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who, seeing that baptism was administered to the catechumens (learners) too soon, inasmuch as some began to baptize them while they were yet children, wrote, in order to prevent this, as follows, "It is more expedient to defer baptism, according to the condition, circumstances, and age of each particular individual, than to precipitate it. Again, "It is true, the Lord says: 'Forbid them not to come unto me.' Let them come, then, when they increase in years; let them come, when they learn and are taught whereto they come; that they may become Christians; when they can know Christ. Why hasten ye the innocent youths to the forgiveness of sins? We should exercise more prudence in temporal matters, than to entrust with divine things those to whom we do not entrust earthly; that they may know to desire salvation, in order that it may appear that it was given to him, who desired it." Lib. de Baptismo, cap. 18. Also, H. Mont. Nietigheyd, page 17.

These words contain several dissuasions against baptizing too early. The first reason is based on the unprofitableness of hastening with it, and is contained in these words, "It is more profitable to defer baptism, according to the condition, circumstances, and age of each particular individual, than to hasten it." The second reason is founded on the import of the words of Christ, "Forbid them not to come unto me;" with reference to which he says, "Let them come then, when they increase in years." The third reason he bases on the innocence or simplicity of those children, saying, "Why hasten ye the innocent youths?" The fourth reason he founds on the imprudence manifested thereby, saying, "We should exercise more prudence in temporal matters than to trust with divine things those to whom we do not entrust earthly things." The fifth reason, finally, he bases on the desire for salvation which the candidate for baptism must have, saying, "That they may know to desire salvation, in order that it may appear, that it was given to him who desired it.";

It appears therefore throughout these words of Tertullian, how greatly he was opposed to having baptism administered too hastily to ignorant and inexperienced young persons; and, on the other hand, how gratifying would it have been to him, if, having reached the years of maturity, and been instructed and taught, they would have been baptized upon their own desire to be saved.

This manner of baptizing he mentions in another place, stating at the same time, how this baptism was administered by him and his own people. He says, "When we go to the water, and first begin with baptism, we confess there, even as we did before in the church, under the hand of the overseer,* that we renounce the devil with all his adherents and angels; after which we are dipped three times, which answers more than the Lord has laid down

* The leader, or minister or bishop.-Publishers. in the Gospel."* In lib. de Corona Militis, cap. 3 and 4. Also, H. Mont. Nietigheyd, page 16.

He states it still more clearly in Lib. de Spectaculis, cap. 4: "When we, having gone into the water, confess the Christian faith upon the words of his law, we testify with our mouth, that we have renounced the devil, his pomp, and his angels.";

And that this may be practiced and maintained in truth, he gives, to the candidates for baptism this instruction (Lib. de Baptismo, cap. 20), "Those who are to be baptized, must supplicate with much praying, fasting, bending of knee, and watching, confessing all their former sins, so that they may show forth John's baptism.""They were baptized," says he,"confessing their sins." Matt. 3:6.

Then he shows what baptism is, and what it signifies; from which we can clearly see that at least in his estimation infant baptism was not authorized. He says, "The washing of water is a seal of the faith; which faith begins with, and is known by the penitence of the believer. We are not washed, in order that we may cease to sin; but because we have ceased, and are washed in heart, for this is the first immersion of him that hears."** Lib. de Pwnitentia, cap. 6. Also, J. du Bois, Seckerheyd van, etc., printed A. D. 1648, page 47.

If you wish to learn still more of the views of Tertullian concerning baptism as instituted by Christ, read lib. de Prescript, adversus Hwreticos, cap. 36, cited by H,. Montanus, in Nietigh., page 23, and by J. du Bois (although he misinterprets this passage), Contra Montanum, page 44, where Tertullian writes thus, "Well, then, ye who would inquire more fully into the matter of your salvation, take a view of the apostolic churches, in which the chairs of the apostles are still occupied by their successors, and where their own authentic epistles are still read, sounding their voices, and calling up their very forms. If Achaia is near you, there is Corinth; are you not far from Macedonia, there is Philippi, and there Thessalonica; can you come into Asia; there is Ephesus; but are you near Italy, there is Rome. Let us see, what she (namely the church there) has said, what she has taught, and in what she has agreed with the African churches. She recognizes one God, the Creator of all things, and Christ Jesus from the virgin Mary, the Son of God the Creator, and the resurrection of the flesh; she unites the,law and the prophets with the evangelical and apostolical writings, and there-

* The above quotations from Tertullian, are given by Van Braght to show that he in no wise sanctioned infant baptism and from the remark at the close of the paragraph"which answers (says) more than the Lord has laid down in the Gospel," it appears that even Tertullian himself, though, as it appears. he practiced it, does not claim Gospel authority for it.-The Publishers.

* Tertullian here speaks of repentance and regeneration, showing how that the heart must be changed and cleansed with the"washing of water by the word," and then says, "for this is the first immersion (indoopinge) of him that hears," by which he evidently means to show that this spiritual change of the heart is first in importance. Karl Tauchnitz in his Dutch-German Dictionary gives the definition of"Indoopen: Einweihen;" to consecrate or initiate, of which baptism is also a signification. In this sense we might say: This is the first baptism, or the first consecration, or the most important work of him that hears, or of him that would be saved.-The Publishers.