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# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/XV

Chapter XV.—Unity of Baptism. Remarks on Heretical And Jewish Baptism.
I know not whether any further point is mooted to bring baptism into controversy. Permit me to call to mind what I have omitted above, lest I seem to break off the train of impending thoughts in the middle. There is to us one, and but one, baptism; as well according to the Lord’s gospel as according to the apostle’s letters, inasmuch as he says, “One God, and one baptism, and one church in the heavens.” But it must be admitted that the question, “What rules are to be observed with regard to heretics?” is worthy of being treated. For it is to us that that assertion refers. Heretics, however, have no fellowship in our discipline, whom the mere fact of their excommunication testifies to be outsiders. I am not bound to recognize in them a thing which is enjoined on me, because they and we have not the same God, nor one—that is, the same—Christ. And therefore their baptism is not one with ours either, because it is not the same; a baptism which, since they have it not duly, doubtless they have not at all; nor is that capable of being counted which is not had. Thus they cannot receive it either, because they have it not. But this point has already received a fuller discussion from us in Greek.  We enter, then, the font once: once are sins washed away, because they ought never to be repeated. But the Jewish Israel bathes daily, because he is daily being defiled: and, for fear that defilement should be practised among us also, therefore was the definition touching the one bathing made. Happy water, which once washes away; which does not mock sinners (with vain hopes); which does not, by being infected with the repetition of impurities, again defile them whom it has washed!

## Footnotes

* ↑ Oehler refers us to c. xii. above, “He who hath once bathed.”
* ↑ i.e. the Epistle to the Ephesians especially.
* ↑ Eph. iv. 4, 5, 6, but very inexactly quoted.
* ↑ i.e. us Christians; of “Catholics,” as Oehler explains it.
* ↑ i.e. touching the “one baptism.”
* ↑ Ademptio communicationis. [See Bunsen, Hippol. III. p. 114, Canon 46.]
* ↑ Comp. Eccles. i. 15.
* ↑ Lavacrum.
* ↑ Compare de Orat. c. xiv.
* ↑ In John xiii. 10, and Eph. iv. 5.
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/VII

Chapter VII.—Of the Unction.
After this, when we have issued from the font, we are thoroughly anointed with a blessed unction,—(a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. Whence Aaron is called “Christ,” from the “chrism,” which is “the unction;” which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.” Thus, too, in our case, the unction runs carnally, (i.e. on the body,) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins.

## Footnotes

* ↑ Lavacro.
* ↑ See Ex. xxix. 7; Lev. viii. 12; Ps. cxxxiii. 2.
* ↑ i.e. “Anointed.” Aaron, or at least the priest, is actually so called in the LXX., in Lev. iv. 5, 16, ὁ ἱερεὺς ὁ Χριστός: as in the Hebrew it is the word whence Messiah is derived which is used.
* ↑ Civitate.
* ↑ Acts iv. 27. “In this city” (ἐν τῇ πόλει ταύτῃ) is omitted in the English version; and the name ᾽Ιησοῦν, “Jesus,” is omitted by Tertullian. Compare Acts x. 38 and Lev. iv. 18 with Isa. lxi. 1 in the LXX.
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/VIII

Chapter VIII.—Of the Imposition of Hands. Types of the Deluge and the Dove.
In the next place the hand is laid on us, invoking and inviting the Holy Spirit through benediction. Shall it be granted possible for human ingenuity to summon a spirit into water, and, by the application of hands from above, to animate their union into one body with another spirit of so clear sound; and shall it not be possible for God, in the case of His own organ, to produce, by means of “holy hands,” a sublime spiritual modulation? But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons, born of Joseph, Ephrem and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted one over the other, that, by delineating Christ, they even portended the future benediction into Christ. Then, over our cleansed and blessed bodies willingly descends from the Father that Holiest Spirit. Over the waters of baptism, recognising as it were His primeval seat, He reposes: (He who) glided down on the Lord “in the shape of a dove,” in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because even in her bodily structure the dove is without literal gall. And accordingly He says, “Be ye simple as doves.” Even this is not without the supporting evidence of a preceding figure. For just as, after the waters of the deluge, by which the old iniquity was purged—after the baptism, so to say, of the world—a dove was the herald which announced to the earth the assuagement of celestial wrath, when she had been sent her way out of the ark, and had returned with the olive-branch, a sign which even among the nations is the fore-token of peace; so by the self-same law of heavenly effect, to earth—that is, to our flesh—as it emerges from the font, after its old sins flies the dove of the Holy Spirit, bringing us the peace of God, sent out from the heavens where is the Church, the typified ark. But the world returned unto sin; in which point baptism would ill be compared to the deluge. And so it is destined to fire; just as the man too is, who after baptism renews his sins: so that this also ought to be accepted as a sign for our admonition.

