(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.

TERTULLIAN.

ON BAPTISM.

[TRANSLATED BY THE REV. S. THELWALL.]

CHAP. I.--INTRODUCTION. ORIGIN OF THE

TREATISE.

   HAPPY is our[1] sacrament Of water, in that, by washing away the sins
of our early blindness, we are set free and admitted into eternal life! A
treatise on this matter will not be superfluous; instructing not only such
as are just becoming formed (in the faith), but them who, content with
having simply believed, without full examination of the grounds[2] of the
traditions, carry (in mind), through ignorance, an untried though probable
faith. The consequence is, that a viper of the Cainite heresy, lately
conversant in this quarter, has carried away a great number with her most
venomous doctrine, making it her first aim to destroy baptism. Which is
quite in accordance with nature; for vipers and asps and basilisks
themselves generally do affect arid and waterless places. But we, little
fishes, after the example of our IXTHUS[3] Jesus Christ, are born in water,
nor have we safety in any other way than by permanently abiding in water;
so that most monstrous creature, who had no right to teach even sound
doctrine,[4] knew full well how to kill the little fishes, by taking them
away from the water!

CHAP. II.--THE VERY SIMPLICITY OF GOD'S MEANS OF WORKING, A STUMBLING-BLOCK
TO THE CARNAL MIND.

   Well, but how great is the force of perversity for so shaking the faith
or entirely preventing its reception, that it impugns it on the very
principles of which the faith consists! There is absolutely nothing which
makes men's minds more obdurate than the simplicity of the divine works
which are visible in the act, when compared with the grandeur which is
promised thereto in the effect; so that from the very fact, that with so
great simplicity, without pomp, without any considerable novelty of
preparation, finally, without expense, a man is dipped in water, and amid
the utterance of some few words, is sprinkled, and then rises again, not
much (or not at all) the cleaner, the consequent attainment of eternity s
is esteemed the more incredible. I am a deceiver if, on the contrary, it is
not from their circumstance, and preparation, and expense, that idols'
solemnities or mysteries get their credit and authority built up. Oh,
miserable incredulity, which quite deniest to God His own properties,
simplicity and power! What then? Is it not wonderful, too, that death
should be washed away by bathing? But it is the more to be believed if the
wonderfulness be the reason why it is not believed. For what does it behove
divine works to be in their quality, except that they be above all
wonder?[6] We also ourselves wonder, but it is because we believe.
Incredulity, on the other hand, wonders, but does not believe: for the
simple acts it wonders at, as if they were vain; the grand results, as if
they were impossible. And grant that it be just as you think? sufficient to
meet each point is the divine declaration which has fore-run: "The foolish
things of the world hath God elected to confound its wisdom;"[8] and, "The
things very difficult with men are easy with God."[9] For if God is wise
and powerful (which even they who pass Him by do not deny), it is with good
reason that He lays the material causes of His own operation in the
contraries of wisdom and of power, that is, in foolishness and
impossibility; since every virtue receives its cause from those things by
which it is called forth.

CHAP. III.--WATER CHOSEN AS A VEHICLE OF DIVINE OPERATION AND WHEREFORE.
ITS PROMINENCE FIRST OF ALL IN CREATION.

   Mindful of this declaration as of a conclusive prescript, we
nevertheless proceed to treat the question, "How foolish and impossible it
is to be formed anew by water. In what respect, pray, has this material
substance merited an office of so high dignity ?" The authority, I suppose,
of the liquid element has to be examined.[1] This[2] however, is found in
abundance, and that from the very beginning. For water is one of those
things which, before all the furnishing of the world, were quiescent with
God in a yet unshapen[3] state. "In the first beginning," saith Scripture,
"God made the heaven and the earth. But the earth was invisible, and
unorganized,[4] and darkness was over the abyss; and the Spirit of the Lord
was hovering[5] over the waters."[6] The first thing, O man, which you have
to venerate, is the age of the, waters in that their substance is ancient;
the second, their dignity, in that they were the seat of the Divine Spirit,
more pleasing to Him, no doubt, than all the other then existing elements.
For the darkness was total thus far, shapeless, without the ornament of
stars; and the abyss gloomy; and the earth unfurnished; and the heaven
unwrought: water[7] alone--always a perfect, gladsome, simple material
substance, pure in itself--supplied a worthy vehicle to God. What of the
fact that waters were in some way the regulating powers by which the
disposition of the world thenceforward was constituted by God? For the
suspension of the celestial firmament in the midst He caused by "dividing
the waters;"[8] the suspension of "the dry land" He accomplished by
"separating the waters." After the world had been hereupon set in order
through its elements, when inhabitants were given it, "the waters" were the
first to receive the precept "to bring forth living creatures."[9] Water
was the first to produce that which had life, that it might be no wonder in
baptism if waters know how to give life.[10] For was not the work of
fashioning man himself also achieved with the aid of waters? Suitable
material is found in the earth, yet not apt for the purpose unless it be
moist and juicy; which (earth) "the waters," separated the  fourth day
before into their own place, temper  with their remaining moisture to a
clayey consistency. If, from that time onward, I go forward in recounting
universally, or at more length, the evidences of the "authority" of this
element which I can adduce to show how great is its power or its grace; how
many ingenious devices, how many functions, how useful an instrumentality,
it affords the world, I fear I may seem to have collected rather the
praises of water than the reasons of baptism; although I should thereby
teach all the more fully, that it is not to be doubted that God has made
the material substance which He has disposed throughout all His
products[11] and works, obey Him also in His own peculiar sacraments; that
the material substance which governs terrestrial life acts as agent
likewise in the celestial.

