promise of a holy life, the administration of that sacrament was in some sense accompanied by the remission, not only of the sin from Adam, but of all sin that had been previously committed by the proselyte, that is to say, such absolution was given to the repentance necessary for admission into Christ's Church. In after ages, by an error common in the growth of superstition, the efficacy inherent in the repentance was attributed to the ceremony, and the act, which washed away the inherited corruption of nature, was supposed to secure a general impunity, even for "unrepented offences. But this double delusion gained very little ground during the first two centuries. MOSHEIM, in his chapter of the rites and ceremonies of the second century, says: The sacrament of Baptism was administered publicly twice every year, at the festivals of Easter and Pentecost, or Whitsuntide,* either by the bishop, or, in consequence of his authorization and appointment, by the presbyters. The persons that were to be baptized, after they had repeated the Creed, confessed and renounced their sins, and particularly the devil and his pompous allurements, were immersed under water, and received into Christ's kingdom by a solemn invocation of Father, Son, and Holy Ghost, according to the express command of our blessed Lord. After baptism they received the sign of the cross, were anointed, and after prayers and imposition of hands, * See Wall's History of Infant Baptism, and Vicecomes de ritibus Baptismi. were solemnly recommended to the mercy of God, and dedicated to his service; in consequence of which they received milk and honey, which concluded the ceremony. The reasons of this particular ritual coincide with what we have said in general concerning the origin and causes of the multiplied ceremonies that crept from time to time into the church. Adult persons were prepared for Baptism by abstinence, prayer, and other pious exercises. It was to answer for them that Sponsors or Godfathers were first instituted, though they were afterwards admitted also in the baptism of infants. + See Tertullian on Baptism. See Ger. à Maestricht, de susceptoribus infantium ex baptismo; though he is of a different opinion in this matter, and thinks that SPONSORS were not used in the baptism of adult persons. See also Wall's History of Infant Baptism. See moreover, upon this subject, Isaaci Jundt. Arg. de susceptorum Baptismalium origine Commentatio, published in 1755, of which an account may be seen in the Biblioth. des Sciences et des Beaux Arts, tom. vi. |