extent.

Since the middle of the second century the notions of baptism[281] in
the Church have not essentially altered (see Vol. I. p. 206 ff.). The
result of baptism was universally considered to be forgiveness of sins,
and this pardon was supposed to effect an actual sinlessness which now
required to be maintained.[282] We frequently find "deliverance from
death," "regeneration of man," "restoration to the image of God," and
"obtaining of the Holy Spirit." ("Absolutio mortes," "regeneratio
hominis," "restitutio ad similitudinem dei" and "consecutio spiritus
sancti") named along with the "remission of sins" and "obtaining of
eternal life" ("remissio delictorum" and "consecutio aeternitatis").
Examples are to be found in Tertullian[283] adv. Marc. I. 28 and
elsewhere; and Cyprian speaks of the "bath of regeneration and
sanctification" ("lavacrum regenerationis et sanctificationis").
Moreover, we pretty frequently find rhetorical passages where, on the
strength of New Testament texts, all possible blessings are associated
with baptism.[284] The constant additions to the baptismal ritual, a
process which had begun at a very early period, are partly due to the
intention of symbolising these supposedly manifold virtues of
baptism,[285] and partly owe their origin to the endeavour to provide
the great mystery with fit accompaniments.[286] As yet the separate acts
can hardly be proved to have an independent signification.[287] The
water was regarded both as the symbol of the purification of the soul
and as an efficacious, holy medium of the Spirit (in accordance with
Gen. I. 2; water and Spirit are associated with each other, especially
in Cyprian's epistles on baptism). He who asserted the latter did not
thereby repudiate the former (see Orig. in Joann. Tom. VI. 17, Opp. IV.
p. 133).[288] Complete obscurity prevails as to the Church's adoption of
the practice of child baptism, which, though it owes its origin to the
idea of this ceremony being indispensable to salvation, is nevertheless
a proof that the superstitious view of baptism had increased.[289] In
the time of Irenaeus (II. 22. 4) and Tertullian (de bapt. 18) child
baptism had already become very general and was founded on Matt. XIX.
14. We have no testimony regarding it from earlier times; Clement of
Alexandria does not yet assume it. Tertullian argued against it not only
because he regarded conscious faith as a needful preliminary condition,
but also because he tho