CHAP. IV.--THE PRIMEVAL HOVERING OF THE SPIRIT OF GOD OVER THE WATERS
TYPICAL OFBAPTISM.THE UNIVERSAL ELEMENT OF WATER THUS MADE A CHANNEL OF
SANCTIFICATION. RESEMBLANCE BETWEEN THE OUTWARD SIGN AND THE INWARD GRACE.

   But it will suffice to have this called at the outset those points in
which withal is recognised that primary principle of baptism,--which was
even then fore-noted by the very attitude assumed for a type of baptism,--
that the Spirit of God, who hovered over (the waters) from the beginning,
would continue to linger over the waters of the baptized.[12] But a holy
thing, of course, hovered over a holy; or else, from that which hovered
over that which was hovered over borrowed a holiness, since it is necessary
that in every case an underlying material substance should catch the
quality of that which overhangs it, most of all a corporeal of a spiritual,
adapted (as the spiritual is) through the subtleness of its substance, both
for penetrating and insinuating. Thus the nature of the waters, sanctified
by the Holy One, itself conceived withal the power of sanctifying. Let no
one say, "Why then, are we, pray, baptized with the very waters which then
existed in the first beginning?" Not with those waters, of course, except
in so far as the genus indeed is one, but the species very many. But what
is an attribute to the genus reappears[13] likewise in the species. And
accordingly it makes no difference whether a man be washed in a sea or a
pool, a stream or a fount, a lake or a trough;[1] nor is there any
distinction between those whom John baptized in the Jordan and those whom
Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized
in the midst of his journeys with chance water, derived (therefrom) more or
less of salvation than others.[2] All waters, therefore, in virtue of the
pristine privilege of their origin, do, after invocation of God, attain the
sacramental power of sanctification; for the Spirit immediately supervenes
from the heavens, and rests over the waters, sanctifying them from Himself;
and being thus sanctified, they imbibe at the same time the power of
sanctifying. Albeit the similitude may be admitted to be suitable to the
simple act; that, since we are defiled by sins, as it were by dirt, we
should be washed from those stains in waters. But as sins do not 'show
themselves in our flesh (inasmuch as no one carries on his skin the spot of
idolatry, or fornication, or fraud), so persons of that kind are foul in
the spirit, which is the author of the sin; for the spirit is lord, the
flesh servant. Yet they each mutually share the guilt: the spirit, on the
ground of command; the flesh, of subservience. Therefore, after the waters
have been in a manner endued with medicinal virtue[3] through the
intervention of the angel,[4] the spirit is corporeally washed in the
waters, and the flesh is in the same spiritually cleansed.

CHAP. V.--USE MADE OF WATER BY THE HEATHEN. TYPE OF THE ANGEL AT THE POOL
OF BETHSAIDA.[5]

