over him who chooses to be born again, and has repented of his sins, the name of God, the Father and Lord of the universe; he who leads to the laver the person that is to be washed, calling him by this name alone. For no one can utter the name of the ineffable God; and if anyone dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who, through the prophets, foretold all things about Jesus, he who is illuminated is washed.”[128] The pagano-Christian theory of baptism and baptismal regeneration, variously expressed, is found in Methodius, _The Banquet of the Ten Virgins_, chapter vi; in Clement of Alexandria, _The Instructor_, chapter xii; in Tertullian, _Against Marcion_, book i., chapter xxviii; in Cyprian, _Epistles_,[129]--1, _To Donatus_; 22, _To Clergy at Rome_; 51, _To Antonianus_; and 75, _To Magnus_; also _Testimonies against the Jews_, paragraph 65; also, _A Treatise on Re-baptism_, by an unknown author, published in connection with Cyprian’s writings, on page 402 of Clark’s edition Ante-Nicene Library, vol. xiii. The Apostolic Constitutions clearly set forth the result of this perversion of New Testament doctrines concerning baptism. The late Baron BUNSEN, one of the most eminent of German scholars and statesmen, has grouped the teachings of the _Constitutions_ upon the question of baptism in such a way as to give the reader a better view than is possible by quoting these writings verbatim. Although these _Constitutions_ are not the work of the apostles, they are of great historic value in presenting a picture of the practices of the early Church. Bunsen thinks that the _Constitutions_ present “a genuine, though not textual, picture of the Ante-Nicene Church.” He says: “As soon as we take away what belongs to the bad taste of the fiction, all the ethic introductions and occasional moralizing conclusions, and, in general, all which manifestly is re-written with literary pretension, and lastly, as soon as we expunge some easily discernible interpolations of the fourth and fifth centuries, we find ourselves unmistakably in the midst of the life of the Church of the second and third centuries.”[130] The summary made by Bunsen is given below. By analyzing it the reader will see how much that is extra-scriptural, and anti-scriptural, was associated with baptism thus early. By comparison with the pagan water _cultus_, the source of these errors is plainly apparent.