\ 
 
 A SYNOPSIS OF AUTHORITIES 
 
 ON 
 
 BAPTISM, REGENERATION, 
 
 &c. 
 
A SYNOPSIS 
 
 OF THE 
 
 DOCTRINE OF BAPTISM, 
 
 REGENERATION, CONVERSION, &c. 
 
 AND KINDRED SUBJECTS, 
 
 BY THE FATHERS AND OTHER WRITERS FROM THE TIME OF 
 OUR SAVIOUR TO THE END OF THE FOURTH CENTURY. 
 
 BY 
 
 J. A. WICKHAM ESQ. 
 
 OF FROME, SOMERSET. 
 
 WITH A PREFACE 
 
 BY THE REV. H. D. WICKHAM, M. A. 
 LATE OF EXETER COLLEGE, OXFORD. 
 
 LONDON. 
 
 GEORGE BELL, 186 FLEET STREET, 
 1850. 
 
 
M 
 
PREFACE. 
 
 Some preliminary observations will naturally be expected by 
 the reader before lie enters on the serious perusal of a work of 
 this character ; and the question of Meliboeus " Quse tanta fuit 
 causa?" will naturally arise, when he perceives the amount of 
 patient research exhibited by a layman on a subject which, 
 however important to all, is generally considered the pecu- 
 liar province of the Theologian. 
 
 The writer lately heard a layman remark, in a conversation 
 on the much disputed point, which has lately been presented 
 before the public in the case of Gorham versus the Bishop of 
 Exeter, that it would be well for the Church to settle this 
 question within herself, and that laymen having nothing to do 
 with it, would be quite satisfied whichever way she should 
 decide. There are, however, very many thinking Churchmen, 
 not belonging to the ministerial body, who are unwilling to 
 yield such implicit obedience to dogmas, simply because they 
 are pronounced ex cathedra, but who wish to understand for 
 themselves "a reason of the hope that is' in them." Though 
 
2 PREFACE. 
 
 I am happy to know that my respected Father belongs to this 
 latter class, it is not probable that he would ever have gone so 
 deeply into the subject before us, but from the circumstance of 
 a sudden and most severe bereavement which threatened to 
 absorb his mind in the memory of the past, and to disqualify him 
 for the discharge of those active duties of life which were still 
 before' him. It was necessary by a strong effort to control 
 the mind : and under what influences can the wounded spirit 
 find true comfort or regain its wonted elasticity, excepting those 
 which spring from religious exercises and the contemplation 
 of spiritual things ? 
 
 The investigation of the solemn truth so positively enunciated 
 that, " except a man be born again, he cannot see the kingdom 
 of God," was congenial to one who longed to be re-united to 
 a spirit which he believed already a tenant of that better land. 
 
 A small but well selected library of old divines, inherited 
 from cleric alancestors, among whom Squire and Stillingfleet 
 might be mentioned, had long before acquainted my father 
 with the various opinions which theologians entertained on the 
 words of our Lord to Nicodemus, and on the efficacy of 
 baptism generally : and, without anticipating the labour he was 
 about to impose on himself, he commenced, with the books of 
 divinity he possessed, to collate the opinions of many authors 
 on this question. Feeling increased interest in the subject, 
 and deriving great mental benefit from it, he soon had to look 
 for authorities beyond those in his own possession. The 
 extensive collection of divinity to be found in Mr Darling's 
 
PREFACE: 
 
 circulating Library, and the shelves of the British Museum 
 were now explored, and many other available sources resorted 
 to, in order to obtain a view which might claim catholicity. 
 Thus sixteen years have passed away in the same undeviating and 
 uninterrupted employment, the manuscript gradually increasing 
 volume by volume till his friends wondered at the perseverance 
 and unflagging interest which a single subject of a metaphysical 
 nature had inspired. 
 
 In the mean time peace of mind has been restored, and the 
 revered octogenarian, now believing himself to be on the eve of 
 departure for that better land, and humbly trusting that the 
 train of thought on which he has so long dwelt, has better 
 qualified him to meet the object, who was instrumental to its 
 birth, wishes, not from motives of interest or of vanity, (both 
 of which, if entertained, would probably be disappointed,) but 
 with a desire of being useful to the divinity student, to lay the 
 result of his investigation before the public. 
 
 The work in manuscript has been nearly completed to the 
 end of the 16th century ; and would be comprised in three thick 
 octavo volumes ; but the first only of these has been printed, 
 and whether the others will ever appear depends on the estimate 
 which the public may form of this exemplar. 
 
 The Chronological arrangement which has been adopted 
 not only offers a facility for reference, but also affords 
 an interesting view of any variations of opinion at dif- 
 ferent epochs ; at the same time it should be premised that 
 there is a difficulty in following the exact chronological order 
 
4 PREFACE 
 
 arising from the impossibility of ascertaining with certainty the 
 precise date at which some of the authors flourished. Hence 
 the chronology may vary a little from that laid down by 
 others. 
 
 Independently of its direct purpose, the work will be found 
 interesting, as presenting a catalogue of the Fathers and early 
 ecclesiastical writers of the first ages, with some brief memoir 
 of their lives, the scope and intent of their writings, and a 
 notice of the various editions which have been published. 
 Some of the quotations bear so slightly on the subject that 
 they may appear scarcely worth recording, but they may save the 
 future student the time and patience required to look through 
 a voluminous author, whose works have been perused to cull 
 even this little. The object throughout has been to give the 
 words of the author in the language in which he wrote, and as 
 it is sometimes doubtful whether the Greek or the Latin was 
 the original, in such cases both have been given ; also where 
 an ancient Latin translation is found of a Greek original it 
 has been added with a view to throw light on the author's 
 meaning, whch is not unfrequently obscure. Occasionally, 
 whether from corruption of the text, or from the confused ideas 
 of the writer hiirself, no translation has been attempted, as in 
 the quotation from the contemplations ascribed to Dionysius the 
 Areopagite, p. 137. The opinions of the eighty seven Bishops 
 at the Council of Carthage were originally delivered in Latin. 
 The ecclesiastical student will be aware that there was no great 
 difficulty in assembling so many heads of the Church at that 
 period, when the custom prevailed of bishops subdividing their 
 
PREFACE. 5 
 
 Dioceses in order to obtain a majority of votes on the questions 
 which then agitated the Christian Church.* 
 
 This flourishing Church has so completely passed away, 
 that the sites of the places whence the eighty seven bishops deriv- 
 ed their titles are unknown, nor is it possible even to give their 
 names with certainty, when the nominative case is not used 
 in the original. 
 
 It is to be regretted that the quotations in the original 
 language have not in all cases been obtained, but the difficulty 
 of tracing them has not unfrequently baffled the patience of 
 the compiler. ]S r or would he venture to affirm that he has 
 succeeded in adducing every important opinion on the subject 
 which the authors he has quoted have expressed, but he can 
 unhesitatingly assert that he has withheld none from feelings 
 of partiality or bias. 
 
 His object from the outset has been not to advocate any par. 
 ticular system, or to be champion of any school, but to assist 
 an unprejudiced enquirer after truth ; and half a century passed 
 in the practice of the law, where conflicting evidence is conti- 
 nually presented, and patient sifting care is required before an 
 opinion can be formed, had well adapted his mind for a re- 
 search of this nature. As the light which he has brought to 
 bear on the subject is, after all, only derived from fallible man, 
 the work is well introduced by the opinions of various authors 
 
 * " It is also very observable that in Asia Minor a tract of land not 
 much larger than the isle of Great Britian (including but two dioceses of 
 the Roman Empire) there were almost 100 bishops, as appears from 
 the ancient Notitiie of the Church." Bingham's Antiquities, II, xii, 2. 
 
6 PREFACE. 
 
 of consideration, taken indiscriminately in reference to party, on 
 the amount of authority and weight which is due to the early 
 ecclesiastical writers. The work, however is not strictly confined 
 to their opinions ; a somewhat wider range has been taken : the 
 singular notice of baptism by Josephus, the spurious writings 
 of the Sybilline oracles, and the apocryphal Gospels have been 
 quoted, not as possessing authority, but as exponents of what 
 we may consider the popular opinions of the day. The Apo- 
 cryphal Gospels are so scarce, that some allowance on the score 
 of literary curiosity may be made for their introduction. 
 
 Tt will be observed that the extracts are often of consider- 
 able length, embracing much which at first sight may appear 
 irrelevant matter, but I think a little reflection will show that 
 all tends to throw light either upon the subject itself, or upon 
 the author's own mind, style, and mode of reasoning. Nor is it 
 altogether immaterial to the question, to observe the addi- 
 tions, "the daubing with untempered mortar," which thus 
 early disfigured the beautiful simplicity of the Sacrament of 
 Baptism. See the account of exorcisms and anointing with 
 oil in St Cyril, page 422 430, and the supposed emblematic 
 intent of the different parts of the ordinance in the Apostolic 
 
 Constitutions (so called) p. 72. The direct allusion by Irenaeus 
 
 i#fj 
 to infant Baptism, p. JKrO, and by St Jerome, p. 442, amidst 
 
 so much relating to the baptism of adults is valuable. 
 
 Thus, though much may appear, especially in the first part 
 of the work, as trifling or beside the question, yet a careful 
 perusal cannot fail to leave a decided impression on the mind ; 
 
PREFACE. 7 
 
 ami the reader will find himself rewarded for his pains by some- 
 distinct views of the doctrine as held by the early Fathers. To 
 say more would be to express an opinion which the scope of 
 the work forbids : the reader must judge for himself between 
 conflicting parties. 
 
 We may speak somewhat confidently on the general accu- 
 racy of the quotations, as no pains have been spared to verify 
 them. The whole work has undergone the able revision of an 
 eminent scholar, Dr Giles of Bampton, and the extracts have 
 been compared, when in type, by another distinguished scholar 
 in London, with the originals at the British Museum, or in Dar- 
 ling's Divinity Library. Thus care has been taken to preserve 
 the author's ow r n w r ords, except where introductory or connect- 
 ing matter has been abridged, in order that the reader might 
 the more readily arrive at the point to which the author was 
 tending. In some very few instances, where the works have 
 become scarce since the extracts were taken, this comparison 
 has not been made, but we have no reason to doubt their accu- 
 racy. The work is further indebted to Dr Giles for many of 
 the translations, where no name is given, and his Irgh reputa- 
 tion as a scholar, is a guarantee for their accuracy. 
 
 During the long period that this work has been in hand, 
 some of the authorities quoted have been superseded by others, 
 whilst the old editions and translations of some writers have 
 given place to newer. Thus, the notices taken from Bees' s Cyclo- 
 paedia might now r be furnished from more complete Biographi- 
 cal, Historical, and Bibliographical Dictionaries, and the 
 
8 PREFACE. 
 
 quotations from the former editions of 1803 and 1826 of 
 Moshcim's Ecclesiastical History might possibly have been 
 better given in the recent translation by Mr Murdock in the 
 edition of 18i5; but it is evident that slight imperfections, 
 arising necessarily from the length of time requisite to complete 
 a Synopsis embracing a period of sixteen centuries, do not 
 diminish the general value of the work. 
 
 It will be observed also that many opinions are given on the 
 authority of Dupin, who as a Roman Catholic may be considered 
 partial, but his work is universally esteemed, and the English 
 translation quoted from has been subjected to the scrutiny of 
 the Editor, Dr Wotton. The reader must also bear in mind 
 that the Yulgate is often cited, in consequence of which some 
 variations from our authorized version occur. 
 
 As the last sheets of this work were passing through the press 
 a thin 8vo volume has been published by Mr Parker of Oxford 
 on the same subject, with this important difference in plaii, that 
 the anonymous compiler professes in his preface to prove that 
 the Fathers of the Church have always held the doctrine of 
 Baptismal Regeneration, and adduces all his quotations to 
 establish this fact. My Father, on the contrary, leaves his 
 readers to form their own conclusions from extracts impartially 
 gathered. He has to acknowledge his obligation to Mr Parker's 
 book for a few quotations given in the Appendix, .rliich Lad 
 escaped his research. 
 
 In now appearing before the public he wishes to reiterate 
 the sentiment that his only motive is a desire of usefulness, and 
 
PREFACE. 9 
 
 a humble hope that his labours may tend to mitigate the heat 
 of our unhappy divisions. Perfect unity of sentiment appears 
 impossible to minds which, however sanctified, no longer reflect 
 the perfect image of their Creator. Even the Church of Rome 
 has not pronounced on every doctrinal question, and where her 
 unity has been most perfect, it has too much resembled the 
 uniformity of the charnel house where no breath is heard 
 because there is no life. Did she gain any real victory when 
 she silenced Pascal and dispersed the inmates of Port Royal ? 
 "Will the Church of England acquire strength and increased 
 efficiency, if she banish from her communion those of either 
 section of opinions, who are, in the main, sincerely attached to 
 her doctrine and discipline, and believe they may conscien- 
 tiously subscribe to her articles and minister according to her 
 formularies ? 
 