## Footnotes

* ↑ [See Bunsen, Hippol. Vol. III. Sec. xiii. p. 22.]
* ↑ Concorporationem.
* ↑ The reference is to certain hydraulic organs, which the editors tell us are described by Vitruvius, ix. 9 and x. 13, and Pliny, H. N. vii. 37.
* ↑ i.e. Man. There may be an allusion to Eph. ii. 10, “We are His worksmanship,” and to Ps. cl. 4.
* ↑ Compare 1 Tim. ii. 8.
* ↑ i.e. Ephraim.
* ↑ In Christum.
* ↑ See c. iv. p. 668.
* ↑ Matt. iii. 16; Luke iii. 22.
* ↑ Ipso. The ancients held this.
* ↑ Matt. x. 16. Tertullian has rendered ἀκέραιοι (unmixed) by “simplices,” i.e. without fold.
* ↑ Argumento.
* ↑ Pacem.
* ↑ Paci.
* ↑ Dispositione.
* ↑ See de Orat. iv. ad init.
* ↑ Lavacro.
* ↑ Compare de Idol. xxiv. ad fin.
* ↑ [2 Pet. i. 9; Heb. x. 26, 27, 29. These awful texts are too little felt by modern Christians. They are too often explained away.]
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/XI

Chapter XI.—Answer to the Objection that “The Lord Did Not Baptize.”
“But behold, “say some, “the Lord came, and baptized not; for we read, ‘And yet He used not to baptize, but His disciples!’” As if, in truth, John had preached that He would baptize with His own hands! Of course, his words are not so to be understood, but as simply spoken after an ordinary manner; just as, for instance, we say, “The emperor set forth an edict,” or, “The prefect cudgelled him.” Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it. So “He will baptize you” will have to be understood as standing for, “Through Him,” or “Into Him,” “you will be baptized.” But let not (the fact) that “He Himself baptized not” trouble any. For into whom should He baptize? Into repentance? Of what use, then, do you make His forerunner? Into remission of sins, which He used to give by a word? Into Himself, whom by humility He was concealing? Into the Holy Spirit, who had not yet descended from the Father? Into the Church, which His apostles had not yet founded? And thus it was with the selfsame “baptism of John” that His disciples used to baptize, as ministers, with which John before had baptized as forerunner. Let none think it was with some other, because no other exists, except that of Christ subsequently; which at that time, of course, could not be given by His disciples, inasmuch as the glory of the Lord had not yet been fully attained, nor the efficacy of the font established through the passion and the resurrection; because neither can our death see dissolution except by the Lord’s passion, nor our life be restored without His resurrection.

## Footnotes

* ↑ John iv. 2.
* ↑ For instances of this, compare Matt. viii. 5 with Luke vii. 3, 7; and Mark x. 35 with Matt. xx. 20.
* ↑ Cf. 1 Pet. i. 11, ad fin.
* ↑ Lavacri.
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/XIX

Chapter XIX.—Of the Times Most Suitable for Baptism.
The Passover affords a more than usually solemn day for baptism; when, withal, the Lord’s passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, “Ye will meet a man bearing water.” He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that “He would so come, as He had withal ascended into the heavens;” at Pentecost, of course. But, moreover, when Jeremiah says, “And I will gather them together from the extremities of the land in the feast-day,” he signifies the day of the Passover and of Pentecost, which is properly a “feast-day.” However, every day is the Lord’s; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.

