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These last two passages from Tertullian we have adduced over and above what was necessary, but they are not useless, since they confirm what we have said above about baptism; for by the first the superstition which was wont to be connected with the water, the baptismal font, and the church in which baptism was administered, is removed, or at least (per consequentiam)controverted; and the second states that it is proper to confess our sins, and the Christian faith, at baptism. And therewith he proves that it is not proper to be baptized without confessing one's sins, and the Christian faith. What has been said is sufficient for the intelligent. With this we take our leave of Tertullian.

A. D. 224.-Leonilla, a Christian grandmother, had three grandsons, Sosyphus, Cleosyphus, and Melosyphus. She begged Romigius that he would instruct the three lads in the Christian faith, and then baptize them. This was done in a godly manner. P. 1. Twisck, Chron. for the year 224, 3d book, page 60, cot. 1, from Grond. Bew., letter B.. Also, Kort verhal van den loop der werelt, printed 1611, page 47.

From this it will be seen, that at that time and place Christians were not in the habit of having their children or grandchildren baptized, unless these had reached riper years, and been instructed in the faith, which, when they confessed it, they were baptized upon. This should be borne in mind.

A. D. 231.-At this time there flourished as a writer the celebrated Origen, surnamed Adamantius, who, treating on baptism, writes thus (Homil. 6, super. Ezechidem) on Ezekiel, 16:4, " 'Neither wast thou washed in water to supple thee,' etc.: We, who have received the grace of baptism in the name of Jesus Christ, are washed unto salvation. Simon was washed, and when he had received baptism, continued with Philip; but not being washed unto salvation, he was condemned by him who through the Holy Ghost said to him: 'Thy money perish with thee.' It is a matter of great importance that he who is washed, be washed unto salvation., "Be very heedful of this, ye catechumens, or learners, and prepare yourselves by what is told you while you are yet under instruction and unbaptized, ano then come to the washing of water, and be washbd unto salvation. But be not washed as some, who are washed, but not unto salvation; like those who receive the water, but not the Holy Ghost., "He that is washed unto salvation, receives the water and the Holy Ghost., "Because Simon was not washed unto salvation, he received the water, and not the Holy Ghost; for he thought he could purchase the gift of the Holy Ghost with money, wherein he was not washed unto salvation., "That which we now read as having been spoken at Jerusalem, is addressed to every sinful soul that seems to believe." Also, H. Mont. Nietigh., pp. 36, 37. he above words of Origen indicate the manner of baptism which prevailed in his time, namely, that the candidates for baptism were first catechumens, that is, learners, who were instructed in the faith, and had to prepare themselves to this end, before they were baptized. For, when he says, "Be very heedful of this, ye catechumens, or learners, and prepare yourselves by what is told you while you are yet under instruction and unbaptized; and then come to the washing of water," etc., what else is meant by it, than that it confirms what John required of those who came to him to be baptized, saying, "Bring forth therefore fruits meet for repentance," Matt. 3:8; that is, prepare yourselves by a true reformation of life, so that you may receive baptism worthily.

Then, on the words, Ezek. 16:5, "But thou wast cast out in the open field," etc., he (Origen) comments thus, "If we sin again after the washing of regeneration, we are cast away, according to the Word of God, in the day that we are born: such are frequently found, who, after they have been washed by the washing of regeneration, do not bring forth fruits meet for repentance; nor do they live up to the mystery of baptism, with more fear than they had while they were yet catechumens, or learners; or with more love than they exercised when they were still hearers of the Word; or with holier deeds than they performed before. Beloved, observe what is said in the text: 'Thou wast cast out in the open field, for the wickedness of thy soul, in the day that thou wast born."' H. Mont., same page as above.

By these words he confirms the import of his former declaration, namely,"That those who are to be baptized, must first be catechumens, or learners, and, being baptized, they must be truly regenerated;" and thus he calls baptism"the washing of regeneration," even as Paul, Tit. 3:5.

Moreover, he complains that those who were washed by the washing of regeneration, did not bring forth fruits meet for repentance. By this he certainly means to say, that the baptized person must be truly converted, and bring forth good fruits. But how can he be converted, that is, turn from his error, who never has erred? And how can it be demanded of him to bring forth good fruits, who cannot be accused of ever having brought forth bad fruits? Hence it is evident that he does not say this with reference to the baptisr~ of infants, since these, having never erred, or brought forth bad fruits, cannot, through baptism, be required to turn from error, and bring forth better fruits than they have brought forth before.

That such baptism, accompanied with the mortifying of the flesh, and resurrection unto a new life, is taught and commended by Origen, is clearly expressed in his comments on Rom. 6:3, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?" where he says, "But it seems to me that the apostle in this chapter does not prefix even the words: 'Know ye