 Angels desire to look into the mysteries of man's redemption 
 and shall he himself claim infallibility in describing the secret 
 workings of the Holy Spirit by which this blessed consumma- 
 tion of our highest aspirations is effected? "And now I 
 beseech thee not as though I wrote a new commandment unto 
 thee, but that which we had from the beginning, that we 
 love one another.'" 2nd Epistle John, v. 5. 
 
 Keyford Parsonage, May 2, 1850. H. D. W. 
 
CONTENTS OF THIS VOLUME. 
 
 INTRODUCTORY CHAPTER ON THE USE AND AUTHORITY 
 OF THE FATHERS. 
 
 Collinson . . . . page 2 
 
 Orme ...... 7 
 
 Oxford Tract . . . . 8 
 
 Blunt .... t i 10 
 
 Walsh ...... 18 
 
 William Goode 22 
 
 Library of the Fathers .... 24 
 
 Mosheim ..... 26 
 
 Erasmus ..... 28 
 
 Warhurton ... 28 
 
 Bickersteth ..... 38 
 
 Maurice ..... 49 
 
 Wake ...... 53 
 
 SYNOPSIS OF AUTHORITIES ON THE SUBJECT OF BAPTISM 
 AND BAPTISMAL EEGENERATION [p. 57] 
 
 First century. 
 
 The following are in this Synopsis inserted in the first Century, but it 
 is not generally allowed that they were of this Century, or, as to some 
 of them, even authentic. 
 
 I. Josephus .57 
 
 II. Sibylline Oracles 63 
 
12 CONTENTS. 
 
 III. Apostolical Canons 65 
 
 IV. Apostolical Constitutions . . . .69 
 
 V. The Acts of Paul and Thecla . . . .76 
 
 VI. Barnabas 79 
 
 VII. Hernias 87 
 
 "VIII. Poiycarp 95 
 
 IX. Ignatius 97 
 
 X. Clement of Eome 102 
 
 XI Eecognitions and Homilies falsely ascribed to 
 Clement of Eome 109 
 
 XII Dionysius the Areopagite . . . .134 
 
 XIII Minor writers of the first century . 144 
 
 Prochorus Linus Abdias Priests of Achaia Hermes Trismegistus 
 
 XIV Eites and ceremonies of the first century . 146 
 
 Writers of the second century, \_p 149.] 
 
 XV Apocryphal and uncaiionical gospels . .151 
 
 XVI Justin Martyr 180. 
 
 XVII Ireneeus .201 
 
 XVIII Papias . . . . .212 
 
 XIX Tatian 214 
 
 XX Athenagoras 217 
 
 XXI Merit o bishop of Sardis . . . .219 
 
 XXII Theophilus bishop of Antioeh . .222 
 
 XXIII Minor writers of the second century Sum- 
 mary on Baptism &c. . . . . .227 
 
 Quadrati Apologias Agrippa Castor Aristo Pellzeus Smyrnen- 
 sis ecclesise de Mart. S. Polycarpi S. Justini Martyrium S. i'ii 
 papte 1 Epistola Felicitatis Passio Dionysius Corinthius Clau- 
 dius Apollinaris Bardesanes Edessenus Viennensium et Lug- 
 dunensium epistola Mazochio Alexo Symmacho Epistola 
 Hadrianus. 
 
 Writers of the third century, [p. 237] 
 
 XXIV Clement of Alexandria . 239 
 
CONTENTS. 13 
 
 XXV Tertulliau, priest of Carthage . . .252 
 
 XXVI Krmilianus 281 
 
 XXVII Origeu 282 
 
 XXVIII Cyprian 288 
 
 XXIX Theognostus of Alexandria . . . 303 
 
 XXX Dionysius of Alexandria . . . .804 
 
 XXXI Hippolytus 315 
 
 XXXII Anonymous author of the Recognitions, 
 Clementina, Homilies, &c 323 
 
 XXXIII The eighty-seven bishops at the council of 
 Carthage A. D. 258 324 
 
 [The name of each Bishop is given in the Alphabetical List of this 
 Synopsis.] 
 
 XXXIV The martyrdom of Perpetua and Pelicitas 368 
 
 XXXV Minor writers of the third century Sum 
 mary from Dupin Councils c. . . .373 
 
 Caius, Ammotiius, Ambrose disciple of Origen, Tryphon disciple of 
 Origen, Beryllus, Pontius, Cornelius, Novation, St Martial, Sixtus or 
 Xystus, St Gregory Thamaturgus, Athenogenes, Dionysius, Bishop of 
 Rome, Malchion, Archelaus, Anatolius, Victorinus, Pierius, Metho- 
 dius, Pamphilus, Lucian, Phileas, Arnobius, Commodianus, Julius 
 Firmicus Maternus. 
 
 Writers of the fourth century, p. 379 
 
 XXXVI Constautine the first Christian emperor . 881 
 
 XXXVII Lactantius (Lucius Cselius Firmianus) . 383 
 
 XXXVIII Eusebius. . . : . .388 
 
 XXXIX Saint Athanasius of Alexandria . .391 
 
 XL Hilary of Poitiers 406 
 
 XLI Pacianus 410 
 
 XLII Optatus 414 
 
 XLIII Saint Cyril of Jerusalem . . . .417 
 
 XLIV Mark the Hermit 432 
 
 XLV Saint Jerome . ... 434 
 
 XL VI Saint Basil . 448 
 
14 CONTENTS. 
 
 XLYII Saint Gregory of Nazianzum . . .461 
 XLVIIT Saint Gregory of Nyssa . . .478 
 XLIX St Ambrose of Milan . . . .486 
 
 L StEpiphanius 500 
 
 LT St John Chrysostom 503 
 
 LII Pope Siricius 530 
 
 LIII Timothy of Alexandria . . . .588 
 LIV St Gaudentius of Brescia . . . .535 
 LV St Ephrem the Syrian deacon of Edessa . 536 
 LVI Macarius, the hermit, of ^Egypt, and Macarius 
 
 Alexandrinus . 537 
 
 LVII St Augustine 542 
 
 LVIIL Tychonius Afer 566 
 
 LIX Victorinus Fabius Marius Afer . . 568 
 LX Minor Writers of the 4th Century Summary 
 
 from Dupin Councils &c. . . 569 
 
 Appendix 577 
 
 Alphabetical Index of Writers . . . 585 
 
ERRATA. 
 
 Page 2 line 7 for Talraer read Palmer; and for Buet read 
 Burton. 
 
 60 33 commended read commanded. 
 
 61 3 washing read the washing. 
 
 5 remission read the remission. 
 
 65 22 baptize read rebaptize. 
 
 66 13 Albaspinaeus read Albaspinaeas. 
 69 16 mulierem read mulieres. 
 
 20 concilium read consilium. 
 
 77 10 num. 11 read num. 51. 
 
 34 Quam read Quarum. 
 
 83 note Haefel read Hefele. 
 
 107 21 servaremus read servaverimus. 
 
 113 5 392 read 228. 
 
 18 omnibus read nomine. 
 
 note Theodor. Zach read Theodor. ad Zach. and 
 
 for Ficulsum read Preculsum. 
 115 25 unigenitirearfingeniti. 
 
 26 unigenitos read ingenitos. 
 121 11 necessarium read necessarius. 
 
 124 8 ilium read illud. 
 
 125 6 that he does not have his table read this, 
 
 not to have our table. 
 
 126 15 709 read 700. 
 166 6492 read 490. 
 178 21 illud read istud. 
 
 188 7 praeputio read a praeputio. 
 
 203 7 - III read II. 
 
 10 Per read Ideo per. 
 
 205 2 - XXII read XVII. 
 
 9 voluntari read voluntaria. 
 
 206 2335 read 325. 
 
 208 25 proprio read proprie. 
 
 28 exit read exiet. 
 210 11 after nosmetipsos add interficientes. 
 268 22 for visibilis read invisibilis. 
 340 18 what he considers to be heresy read who 
 
 instituted heresy. 
 
 345 25 expimitur read exprimitur. 
 387 11 19 read 9. 
 405 16 au nom read ou au nom. 
 408 15 add ' le baptSme du S. Esprit,' before the words 
 
 ' le baptfime du feu.' 
 
 423 33 ' us ' after the words ' many of.' 
 529 27 for on baptism read from baptism. 
 579 8 from bottom, for 1850 nad 150. 
 
 19 for given read giving. 
 
 586 5 col. 1. for Buet read Burton. 
 
 1 from bottom, for 18 read 17. 
 1 col. 2. for 18 read 17. 
 
 20 col. 2. 18 read 17. 
 
INTRODUCTORY CHAPTER 
 
 ON 
 
 THE USE AND AUTHORITY 
 
 OF THE 
 
 FATHERS. 
 
 As the Opinions of the Fathers concerning Baptism 
 and Baptismal Regeneration are about to be adduced, 
 it may be proper to state the sentiments of some 
 authors of repute, respecting their Use, and the 
 Authority and Deference due to them. 
 
 With this object, the opinions of the following 
 authors have been collected ; so as to give a general 
 notion on the subject : Collinson, Orme, Oxford Tract, 
 Blunt, Walsh, Goode ; Library of the Fathers by 
 Pusey, Keble and Newman ; Beveridge, Mosheim, 
 Erasmus, Warburton, Bickersteth, Maurice, Wake, 
 and in some of the above, are quoted or mentioned 
 Daille, Middleton, Lindsey, Priestley, Bull, Justin 
 Martyr, Irenaeus, Clemens Alexandrinus, Tertullian, 
 Origen, Cyprian, Augustin, Martin Luther, Salmasius, 
 Blondel, Chillingworth, Cave, Le Clerc, Kett, Reeves, 
 Whitby, Barbeyrac, Milton, Hall, Cranmer, Ridley, 
 Ken, Gerhard, Probus, Neander, Richer, Bangius, 
 
 1 
 
2 ON THE USE AND AUTHORITY 
 
 Wotton, Clement of Rome, Hieronymus, Chrysostom, 
 Athanasius, Basil, Erasmus, Maclaine, Gregory Nazi- 
 anzen, Cyril, Ambrose, Lord Faulkland, Lord Digby, 
 Sir Kenhelm Digby, Jeremy Taylor, Bede, Matthew 
 Paris, Lactantius, Toll, Bengelius, William Orme, 
 Bellarmine, Usher, Bossuet, Laud, Evans, Chevalier, 
 Faber, Dr Buet, Carey, Talmer, Jewell, Bagster, Mon- 
 tesquieu, Hermas, and Ignatius. 
 
 COLLINSON. 
 
 In his Key to the Writings of tlie principal Fathers of the 
 first three centuries, being his Bampton Lectures for the year 
 1813, he gives " The Contents*' of his first sermon as follows : 
 
 The subject of the lecture proposed ; viz. an Inquiry 
 into the Writings of the Primitive Fathers of the first 
 three centuries. The opinions which have been enter- 
 tained of them in succeeding times by the Fathers of the 
 Fourth and Fifth centuries. In the dark ages, from the 
 Sixth to the Sixteenth century. At the time of the Re- 
 formation. DAILLE, MIDDLETON, LINDSEY, PRIESTLEY, 
 Bishop BULL, CAVE, FLEURY. The just estimate and 
 proper use of the Primitive Writings. 
 
 In p.'ige 5 of this Sermon lie writes ; 
 
 Above all, in order " to make us wise unto Salvation," 
 we are to study Holy "Scripture; which the Divine 
 Spirit has mercifully given, " that we might believe 
 that Jesus is Christ, the Son of God ; and in believing 
 might have life through his name, (Jonx xx, 31). 
 Such is the scope and design of Scripture : " other 
 foundation can no man lay than that is laid ; which is 
 Jesus Christ", (I Con. in, 1 1 ) and it behoves us to take 
 
OF THE FATHERS. 3 
 
 care, that, like wise builders, we erect upon this foun- 
 dation, not hay and stubble, but a solid and precious 
 superstructure. The operations of the Holy Ghost 
 are indeed unbounded, and touch men's consciences 
 with a sense of piety, in more various ways than can 
 be expressed. Still, the revealed word is the rule of true 
 religion ; which it is the duty of all members of Christ's 
 church, and particularly of the ministers of his flock, 
 unceasingly to study ; and by all just means, to explain, 
 recommend, and enforce. Next to the volume of 
 inspiration, and agreeably to the prophetical intima- 
 tion in my text, (JER. vi, 16) we are to "enquire for 
 the old paths," to fix our attention upon the recorded 
 memorials of holy men ; who in ancient times have 
 trod the good way, and found rest for their souls. 
 They constitute that history which is the best philo- 
 sophy, teaching by the best examples. Human 
 performances admit of constant and progressive 
 improvement; but divine truths are only to be ex- 
 plained, not amended ; and it is therefore reason- 
 able to suppose, that they who lived nearest to the 
 times of revelation, will manifest its most powerful 
 influence ; as water near the fountain-head, is in 
 most abundance and purity .... 
 