   "Well, but the nations, who are strangers to all understanding of
spiritual powers, ascribe to their idols the imbuing of waters with the
self-same efficacy." (So they do) but they cheat themselves with waters
which are widowed.[6] For washing is the channel through which they are
initiated into some sacred rites--of some notorious Isis or Mithras. The
gods themselves likewise they honour by washings. Moreover, by carrying
water around, and sprinkling it, they everywhere expiate[7] country-seats,
houses, temples, and whole cities: at all events, at the Apollinarian and
Eleusinian games they are baptized; and they presume that the effect of
their doing that is their regeneration and the remission of the penalties
due to their perjuries. Among the ancients, again, whoever had defiled
himself with murder, was wont to go in quest of purifying waters.
Therefore, if the mere nature of water, in that it is the appropriate
material for washing away, leads men to flatter themselves with a belief in
omens of purification, how much more truly will waters render that service
through the authority of God, by whom all their nature has been
constituted! If men think that water is endued with a medicinal virtue by
religion, what religion is more effectual than that of the living God?
Which fact being acknowledged, we recognise here also the zeal of the devil
rivalling the things of God,[8] while we find him, too, practising baptism
in his subjects. What similarity is there? The unclean cleanses! the ruiner
sets free! the damned absolves! He will, forsooth, destroy his own work, by
washing away the sins which himself inspires! These (remarks) have been set
down by way of testimony against such as reject the faith; if they put no
trust in the things of God, the spurious imitations of which, in the case
of God's rival, they do trust in. Are there not other cases too, in which,
without any sacrament, unclean spirits brood on waters, in spurious
imitation of that brooding[9] of the Divine Spirit in the very beginning?
Witness all shady founts, and all unfrequented brooks, and the ponds in the
baths, and the conduits[10] in private houses, or the cisterns and wells
which are said to have the property of "spiriting away,"[11] through the
power, that is, of a hurtful spirit. Men whom waters have drowned[12] or
affected with madness or with fear, they call nymph-caught,[13] or
"lymphatic," or" hydro-phobic." Why have we adduced these instances? Lest
any think it too hard far belief that a holy angel of God should grant his
presence to waters, to temper them to man's salvation; while the evil angel
holds frequent profane commerce with the selfsame element to man's ruin. If
it seems a novelty for an angel to be present in waters, an example of what
was to come to pass has forerun. An angel, by his intervention, was wont to
stir the pool at Bethsaida.[14] They who were complaining of ill-health
used to watch for him; for whoever had been the first to descend into them,
after his washing, ceased to complain. This figure of corporeal healing
sang of a spiritual healing, according to the rule by which things carnal
are always antecedent[1] as figurative of things spiritual. And thus, when
the grace of God advanced to higher degrees among men,[2] an accession of
efficacy was granted to the waters and to the angel. They who[3] were wont
to remedy bodily defects,[4] now heal the spirit; they who used to work
temporal salvation? now renew eternal; they who did set free but once in
the year, now save peoples in a body[6] daily, death being done away
through ablution of sins. The guilt being removed, of course the penalty is
removed too. Thus man will be restored for God to His "likeness," who in
days bygone had been conformed to "the image" of God; (the "image" is
counted (to be) in his form: the "likeness" in his eternity:) for he
receives again that Spirit of God which he had then first received from His
afflatus, but had afterward lost through sin.

CHAP. VI.--THE ANGEL THE FORERUNNER OF THE HOLY SPIRIT. MEANING CONTAINED
IN THE BAPTISMAL FORMULA.

   Not that in[7] the waters we obtain the Holy Spirit; but in the water,
under (the witness of) the angel, we are cleansed, and prepared for the
Holy Spirit. In this case also a type has preceded; for thus was John
beforehand the Lord's forerunner, "preparing His ways."[8] Thus, too, does
the angel, the witness[9] of baptism, "make the paths straight"[10] for the
Holy Spirit, who is about to come upon us, by the washing away of sins,
which faith, sealed in (the name of) the Father, and the Son, and the Holy
Spirit, obtains. For if "in the mouth of three witnesses every word shall
stand:"[11]--while, through the benediction, we have the same (three) as
witnesses of our faith whom we have as sureties' of our salvation too--how
much more does the number of the divine names suffice for the assurance of
our hope likewise! Moreover, after the pledging both of the attestation of
faith and the promise[13] of salvation under "three witnesses," there is
added, of necessity, mention of the Church;[14] inasmuch as, wherever there
are three, (that is, the Father, the Son, and the Holy Spirit,) there is
the Church, which is a body of three.[15]

CHAP. VII.--OF THE UNCTION.

   After this, when we have issued from the font,[16] we are thoroughly
anointed with a blessed unction,--(a practice derived) from the old
discipline, wherein on entering the priesthood, then were wont to be
anointed with oil from a horn, ever since Aaron was anointed by Moses.[17]
Whence Aaron is called "Christ,"[18] from the "chrism," which is "the
unction;" which, when made spiritual, furnished an appropriate name to the
Lord, because He was "anointed" with the Spirit by God the Father; as
written in the Acts: "For truly they were gathered together in this
city[19] against Thy Holy Son whom Thou hast anointed."[20] Thus, too, in
our case, the unction runs cornally, (i.e. on the body,) but profits
spiritually; in the same way as the act of baptism itself too is carnal, in
that we are plunged in water, but the effect spiritual, in that we are
freed from sins.

CHAP. VIII.--OF THE IMPOSITION OF HANDS. TYPES OF THE DELUGE AND THE DOVE.

