Chapter XX.—Of Preparation For, and Conduct After, the Reception of Baptism.

They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all bygone sins, that they may express the meaning even of the baptism of John: “They were baptized,” saith (the Scripture), “confessing their own sins.”203    Matt. iii. 6. [See the collection of Dr. Bunsen for the whole primitive discipline to which Tertullian has reference, Hippol. Vol. III. pp. 5–23, and 29.] To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes:204    Perhaps Tertullian is referring to Prov. xxviii. 13. If we confess now, we shall be forgiven, and not put to shame at the judgment day. for we do at the same time both make satisfaction205    See de Orat. c. xxiii. ad fin., and the note there. for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. “Watch and pray,” saith (the Lord), “lest ye fall into temptation.”206    Matt. xxvi. 41. And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that “no one untempted should attain the celestial kingdoms.”207    What passage is referred to is doubtful. The editors point us to Luke xxii. 28, 29; but the reference is unsatisfactory. The Lord Himself forthwith after baptism208    Lavacrum. temptations surrounded, when in forty days He had kept fast. “Then,” some one will say, “it becomes us, too, rather to fast after baptism.”209    Lavacro. Compare the beginning of the chapter. Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord.210    Viz. by their murmuring for bread (see Ex. xvi. 3, 7); and again—nearly forty years after—in another place. See Num. xxi. 5. For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism,211    Aquam: just as St. Paul says the Israelites had been “baptized” (or “baptized themselves”) “into Moses in the cloud and in the sea.” 1 Cor. x. 2. showed, by maintaining a fast of forty days, that the man of God lives “not by bread alone,” but “by the word of God;”212    Matt. iv. 1–4. and that temptations incident to fulness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font213    Lavacro. of your new birth, and spread your hands214    In prayer: comp. de Orat. c. xiv. for the first time in the house of your mother,215    i.e. the Church: comp. de Orat. c. 2. together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts216    1 Cor. xii. 4–12. may be supplied you. “Ask,” saith He, “and ye shall receive.”217    Matt. vii. 7; Luke xi. 9; αἰτεῖτε, καὶ δοθήσεται, ὑμῖν in both places. Well, you have asked, and have received; you have knocked, and it has been opened to you.  Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner.218    [The translator, though so learned and helpful, too often encumbers the text with superfluous interpolations. As many of these, while making the reading difficult, add nothing to the sense yet destroy the terse, crabbed force of the original, I have occasionally restored the spirit of a sentence, by removing them.]

CAPUT 20. Ingressuros baptismum orationibus crebris, ieiuniis et geniculationibus et pervigiliis orare oportet, et cum confessione omnium retro delictorum, ut exponant etiam baptismum Ioannis: Tinguebantur, inquit, confitentes delicta sua - nobis gratulandum est si non publice confitemur iniquitates aut turpitudines nostras - simul enim de pristinis satisfacimus conflictatione carnis et spiritus, et subsecuturis temptationibus munimenta praestruimus. Vigilate et orate, inquit, ne incidatis in temptationem. et ideo credo temptati sunt quoniam obdormierunt, ut adprehensum dominum destituerint et qui cum eo perstiterit et gladio sit usus ter etiam negaverit. nam et praecesserat dictum, neminem intemptatum regna caelestia consecuturum. ipsum dominum post lavacrum statim temptationes circumsteterunt quadraginta diebus ieiuniis functum. 'ergo et nos' dicet aliquis, 'a lavacro potius ieiunare oportet.' et quis enim prohibet, nisi necessitas gaudii gratulatio salutis? sed dominus, quantulum aestimo, de figura Israelis exprobrationem in ipsum retorsit. namque populus mare transgressus et in solitudinem translatus, per quadraginta annos illic cum divinis copiis aleretur, nihilominus ventris et gulae meminerat quam dei. deinde dominos, post aquam segregates in deserta quadraginta dierum ieiunia emensus, ostendit non pane vivere hominem dei sed dei verbo, temptationesque plenitudini et immoderantiae ventris appositas abstinentia elidi. igitur benedicti, quos gratia dei expectat, cum de illo sanctissimo lavacro novi natalis ascenditis et primas manus apud matrem cum fratribus aperitis, petite de patre, petite de domino, peculia gratiae, distributiones charismatum subiacere. Petite et accipietis, inquit. quaesistis enim et invenistis, pulsastis et apertum est vobis. tantum oro, ut cum petitis etiam Tertulliani peccatoris memineritis.