 It is my purpose in the ensuing discourse to treat 
 of them [the authors of the three first centuries] 
 generally ; and to examine what have been the sen- 
 timents entertained of them at different times in the 
 Christian world. 
 
 During the 4th and 5th centuries, which are the 
 Augustan Ages of ecclesiastical literature, the numer- 
 ous authors who then flourished, prove by continual 
 quotations, the integrity of the antecedent writings 
 
4 ON THE USE AND AUTHORITY 
 
 that have come down to us. They speak of their 
 predecessors, not indeed in terms of blind zeal and 
 indiscriminate attachment, but with respect and con- 
 fidence ; and this testimony is weighty ; because it is 
 immediate, moderate, and reasonable. 
 
 COLLINSON then writes that EUSEBIUS speaks well of JUSTIN 
 MARTYR, IREN^EUS, and CLEMKNS ALEXANDRINUS, that ST 
 JEROME speaks well of JUSTIN, CLEMENS, TERTULLIAN, ORIGEN, 
 and CYPRIAN : that ST AUGUSTIN expresses himself in general 
 terms thus : 
 
 "Compositions of this kind have not canonical 
 authority. Readers of the Fathers are not to 
 suppose that the testimonies produced from their 
 works, are unexceptionable ; for their opinions 
 may, in particular cases, be untrue. Truly catholic 
 and praise-worthy as they were, we are not to place 
 their writings on a level with Holy Scripture : on 
 the contrary, we may, with all the honour and 
 deference due to them, blame whatever in them, by 
 divine assistance and sound reasoning, we discover 
 to be unfounded." 
 
 COLLINSON observes that 
 
 This judicious caution of ST AUGUSTIN seems to be 
 directed against an excessive reliance upon the autho- 
 rity of the Fathers ; which probably appeared in his 
 time: and after the decease of those who may be 
 called Classical Fathers, increased in the Vlth 
 century, with the growing superstitions of the age. 
 
 After about five pages, partly on the Protestant and Romish 
 Clergy, COLLINSON writes in his first Sermon thus : 
 
 MARTIN LUTHER, in one of the Tracts which he 
 
OF THE FATHERS. 5 
 
 published A. D. 1520, in answer to the Pope's Bull 
 of excommunication, uses this exhortation ; 
 
 " Setting aside an implicit dependence on all human 
 writings, let us strenuously adhere to the Scriptures 
 alone. The Primitive Church acted thus; she 
 must have acted so ; for she had no writings of the 
 Fathers. Let the Fathers be allowed to have been 
 holy men; still they were only men: and men 
 inferior to Prophets and Apostles. It is enough that 
 we have learned from them the duty of studying 
 and diligently labouring in the Scriptures ; it is not 
 necessary that we approve of all their works." 
 
 About a page and a half after, COLLINSON writes ; 
 
 While the appeal to Antiquity was prosecuted by 
 both parties, the controversy took a new turn ; the 
 Protestants perhaps feared that, by this recurrence to 
 the Fathers and Records of the Church, they derogated 
 too much from Scripture, the only infallible rule of 
 faith and practice. In the year 1631, M. DAILLE, a re- 
 formed minister of Paris, of the XVI I th century, pub- 
 lished a work of great celebrity ; the effects of which 
 are probably still felt. His professed design is to prove 
 that, as the Reformers place the standard of ortho- 
 doxy in Scripture, and Papists in Tradition, the 
 primitive writings are not the proper media for settling 
 the points in dispute between them ; each party having 
 an appeal to a separate higher tribunal. SALMASIUS, 
 BLONDEL, and CHILLINGWORTH advanced the same 
 opinions ; which are, in the main, just. But besides 
 this proposition, DAILLE'S treatise contained articles 
 respecting the mistakes of the Fathers; and their 
 
6 ON THE USE AND AUTHORITY 
 
 disagreement with each other and with themselves. 
 Pious minds were somewhat shocked at the tenets of 
 this School, as tending injuriously to throw into dis- 
 credit the primitive writings, and their authors ; while 
 hitherto a degree of veneration almost sacred had 
 attached to both. Yet the intention of this eminent 
 critic seems to have been far otherwise ; for, as the 
 result of his enquiries, he (DAILLE) estimates the 
 authority of the Fathers second only to Scripture ; 
 terming it a subordinate fence and protection of divine 
 truth, (repagulum secundum post Scripturas). 
 
 Meanwhile the Protestants themselves unhappily 
 split into different societies ; some of whom systemati- 
 cally rejected any appeal to human authority, in religi- 
 ous matters. Moderate men saw that these continual 
 innovations had a tendency to introduce an extreme ; 
 opposite indeed to Popery, but not less dangerous. 
 To check and counteract this restless and inordinate 
 spirit, many divines in England endeavoured to 
 restore a due and proper estimation to the primitive 
 writings ; and of these, none occupy a more distin- 
 guished place than BISHOP BULL, and DR CAVE. The 
 latter indeed was accused by the learned LE CLERC, 
 of partiality ; of writing rather panegyricks upon the 
 Fathers, than their lives ; but notwithstanding this 
 censure, his (CAVE'S) HISTORIA LITERARIA, which con- 
 tains an account of all the records of the Christian 
 Church for 15 centuries, is a wonderful monument of 
 indefatigable labour, erudition, judgment, and piety ; 
 and will, I believe, be found one of the best guides 
 extant to the study of genuine Christian antiquity. 
 
 COLLTNSON says that 
 
 FLEURY'S. .History of the Church, contains a more 
 
OF THE FATHERS. 7 
 
 accurate and luminous summary of the Primitive 
 Writers than I have elsewhere seen. . . .yet. . . since 
 DAILLK'S work,. . . .their writings have lost some of 
 the public veneration. 
 
 COLLINSON also mentions Du CONYERS MIDDLETON, and says 
 that a severe attack on the Fathers was made by him in 174-8 ; 
 but tli.it lie is refuted in Mil KBIT'S Bampton Lecture. COL- 
 LINSON observes that 
 
 The one party [the advocates of the see of Rome] 
 would make the writings of the Fathers an inviolable 
 standard of religious orthodoxy ; the other [some of 
 the Reformers] would consign them over to oblivion 
 and contempt. Between these two extreme opinions, 
 lies a middle and just judgment ; which seems to 
 have been adopted, with unanimous concurrence, by 
 the best and wisest men of the 4th and 5th centuries ; 
 and by their great Successors, the Fathers, and 
 founders of our English reformed Church. 
 
 COLLINSON writes in Sermon VIII : 
 
 Whoever wishes to see the faith and practice of 
 these times [i. e. the times of the Fathers] delineated at 
 large, should consult DR CAVE'S excellent work enti- 
 tled " Primiihw Christianity" 
 
 ORME. 
 
 ORME, in his Bibliotheca Biblica, mentions DAILIES work 
 thus ; 
 
 This learned and important work appeared first in 
 French. . . .The great object of this Work, in which 
 the author completely succeeds, is to establish the 
 
ON T:iK USH AND AUTHORITY 
 
 supreme and exclusive authority of the Scriptures ; 
 and to shew the uselessness and folly of appealing to 
 the Fathers, for the determining of modern contro- 
 versies. He at the same time assigned to them their 
 proper place as writers and authorities. WARBURTON 
 characterizes it [DAILLE'S work] as a work "of uncom- 
 mon learning and strength of argument ; which brought 
 the Fathers from the bench to the table ; and which 
 may be truly said to be the storehouse from whence 
 all who have since written popularly on the character 
 of the Fathers, have derived their materials." 
 
 OEME also mentions REEVES, a Clergyman of the Church of 
 England, who was born 1668 and died 1726. 
 
 He says that Reeves' s work, the " Apologies of the Christian 
 Fathers/' [Lond. 2 vols 17091716.] 
 
 contends for an authority and usefulness to the 
 Fathers, to which they are by no means entitled, and 
 which happily they have long ceased to enjoy. 
 
 OXFORD TRACT. 
 
 The OXFORD TRACT for the Times, No. 89, states as 
 follows*: 
 
 DAILLE published his celebrated treatise " Of the 
 right use of the Fathers," in which, under pretence 
 of impugning their sufficiency as judges between 
 Papist and Protestant, he has dexterously insinuated 
 every topic most likely to impair their general credit ; 
 professing, all the while, extreme respect both for their 
 sanctity and their wisdom : although perhaps an at- 
 tentive reader may perceive his ironical meaning, dis- 
 
OF THE FATHERS. 9 
 
 closing itself more and more, as his argument draws 
 to a point. However, by his skill in rhetorical 
 arrangement, and by a certain air of thorough com- 
 mand of his subject, which he has been very success- 
 ful in assuming, he became at once the standard author 
 
 for all who took that side of the question "But 
 
 though, at the bottom, DAILLE seems to have had no 
 more respect for antiquity than those who came 
 after him, he differs from them greatly, not only in 
 his tone and manner, but also in the very ground and 
 substance of his argument. ; professing,^/^, to confine 
 himself to those points which are disputed between the 
 Reformed and the Roman Church, (and, therefore, 
 not to except against the Fathers' evidence on matters 
 debated in their times ; e. g. on the Trinitarian contro- 
 versy ;) and secondly, laying, or seeming to lay, the 
 chief stress of his objections on the scantiness of their 
 remains ; the amount of corruption and interpolation ; 
 the difficulty of ascertaining their real sense, and the 
 like. When he does proceed to challenge their autho- 
 rity, he is careful in pointing out their own disclaimers 
 of such authority, before he exemplifies their sSupposed 
 errors and inconsistencies ; which he does largely, but 
 with great show of unwillingness, in the concluding 
 sections of his work. P. 1. 2. 
 
 The OXFOIID TRACT gives another page on this : stating that 
 in the beginning of the XVIIItli Century, " the Fathers were 
 attacked 
 
 with an air of much more open defiance,and with the 
 direct and avowed purpose of impugning their credit. 
 
 It mentions WHITBY and MIDDLETON in his flippant " Free 
 Inquiry " ; and that in our day, perhaps, the more usual course 
 is, for persons, who do not even profess any acquaintance with 
 
10 ON THE USE AND AUTHORITY 
 
 those writers, to dispose of their authority under the notion 
 that " the Fathers were Mystics, and need not be regarded 
 at all." P. 3. 
 
 BLUNT. 
 
 The Rev. J. J. BLUNT, B. D., Margaret Professor of Divinity 
 at Cambridge, 1ms published an " Introduction to a course of lec- 
 tures on the early Fathers/' 8vo, Cambridge, 1840. He observes 
 at page 12, 
 
 The admission of Roman Catholics to greater poli- 
 tical power, has given occasion to questions of contro- 
 versy, precisely such as demand an intimate acquaint- 
 ance with Antiquity to settle : it has sent divines once 
 more to their books ; to the writings of the Fathers. 
 
 BLUNT says, 
 
 The writings of the Fathers, which had been almost 
 suffered to perish out of remembrance : copies of 
 the works, now so costly, having fallen to little more 
 than a waste paper price : it has brought us back into 
 something of the same position our Reformers occu- 
 pied, when they regulated our Church ; and as, 
 
 " When we have lost one shaft, 
 
 " We shoot his fellow of the self-same flight 
 
 " The self-same way, with more devised watch, 
 
 " To find the other forth," 
 
 So are we now guided by passing events, toward 
 the sources they drew from : are led better to 
 appreciate the use they made of them. 
 
 BLUNT writes, page 15 ; 
 
 These lectures may give them (the hearers) some 
 notion of the treasure accessible to them, which 
 
OF THE FATHERS. 11 
 
 they have hitherto disregarded, &c. I consider it 
 then conducive to these ends so much to be desired, 
 that our young divines should be directed to turn 
 their attention, next after the scriptures, to the 
 Primitive Fathers ; not with blind allegiance as Autho- 
 rities, to which they must in all things bow : but with 
 such respect, as is due to the only witnesses we have 
 of the state and opinions of the Church, immediately 
 after the Apostles' times : and such as the Church of 
 England herself encourages &c. 
 
 BLUNT writes, at page 8 ; 
 
 So clearly does the Church of England, when she 
 had to purge herself of Popery, and to make good 
 her own revision, recommend us to search both the 
 Scriptures, and the Fathers of the Primitive Church, 
 by the language she adopts in her Homilies, &c. 
 
 BLUNT, in page 33, quotes Tertullian, from Bishop Jewel's 
 Apology, as saying : 
 
 We have withdrawn from a Church (The Roman 
 Catholic) which could err ; of which Christ, who 
 could not err, foretold that it would err, and which we 
 ourselves with our own eyes saw clearly had departed 
 from the Holy Fathers ; from the Apostles ; from 
 Christ himself ; from the Primitive " Catholic Church." 
 
