# Of Several Other Articles Of Faith Taught By Ambrose, According To The Account Of P. J. Twisck. · Page 4 of 5

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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.



## Original source

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