   In the next place the hand is laid on us, invoking and inviting the
Holy Spirit through benediction.[21] Shall it be granted possible for human
ingenuity to summon a spirit into water, and, by the application of hands
from above, to animate their union into one body[22] with another spirit of
so clear sound;[23] and shall it not be possible for God, in the case of
His own organ,[24] to produce, by means of "holy hands,"[25] a sublime
spiritual modulation? But this, as well as the former, is derived from the
old sacramental rite in which Jacob blessed his grandsons, born of Joseph,
Ephrem[26] and Manasses; with his hands laid on them and interchanged, and
indeed so transversely slanted one over the other, that, by delineating
Christ, they even portended the future benediction into Christ.[27] Then,
over our cleansed and blessed bodies willingly descends from the Father
that Holiest Spirit. Over the waters of baptism, recognising as it were His
primeval seat,[1] He reposes: (He who) glided down on the Lord "in the
shape of a dove,"[2] in order that the nature of the Holy Spirit might be
declared by means of the creature (the emblem) of simplicity and innocence,
because even in her bodily structure the dove is without literal[3] gall.
And accordingly He says, "Be ye simple as doves."[4] Even this is not
without the supporting evidence[5] of a preceding figure. For just as,
after the waters of the deluge, by which the old iniquity was purged--after
the baptism, so to say, of the world--a dove was the herald which announced
to the earth the assuagement[6] of celestial wrath, when she had been sent
her way out of the ark, and had returned with the olive-branch, a sign
which even among the nations is the fore-token of peace;[7] so by the self-
same law[8] of heavenly effect, to earth--that is, to our flesh[9]--as it
emerges from the font,[10] after its old sins flies the dove of the Holy
Spirit, bringing us the peace of God, sent out from the heavens where is
the Church, the typified ark.[11] But the world returned unto sin; in which
point baptism would ill be compared to the deluge. And so it is destined to
fire; just as the man too is, who after baptism renews his sins:[12] so
that this also ought to be accepted as a sign for our admonition.

CHAP. IX.--TYPES OF THE RED SEA, AND THE WATER FROM THE ROCK.

   How many, therefore, are the pleas[13] of nature, how many the
privileges of grace, how many the solemnities of discipline, the figures,
the preparations, the prayers, which have ordained the sanctity of water?
First, indeed, when the people, set unconditionally free,[14] escaped the
violence of the Egyptian king by crossing over through water, it was water
that extinguished[15] the king himself, with his entire forces.[16] What
figure more manifestly fulfilled in the sacrament of baptism? The nations
are set free from the world[17] by means of water, to wit: and the devil,
their old tyrant, they leave quite behind, overwhelmed  in the water.
Again, water is restored from its defect of "bitterness" to its native
grace of "sweetness" by the tree[18] of Moses. That tree was Christ,[19]
restoring, to wit, of Himself, the veins of sometime envenomed and bitter
nature into the all-salutary waters of baptism. This is the water which
flowed continously down for the people from the "accompanying rock;" for if
Christ is "the Rock," without doubt we see baptism blest by the water in
Christ. How mighty is the grace of water, in the sight of God and His
Christ, for the confirmation of baptism! Never is Christ without water: if,
that is, He is Himself baptized in water;[20] inaugurates in water the
first rudimentary displays of His power, when invited to the nuptials;[21]
invites the thirsty, when He makes a discourse, to His own sempiternal
water;[22] approves,when teaching concerning love,[23] among works of
charity,[24] the cup of water offered to a poor (child);[25] recruits His
strength at a well;[26] walks over the water;[27] willingly crosses the
sea;[28] ministers water to His disciples.[29] Onward even to the passion
does the witness of baptism last: while He is being surrendered to the
cross, water intervenes; witness Pilate's hands:[30] when He is wounded,
forth from His side bursts water; witness the soldier's lance![31]

CHAP. X.--OF JOHN'S BAPTISM.

   We have spoken, so far as our moderate ability permitted, of the
generals which form the groundwork of the sanctity[32] of baptism. I will
now, equally to the best of my power, proceed to the rest of its character,
touching certain minor questions.

   The baptism announced by John formed the subject, even at that time, of
a question, proposed by the Lord Himself indeed to the Pharisees, whether
that baptism were heavenly, or truly earthly:[33] about which they were
unable to give a consistent[34] answer, inasmuch as they understood not,
because they believed not. But we, with but as poor a measure of
understanding as of faith, are able to determine that that baptism was
devine indeed, (yet in respect of the command, not in respect of
efficacy[1] too, in that we read that John was sent by the lord to perform
this duty,)[2] but human in its nature: for it conveyed nothing celestial,
but it fore-ministered to things celestial; being, to wit, appointed over
repentance, which is in man's power.[3] In fact, the doctors of the law and
the Pharisees, who were unwilling to "believe," did not "repent" either.[4]
But if repentance is a thing human, its baptism must necessarily be of the
same nature: else, if it had been celestial, it would have given both the
Holy Spirit and remission of sins. But none either pardons sins or freely
grants the Spirit save God only.[5] Even the Lord Himself said that the
Spirit would not descend on any other condition, but that He should first
ascend to the Father.[6] What the Lord was not yet conferring, of course
the servant could not furnish. Accordingly, in the Acts of the Apostles, we
find that men who had "John's baptism" had not received the Holy Spirit,
whom they knew not even by hearing.[7] That, then, was no celestial thing
which furnished no celestial (endowments): whereas the very thing which was
celestial in John--the Spirit of prophecy--so completely failed, after the
transfer of the whole Spirit to the Lord, that he presently sent to inquire
whether He whom he had himself preached,[8] whom he had pointed out when
coming to him, were "'HE."[9] And so "the baptism of repentance"[10] was
dealt with[11] as if it were a candidate for the remission and
sanctification shortly about to follow in Christ: for in that John used to
preach "baptism for the remission of sins,"[12] the declaration was made
with reference to future remission; if it be true, (as it is,) that
repentance is antecedent, remission subsequent; and this is "preparing the
way."[13] But he who "prepares" does not himself "perfect," but procures
for another to perfect. John himself professes that the celestial things
are not his, but Christ's, by saying, "He who is from the earth speaketh
concerning the earth; He who comes from the realms above is above all;"[14]
and again, by saying that he "baptized in repentance only, but that One
would shortly come who would baptize in the Spirit and fire;"[15]--of
course because true and stable faith is baptized with water, unto
salvation; pretended and weak faith is baptized with fire, unto judgment.

