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

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.