Of the Times Most Suitable for Baptism.
The Passover [i.e. Pascha] affords a more than usually solemn day for baptism; when, withal, the Lord’s passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, “Ye will meet a man bearing water.” (Mark xiv. 13; Luke xxii. 10) He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space [He means the whole fifty days from the Paschal Feast till Pentecost, including the latter. Bunsen Hippol. III. 18.] for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved [Frequentata, i.e. by His frequent appearance. See Acts i. 3, δι᾽ ἡμερῶν τεσσαράκοντα ὀπτανόμενος αὐτοῖς] among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels [Comp. Acts i. 10 and Luke ix. 30: in each place St. Luke says, ἄνδρες δύο: as also in xxiv. 4 of his Gospel] told the apostles that “He would so come, as He had withal ascended into the heavens;” [Acts i. 10, 11; but it is οὐρανόν throughout in the Greek] at Pentecost, of course. But, moreover, when Jeremiah says, “And I will gather them together from the extremities of the land in the feast-day,” he signifies the day of the Passover and of Pentecost, which is properly a “feast-day.” Jer. xxxi. 8, xxxviii. 8 in LXX., where ἐν ἑορτῇ φασέκ is found.] However, every day is the Lord’s; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace
The last clause struck me.
Tertullian "On Baptism"http://www.ccel.org/ccel/schaff/anf03.vi.iii.xix.html