obscure, they nevertheless contain enough light for us to see clearly what baptism, and what matter, he speaks of. As for the matter he treats of here, it is apparently the dignity of baptism; and to prove it, he states 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, the one who stands ready to be baptized; for he is very worthy in the sight of God, since Christ says: "He that believes and is baptized shall be saved" (Mark 16, verse 16). As the third, he mentions the baptizer, namely, the one 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 clear as sunlight what baptism he speaks of; 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 (book 2, chapter 4) cites Optatus Milevitanus, and says that in the 5th book against Parmes he explains the words of Saint Paul, First Corinthians 3, verse 6, in this way: " 'I have planted, Apollos watered,' that is: O you heathen, I have made you disciples of Christ; Apollos has baptized these disciples."

Likewise in the 2nd 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, calls 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 by this that it is not birth, but unbelief and the absence of baptism, that makes one a heathen, and that not Christian parentage, but faith and baptism, make one a Christian; which agrees well with the words of Paul, Galatians 3, verses 26 to 28: "For you 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 you are all one in Christ Jesus."

Again, the fact that Optatus, as Vicecomes writes, was a catechist indicates that in 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, in the year 370, the Gospel was preached in all the world, not by the force of arms, nor by subduing 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., chapter 33. P. J. Twisck, Chron., 4th book, page 116, column 2.

In the year 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 considered at that time by various pious and learned men, and how baptism was even deferred till late in life, we will bring forward one or two brief examples.*

In the year 381. It is stated that in this year there was baptized at Constantinople, Nectarius, after he had attained his full understanding, indeed 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 had occurred before, as stated concerning Ambrose, in the year 363. See P. J. Twisck, Chron., 4th book, page 122, from Histor. Tripart., book 9, chapter 13. Adolph. Apol., folio 163. Leonh., book 2. Merula, folio 312.

As for the statement of how hastily and unexpectedly Nectarius was elected bishop or teacher of that place, just as was related of Ambrose, it is not our purpose to defend or commend it, but simply to show that he deferred baptism in his youth, and was not baptized until he had reached quite an advanced age.

NOTE. In the year 382, Theodosius, born and brought up by Christian parents, was baptized at Thessalonica by Bishop Ascholius. Hist. Eccl., book 5, chapter 6, Socrates. Also, H. Montan., page 70.

In the year 383. Basilius* and Eubulus, said to each other: [n232-2] "Let us sell all our goods, and distribute to the poor, and then journey to the holy city, that we may see for ourselves the wonderful works of God, and so awaken within us a confidence toward God." Having done this, and taken with them the clothes necessary for baptism, they journeyed to Jerusalem. Vicecom., book 3, chapter 4, from Amphilochius. Jac. Mehrn., Bapt. Hist., 2nd part, page 389.

Amphilochius writes of a baptized Jewish physician, who distributed the money he had earned by his profession among the hospitals, and gave the rest to other poor people. Vicecom., book 5, chapter 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 afterward in many warm countries — to baptize the candidates in or at rivers, and that they went down into the water partly or with the whole body, and then came up again; and to this end they took off their own clothes, and usually put 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 in them.

Now compare this with the baptism of infants in the cradle, and you will at once see that this manner of baptism cannot take place with infants, since they have neither the ability nor the understanding necessary for observing such a manner 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 way 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 Caesarea, in Cappadocia, in the year 386, exhorts only the catechumens to baptism, without once mentioning infants; indeed, he sufficiently indicates that infant baptism was not the custom there in his time, saying: 'You 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 the young also to baptism, yet not such as are altogether without understanding, but those who can hear the words by which he urges 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," chapters 12, 14, and 27; but nowhere does he mention infant baptism. H. Montan. Nietigh., page 73. Jac. Mehrn., Bapt. Hist., page 365. [n232-5]

Moreover, the words of Basilius, whenever he treats of baptism, clearly show that they cannot be applied to infants. For, showing the nature of baptism, and what it is, he says (book 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. hen.): "Baptism is a likeness of death, burial, and the resurrection of the dead." Bapt. Hist., page 322.

These things are so clear that they require no explanation, and we shall therefore proceed to what he says further. As for the form of baptism, according to the institution of Christ, he writes (book 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 (book de Sp. S., chapter 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.

Concerning 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 toward heaven, and that they knelt 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., book 3): "Faith must precede, if the believer is to be sealed by baptism."

D. Vicecomes brings forward the following from Basilius, book 1, chapter 23, of his Exhortation to Baptism: "When will you become a Christian? When shall we recognize you as one of our number? Last year you put it off till this Easter; and now you will wait till the next. Take heed, lest you be deceived in your expectation of a long life."

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

Again, chapter 33, Vicecomes writes: "Basilius is greatly astonished (in the 23rd 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 ask you, beloved, what then does it mean that, when the children are brought to baptism, the parents, as sureties, answer in their place, and say that the children do what at that age they cannot even think, or which, if they can, is hidden from us? But those who bring the child are asked: Does it believe in God? And for this age, which does not know whether there is a God, the parents answer: It believes. The other questions are answered in the same way. 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 were customary 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 to answer in their place, and say: "The child believes." The priests who baptize such children he accuses of folly, because they put such improper and unfounded questions concerning 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 that, as Vicecomes says, in his 23rd epistle to Boniface he is greatly astonished at infant baptism.

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

D. Vicecomes (book 2, chapter 3) writes thus: "Basilius calls the catechumens nurtured ones, since they were fed and nurtured with instruction in the Christian faith."

Again (chapter 4, Basilius, Sermon 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 your conscience; go into the secret chamber of your heart; awaken within you for a time the remembrance of former things."

Again, chapter 5: "As soon as anyone 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.

In the year 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 prove des Remonstr. Catechism., page 359.