 BLUNT writes, at page 4*0, 
 
 Whether therefore we have to defend our Church 
 against the Romanist, the Puritan, or the Rationa- 
 list, &c. we shall find a magazine of arms in the 
 writings of the Primitive Fathers ; c. But it is not 
 to be denied that they are to be read with caution. 
 Sometimes, it is to be borne in mind that they are 
 contending against heretical opinions, which have long 
 passed away ; but which, at the time, forced them 
 
12 ON THE USE AND AUTHORITY 
 
 by their extravagance into positions unfriendly to 
 the calm investigation of Truth. Sometimes, that 
 the civil relations of Christian community were in 
 those days so far from the same as in these, that much 
 qualification may be fitting under this head. Some- 
 times, that the Fathers themselves may have been 
 led into a snare by an over anxious desire to make 
 their doctrines palatable to the philosophy of that age. 
 Sometimes, that the difficulty of finding any common 
 ground of argument with their antagonists, led them 
 to adopt questionable principles ; or to push such as 
 were safe to an extreme that was dangerous. Some- 
 times, that they are themselves tainted with heresy. 
 Sometimes, that they are inconsistent with themselves, 
 or with one another. Sometimes, that they speak 
 the voice of the individual rather than that of the 
 universal Church. Sometimes, that practices to 
 which they allude, though innocent, have been found 
 liable to abuse ; and have been discontinued in con- 
 sequence. Sometimes, that they wrote before 
 controversy had reduced the language of theology 
 to exactness ; and may on that account seem rash 
 and unguarded. These and the like allowances, must 
 undoubtedly be made by us, when reading the 
 writings of the Fathers ; and may be made, con- 
 sistently with a very high sense of the value of their 
 testimony in general ; and a very wholesome appli- 
 cation of it on the whole, c. Our Church herself 
 though following them in most things, especially as 
 helpers to the interpretation of Scripture, and con- 
 servators of creeds and rituals, does not blindly bind 
 herself to them in all things ; particularly on some 
 points where the Scriptures are, not doubtful, but 
 
OF THE FATHERS. 13 
 
 altogether silent ; much less, where they are, or 
 seem to be opposed. Still we must be careful not 
 to let our estimate of the worth or worthlessness 
 of the Fathers be formed at second hand, from a 
 mere perusal of such authors as DAILLE, or BAR- 
 BE YRAC ; whose only object is to single out whatever 
 imperfections they present, and place them before 
 their readers in continuous succession, and without 
 one lucid interval of merit; nor yet from observ- 
 ing the value set on them by Puritan-writers of our 
 own : who, with MILTON at their head, had their 
 reasons for describing them, as an undigested heap 
 and fry of authors which they call Antiquity, &c. 
 There is much distortion of the truth in such repre- 
 sentations as these ; yet churchmen have for a long 
 time been content to know too little about the Fathers ; 
 except through some such medium ; and the Church 
 has suffered accordingly. For had not the period 
 arrived, when the broad principle upon which our 
 reformers went in their restoration of her, and to 
 which I have been endeavouring to give prominence 
 in this lecture, was so far lost sight of, even by 
 churchmen, that it began to require some boldness to 
 re-assert it ? to make an avowal which from EDWARD 
 THE 6th's time, for a generation afterward, few church- 
 men at least I believe would have cared to conceal or 
 thought to dispute. 
 
 BLUNT also writes in a note : 
 
 As a proof of the change which has gradually come 
 over the spirit of the Church since the times of which 
 I here speak, I will take BISHOP HALL, a venerable 
 name, as a fair representative, not of the high, but of 
 
14 ON THE USE AND AUTHORITY 
 
 the moderate party in the Church, some hundred years 
 after the Reformation ; indeed so far was he (BISHOP 
 HALL) from being a High-Churchman, that when he 
 entered upon the bishoprick of Exeter, he was actually 
 " had in great jealousy for the too much favor of 
 Puritanism." Moreover, I will take the fairest of all 
 ways of setting forth his real sentiments ; for I will 
 gather them as they escape from him here and there 
 incidentally, in his Contemplations ; having happened 
 to note the passages down without any view of making 
 this use of them, when perusing that delightful work. 
 BISHOP HALL then was the man to use such language 
 as the following : 
 
 On the true view of the Reformation. What have our 
 pious governors done then in Religion ? Had zve gone 
 about to lay a new foundation, the work had been 
 accursed ; now we have only scraped off some super- 
 fluous moss, that was grown upon these holy stones ; we 
 have cemented' some broken pieces; we have pointed 
 some crazy corners, with wholesome mortar, instead of 
 base clay, with which it was disgracefully patched up. 
 The Altar is old: it is God's Altar ; it is not neiv, 
 not ours ; if we have laid one new stone in this sacred 
 building, let it fly in our faces ; and blot out our eyes. 
 
 BLUNT also writes, 
 
 Was not the time come, when it began to be almost 
 as much a scandal to search the Fathers ; (those 
 witnesses of this Primitive Church of which our Re- 
 formers we have seen talk so much,) as it was once 
 to be ignorant of it and of them ? And though this 
 jealousy arose, no doubt, out of an honest zeal for 
 the glory of God's word, yet does the Church of 
 
OF TE FATHERS. 15 
 
 England, which surely shares in such zeal to the utter- 
 most, nay, of which it is the very characteristic 
 mark, share in any such alarm when she asks of 
 every man who presents himself for priest's orders 
 whether " he will be diligent in prayers and in read- 
 ing of the Holy Scriptures, and in such studies as 
 help to the knowledge of the same ? " expressions which 
 I think few will say have no reference to these 
 Fathers. And has it been found on experience, (to 
 put the matter to that test) that whilst the Fathers 
 were read, as in the 16th and 17th centuries, our theo- 
 logy was unsound and unscriptural ? and that when 
 they comparatively ceased to be read as in the eight- 
 eenth century, it became pure and evangelical ? On the 
 contrary, was not our declension in orthodoxy pro- 
 perly so termed coincident with our declension in 
 Churchmanship ? and did not ethics encroach upon 
 our pulpits, as ecclesiastical antiquity was lost 
 sight of ? 
 
 If therefore there are any who look with jealousy 
 on the Fathers, as abettors of High Church principles, 
 as they are now called, (I have no delight in the 
 phraseology, but it saves circumlocution,) which they 
 partly may be, let them forgive them the wrong, when 
 they contemplate them as abettors of Gospel prin- 
 ciples too, which is undoubtedly true of them ; and 
 I feel confident, both from the effect they have had 
 on my own mind and from the very nature of things, 
 that these two results would be found generally to 
 follow from a study of the Fathers ; namely, an in- 
 creased reverence, certainly, for ecclesiastical institu- 
 tions and ordinances, as having in them a great 
 mystery ;' but an increased conviction also, that the 
 
16 ON THE USE AND AUTHORITY 
 
 only sound and apostolical divinity is that which ceases 
 not to teach and preach Christ Jesus. I trust that in 
 what I have said, I have so expressed myself as not to 
 lay myself open to the just animadversions of persons 
 who have a competent knowledge of the subject be- 
 fore us. Nobody can enter with any thoughtfulness 
 into the multitude of most delicate and difficult ques- 
 tions, which the Reformation stirred,, without learn- 
 ing to be temperate in all things, appertaining to it ; 
 and if he is called upon to take part in the intricate 
 controversies which these questions give rise to without 
 striving to beware, " that he shoot not his arrow o'er 
 the house and hurt his brother." The deeper he dives 
 into the writings of the primitive Church with a view 
 to elucidate the principles upon which that great 
 crisis moved, the more I think will he be inclined to 
 acquiesce in the discretion, which on the whole guided 
 our Reformers in their handling of antiquity ; the more 
 will he perceive a call for the exercise of that virtue in 
 himself, whilst he now calmly reviews and passes jud- 
 gment on their wonderful works ; and if there may be 
 some particulars which he, as an individual, would be 
 glad if they had adopted from the Primitive Church ; 
 or if, having adopted, they had held them fast, even 
 at the risk of whatever abuse might have followed, and 
 which the experience of past times had proved real ; 
 yet considering how unspeakable a blessing it is for a 
 people to have a form of faith and worship on which 
 they repose, established for ages, and hallowed by 
 numberless associations ; bearing in mind the caution of 
 the preacher, * but too little remembered in those'days, 
 " Whosoever breaketh a hedge, a serpent shall bite him, 
 and whoso removeth stones, shall be hurt therewith," 
 
 * Ecc x, S. 9. 
 
OF THE FATHERS. 17 
 
 he will be slow to disturb that which is good by any 
 attempt at a second Reformation ; even with a view 
 to improve upon the first ; content if \\e can raise the 
 Church again something nearer to the platform upon 
 which CRANMER and RIDLEY left it ; (and from which 
 it must be confessed it has insensibly settled down :) 
 who, treading in the steps of the old Fathers, were at 
 one and the same time zealous Churchman ; (witness 
 the Ritual they have left us,) and Evangelical Teachers 
 (witness the Articles, and Homilies, the portions of 
 Scripture appointed by them for holy days, and which 
 days mark the sense in which they understood those 
 passages), and in short, witness the whole of our 
 Liturgical Services, from the first line to the last. 
 Rejoiced shall I be if any efforts of mine shall con- 
 tribute to this consummation ever so little ; nor do 
 I despair of it, not from any presumptuous confidence 
 in my own powers, but because I feel the vantage 
 ground I here occupy ; and that, fountains as our 
 Universities are, from which the ministers of God are 
 dispersed over the whole surface of the island, here, 
 if any where, can the tree be cast in, which shall 
 flavour the waters." 
 
 If, then, I had to express in a word the general 
 effect, which I am anxious these lectures on eccle- 
 siastical antiquity should produce, it would be this ; 
 that they may induce my hearers to say Amen ! to 
 that part of the declaration of the good Bishop KEN, 
 contained in his last will : As for my religion I die in 
 the communion of the Church of England ; as it stands 
 distinguished from all Papal, and Puritan Innovations ; 
 and as it adheres to the doctrine of the Cross. 
 
18 ON THE USE AND AUTHORITY 
 
 WALSH. 
 
 Professor WALSH of Jena (called in his Latin works Walchius) 
 lias published a work on the Fathers entitled Bibliotheca Patristica, 
 of which the first edition was printed at Jena in 1770, but the 
 second after his death, by Danzius, in large Svo, about 820 pages 
 Jense 1834. This work contains 1 5 Chapters. 
 
 The first Chapter has the following Title, (translated here from 
 the Latin into English). 
 
 Chapter I. Of the lives and affairs of the Fathers of 
 the Church. Contents, Here is explained what 
 Authors are to be understood as the Fathers of the 
 Church. The writers on the Fathers are shewn &c. 
 
 WALSH says there have been different opinions as to who should 
 be called the Fathers. That GERHARD, in his Method of studying 
 Theology, p. 280, gives three orders of Fathers : 1st, those who 
 lived from the times of the Apostles to the council of Nice, about 
 anno 325, 2nd, those from this Council to the 2nd of Constan- 
 tinople, about 681 ; 3rd, those from this 2nd Council of Con- 
 stantinople, to the beginning of the Theological schools about 
 1172, when Peter Lombard lived. 
 
 In this first Chapter, he mentions among other authors, who 
 have written on the Fathers, CAVE'S "Tabuise^Ecclesiasticse," or the 
 History of the Lives, Acts, Deaths and Martyrdoms, of those who 
 were contemporary, or immediately succeeded the Apostles ; as also 
 the most eminent of the primitive Fathers for the first 300 years, 
 Lond. 1674. The same author's " Chartophylax Ecclesiasticus/' 
 or the history of the Lives, Acts, Deaths, and Writings of the 
 most eminent Fathers of the Church, that flourished in the fourth 
 Century, Lond. 1685-88. fol. 
 
 His 2nd and 3rd chapters give the various editions of the works 
 of the Fathers, and of the libraries, collections, catenas, and 
 chrestomathies of them. 
 
OF THE FATHERS. 19 
 
 His 4th chapter is on the adulterations, corruptions, and 
 controversies on, and lost works of, the Fathers* 
 
 His 5th chapter is on the translations of the Fathers into 
 European languages. 
 
 His 6th is on the expositions and illustrations of the Fathers. 
 
 His 7th is on the erudition of the Fathers in sacred and 
 prophane learning. 
 
 His 8th is on their sacred erudition, treating on exegetical 
 Theology (expounding or illustrating.) 
 
 The 9th is on their erudition in dogmatical Theology, mention- 
 ing those who expounded the particular doctrines of Faith, &c. 
 
 The 10th is on their erudition in polemical Theology; stating 
 their polemical writings. 
 