## Footnotes

* ↑ Mark xiv. 13; Luke xxii. 10, “a small earthen pitcher of water.”
* ↑ [He means the whole fifty days from the Paschal Feast till Pentecost, including the latter. Bunsen Hippol. III. 18.]
* ↑ Lavacris.
* ↑ Frequentata, i.e. by His frequent appearance. See Acts i. 3, δι᾽ ἡμερῶν τεσσαράκοντα ὀπτανόμενος αὐτοῖς.
* ↑ Comp. Acts i. 10 and Luke ix. 30: in each place St. Luke says, ἄνδρες δύο: as also in xxiv. 4 of his Gospel.
* ↑ Acts i. 10, 11; but it is οὐρανόν throughout in the Greek.
* ↑ Jer. xxxi. 8, xxxviii. 8 in LXX., where ἐν ἑορτῇ φασέκ is found, which is not in the English version.
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/XIII

Chapter XIII.—Another Objection: Abraham Pleased God Without Being Baptized. Answer Thereto. Old Things Must Give Place to New, and Baptism is Now a Law.
Here, then, those miscreants provoke questions. And so they say, “Baptism is not necessary for them to whom faith is sufficient; for withal, Abraham pleased God by a sacrament of no water, but of faith.” But in all cases it is the later things which have a conclusive force, and the subsequent which prevail over the antecedent. Grant that, in days gone by, there was salvation by means of bare faith, before the passion and resurrection of the Lord. But now that faith has been enlarged, and is become a faith which believes in His nativity, passion, and resurrection, there has been an amplification added to the sacrament, viz., the sealing act of baptism; the clothing, in some sense, of the faith which before was bare, and which cannot exist now without its proper law. For the law of baptizing has been imposed, and the formula prescribed: “Go,” He saith, “teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.” The comparison with this law of that definition, “Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens,” has tied faith to the necessity of baptism. Accordingly, all thereafter who became believers used to be baptized. Then it was, too, that Paul, when he believed, was baptized; and this is the meaning of the precept which the Lord had given him when smitten with the plague of loss of sight, saying, “Arise, and enter Damascus; there shall be demonstrated to thee what thou oughtest to do,” to wit—be baptized, which was the only thing lacking to him. That point excepted, he had sufficiently learnt and believed “the Nazarene” to be “the Lord, the Son of God.”

## Footnotes

* ↑ i.e. probably the Cainites. See c. ii.
* ↑ i.e. the sacrament, or obligation of faith. See beginning of chapter.
* ↑ Matt. xxviii. 19: “all” omitted.
* ↑ John ii. 5: “shall not” for “cannot;” “kingdom of the heavens”—an expression only occurring in Matthew—for “kingdom of God.”
* ↑ i.e. from the time when the Lord gave the “law.”
* ↑ i.e. not till after the “law” had been made.
* ↑ See Acts ix. 1–31.
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/XIV

Chapter XIV.—Of Paul’s Assertion, that He Had Not Been Sent to Baptize.
But they roll back an objection from that apostle himself, in that he said, “For Christ sent me not to baptize;” as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the “peace-making” apostle, for fear he should seem to claim all gifts for himself, says that he had been sent “not to baptize, but to preach.” For preaching is the prior thing, baptizing the posterior.  Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.

## Footnotes

* ↑ 1 Cor. i. 17.
* ↑ 1 Cor. i. 14, 16.
* ↑ 1 Cor. i. 11, 12; iii. 3, 4.
* ↑ Matt. v. 9; referred to in de Patien. c. ii.
# Ante-Nicene Fathers/Volume III/Ethical/On Baptism/VI

Chapter VI.—The Angel the Forerunner of the Holy Spirit. Meaning Contained in the Baptismal Formula.
Not that in the waters we obtain the Holy Spirit; but in the water, under (the witness of) the angel, we are cleansed, and prepared for the Holy Spirit. In this case also a type has preceded; for thus was John beforehand the Lord’s forerunner, “preparing His ways.” Thus, too, does the angel, the witness of baptism, “make the paths straight” for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. For if “in the mouth of three witnesses every word shall stand:”—while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too—how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise of salvation under “three witnesses,” there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit, ) there is the Church, which is a body of three.