CHAP. XI.--ANSWER TO THE OBJECTION THAT "THE LORD DID NOT BAPTIZE."

   "But behold, "say some, "the Lord came, and baptized not; for we read,
' And yet He used not to baptize, but His disciples! ' "[16] As if, in
truth, John had preached that He would baptize with His own hands! Of
course, his words are not so to be understood, but as simply spoken after
an ordinary manner; just as, for instance, we say, "The emperor set forth
an edict," or, "The prefect cudgelled him." Pray does the emperor in person
set forth, or the prefect in person cudgel? One whose ministers do a thing
is always said to do it.[17] So "He will baptize you" will have to be
understood as standing for, "Through Him," or" Into Him," "you will be
baptized." But let not (the fact) that "He Himself baptized not" trouble
any. For into whom should He baptize? Into repentance? Of what use, then,
do you make His forerunner? Into remission of sins, which He used to give
by a word? Into Himself, whom by humility He was concealing? Into the Holy
Spirit, who had not yet descended from the Father? Into the Church, which
His apostles had not yet founded? And thus it was with the selfsame
"baptism of John" that His disciples used to baptize, as ministers, with
which John before had baptized as forerunner. Let none think it was with
some other, because no other exists, except that of Christ subsequently;
which at that time, of course, could not be given by His disciples,
inasmuch as the glory of the Lord had not yet been fully attained,[18] nor
the efficacy of the font[19] established through the passion and the
resurrection; because neither can our death see dissolution except by the
Lord's passion, nor our life be restored without His resurrection.

CHAP. XII.--OF THE NECESSITY OF BAPTISM TO SALVATION.

   When, however, the prescript is laid down that "without baptism,
salvation is attainable by none" (chiefly on the ground of that declaration
of the Lord, who says, "Unless one be born of water, he hath not life"[1]),
there arise immediately scrupulous, nay rather audacious, doubts on the
part of some, "how, in accordance with that prescript, salvation is
attainable by the apostles, whom--Paul excepted-we do not find baptized in
the Lord? Nay, since Paul is the only one of them who has put on the
garment of Christ's baptism,[2] either the peril of all the others who lack
the water of Christ is prejudged, that the prescript may be maintained, or
else the prescript is rescinded if salvation has been ordained even for the
unbaptized." I have heard--the Lord is my witness--doubts of that kind:
that none may imagine me so abandoned as to ex-cogitate, unprovoked, in the
licence of my pen, ideas which would inspire others with scruple.

   And now, as far as I shall be able, I will reply to them who affirm
"that the apostles were unbaptized." For if they had undergone the human
baptism of John, and were longing for that of the Lord, then since the Lord
Himself had defined baptism to be one;[3] (saying to Peter, who was
desirous[4] of being thoroughly bathed, "He who hath once bathed hath no
necessity to wash a second time;"[5] which, of course, He would not have
said at all to one not baptized;) even here we have a conspicuous[6] proof
against those who, in order to destroy the sacrament of water, deprive the
apostles even of John's baptism. Can it seem credible that "the way of the
Lord," that is, the baptism of John, had not then been "prepared "in those
persons who were being destined to often the way of the Lord throughout the
whole world? The Lord Himself, though no "repentance" was due from Him, was
baptized: was baptism not necessary for sinners? As for the fact, then,
that "others were not baptized"--they, however, were not companions of
Christ, but enemies of the faith, doctors of the law and Pharisees. From
which fact is gathered an additional suggestion, that, since the opposers
of the Lord refused to be baptized, they who followed the Lord were
baptized, and were not like-minded with their own rivals: especially when,
if there were any one to whom they clare, the Lord had exalted John above
him (by the testimony) saying," Among them who are born of women there is
none greater than John the Baptist."[7] Others make the suggestion (forced
enough, clearly "that the apostles then served the turn of baptism whenin
their little ship,    were sprinkled and covered with the waves: that Peter
himself also was immersed enough when he walked on the sea."[8] It is,
however, as I think, one thing to be sprinkled or intercepted by the
violence of the sea; another thing to be baptized in obedience to the
discipline of religion. But that little ship did present a figure of the
Church, in that she is disquieted "in the sea," that is, in the world,[9]
"by the waves," that is, by persecutions and temptations; the Lord, through
patience, sleeping as it were, until, roused in their last extremities by
the prayers of the saints, He checks the world,[10] and restores
tranquillity to His own.