 The llth is an their erudition in- symbolical Theology. 
 
 The 12th is on their erudition in catechetical Theology.. 
 
 The 1 3th is on their erudition in moral Theology, 
 
 The 14th is on their errors chiefly in matters of faith. 
 
 The 15th is on the use and authority of the Fathers, and; 
 has the following synopsis of contents. On the use of the Fathers 
 generally, On their use historical and philological Exegetical. 
 Dogmatical, Moral, On their authority, On the degree of 
 which there are three classes. First, of those who attribute too 
 much authority to them, Secondly, of those who attribute too 
 little. Thirdly, of those who pursue a middle way. Lastly, 
 on the proper mode of studying the Fathers. 
 
 On the Use and Authority of the Fathers in general, WALSH 
 in cap ix. 8. 39, p. 523 mentions the following authors. The 
 Preface of Antony PHOBUS to the work of Mieh. NEANDER, 
 Theologia, Lips. 1595. In p. 764, SAM. LUTHER GEIIET, Ex- 
 ercises on not despising the knowledge of the most ancient Chris- 
 tian writers, Vitemb. 1752. In p. 764. G. EICHTER, On 
 the proper value of the ancient ecclesiastical writers, Lips. 1759. 
 On the theological use of them. Chr. BANG, On the use of the 
 Fathers, Marp. 1772. 4. Id. ibid. which use he expounds to be 
 four-fold ; first, they serve as arguments for the authenticity and 
 divinity of the Scriptures; Secondly, as critics and Illustrators; 
 3rdly, as teachers of the history of dogmas, and 4thly, of eloquence. 
 
20 ON THE USE AND AUTHORITY 
 
 WALSH next mentions (p. 76-1) TOBENZ, Institutes, p. 20. sqq. 
 WIEST, Inst. page 456 sqq. and Jo. GERHAEDUS, Confess, cathol. 
 Lib. 1, p. 2. Cap. 13., and quotes GERHARD as writing : 
 
 "The Fathers give evidence of the origin and 
 "authority of the canon of Scripture. They wrote 
 "useful commentaries on the sacred books. They 
 " boldly overthrew the heresies of their times. They 
 " laid down, with laudable diligence, the history of the 
 " church of God, for some ages from the ascension 
 " of our Saviour up to their times. By their nervous 
 " sentences, they excited the study of piety." 
 
 Walsh says in his 15th chapter, page 764, in the 2d edition of 
 Jena, H. WOTTON treats of the use and authority of the Fathers, 
 chiefly of the Apostolical, in his preface to the edition of CLEMENS 
 BOM AN us to the 2 Corinthians, Cantab. 1718. He (Wotton) says 
 they are the most proper witnesses of the Apostolic discipline 
 and Doctrine; that having communication with the Apostles, 
 and of what is contained in the Holy Scriptures, often hearing 
 them explain and inculcate, they much more easily arrived at 
 the meaning of the Apostles, than we can attain even by the great- 
 est study and unwearied labour. That chosen by the Apostles, 
 and the Holy Ghost, to preside over ecclesiastical affairs, and to 
 deliver down to the church, the doctrine and canon itself of 
 Scripture, received by the apostles, they are the best interpreters 
 of the canon of Scripture; and the most faithful teachers or 
 deliverers of the Apostolic Faith and Catholic Truth : so that it 
 would be unjust to accuse them either of ignorance or fraud ; so 
 that to reject or neglect them or their interpretation of holy faith, 
 and the Scriptures, is to endanger one > s own salvation : at least it 
 is lasli, unlawful, and contrary to the constitutions of the Catholic 
 Church, as to the essentials of Discipline and Ecclesiastical 
 government. 
 
 WALSH also writes in his Bibliotheca Patristica, chap, xv, 
 page 792 of the edition published at Jena, 1834, on LUTHER'S 
 opinion of the Fathers in these terms : 
 
OF THE FATHERS. 21 
 
 There were others, who made light of the Fathers 
 and their writings : at least they did not hold them in 
 that honor of which they were worthy : nay, they 
 sometimes judged of them and their records, not with- 
 out contempt ; which appears not only of the Luthe- 
 rans, but also of the Reformers, sacred and profane, ' 
 (sacri ac profani or dim's). Which, as they are suffi- 
 ciently known, it may be sufficient now to state them 
 generally. Of LUTHER, who moreover is here referred 
 to, we will add a little, and we observe something in 
 his mind adverse to the Fathers, as at least he seems 
 to have. It cannot be denied that LUTHER did not 
 always think kindly of the learned of the ancient 
 Christians, nor always judged well of them. His 
 writings prove this ; in which, at one time, he despises 
 ORIGEN ; at one time, AUGUSTIN, HIERONYMUS, CHRY- 
 SOSTOM, ATHANASIUS, and rejects others ; and some- 
 times sharply writes against them. He calls HIERONY- 
 MUS a man of no judgment or diligence ; heretical, and 
 a corrupter of the whole Gospel ; CHRYSOSTOM garru- 
 lous, a man proud and ambitious ; BASIL a man of no 
 value &c. But as to the sort of bitter writing which 
 LUTHER used with reference to the Fathers, although 
 not to be approved of, yet it is not to be concluded 
 from thence, that he was an enemy to the Fathers of 
 the Church. There are various reasons, for which an 
 excuse, and milder judgement of him may be made. 
 Those things, which on this subject are objected to as 
 faults in LUTHER, are not all sufficiently proved. Most 
 of the testimonies of them are taken from his Table Talk 
 (Colloquiis mensalibus) ; and who does not know that 
 their authority is but little ? His adversaries, expecially 
 the Papists, attributed too much authority to the 
 
22 ON THE USE AND AUTHORITY 
 
 Fathers ; and when they disputed, brought hardly any 
 other arguments, except out of the books of the Fa- 
 thers ; and relied on them as divine testimony. Excited 
 by such enemies, LUTHER could easily be brought into 
 his vehemence of passion (in animl fervoreiri). We 
 see this in his dispute with ERASMUS on Free Will ; in 
 which when ERASMUS chiefly used the weapons of the 
 Fathers, LUTHER thought the necessity was upon 
 him of strongly resisting those who gave to the 
 Fathers, particularly to HIERONYMUS, too much vene- 
 ration, &c. 
 
 Walsh writes much more on this subject : but what is here 
 given, is thought enough ; on the plan of giving only a general 
 no lion of what has been written. 
 
 WILLIAM GOODE. 
 
 In his Book " The Divine Rule of Faith and Practice against 
 the Oxford Tracts; two vols 8vo, 1842," he gives some obser- 
 vations on the Use and Authority of the Fathers. 
 
 In page 15 he writes 
 
 We draw a wide distinction between the value of 
 the testimony of the Fathers as to doctrines and the 
 oral testimony of the Apostles, and their testimony as 
 to those matters of fact that came under their imme- 
 diate cognizance. It is important to keep this in 
 view, because the value of human testimony is very 
 different in one of those cases to what it is in the other. 
 The value of a man's testimony to a fact that takes 
 place under his own eye, to a matter that is the 
 object of the senses, is very different to that of his 
 report of an oral statement, especially with. respect to 
 
OF THE FATHERS. 23 
 
 matters of doctrine. And this is a truth so obvious 
 and generally acknowledged, that the report of a com- 
 munication from another, relating even to a matter 
 of fact, would not be received in a court of justice ; 
 so conscious are men of the uncertainties attending 
 such evidence. How much more uncertainty, then, 
 attends the reports of communications of this nature 
 when relating to such matters as the abstruse and con- 
 troverted points of Christian doctrine ! However in- 
 fallible those may be who make the communication, 
 the imperfection and fallibility of the reporters 
 necessarily throw a degree of uncertainty over the 
 report, especially where it has passed through 
 many hands, and where a slight misapprehension 
 on the part of the. hearer, or the change of a word, 
 might alter the complexion of the whole. 
 
 In page 232 is the following : 
 
 It is undeniable, that many of the best of the Fathers 
 were very apt to make large and general statements 
 in favour of their views, which, if examined, might 
 often be shown to be exaggerated statements, even 
 by the documents that happen to remain to us. 
 
 In page 236 is the following : 
 
 At the same time, I beg to be understood as main- 
 taining that the evidence of Patristical tradition forms 
 a very important and powerful argument in favour of 
 the correctness of any interpretation of Scripture, so 
 supported. 
 
 In a note at the foot of page 384, Dr Waterland is introduced 
 as observing on a Canon : 
 
24 ON THE USE AND AUTHORITY 
 
 That it does not order that the clergy should teach 
 whatsoever had been taught by Fathers ; no ; that would 
 have been setting up a new rule of faith : neither does 
 it say that they shall teach whatsoever the Fathers had 
 collected from Scripture ; no ; that would have been 
 making them infallible inter prefers or infallible reasoners. 
 
 In page 1 8 of vol. ii, is as follows : 
 
 Our opponents, indeed, will find that the early 
 Fathers, far from taking the tradition of earlier 
 Fathers as part of their rule of faith, or supposing 
 that the full doctrine was only to be found there, in 
 this as in other points, made the Scriptures their rule. 
 
 LIBRARY OF THE FATHERS. 
 
 The second volume of the ". LIBRARY OF TPIE FATHERS, 
 translated by members of the English Church, and edited by the 
 Rev. E. B. Pusey D. D., the Re\C J. Keble M. A., and the Rev. 
 J. H. Newman B. D., Oxford, 8vo, 1839," consists of the " Cate- 
 chetical Lectures of St Cyril." In the Preface, are about 16 pages 
 on the claims of the Fathers of the Church on our Deference to 
 them ; as follows : 
 
 It must be said in the outset, that Authority is not 
 put forth as the Use of the Fathers : it is dwelt upon 
 thus prominently as an Use, about which many misap- 
 prehensions exist. These misconceptions may be 
 referred to three heads. I. The Amount of Authority 
 claimed. II. For whom. III. For what that Autho- 
 rity is claimed. 
 
OF THE FATHERS. 25 
 
 Here is quoted what was enacted at the Convocation 1571. The 
 quotation from the Library of the Fathers continues : 
 
 Our Church however once solemnly met, did ascribe 
 considerable Authority to the Fathers ; and it will be 
 plain, both from circumstances and from the tenor of 
 the words which she used, that she therein neither 
 derogated from her own legitimate authority, nor 
 from the supreme authority of Holy Scripture. It is 
 plain from the circumstances, because it was the Act 
 of Convocation which enforced subscription to our 
 Articles ; an Act certainly widening their sense of the 
 power of a particular Church; and one involving 
 the claim of considerable authority ; and these Arti- 
 cles decidedly recognizing Holy Scripture as the sole 
 ultimate source of authority. In this very Convo- 
 cation, in which she exerted her own authority, she 
 secured also the legitimate authority of the Fathers. 
 She then enacted 
 
 The Clergy shall be careful never to teach any thing 
 from the pulpit to be religiously held and believed by 
 the people, but what is agreeable to the doctrine of 
 the Old and New Testament ; and collected out of that 
 same doctrine by the Catholic Fathers, and ancient 
 Bishops. 
 
 There is no semblance of contrasting Scripture and 
 the Fathers as Coordinate authority. 
 
 Scripture is reverenced as paramount : the doctrine 
 of the Old and New Testament is the source : the 
 catholic Fathers and antient Bishops have but the 
 office of collecting out of that same Doctrine. The 
 Old and New Testament are the Founta : n, the Catholic 
 Fathers the Channel, through which it the Fountain 
 has flowed down to us. The contrast then in point 
 vol. I. 4 
 
2 ON THE USE AND AUTHORITY' 
 
 of Authority, is not between the Scriptures and the 
 Fathers, but between the Fathers and us. &c. 
 
 Scripture is the depository of the Will, of the Word 
 of our heavenly Father, his Will, his Covenant ; but 
 since every thing conveyed in the language of men 
 will be liable to be by men differently interpreted, it 
 w r ould of course be a merciful provision of Almighty 
 God, if he has been pleased to give us, within certain 
 limits, rules for understanding the Word. &c. 
 
 There can be no notion of appealing to fallible 
 men, as of ultimate authority or setting up unduly the 
 authority of one or others of the Fathers, as individuals, 
 but as witnesses. &c. 
 
 It is not denied that there is diversity among the 
 Fathers: the very contrary is implied in the very 
 distinction of what is Catholic, and what is not ; but 
 then, as Bishop BEVERIDGE well retorts the objection, 
 
 All the dissensions, which have been raised against 
 them in certain points, take nothing from their superior 
 authority on those points on which they agree; but 
 rather, in an eminent degree, confirm it. fyc. 
 
 No one Father is to be taken as our model or rule ; 
 for no one mind can embody within itself, the whole of 
 the Catholic Faith in equal depth, fyc. 
 
 MOSHEIM. 
 
