he "sacrament" were still
uncertain. As to the objection that Jesus himself had not baptised and
that the Apostles had not received Christian baptism see Tert., de bapt.
11, 12.]

[Footnote 286: In itself the performance of this rite seemed too simple
to those who sought eagerly for mysteries. See Tertull., de bapt. 2:
"Nihil adeo est quod obduret mentes hominum quam simplicitas divinorum
operum, quae in actu videtur, et magnificentia, quae in effecta
repromittitur, ut hinc quoque, quoniam tanta simplicitate, sine pompa,
sine apparatu novo aliquo, denique sine sumptu homo in aqua demissus et
inter pauca verba tinctus non multo vel nihilo mundior resurgit, eo
incredibilis existimetur consecutio aeternitatis. Mentior, si non e
contrario idolorum solemnia vel arcana de suggestu et apparatu deque
sumptu fidem at auctoritatem sibi exstruunt."]

[Footnote 287: But see Euseb., H. E. VI. 43. 15, who says that only the
laying on of hands on the part of the bishop communicates the Holy
Spirit, and this ceremony _must_ therefore follow baptism. It is
probable that confirmation as a specific act did not become detached
from baptism in the West till shortly before the middle of the third
century. Perhaps we may assume that the Mithras cult had an influence
here.]

[Footnote 288: See Tertullian's superstitious remarks in de bap. 3-9 to
the effect that water is the element of the Holy Spirit and of unclean
Spirits etc. Melito also makes a similar statement in the fragment of
his treatise on baptism in Pitra, Anal, Sacra II., p. 3 sq. Cyprian, ep.
70. I, uses the remarkable words: "oportet veio mundari et sanctificari
aquam prius a _sacer dote_ (Tertull. still knows nothing of this: c. 17:
etiam laicis ius est), ut possit baptismo suo peccata hominis qui
baptizatur abluere." Ep. 74. 5: "peccata purgare et hominem sanctificare
aqua sola non potest, nisi habeat et spiritum sanctum." Clem. Alex.
Protrept. 10.99: [Greek: labete hudor logikos].]

[Footnote 289: It was easy for Origen to justify child baptism, as he
recognised something sinful in corporeal birth itself, and believed in
sin which had been committed in a former life. The earliest
justification of child baptism may therefore be traced back to a
philosophical doctrine.]

[Footnote 290: _Translator's note._ The following is the original Latin,
as quoted by Prof. Harnack: "Cunctatio baptismi utilior est, praecipue
circa parvulos. Quid enim necesse, sponsores etiam periculo i