applied can affect the character of the institution.  “In the saving sacrament,” says he, “the contagion of sin is not washed away just in the same way as is the filth of the skin and body in the ordinary ablution of the flesh, so that there should be need of saltpetre and other appliances, and a bath and a pool in which the poor body may be washed and cleansed....  It is apparent that the sprinkling of water has like force with the saving washing, and that when this is done in the Church, where the faith both of the giver and receiver is entire, [480:1] all holds good and is consummated and perfected by the power of the Lord, and the truth of faith.” [480:2]

Cyprian is here perfectly right in maintaining that the essence of baptism does not consist in the way in which the water is administered; but much of the language he employs in speaking of this ordinance cannot be commended as sober and scriptural.  He often confounds it with regeneration, and expresses himself as if the mere rite possessed a mystic virtue.  “The birth of Christians,” says he, “is in baptism.” [480:3] “The Church alone has the life-giving water.” [480:4] “The water must first be cleansed and sanctified by the priest, that it may be able, by baptism therein, to wash away the sins of the baptized.” [480:5] Tertullian and other writers of the third century make use of phraseology equally unguarded. [480:6] When the true character of the institute was so far misunderstood, it is not extraordinary that it began to be tricked out in the trappings of superstition.  The candidate, as early as the third century, was exorcised before baptism, with a view to the expulsion of evil spirits; [480:7] and, in some places, after the application of the water, when the kiss of peace was given to him, a mixture of milk and honey was administered, [480:8] He was then anointed, and marked on the forehead with the sign of the cross. [480:9] Finally, the presiding minister, by the laying on of hands, bestowed the benediction. [480:10] Tertullian endeavours to explain some of these ceremonies.  “The flesh,” says he, “is washed, that the soul may be freed from spots; the flesh is anointed, that the soul may be consecrated; the flesh is marked (with the sign of the cross), that the soul may be guarded; the flesh is overshadowed by the imposition of hands, that the soul may be enlightened by the Spirit.” [481:1]

It is not improbable that the baptismal service constituted the first germ of a Church liturgy.  As the ordinance was so frequently celebrated, it was found convenient to adhere to the same form, not only in the words of administration, [481:2] but also in the accompanying prayers; and thus each pastor soon had his own baptismal office.  But when heresies spread, and when, in consequence, measures were taken to preserve the unity of the Catholic faith, a uniform series of questions—­prepared, perhaps, by councils and adopted by the several ministers—­was addressed to all catechumens.  Thus, the baptismal services were gradually assimilated; and, as the power of the hierarchy increased, one general office, in each district, superseded all the previously-existing formularies.