 MOSHEIM, in his Ecclesiastical History translated by Dr 
 Maclaine, in his second chapter on the Reformed Church, writes ; 
 
 A considerable number of English Divines of the 
 Episcopal Church appealed to the decisions of the 
 
OF THE FATHERS. 27 
 
 primitive Fathers; and maintained that the sacred 
 writings ought always to be understood in that sense 
 only which has been attributed to them by the ancient 
 doctors of the rising Church. 
 
 To this passage in Mosheim is a note, it seems by DR MACLAINE, 
 as follows : 
 
 These have been confuted by the learned Dr 
 WHITBY, in his important work concerning the 
 interpretation of Scripture ; after the manner of the 
 Fathers, which was published in London 1714, under 
 the following title : " Dissertatio de Scripturarum 
 interpretatione secundum Patrum Commentarios, &c. 
 In this Dissertation, which was the forerunner of 
 the many remarkable attempts that were afterwards 
 made to deliver the right of private judgment, in 
 matters of religion, from the restraints of human 
 authority, the judicious author has shewn, first that 
 the Holy Scripture is the only rule of faith, and that 
 by it alone we are to judge of the doctrines that are 
 necessary to salvation : secondly, that the Fathers, 
 both of the primitive times, and also of succeeding 
 ages, are extremely deficient and unsuccessful in 
 their explications of the sacred Writings ; and thirdly 
 that it is impossible to terminate the debates that 
 have been raised concerning the Holy Trinity, by the 
 opinions of the Fathers, the decisions of Councils, or 
 by any tradition that is really universal. The contra- 
 dictions, absurdities, the romantic conceits, and 
 extravagant fancies, that are to be found in the com- 
 mentaries of the Fathers, were never represented in 
 such a ridiculous point of view as they are in this 
 performance. The worst part of the matter is that 
 
28 ON THE USE AND AUTHORITY 
 
 such a production as Dr WHITBY'S, in which all the 
 mistakes of these ancient expositors are culled out,, 
 and compiled with such care, is too much adapted to 
 prejudice young students, even against what may be 
 good in their writings ; and thus disgust them against 
 a kind of study, which, when conducted with impar- 
 tiality and prudence, has its uses. It is the infirmity 
 of our nature to be fond of extremes. 
 
 ERASMUS. 
 
 DUPIN states that Erasmus, in his work " The method of true 
 Divinity," 1518, affirms that 
 
 The Holy Scripture may be understood without a 
 commentary; yet recommends the reading of the 
 ancient commentators, such as ORIGEN, and ST BASIL, 
 ST GREGORY NAZIANZEN, ST ATHANASIUS, ST CYRIL, 
 ST CHRYSOSTOM, ST JEROME, ST AMBROSE, and ST 
 AUGUSTIN. But he advises those that read them to 
 do it with judgement and discretion, though always 
 with respect. They were men subject to failings ; 
 they were ignorant of some things, and mistaken in 
 others ; and many of the works that go under their 
 names are supposititious. 
 
 WARBURTON. 
 
 BISHOP WARBURTON, in the first edition of his Julian, 
 8vo, 1750, being on the earthquake &c. which defeated the 
 
OF THE FATHERS. 29 
 
 emperor's attempt to rebuild Jerusalem has a most eloquent 
 introduction on the Use of the Fathers.* 
 
 The following is a copy of such parts of it as most immediately 
 relate to this question on the Fathers. He begins : 
 
 A sovereign contempt for the authority of the Fa- 
 thers, and no great reverence for any others is what 
 now-a-days makes a Protestant in fashion. But as I 
 imagine Religion loses something, and Learning a 
 great deal, by the neglect in which they lie at pre- 
 sent, I should have been tempted to say a word or 
 two in their behalf, even though the subject of the 
 following sheets did not require that they, whose tes- 
 timony I make some use of, should have their pre- 
 tences examined, and their character fairly settled. 
 But what is here insinuated to the discredit of the 
 present mode in theology, is not said in behalf of the 
 past, butjof that which good sense seems ready to 
 place between^them. 
 
 The authority of the Fathers had now for many 
 ages been esteemed sacred. These men, by taking 
 the Greek Philosophers to their assistance, in explain- 
 ing the nature and genius of the Gospel, had unhap- 
 pily turned Religion into an art ; and their successors, 
 the Schoolmen, by framing a body of Theology out of 
 them, instead of searching for it in the Scriptures, 
 soon after turned it into a trade. But (as in all 
 affairs where reason does not hold the balance) that 
 which had been extravagantly advanced, was, on the 
 turn of the times, as extravagantly undervalued. It 
 
 * This introduction, as I am informed by Mr Lilly the bookseller, is 
 omitted in all subsequent editions. 
 
30 ON THE USE AND AUTHORITY 
 
 may not therefore be amiss to acquaint the English 
 reader, in a few words, how all this came to pass. 
 
 When the avarice and ambition of the Romish 
 clergy had, by working with the superstition and igno- 
 rance of the people, erected what they call their 
 hierarchy, and digested an ecclesiastial polity on the 
 ruins of gospel liberty, for the administration of it, 
 they found nothing of such use for the support of 
 this lordly system, as the making the authority of the 
 Fathers sacred and decisive. For having introduced 
 numerous errors and superstitions, both in rites and 
 doctrines, which the silence and the declarations of 
 Scripture equally condemned, they were obliged to 
 seal up these living oracles, and open this new ware- 
 house of the dead. And it was no wonder if, in that 
 shoal of writers, (as a poet of our own calls it) which 
 the great drag-net of time hath inclosed and brought 
 down to us, under the name of Fathers, there should 
 be some amongst them, of a character suited to coun- 
 tenance any kind of folly or extravagances. The de- 
 cisions of the Fathers, therefore, they thought fit to 
 treat as laws, and to collect them into a kind of code 
 under the title of the Sentences. 
 
 From this very time, every thing was tried at the 
 bar of the Fathers : and so unquestioned was their 
 jurisdiction ; that when the great defection was made 
 from the Church of Rome, back again to the Church 
 of Christ, the reformed, though they shook off the 
 tyranny of the Pope, could not disengage themselves 
 from the unbounded authority of the Fathers ; but 
 carried that prejudice with them, as they did some 
 others, of a worse complexion, into the Protestant 
 
OF THE FATHERS. 31 
 
 religion. For, in sacred matters, as novelty is suspici- 
 ous and antiquity venerable, they thought it for their 
 credit to have the Fathers on their side. They seem- 
 ed neither to consider antiquity in general as a thing 
 relative nor Christian antiquity as a thing positive ; 
 either of which would have shewn them that the Fa- 
 thers themselves were modern, compared to that 
 authority on which Reformation was founded ; and 
 that the Gospel was that true antiquity, on which all 
 its followers should repose themselves. The conse- 
 quence of which unhappy error was, that, in the long 
 appeal to reason, between Protestants and Papists, 
 both of them going on a common principle, of the de- 
 cisive authority of the Fathers, enabled the latter to 
 support their credit against all the evidence of common 
 sense and sacred Scripture. 
 
 At length an excellent writer of the Reformed, 
 DAILLE, observing that the controversy was likely to 
 be endless for though the gross corruptions of 
 Popery were certainly later than .the third, fourth, 
 and fifth centuries, to which the appeal was usually 
 made, yet the seeds of them being then sown, and 
 beginning to pullulate, it was but too plain there was 
 hold enough for a skilful debater to draw the Fathers 
 to his own side ; and make them water the sprouts they 
 had been planting observing this, I say, he wisely 
 projected to shift the ground ; and force the dispu- 
 tants to vary their method, both of attack and defence. 
 In order to this, he composed a discourse, of " The 
 true use of the Fathers," in which, with uncommon 
 learning, and strength of argument, he shewed, that 
 the Fathers were incompetent deciders of the contro- 
 
32 ON THE USE AND AUTHORITY 
 
 versies now on foot : since the points in question 
 were not formed into articles till long after the ages 
 in which they lived. This was bringing the Fathers 
 from the bench to the table ; degrading them from 
 the rank of judges, into the class of simple evidence ; 
 in which, too, they were not to speak, like Irish 
 evidence, in every cause where they were wanted, 
 but only to such matters as were agreed to be within 
 their knowledge. Had this learned critic stopped 
 here, his book had been free from blame ; but at the 
 same time his honest purpose had, in all likelihood, 
 proved very ineffectual ; for the obliquity of old pre- 
 judices is not to be set strait, by just reducing it to 
 that line of right which barely restores it to integrity. 
 He went much further ; and by shewing occasionally, 
 that they were absurd interpreters of Holy Writ ; 
 that they were bad reasoners in morals; and very 
 loose evidence in facts ; he seemed willing to have 
 his reader infer, that, even though they had been 
 masters of the subject, yet these other defects would 
 have rendered them very unqualified deciders. 
 
 However the work of this famous foreigner had 
 great consequences ; and especially with us here at 
 home. The more learned amongst the nobility, (which 
 at that time was of the Republic of Letters,) were 
 the first who emancipated themselves from the gene- 
 ral prejudice. It brought the excellent LORD FAULK- 
 LAND to think moderately of the Fathers, and to turn 
 his theological inquiries into a more useful channel. 
 And his great rival in arts, the famous LORD DIGBY, 
 found it of such use to him, in his defence of the 
 Reformation against his cousin SIR KENHELM, that he 
 has even epitomised it, in his fine letter on that 
 
OF THE FATHERS. ;w 
 
 subject. But what it has chiefly to boast of is that 
 it gave birth to the two best defences ever written, 
 on the two best subjects, Religion and Liberty ; I 
 mean MR CHILLINGWORTH'S "religion of Protestants," 
 and DR JEREMY TAYLOR'S " liberty of Prophesying." 
 In a word, it may be truly said to be the storehouse, 
 from whence all, who have since written popularly on 
 the character of the Fathers, have derived their 
 materials. DR WHITBY, in whose way they fell as 
 Interpreters of Scripture, hath, in imitation of the 
 pattern DAILLE set him, made a large collection from 
 their writings, to expose their talents for criticism. 
 In the same manner and in a larger volume, M. 
 BARBEYRAC afterwards treated their pretensions to the 
 science of ethics. And now of late, the very learned 
 and ingenious DR MIDDLETON, finding them in the 
 support of Monkish Miracles, hath written as largely, 
 to prove their Testimony, in matters of fact, to be 
 none of the clearest. 
 
 So that these several constituent parts of their 
 character being thus taken up in their turns ; and the 
 whole order exposed as incompetent judges of 
 doctrine, as trifling interpreters of Scripture, as bad 
 moralists, and as slippery evidence ; it is no wonder 
 the English reader, who only measures them by such 
 representations, should be disposed to think very 
 irreverently of these early lights of the holy Catholic 
 Church. 
 
 But, let us lay aside prejudice on either hand, and 
 we shall see enough to persuade us, that disputers, 
 who have little more in view than to support a 
 favourite charge, will not always be careful to pre- 
 serve their candour. In the heat of a prosecution, 
 vol. I. 5 
 
34 ON THE USE AND AUTHORITY 
 
 proofs will be apt to be overstrained ; but admit they 
 are not; and that the facts are fairly represented; 
 what considerate man will think himself able to form 
 a true judgement of a character, when no more of it 
 is laid before him than a collection of its blots and 
 blemishes ? 
 
 There were always some indeed, till late, who 
 preserved their moderation, (which in matters where 
 our interests are highly concerned, as in religion and 
 politics, is not easy to do) and these were wont to say, 
 ' that though we should indeed suppose the Fathers 
 to be as fanciful divines, as bad critics, and as unsafe 
 moralists, as DAILLE, WHITBY, and BARBEYRAC are 
 pleased to represent them, yet this would take nothing 
 from the integrity of their evidence : and what we want 
 of them is only their testimony to facts.' But now, even 
 this service is thought too much. The learned author 
 of the " Free Inquiry " seems unwilling to allow them 
 this small remnant of credit : which he has certainly 
 much hurt by exposing their excessive credulity in 
 point of false miracles. But, controversy apart, I see 
 no reason why their veracity should be questioned, 
 when they bear witness to the state of Religion in their 
 own times, because they disgraced their judgement, in 
 giving ear to every strange tale of monkish extraction. 
 The most learned and virtuous divine of the barba- 
 rous ages is the VENERABLE BEDE : and the hones test 
 as well as most discerning historian of those, or 
 perhaps any age, is MATTHEW PARIS : yet their propen- 
 sity to recount the wonderful exceeds all imagination. 
 Neither learning, judgement, or integrity could secure 
 them against the general contagion. Now if this 
 disposition was in them (as is confessed) only the 
 
OF THE FATHERS. 35 
 
 vice of the times, is it not unjust to ascribe the same 
 disposition in the Fathers, to the vice of the men ? 
 