   Now, whether they were baptized in any manner whatever, or whether they
continued unbathed[11] to the end--so that even that saying of the Lord
touching the "one bath"[12] does, under the person of Peter, merely regard
us--still, to determine concerning the salvation of the apostles is
audacious enough, because on them the prerogative even of first choice,[13]
and thereafter of undivided intimacy, might be able to confer the
compendious grace of baptism, seeing they (I think) followed Him who was
wont to promise salvation to every believer. "Thy faith," He would say,
"hath saved thee;"[14] and, "Thy sins shall be remitted thee,"[15] on thy
believing, of course, albeit thou be not yet baptized. If that[16] was
wanting to the apostles, I know not in the faith of what things it was,
that, roused by one word of the Lord, one left the toll-booth behind for
ever;[17] another deserted father and ship, and the craft by which he
gained his living;[18] a third, who disdained his father's obsequies,[19]
fulfilled, before he heard it, that highest precept of the Lord, "He who
prefers father or mother to me, is not worthy of me."[20]

CHAP. XIII.--ANOTHER OBJECTION: ABRAHAM PLEASED GOD WITHOUT BEING BAPTIZED.
ANSWER THERETO. OLD THINGS MUST GIVE PLACE TO NEW, AND BAPTISM IS NOW A
LAW.

   Here, then, those miscreants[21] provoke questions. And so they say,
"Baptism is not necessary for them to whom faith is sufficient; for withal,
Abraham pleased God by a sacrament of no water, but of faith." But in all
cases it is the later things which have a conclusive force, and the
subsequent which prevail over the antecedent. Grant that, in days gone by,
there was salvation by means of bare faith, before the passion and
resurrection of the Lord. But now that faith has been enlarged, and is
become a faith which believes  in His nativity, passion, and resurrection,
there has been an amplification added w the sacrament,[1] viz., the sealing
act of baptism; the clothing, in some sense, of the faith which before was
bare, and which cannot exist now without its proper law. For the law of
baptizing has been imposed, and the formula prescribed: "Go," He saith,
"teach the nations, baptizing them into the name of the Father, and of the
Son, and of the Holy Spirit."[2] The comparison with this law of that
definition, "Unless a man have been reborn of water and Spirit, he shall
not enter into the kingdom of the heavens,"[3] has tied faith to the
necessity of baptism. Accordingly, all thereafter[4] who became believers
used to be baptized. Then it was, too,[5] that Paul, when he believed, was
baptized; and this is the meaning of the precept which the Lord had given
him when smitten with the plague of loss of sight, saying, "Arise, and
enter Damascus; there shall be demonstrated to thee what thou oughtest to
do," to wit--be baptized, which was the only thing lacking to him. That
point excepted, he bad sufficiently learnt and believed "the Nazarene" to
be "the Lord, the Son of God."[6]

CHAP.XIV.--OF PAUL'S ASSERTION, THAT HE HAD NOT BEEN SENT TO BAPTIZE.

   But they roll back an objection from that apostle himself, in that he
said, "For Christ sent me not to baptize;"[7], as if by this argument
baptism were done away! For if so, why did he baptize Gaius, and Crispus,
and the house of Stephanas?[8] However, even if Christ had not sent him to
baptize, yet He had given other apostles the precept to baptize. But these
words were written to the Corinthians in regard of the circumstances of
that particular time; seeing that schisms and dissensions were agitated
among them, while one attributes everything to Paul, another to Apollos.[9]
For which reason the "peace-making"[10] apostle, for fear he should seem to
claim all gifts for himself, says that he had been sent "not to baptize,
but to preach." For preaching is the prior thing, baptizing the posterior.
Therefore the preaching came first: but I think baptizing withal was lawful
to him to whom preaching was.

CHAP.XV.--UNITY OF BAPTISM. REMARKS ON HERETICAL ANY JEWISH BAPTISM.

   I know not whether any further point is mooted to bring baptism into
controversy. Permit me to call to mind what I have omitted above, lest I
seem to break off the train of impending thoughts in the middle. There is
to us one, and but one, baptism; as well according to the Lord's gospel[11]
as according to the apostle's letters,[12] inasmuch as he says, "One God,
and one baptism, and one church in the heavens."[13] But it must be
admitted that the question, "What rules are to be observed with regard to
heretics?" is worthy of being treated. For it is to us[14] that that
assertion[15] refers. Heretics, however, have no fellowship in our
discipline, whom the mere fact of their excommunication[16] testifies to be
outsiders. I am not bound to recognize in them a thing which is enjoined on
me, because they and we have not the same God, nor one--that is, the same--
Christ. And therefore their baptism is not one with ours either, because it
is not the same; a baptism which, since they have it not duly, doubtless
they have not at all; nor is that capable of being counted which is not
had.[17] Thus they cannot receive it either, because they have it not. But
this point has already received a fuller discussion from us in Greek. We
enter, then, the font[18] once are sins washed away, because they ought
never to be repeated. But the Jewish Israel bathes daily,[19] because he is
daily being defiled: and, for fear that defilement should be practised
among us also, therefore was the definition touching the one bathing[20]
made. Happy water, which once washes away; which does not mock sinners
(with vain hopes); which does not, by being infected with the repetition of
impurities, again defile them whom it has washed!

