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,[93] 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 in the Gospel.”[94] 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 the 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.”[95] Lib. de Pœnitentia, 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 Præscript, adversus Hæreticos, 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 therefrom drinks this faith, which she seals with water, clothes with the Holy Ghost, feeds with the eucharist, or Lord’s Supper, and confirms by martyrdom; and receives no one contrary to this institution.” Thus far, Tertullian.
To this we say: “It is indeed true, that he here speaks against the errors of Valentinus, Marcion, and the like; but since this occasions him to say, that all the churches which he mentions, especially the one at Rome, in which the apostolic doctrine was still sounded at that time, sealed the faith, which he opposes to said errors, with water, and that they received no one contrary to this institution; any one can clearly see, that all the above named churches administered baptism at that time to adults, who could drink that faith from the evangelical and apostolical writings; and not this only, but could also partake of it by the use of the eucharist, and confirm it by martyrdom, which are things that children cannot do.” Ergo.
TERTULLIAN’S VIEWS CONCERNING DIFFERENT OTHER MATTERS, ACCORDING TO THE ACCOUNT OF P. J. TWISCK.
“Tertullian,” says Twisck, “exhorts Christian women, in a book written to his wife, not to enter into marriage relations with the heathen, saying that it is impossible for them to live long in peace and friendship. He says: ‘What must the heathen husband think, when he sees, or hears it said that his wife kisses on the cheek the first Christian whom she happens to meet?’ ”