with it; calling it our second birth, in which the soul is formed as it were anew by water and the power from above-and the veil of its former corruption being drawn aside, beholds the full refulgence of its native light. In the 65 first book against Marcion, he declares the following spiritual blessings to be consequent upon Baptism:-remission of sins-deliverance from death-regeneration-and participation in the Holy Spirit. He calls it the 66 sacrament of washing-the 67 blessed sacrament of waterthe laver of regeneration—the " sacrament of faith, the 7 sign or seal of our faith." There is an apparent inconsistency in his accounts of the mode in which the spiritual benefits of Bap

68

70

69

c. 47. De Pudicitiâ, cc. 6. 9. We find in the Tract de Carne Christi, c. 4. the expression Cœlestis Regeneratio, and in the Scorpiace, c. 6. "Secunda Regeneratio;" but in both cases the allusion seems to be to the change in the body of man, which will take place when it puts on incorruption and immortality.

65 c. 28.

66 Eadem lavacri Sacramenta. De Virginibus velandis, c. 2. See Chap. V. p. 357.

67 Felix Sacramentum aquæ nostræ. De Baptismo, sub

initio.

68 Per lavacrum regenerationis. De Pudicitiâ, c. 1.

69 Sine Fidei Sacramento. De Animâ, c. 1.

70 In signaculo Fidei. De Spectaculis, c. 24. Signaculi nostri, c. 4. Speaking of circumcision, Tertullian uses the expression Signaculum corporis. Apology, c. 21.

71 In the Tract de Pudicitiâ, c. 10. Tertullian calls the Baptism of John, the washing of repentance.

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tism are conferred. At one time, he speaks as if the sanctification of the water used in Baptism was effected by the immediate agency of the Holy Spirit, who descended upon it as soon as the prayer of invocation had been addressed to God. At another time, he 75 73 supposes the effect to be produced through the ministry of an angel, whom he terms Angelus Baptismi Arbiter. To this angel, who, according to him, is the precursor of the Holy Spirit, as the Baptist was of Christ, belongs the especial office of preparing the soul of man for the reception of the Holy Spirit in Baptism. We call the inconsistency of these two statements only an apparent inconsistency; because, occurring as they do not only in the same Tract, but even in the same chapter, our author could scarcely have deemed them incon

72 Igitur omnes aquæ de pristinâ originis prærogativâ Sacramentum sanctificationis consequuntur, invocato Deo. Supervenit enim statim Spiritus de cœlis, et aquis superest, sanctificans eas de semetipso, et ita sanctificatæ vim sanctificandi combibunt. De Baptismo, c. 4. quoted in Chap. V. note 235. See also c. 8.

73 Igitur medicatis quodammodo aquis per Angeli interventum, et Spiritus in aquis corporaliter diluitur, et caro in iisdem spiritaliter mundatur, c. 4. Again in c. 6. Non quod in aquis Spiritum Sanctum consequimur, sed in aquâ emundati sub Angelo Spiritui Sancto præparamur. Hic quoque figura præcessit. Sic enim Ioannes ante præcursor Domini fuit, præparans vias ejus; ita et Angelus Baptismi arbiter superventuro Spiritui Sancto vias dirigit ablutione delictorum. See Chap. III. p. 219.

EE

sistent. The latter statement is evidently founded on the narrative in St. John's Gospel, respecting the angel who imparted a healing efficacy to the waters of the pool of Bethesda.

In the 75 Tract de Coronâ Militis, Tertullian gives a summary account of the forms used in administering the rite of Baptism. The candidate, having been prepared for its due reception 76 by frequent prayers, fasts, and vigils, professed, in the presence of the congregation and under 78 the hand of the president, 79 that he renounced the devil, his pomp, and angels. He was then plunged into the water 80 three times, in allusion to the Three Persons of the Holy Trinity; "making certain responses which, like the other forms here mentioned,

74 c. 5.

76 De Baptismo, c. 20.

75 c. 3.

77 The expression is in Ecclesia, which Bingham translates in the Church. The translation may be correct; for in the same Tract, c. 13. the word Ecclesia seems to mean the place of assembly. Et ipsum curiæ nomen Ecclesia est Christi.

78 Sub Antistitis manu.

79 Compare de Spectaculis, c. 4. De Idololatriâ, c. 6. De Cultu Fœminarum, L. i. c. 2.

80 Nam nec semel, sed ter, ad singula nomina in personas singulas tingimur. Adv. Praxeam, c. 26.

81 In aquam demissus, et inter pauca verba tinctus. De Baptismo, c. 2.

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were not prescribed in Scripture, but rested on custom and tradition. He then tasted a mixture of milk and 82 honey-was 85 anointed with oil, in allusion to the practice, under the Mosaic dispensation, of anointing those who were appointed to the priesthood, since all Christians are in a certain sense supposed to be priests-and was signed with the sign of the cross. Lastly 85 followed the imposition of hands; the origin of which ceremony is referred by our author to the benediction pronounced by Jacob upon the sons of Joseph. With us the imposition of hands is deferred till the child is brought to be confirmed; but in Tertullian's time, when a large proportion of the persons baptised were adults, Confirmation immediately followed the administration of Baptism, and formed a part of the ceremony. It was usual It was usual 86 for the baptised person to abstain, during the week subsequent to his reception of the rite, from his daily ablutions. Some $7 also contended that Baptism ought to

87

82 Adv. Marcionem, L. i. c. 14.

83 De Baptismo, c. 7. De Res. Carnis, c. 26.

84 De Res. Carnis, c. 8.

85 De Baptismo, c. 8.

86 De Coronâ, c. 3.

De Res. Carnis, c. 8.

87 De Baptismo, c. 20. But compare de Jejuniis, c. 8. Ipse mox Dominus baptisma suum, et in suo omnium jejuniis dedicavit. This variation of opinion affords an additional presumption that the Tract de Baptismo was written before Tertullian became a Montanist.

be followed by fasting; because our Lord immediately after his Baptism fasted forty days and forty nights. But our author replies that Baptism is in fact an occasion of joy, inasmuch as it opens to us the door of salvation. Christ's conduct in this instance was not designed to be an example for our imitation, as it had a particular reference to certain events which took place under the Mosaic dispensation. In commenting upon the parable of the prodigal son, 88 Tertullian calls the ring which the Father directed to be put upon his hand, the seal of Baptism; by which the Christian, when interrogated, seals the covenant of his faith. The natural inference from these words appears to be that a ring used to be given in Baptism: but I have found no other trace of such a custom.

Tertullian 89 alludes to the custom of having sponsors; who made, in the name of the children brought to the font, those promises which they were unable to make for themselves.

From the passages already referred to, and

88 Annulum denuo signaculum lavacri. De Pudicitiâ, c. 9. Annulum quoque accepit tunc primum, quo fidei pactionem interrogatus obsignat. Ibid.

89 Quid enim necesse est sponsores etiam periculo ingeri? De Baptismo, c. 18. See also, c. 6.