CHAP, XVI.--OF THE SECOND BAPTISM--WITH BLOOD.

   We have indeed, likewise, a second font,[1] (itself withal one with the
former,) of blood, to wit; concerning which the Lord said, "I have to be
baptized with a baptism,"[2] when He had been baptized already. For He had
come "by means of water and blood,"[3] just as John has written; that He
might be baptized by the water, glorified by the blood; to make us, in like
manner, called by water, chosen[4] by blood. These two baptisms He sent out
from the wound in His pierced side,[5] in order that they who believed in
His blood might be bathed with the water; they who had been bathed in the
water might likewise drink the blood.[6] This is the baptism which both
stands in lieu of the fontal bathing[7] when that has not been received,
and restores it when lost.

CHAP. XVII.--OF THE POWER OF CONFERRING BAPTISM.

   For concluding our brief subject,[8] it remains to put you in mind also
of the due observance of giving and receiving baptism. Of giving it, the
chief priest[9] (who is the bishop) has the right: in the next place, the
presbyters and deacons, yet not without the bishop's authority, on account
of the honour of the Church, which being preserved, peace is preserved.
Beside these, even laymen have the right; for what is equally received can
be equally given. Unless bishops, or priests, or deacons, be on the spot,
ether disciples are called i.e. to the work. The word of the Lord ought not
to be hidden by any: in like manner, too, baptism, which is equally God's
property,[10] can be administered by all. But how much more is the rule[11]
of reverence and modesty incumbent on laymen--seeing that these powers[12]
belong to their superiors--lest they assume to themselves the specific[13]
function of the bishop! Emulation of the episcopal office is the mother of
schisms. The most holy apostle has said, that "all things are lawful, but
not all expedient."[14] Let it suffice assuredly, in cases of necessity, to
avail yourself (of that rule's), if at any time circumstance either of
place, or of time, or of person compels you (so to do); for then the
stedfast courage of the succourer, when the situation of the endangered one
is urgent, is exceptionally admissible; inasmuch as he will be guilty of a
human creature's loss if he shall refrain from bestowing what he had free
liberty to bestow. But the woman of pertness,[16] who has usurped the power
to teach, will of course not give birth for herself likewise to a right of
baptizing, unless some new beast shall arise[17] like the former; so that,
just as the one abolished baptism,[18] so some other should in her own
right confer it !But if the writings which wrongly go under Paul's name,
claim Thecla's example as a licence for women's teaching and baptizing, let
them know that, in Asia, the presbyter who composed that writing,[19] as if
he were augmenting Paul's fame from his own store, after being convicted,
and confessing that he had done it from love of Paul, was removed [20] from
his office. For how credible would it seem, that he who has not permitted a
woman[21] even to learn with over-boldness, should give a female[22] the
power of teaching and of baptizing! "Let them be silent," he says, "and at
home consult their own husbands."[23]

CHAP. XVIII.--OF THE PERSONS TO WHOM, AND THE TIME WHEN, BAPTISM IS TO BE
ADMINISTERED.

