The Example set us by the Martyrs, whom no force could hinder from defending the Faith of their Predecessors.
[12.] But it may be, we invent these charges out of hatred to novelty and zeal for antiquity. Whoever is disposed to listen to such an insinuation, let him at least believe the blessed Ambrose, who, deploring the acerbity of the time, says, in the second book of his work addressed to the Emperor Gratian: 435 “Enough now, O God Almighty! have we expiated with our own ruin, with our own blood, the slaughter of Confessors, the banishment of priests, and the wickedness of such extreme impiety. It is clear, beyond question, that they who have violated the faith cannot remain in safety.”
And again in the third book of the same work, 436 “Let us observe the precepts of our predecessors, and not transgress with rude rashness the landmarks which we have inherited from them. That sealed Book of Prophecy no Elders, no Powers, no Angels, no Archangels, dared to open. To Christ alone was reserved the prerogative of explaining it. 437 Who of us may dare to unseal the Sacerdotal Book sealed by Confessors, and consecrated already by the martyrdom of numbers, which they who had been compelled by force to unseal afterwards resealed, condemning the fraud which had been practised upon them; while they who had not ventured to tamper with it proved themselves Confessors and martyrs? How can we deny the faith of those whose victory we proclaim?”
[13.] We proclaim it truly, O venerable Ambrose, we proclaim it, and applaud and admire. For who is there so demented, who, though not able to overtake, does not at least earnestly desire to follow those whom no force could deter from defending the faith of their ancestors, no threats, no blandishments, not life, not death, not the palace, not the Imperial Guards, not the Emperor, not the empire itself, not men, not demons?—whom, I say, as a recompense for their steadfastness in adhering to religious antiquity, the Lord counted worthy of so great a reward, that by their instrumentality He restored churches which had been destroyed, quickened with new life peoples who were spiritually dead, replaced on the heads of priests the crowns which had been torn from them, washed out those abominable, I will not say letters, but blotches (non literas, sed lituras) of novel impiety, with a fountain of believing tears, which God opened in the hearts of the bishops?—lastly, when almost the whole world was overwhelmed by a ruthless tempest of unlooked for heresy, recalled it from novel misbelief to the ancient faith, from the madness of novelty to the soundness of antiquity, from the blindness of novelty to pristine light?
[14.] But in this divine virtue, as we may call it, exhibited by these Confessors, we must note especially that the defence which they then undertook in appealing to the Ancient Church, was the defence, not of a part, but of the whole body. For it was not right that men of such eminence should uphold with so huge an effort the vague and conflicting notions of one or two men, or should exert themselves in the defence of some ill-advised combination of some petty province; but adhering to the decrees and definitions of the universal priesthood of Holy Church, the heirs of Apostolic and Catholic truth, they chose rather to deliver up themselves than to betray the faith of universality and antiquity. For which cause they were deemed worthy of so great glory as not only to be accounted Confessors, but rightly, and deservedly to be accounted foremost among Confessors.
St. Ambrose. De Fide, l. 2, c. 15, § 141. See also St. Jerome adv. Luciferianos, § 19.134:436
Ibid. l. 3, § 128. St. Ambrose speaks of the Gothic war as a judgment upon Valens, both for his Arianism and for his persecution of the Catholics. He had permitted the Goths to cross the Danube, and settle in Thrace and the adjoining parts, with the understanding that they should embrace Christianity in its Arian form. They had now turned against him, and Gratian was on the eve of setting out to carry aid to him. St. Ambroses book, De Fide, was written to confirm Gratian in the Catholic faith, in view especially of the Arian influence to which he might be subjected in his intercourse with Valens. Valens was killed the following year, 378, at the battle of Adrianople.134:437
Rev. v. 1-5.