 But our folly has ever been, and is likely to con- 
 tinue, to judge of antiquity by a modern stan- 
 dard : when, if we would form reasonable ideas on 
 this subject, we should compare the parts of it with 
 one another. We examine the conceits of a Basil or 
 an Austin, on the test of the improved reasoning of 
 our own times. And we do well. It is the way to 
 read them with profit. But when, from a contempt 
 of their logic, which follows this comparison, we come 
 to despise their other accomplishments of parts and 
 learning, we betray gross ignorance or injustice. To 
 know the real value of the Fathers, we should place 
 them by their contemporaries, the Pagan writers of 
 greatest fame and reputation ; and if they suffer in 
 their neighbourhood, e'en let them stay, where most 
 of them already are, with the grocers. But it is a 
 truth, none acquainted with antiquity can deny, how 
 great a secret soever modern divines make of it, that 
 as polite scholars, (and it is that which we now most 
 affect to value), whether in eloquence, ethics, anti- 
 quity, or philosophy, the Christian writers have indis- 
 putably the first place. 
 
 Nay one may venture to say, there are some of 
 them who have successfully rivalled the very best 
 writers of antiquity. ST CHRYSOSTOM has more good 
 sense than Plato, and you may find in LACTANTIUS 
 almost as many good words as in Tully. So that if 
 on the principles of a classical taste, we discard the 
 Fathers, we should discard along with them the Pagan 
 writers of the same ages ; unless the wonderful Theo- 
 logy of the latter can atone for (what they both have 
 
36 ON THE USE AND AUTHORITY 
 
 in common) their false rhetoric and bad reasoning. 
 These imperfections, therefore, being common both 
 to Gentile and Christian writers, it is plain they were 
 the faults of the times, and not of the men. For 
 whatever advantages the ancients might have over us 
 in the arts of poetry, oratory, and history, it is certain 
 that in the science of reasoning, as far as it concerns 
 the discovery of moral truth, the moderns are infini- 
 tely superior. 
 
 Those who are not able to form a comparison be- 
 tween them, on their own knowledge, may be recon- 
 ciled to this conclusion, when the peculiar hindrances, 
 in the ancient world, to the advancement of moral 
 truth, on the principles of a just logic, have been laid 
 before them. 
 
 After about 26 pages on matters less relevant to our present 
 subject, Warburton continues thus : 
 
 To conclude, my more immediate purpose in these 
 observations was to justify the Fathers from the inju- 
 rious contempt under which they now lie. I have 
 said, the Fathers were at least equal, or rather supe- 
 rior to those Gentile writers, their contemporaries, 
 whom we most admire : and I have explained the 
 unhappy causes, (in which religion and reason suffered 
 equally, as they always will suffer together) why the 
 Fathers did not, in the exactness of their Logic, and 
 in the purity of their Ethics, infinitely surpass them. 
 But in the course of this apology, I have endeavour- 
 ed to serve a greater purpose ; which was to vindicate 
 our holy religion from its supposed impotency and 
 incapacity to direct and enlarge the reasoning facul- 
 ties in the discovery and advancement of moral truth. 
 
OF THE FATHERS. 37 
 
 So far then as to the Genius and Literary Talents 
 of the Fathers : their moral character is a distinct 
 consideration ; and would well deserve if. But I 
 have already exceeded my limits. However, this I 
 may venture to say, that the most prejudiced against 
 them will never be able to prove, they had an immoral 
 intention to deceive. * 
 
 If there be any learned man who thinks otherwise, I 
 would advise him, before he attempts to make out 
 this charge against them, to weigh well the force of 
 the following remark, though made on somewhat a 
 different occasion. 
 
 Whenever (says the admirable author of the ESPRIT 
 DES Loix), one observes, in any age or government, 
 the several bodies in a community intent on augmenting 
 their own authority, and vigilant to procure certain 
 advantages to themselves, exclusive of each other's pre- 
 tensions, we should run a very great chance of being 
 deceived if we regarded these attempts as a certain mark 
 of their corruptions. By an unliappiness inseparable 
 from the condition of humanity, moderation is a rare 
 virtue in men of superior talents. And as it is always 
 more easy to push on force in the direction in which it 
 moves, than to stop or divert its movement ; perhaps, in 
 the class of superior Geniuses, you will sooner Jind men 
 extremely virtuous, than extremely prudent. 
 
 * In a Note here is " See a very sensible and ingenious writer, the 
 Reverend MR FREDERICK TOLL, on this head, p. 88. & seq., who (distinct 
 from the merits of the cause) has with uncommon abilities & candor, 
 defended the " Free Enquiry" of Dr Middleton. 
 
38 ON THE USE AND AUTHORITY 
 
 BICKERSTETH. 
 
 In the "Prefatory Remarks" to the "Christian Fathers of the 
 first and second centuries &c/' by the Reverend E. BICKER- 
 STETH, Rector of Watton, Hertfordshire, [small Svo, Seeley 
 and Burnside, 1838J we find the following : 
 
 These primitive remains of early Christanity, by 
 themselves, distinct from those of a later age, will, he 
 doubts not, be specially interesting to more studious 
 Christians. It was the remark of BENGELIUS, which, 
 though too strongly expressed to be literally true, 
 appears to have considerable foundation, ' The light of 
 the Apostolic age was soon in the wane ' ; with the 
 exception of a few of the most ancient Christian 
 writings, which appeared immediately after the times 
 of the Apostles, we are constrained to say of all the 
 rest, that the true doctrine of Christ and concerning 
 Christ, with that of love, moderation, and sobriety, is 
 not discoverable among them ; so manifestly are they 
 tinctured with what is harsh, rigid, and austere ; 
 the real depth of the divine oracles and mysteries, 
 the sweet, soft, and gracious manner of the apostles, 
 are no longer there ; and as time advanced, the de- 
 parture became still greater ; and more striking. Yet 
 their very severity and rigidity was overruled, to the 
 forming a bulwark against the multiplied difficulties 
 with which they had to contend, in maintaining the 
 Christian faith. 
 
 The author has, however, some fears lest the fasti- 
 diousness of modern days should be excited ; and 
 
OF THE FATHERS. 39 
 
 the trifling spirit of many readers be wearied, and 
 the hastiness of many be called forth, in unqualified 
 condemnation, before they have fairly studied these 
 ancient writings. He would venture to recommend 
 therefore patience and perseverance, and he is per- 
 suaded that those thus reading will be abundantly 
 rewarded. While some few things will be justly 
 objected to, and other things doubted about, there 
 will be enough left of deep and striking thought and 
 originality, amply to repay such patient perseverance. 
 
 It is not equitable to judge the writings of the 
 ancients by the accuracy of statement, to which 
 eighteen hundred years of controversy has now led 
 many Christians. Taken by themselves, many of 
 their expressions would be unguarded ; and abuse 
 was in subsequent ages made of such unguarded 
 expressions ; but taking the whole of their testimony, 
 though they speak without modern accuracy, they 
 often speak with a spirit, strength, and vigour, which 
 shames our coldness and formality. 
 
 It is a cause of thankfulness that such has been 
 the growing diffusion and establishment of truth in 
 the Churches of Christ ; that there is in most modern 
 writings of those who truly hold the head an acknow- 
 ledged extent of divine truth ; and a plain application 
 of it, vastly more adapted to the wants of men than 
 what we find in the Father?. Yet still, in leading us 
 to a new train of thoughts, and a different mode of 
 exposition, and another aspect of truth, we may reap 
 real advantage now from what may be to our minds 
 from its very antiquity, as from its newness it was 
 to them, the freshness of divine truth in their 
 writings. 
 
40 ON THE USE AND AUTHORITY 
 
 The editor cannot concur with those who slight 
 the Fathers of the Chureh. Because they have been 
 overvalued, as if they furnished an infallible guide 
 to the interpretation of scripture, or because they 
 have made manifest mistakes, both in doctrines and 
 in facts ; or because they may be clearly proved to 
 give contradictory views, we must not undervalue 
 them as if they were of no use in assisting us to a 
 fuller understanding of the sacred volume. What 
 human writings may not thus be set aside? Why 
 should we esteem our own mere private judgment to 
 be of such soundness, and extent of observation, as to 
 set us beyond the use of the recorded sentiments of 
 Christians who stood in the fiery conflict of the first 
 establishment of the gospel ? Is our interpretation 
 more likely to be free from the partialities of our 
 own times ? Modesty and humility, especially where 
 we have not the knowledge of actual investigation, in 
 our opinion of the Fathers, become us. Though the 
 scriptures be our only sure light, and nothing is of 
 value but as it is drawn from that treasury, and to be 
 proved out of it, yet have we to be thankful to God 
 for the unfolding, from age to age, of the fulness of 
 that treasury ; and for the growing testimony of 
 the Church in each successive age, to the great truths 
 which we now hold. The early Fathers too most 
 distinctly show us that popery has no support in the 
 primitive Church ; and the multitude of witnesses in 
 each age, may be to us a real confirmation of the 
 whole truth, now possessed by the Church of God. 
 
 The real evil of looking too much to tradition, is 
 not the barely being carried away into the defect of 
 that period of the Church, or the danger of honouring 
 
OF THE FATHERS. 41 
 
 men of a particular age, but it is the evil of leaning on 
 men of any age, or calling any man master ; against 
 which our Lord so plainly directs us, Call no man 
 master. Its awful result is, In vain do they worship 
 me, teaching for doctrines the commandments of 
 men. 
 
 If papists are in danger of leaning upon councils 
 and Fathers, Protestants are equally in danger, of 
 leaning upon names of reformers, which they hold to 
 be more precious. If confidence in BELLARMINE be 
 rejected, ARCHBISHOP USHER may be relied on. If 
 BOSSUET be cast off, LAUD may be magnified. To 
 adhere to human names and traditions, in any age of 
 the Church, would bring us into intolerable bondage 
 and perplexity. 
 
 It is indeed perfectly clear that it is a plain duty to 
 be subject to those in authority over us, in the Lord 
 and for the Lord. It is also a high gift of God to 
 discern the spirits of men, to try things that differ, 
 and to approve that which is most excellent ; yet it is 
 equally clear that Cursed is the man that trusteth in 
 man, and that maketh flesh his arm, and whose heart 
 departeth from the Lord ; whether the man so trusted 
 in be Father, or reformer, Papist, or Protestant. Let 
 us not then lean on an arm of flesh ; but lean only 
 on the Lord ; whose sentence, full of love, is ' One is 
 your master, even Christ, and all ye are brethren.' 
 O let us exalt our Saviour, and all differences will 
 soon fade away, and let us simply be guided by God's 
 word, and not man's word; and our faith will not be 
 human but divine. 
 
 It is curious to observe how the heretics in the 
 
 days of IREN^EUS did what the papists and others have 
 vol. I. 
 
42 ON THE USE AND AUTHORITY 
 
 done in our days, object to the incorrectness, want of 
 authority, and varied senses, of scripture. Quum enim 
 ex scripturis arguuntur, in accusationem convertuntur 
 ipsarum scripturarum, quasi non recte habeant neque 
 sint ex authoritate, et quia varia sint dicta et quiet non 
 possit ex his inveniri veritas ab his qui nesciant tradi- 
 tionem (Lib. Hi. ch. 2). In a following chapter, (the 
 4th) he speaks of the apostles having brought together 
 into the Church all things which belong to the truth, 
 as to a rich depository ; where, whosoever will, may 
 take the water of life. Thus clearly does IREN^US 
 set forth the sufficiency of scripture. 
 
 The value of the writings of the Fathers, as witnesses 
 of facts, and as giving most important testimony to the 
 external letter, and to the certainty of our present 
 canon of scripture, notwithstanding lesser mistakes, 
 even here is very great. Scripture truth, indeed, by 
 its adaptation to our necessities, and its own self-evi- 
 dencing light, speaks its divine maker, and this in a 
 measure in each of its parts, and as a whole, with a 
 full glory ; just as the sun, with every cloud dispelled, 
 and self -sustained in the immensity of space, by the 
 cheering rays it sends forth, shews the same Almighty 
 hand. Yet, it is a great advantage to have all the 
 additional evidence of continued quotations by Chris- 
 tian writers from age to age ; and lists of the books 
 of the scripture corresponding to our own list so 
 soon after the canon was completed, and versions 
 in various languages. All these things awaken our 
 attention, excite our interest, and help to confirm 
 with irresistible evidence, to every candid mind, the 
 purity and integrity of God's word as we now 
 have it. 
 
OF THE FATHERS. 41) 
 
 Equally would the editor, however, on the other 
 side, disclaim making the Fathers now, what they 
 would themselves have utterly disclaimed, judges or 
 lords over God's heritage, or assigning to them the 
 office of sure guides to his truth. The word of our 
 one Master, Christ, is our sure guide to truth ; his 
 spirit leads us into that truth ; and while Christians 
 should gladly learn of any, however humble, yet 
 whoever may be the teacher, all must be brought as 
 the noble-minded Beraeans brought even the apostles' 
 preaching, to the test of Scripture ; to know whether 
 these things are so. So only shall we attain that 
 divine faith, which is founded on the infallible word 
 of the living God, that endureth for ever. 
 