   But they whose office it is, know that baptism is not rashly to be
administered. "Give to every one who beggeth thee,"[24] has a reference of
its own, appertaining especially to almsgiving. On the contrary, this
precept is rather to be looked at carefully: "Give not the holy thing to
the dogs, nor cast your pearls before swine;"[25] and, "Lay not hands
easily on any; share not other men's sins."[26] If Philip so "easily"
baptized the chamberlain, let us reflect that a manifest and conspicuous
[27] evidence that the Lord deemed him worthy had been interposed.[1] The
Spirit had enjoined Philip to proceed to that road: the eunuch himself,
too, was not found idle, nor as one who was suddenly seized with an eager
desire to be baptized; but, after going up to the temple for prayer's sake,
being intently engaged on the divine Scripture, was thus suitably
discovered--to whom God had, unasked, sent an apostle, which one, again,
the Spirit bade adjoin himself to the chamberlain's chariot. The Scripture
which he was reading[2] falls in opportunely with his faith: Philip, being
requested, is taken to sit beside him; the Lord is pointed out; faith
lingers not; water needs no waiting for; the work is completed, and the
apostle snatched away. "But Paul too was, in fact, 'speedily' baptized:"
for Simon,[3] his host, speedily recognized him to be "an appointed vessel
of election." God's approbation sends sure premonitory tokens before it;
every "petition " [4] may both deceive and be deceived. And so, according
to the circumstances and disposition, and even age, of each individual, the
delay of baptism is preferable; principally, however, in the case of little
children. For why is it necessary--if (baptism itself) is not so
necessary[5]--that the sponsors likewise should be thrust into danger? Who
both themselves, by reason of mortality, may fail to fulfil their promises,
and may be disappointed by the development of an evil disposition, in those
for whom they stood? The Lord does indeed say, "Forbid them not to come
unto me."[6] Let them "come," then, while they are growing up; let them
"come" while they are learning, while they are learning whither to come;[7]
let them become Christians[8] when they have become able to know Christ.
Why does the innocent period of life hasten to the "remission of sins?"
More caution will be exercised in worldly[9] matters: so that one who is
not trusted with earthly substance is trusted with divine !Let them know
how to "ask" for salvation, that you may seem (at least) to have given "to
him that asketh."[10] For no less cause must the unwedded also be deferred-
-in whom the ground of temptation is prepared, alike in such as never were
wedded[11] by means of their maturity, and in the widowed by means of their
freedom--until they either marry, or else be more fully strengthened for
continence. If any understand the weighty import of baptism, they will fear
its reception more than its delay: sound faith is secure of salvation.

CHAP. XIX.--OF THE TIMES MOST SUITABLE FOR BAPTISM.

   The Passover affords a more than usually solemn day for baptism; when,
withal, the Lord's passion, in which we are baptized, was completed. Nor
will it be incongruous to interpret figuratively the fact that, when the
Lord was about to celebrate the last Passover, He said to the disciples who
were sent to make preparation, "Ye will meet a man bearing water."[12] He
points out the place for celebrating the Passover by the sign of water.
After that, Pentecost is a most joyous space[13] for conferring
baptisms;[14] wherein, too, the resurrection of the Lord was repeatedly
proved[15] among the disciples, and the hope of the advent of the Lord
indirectly pointed to, in that, at that time, when He had been received
back into the heavens, the angels[16] told the apostles that "He would so
come, as He had withal ascended into the heavens;"[17] at Pentecost, of
course. But, moreover, when Jeremiah says, "And I will gather them together
from the extremities of the land in the feast-day," he signifies the day of
the Passover and of Pentecost, which is properly a "feast-day."[18]
However, every day is the Lord's; every hour, every time, is apt for
baptism: if there is a difference in the solemnity, distinction there is
none in the grace.

CHAP. XX.--OF PREPARATION FOR, AND CONDUCT AFTER, THE RECEPTION OF
BAPTISM.

   They who are about to enter baptism ought to pray with repeated
prayers, fasts, and bendings of the knee, and vigils all the night through,
and with the confession of all bygone sins, that they may express the
meaning even of the baptism of John: "They were baptized," saith (the
Scripture), "confessing their own sins."[1] To us it is matter for
thankfulness if we do now publicly confess our iniquities or our
turpitudes:[2] for we do at the same time both make satisfaction[3] for our
former sins, by mortification of our flesh and spirit, and lay beforehand
the foundation of defences against the temptations which will closely
follow. "Watch and pray," saith (the Lord), "lest ye fall into
temptation."[4] And the reason, I believe, why they were tempted was, that
they fell asleep; so that they deserted the Lord when apprehended, and he
who continued to stand by Him, and used the sword, even denied Him thrice:
for withal the word had gone before, that "no one untempted should attain
the celestial kingdoms."[5] The Lord Himself forthwith after baptism[6]
temptations surrounded, when in forty days He had kept fast. "Then," some
one will say," it becomes us, too, rather to fast after baptism."[7] Well,
and who forbids you, unless it be the necessity for joy, and the
thanksgiving for salvation? But so far as I, with my poor powers,
understand, the Lord figuratively retorted upon Israel the reproach they
had east an the Lord.[8] For the people, after crossing the sea, and being
carried about in the desert during forty years, although they were there
nourished with divine supplies, nevertheless were more mindful of their
belly and their gullet than of God. Thereupon the Lord, driven apart into
desert places after baptism,[9] showed, by maintaining a fast of forty
days, that the man of God lives "not by bread alone," but "by the word of
God;"[10] and that temptations incident to fulness or immoderation of
appetite are shattered by abstinence. Therefore, blessed ones, whom the
grace of God awaits, when you ascend from that most sacred font[11] of your
new birth, and spread your hands[12] for the first time in the house of
your mother,[13] together with your brethren, ask from the Father, ask from
the Lord, that His own specialties of grace and distributions of gifts[14]
may be supplied you. "Ask," saith He, "and ye shall receive."[15] Well, you
have asked, and have received; you have knocked, and it has been opened to
you. Only, I pray that, when you are asking, you be mindful likewise of
Tertullian the sinner.[16]


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 3, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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