## Footnotes

* ↑ Compare c. viii., where Tertullian appears to regard the Holy Spirit as given after the baptized had come out of the waters and received the “unction.”
* ↑ Luke i. 76.
* ↑ Arbiter. [Eccles. v. 6, and Acts xii. 15.]
* ↑ Isa. xl. 3; Matt. iii. 3.
* ↑ Deut. xix. 15; Matt. xviii. 16; 2 Cor. xiii. 1.
* ↑ Sponsores.
* ↑ Sponsio.
* ↑ Compare de Orat. c. ii. sub fin.
* ↑ Compare the de Orat. quoted above, and de Patien. xxi.; and see Matt. xviii. 20.
# Aunt Caroline's Dixieland Recipes/Salads and Dressings/Marshmallow Salad

MARSHMALLOW SALAD
Cut into small pieces marshmallows, white grapes, sliced pineapple, almonds or pecans and a little banana, sliced thin. Serve on lettuce with oil dressing and maraschino cherries to garnish it.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Sunset Raisin Pie

SUNSET RAISIN PIE
One cup of seeded raisins chopped fine, One lemon with grated rind.
Add lemon juice and grated rind to the raisins. Then add one cup of sugar and two tablespoonsful of water. Bake between upper and lower crusts.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Sweet Potato Custard

SWEET POTATO CUSTARD
3 cooked sweet potatoes, ¼ nutmeg grated, 2 eggs, ¼ cup brown sugar, ⅓ teaspoon salt, 1 quart milk.
Force potatoes through a ricer; beat the eggs and mix with potatoes; add other ingredients, pour into buttered baking dish or cups, and bake in a slow oven until firm.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/U. D. C. Pudding

U. D. C. PUDDING
One cup of finely chopped crystallized pineapple, One cup of finely chopped crystallized cherries, One cup of finely chopped nuts, Six eggs.
Add a tablespoonful of sugar to each egg, beat well, leaving out the whites. To the yolks and sugar add one cup of sherry wine and cook to a thick custard in double boiler. To the custard while hot add one talbespoonful of gelatine dissolved in one-half cup of water, then whip in lightly the beaten whites. Roll out macaroons or Social Teas into dust. Into a bowl begin to lay cracker dust, pineapple, nuts and cherries. When you have used half the ingredients, pour over it the other half of the fruits and custard, sprinkling the top with cracker dust. Put into refrigerator to congeal. Serve with whipped cream (no sugar or flavoring in cream).
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Tapioca Custard

TAPIOCA CUSTARD
One quart of milk and one cup of soaked and drained tapioca should be placed in a double boiler and cooked until the tapioca is transparent; then add one cup of sugar and the yolks of three well beaten eggs. Let it cook for a few minutes, flavor as desired and pour into a bowl. Cover the top with the whites of the eggs beaten stiff and sweetened.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Virginia Dare Pudding

VIRGINIA DARE PUDDING
Sift one quart of flour and into the flour put one pound of raisins, one pound of currants, one-half teaspoonful of salt, one pound of sugar, one grated nutmeg, one teaspoonful of ground spice. Beat four eggs and add after mixing the fruit well in the flour, and mix with enough water to make a stiff batter as for fruit cake. Boil or bake and serve with sauce. Cook for about two hours.
# Aunt Caroline's Dixieland Recipes/Pies and Desserts/Syllabub

SYLLABUB
One pint of cream, rich and sweet, One-half cup of sugar, One cup of sherry wine, One teaspoonful of vanilla.
Sweeten the cream and when the sugar has dissolved, stir in the wine carefully. Add the vanilla and beat to a stiff froth. Serve in glasses.
# Aunt Caroline's Dixieland Recipes/Salads and Dressings/Frozen Fruit Salad

FROZEN FRUIT SALAD
Two cans of white cherries, One can of sliced pineapple, One can of pears, One half dozen oranges, Three pints of cream, Two pints of dressing.
Whip the cream, sweeten and flavor to taste. Mix the cream and the dressing. Put in the fruit, but do not use the juice of the fruit. Pack the mixture in coffee or baking powder cans and let them remain in the ice four or five hours. A small tub can be used to set the cans in and pack ice and salt around them.
# Aunt Caroline's Dixieland Recipes/Salads and Dressings/French Dressing

FRENCH DRESSING
⅔ cup oil, ½ teaspoon pepper, ⅓ cup vinegar, ¼ teaspoon mustard, 1¼ teaspoons salt, 1 teaspoon powdered sugar.
Put the ingredients in a pint preserve jar; fasten the cover, chill and shake well before using. Keep in the ice-box and use as needed. For use with fruit salad, omit mustard, Curry, Brand's A1 sauce, Worchestershire sauce, tomato ketchup, or similar condiments may be added in small amounts to vary the flavor.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 80

LXXX.—The Name of the Man of Gaza.
Ye who are to be inhabitants of the heavens with God-Christ, hold fast the beginning, look at all things from heaven. Let simplicity, let meekness dwell in your body. Be not angry with thy devout brother without a cause, for ye shall receive whatever ye may have done from him. This has pleased Christ, that the dead should rise again, yea, with their bodies; and those, too, whom in this world the fire has burned, when six thousand years are completed, and the world has come to an end. The heaven in the meantime is changed with an altered course, for then the wicked are burnt up with divine fire. The creature with groaning burns with the anger of the highest God. Those who are more worthy, and who are begotten of an illustrious stem, and the men of nobility under the conquered Antichrist, according to God’s command living again in the world for a thousand years, indeed, that they may serve the saints, and the High One, under a servile yoke, that they may bear victuals on their neck. Moreover, that they may be judged again when the reign is finished. They who make God of no account when the thousandth year is finished shall perish by fire, when they themselves shall speak to the mountains. All flesh in the monuments and tombs is restored according to its deed: they are plunged in hell; they bear their punishments in the world; they are shown to them, and they read the things transacted from heaven; the reward according to one’s deeds in a perpetual tyranny. I cannot comprehend all things in a little treatise; the curiosity of the learned men shall find my name in this.

## Footnotes

* ↑ [Dr. Schaff says this Nomen Gazæi may indicate his possession of the wealth of truth, etc. But, if we read the acrostical initials of the verses backwards, we find the name Commodianus Mendicus Christi, which betokens his poverty also, in the spirit of St. Paul (2 Cor. vi. 10; also, Rev. ii. 9), which our author would naturally make emphatic here.]
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Elucidation

Elucidation.
I know nothing of the second poem of our author, and am indebted for the following particulars to Dr. Schaff.
It is an apologetic poem against Jews and Gentiles, written in uncouth hexameters, and discusses in forty-seven sections the doctrine concerning God and the Redeemer and mankind. It treats of the names of Son and Father; and here, probably, he lays himself open to the charge of Patripassian heresy. He passes to the obstacles encountered by the Gospel, warns the Jews and the Gentiles to forsake their unprofitable devotions, and enlarges on the eschatology, as he conceives of it. Let me now quote textually, as follows:—
“The most interesting part of the second poem is the conclusion. It contains a fuller description of Antichrist than the first poem. The author expects that the end of the world will come with the seventh persecution. The Goths will conquer Rome and redeem the Christians; but then Nero will appear as the heathen Antichrist, reconquer Rome, and rage against the Christians three years and a half. He will be conquered in turn by the Jewish and real Antichrist from the East, who, after the defeat of Nero and the burning of Rome, will return to Judea, perform false miracles, and be worshipped by the Jews. At last Christ appears, that is, God himself (from the Monarchian stand-point of the author) with the lost Twelve Tribes [?] as his army, which had lived beyond Persia in happy simplicity and virtue. Under astounding phenomena of nature he will conquer Antichrist and his host, convert all nations, and take possession of the holy city of Jerusalem.”
This idea of a double Antichrist re-appears in Lactantius, Inst. Div., vii. 16 seqq.
This second poem was discovered by Cardinal Pitra in 1852. The two poems were edited by E. Ludwig, Leipzig, 1877 and 1878.

## Footnotes

* ↑ Hist., vol. ii. 855.
# Ante-Nicene Fathers/Volume IV/Commodianus/Title Page

Commodianus.
[Translated by the Rev. Robert Ernest Wallis, Ph.D.]