 May the sacred volume be searched by us more 
 and more ; and may we, as well instructed scribes, 
 press unto the kingdom of heaven bringing out of 
 that treasure things new and old, (neglecting neither 
 old nor new) only bringing both out of our treasure, 
 so that all may be fully profited by the things 
 which God has given to his Church for the salvation 
 of men. 
 
 The sentiments of the reformers were very, distinct, 
 on the supreme authority and certainty of God's 
 word. The reformer LUTHER states there are two 
 tribunals for the trials of the spirits of men. One of 
 them is internal, by which the man who has been 
 enlightened by the Holy Spirit, or special gift of God, 
 for his own sake, and for his own individual salvation, 
 does, with the greatest certainty, judge and determine 
 the dogmas and thoughts of all men. Of this the 
 apostle speaks I Cor. ii. 15. 'He that is spiritual 
 judge th all things.' This judgement appertains to 
 
44 ON THE USE AND AUTHORITY 
 
 faith ; and is necessary even to every private Chris- 
 tian. It is the internal clearness of Holy Scrip- 
 ture. But this judgement is of no profit to any other 
 person, besides ourselves ; and is not the subject of 
 inquiry in this cause. 
 
 There is therefore another and an external judge- 
 ment, by which we not only for ourselves, but for 
 others, and for the salvation of others, do with the 
 greatest certainty judge the spirit and dogmas of all 
 men. This is the judgement of the public ministry ; 
 an outward office appealing to the world, which 
 belongs chiefly to the leaders of the people and 
 preachers of the word. We use it to confirm the 
 weak, and to confute the gainsayers. It is the exter- 
 nal clearness of Scripture. Our assertion is, Let all 
 the spirits be tried in the face of the Church, at the 
 bar of Scripture. For it ought to be a first principle 
 most firmly maintained among Christians, that the 
 Holy Scriptures are a spiritual light far brighter than 
 the sun : especially in those things which pertain to 
 salvation or are necessary. 
 
 The principle, that the Fathers are needful to the 
 right interpretation of the Scriptures, is unsound. 
 It is founded on the supposition that the Scriptures 
 are not light, but darkness ; are not a sure guide to 
 truth, but rather a means of error ; and so directly 
 opposes the divine testimony, Thy word is a lamp unto 
 my feet, and a light unto my path. 
 
 The argument that the word of God must be first 
 interpreted, before it can be used, and that in its inter- 
 pretation we must resort to the Fathers, goes on the 
 principle that the word of man interpreting, will be 
 clearer than the word of God interpreted ; that is, 
 
OF THE FATHERS. 45 
 
 that man's words will be clearer than God's ; a rush- 
 light brighter than the sun. 
 
 All errors in interpretation arise, directly or indirect- 
 ly, from another cause, clearly stated by our Lord ; 
 the wilful love of sin ; This is the condemnation that 
 light is come into the world, and men love darkness 
 rather than light, because their deeds are evil. 
 
 To solve the problem, how objective truth in the 
 bible may become subjective truth in the mind and 
 heart, it is most vain to go to the interpretations of 
 the Fathers, who contradict each other continually in 
 their interpretations ; as may be abundantly seen in 
 DAILLE 's use of the Fathers, WHITBY on their interpre- 
 tation of the scriptures, and even in Roman Catholic 
 commentators. But it is most profitable to know the 
 real solution : the meek will he guide in judgment, 
 the meek will he teach his way. There is nothing 
 froward or perverse in the words of God's mouth. 
 They are all plain to him that understandeth, and 
 right to them that find knowledge. The true princi- 
 ple is made plain by the divine testimony ; evil men 
 understand not judgement, but they that seek the Lord 
 understand all things. 
 
 The subtle principle of Popery, to get rid of all 
 doubts and anxieties, by yielding up the judgement 
 wholly to the authority of the Church, is a real apos- 
 tacy from God : it is, when traced to its ultimate issue, 
 to make another God, instead of the true God : and 
 to bow down before a human being, instead of wor- 
 shipping only the Creator. It is to place faith in 
 man's word above faith in God's word, and so to de- 
 prive us of all that mighty energy, by which genuine 
 faith purifies the heart and overcomes the world. 
 
10 ON THE USE AND AUTHORITY 
 
 To attain certain truth two things are neccessary, 
 a sure and unerring source of truth without, and a 
 mind duly prepared, as a clean vessel to receive it. 
 The scriptures, without any other help or addition, 
 supply its unerring source and fountain : and humility 
 and faith, the work of the Holy Spirit within the soul, 
 can alone ensure the inward preparation of the heart. 
 These two things are absolutely needful ; and these 
 only. Without the light of God's blessed word even 
 the conscientious and sincere might grope almost in 
 vain, for the knowledge of God. And to the proud, 
 or the profane, the scriptures themselves are as the 
 pillar of fire to the Egyptians, thick darkness. 
 
 Still, where there is a sincere and earnest search 
 after truth, and the scriptures are received as the sure 
 guide, the degrees of divine light will be various, and 
 the growth in knowledge more or less rapid, according 
 to the fitness and abundance of the channels by which 
 it is conveyed to the soul. And here the works of 
 the Fathers have their worth, like the instructions of 
 ministers, or the works of later Christian writers : with 
 some peculiar advantages, from their nearness to the 
 times of the apostles ; and the vividness of the early 
 impressions of truth ; balanced by the disadvantages 
 arising from the infancy, then, of Christian knowledge , 
 and frequent immaturity of judgement in divine 
 things. 
 
 The great evil and guilt of every departure from 
 this first principle that the scripture is the sole and 
 sufficient rule of faith lies in pride of heart, throwing 
 that charge of obscurity on the word of God, which 
 belongs in truth to the perverse heart of man. What 
 can be more strange or preposterous than that God 
 
OF TOE FATHERS- 47 
 
 himself, the God of truth and wisdom, should have 
 been speaking to his creatures, through two thousand 
 years, to make known his will, and yet, that his will 
 cannot be learned from his own words, without 
 recourse to the fallible words of men. That the 
 pure light of his truth cannot be seen without the 
 help of human error, and darkness. Such a fancy 
 carries its own refutation in the very statement. The 
 Fathers themselves were far from claiming such an 
 office. Their words, as quoted by JEWELL in his 
 defence of his apology, are express. They drank from 
 the eternal fountain of truth as we may also ; hence 
 all the light that shines in their pages : had not the 
 word of God been a sure source of light to them, they 
 could have had nothing to convey to us but doubts 
 and darkness. Truth, like water, cannot rise above 
 its own level ; if ambiguous and uncertain in the foun- 
 tain, it can never become distinct, and certain in the 
 streams. The teaching of the divine spirit is needful 
 to make prepared vessels, for the pure diffusion of 
 those streams. But the Holy Scriptures, ever the 
 same, ever clear, pure, and incorrupt, are to us the ori- 
 ginal foundation of truth, which our God has given 
 us to make us wise unto salvation, through our Lord 
 Jesus Christ. 
 
 The Editor has seen with much hope the attention 
 of the Church re-directed to the ancient Christian 
 Fathers. Seriously differing, as he does, from the 
 Authors of the TRACTS PUBLISHED AT OXFORD, and 
 strongly protesting against many of their statements, 
 he cordially thanks them for their noble and enlarged 
 plan of re-editing, in so acceptable a form to the 
 English readers, the writings of the Fathers, and 
 
48 ON THE USE AND AUTHORITY 
 
 hails it as a token for much good. The Early Chris- 
 tian Biography of MR EVANS, the translation of 
 MR CHEVALLIER, and the book of the Fathers; 
 MR FABER on justification, with the writings of DR 
 BURTON, MR CAREY, and MR PALMER, are interesting 
 specimens of the good that may be gained through 
 such studies. A new translation of EUSEBIUS'S Eccle- 
 siastical History is also publishing by MR BAGSTER. 
 A fresh study of the early Fathers is well calculated 
 to enlarge our views and unite our hearts. There is 
 much danger of our sinking into the narrowness and 
 partialities of our own localities and periods. By 
 conversing with Christians of other and earlier days 
 and distant countries, we are much more likely to be 
 enlarged to a fuller knowledge and proportion of 
 divine truth, and to be raised above the minor things 
 which have too long divided Christians of different or 
 of the same denominations. 
 
 Before closing his remarks, the Editor would, how- 
 ever, farther earnestly protest against rash expressions, 
 which would identify revelation as it exists in the 
 word of God, and that ordinary teaching of the spirit, 
 by which man is guided into all truth. To speak of 
 Revelation as being found equally in scripture or 
 antiquity, is to put the fallible word of man, often 
 mixed with error, on a level with the infallible word 
 of God, given as the standard of all truth : and to 
 compare the dreams of man with the sure word of 
 God. "What is the chaff to the wheat saith the 
 Lord ? Is not my word like as a fire ? saith the Lord, 
 and like a hammer that breaketh the rock in pieces ? 
 Therefore behold I am against the prophets saith the 
 Lord, that steal my words every one from his neigh- 
 
OK THE FATHERS. 49 
 
 hour ? Behold I am against the prophets, saith the 
 Lord, that use their tongues, and say He saith." The 
 sacred volume is complete (Rev. XXII, 18, 19) and 
 able to make us both wise unto salvation, and perfect 
 unto all good works. 2 Timothy III 15, 11. How- 
 ever, good men having received the teaching of the 
 spirit, have been a blessing by enriching the Church 
 with divine truth, drawn from the scriptures ; in this 
 respect, as furnishing an infallible standard or treasury 
 of truth, they must be wholly repudiated: every thing 
 must be tried by tlie word of God!' 
 
 MAURICE. 
 
 " The Kingdom of Christ, or Hints to a quaker respecting the 
 principles, constitution, and ordinances of the Catholic Church ; 
 by Frederic Denison Maurice, M. A., chaplain of Guy's Hospital, 
 and Professor of English literature and History in King's College,. 
 London, 2 vols 8vo, 2d edit. Eivingtons, 1842." 
 
 In vol. ii, page 389 of this work is the following passage : 
 
 It is commonly said that the Fathers must be 
 looked to as the Interpreters of Scripture ; in conse- 
 quence of their proximity to the Apostles ; the oppor- 
 tunities they might have had of hearing the very 
 words which they uttered ; &c. I confess I have 
 never been able to understand this doctrine of proximi- 
 ty ; it would seem to me to prove that ATHANASIUS, or 
 AMBROSE, or AUGUSTINE, must be of far less value, 
 as elucidators of truth, than HERMAS or IGNATIUS : 
 and I do not think that this has been the practical 
 
 feeling of the church in any age. It would have 
 vol. I. 7 
 
50 ON THE USE AND AUTHORITY 
 
 seemed to me, rather, that the great worth of the 
 Fathers arose from their being placed by God 
 in circumstances which especially enabled them to 
 apprehend certain great truths, especially those foun- 
 dation-truths which concern his Being, and the order 
 of the Universal Society. Adopting that view, I can 
 believe that each had his own special merits; that 
 the Alexandrian might see that which the Latins 
 could not see : that one principle would be brought 
 out in mighty power by him who struggled with 
 Arians ; another by him who, in his own heart and in 
 the world, had done battle with Manicheism. Adopt- 
 ing the other, I think that I shall not only be in 
 danger of making an age into a Church, but of exalt- 
 ing particular individuals of that age above others, to 
 whom perhaps a more important work was committed. 
 But whichever of these views be adopted, it will be 
 difficult to prove, that the Fathers had any better 
 means than other men, of understanding the circum- 
 stances of the Jewish nation. They had no proximity 
 with the Fathers of that nation. The Jews with 
 whom they could converse, were either those in 
 whom the national feelings had been merged in more 
 general Catholic sympathies ; or those who were 
 trying to set up the old national distinctions against 
 the Church ; or those who regarded their whole past 
 history as little more than a collection of allegories ; 
 or the development of a Mosaic philosophy. Again, 
 their circumstances could give them no sort of sym- 
 pathy with the old national life of the Jews : the 
 temple was gone, the city was laid waste : these 
 events had been necessary to the establishment of the 
 Universal Church ; and that Church stood in the 
 
OF THE FATHERS. :>1 
 
 midst of a great empire,, in which there was no nation 
 that moved the wing, or opened the mouth, or 
 peeped. Would it not have been more reasonable 
 to expect, under such circumstances, that, so far as 
 they were polemical, they might be able to prove 
 clearly, that the Jewish commonwealth was meant to 
 be the seed of a great tree : so far as they were 
 experimental, that the Jewish saints had struggled 
 with the same internal enemies, which were assailing 
 themselves ; so far as they were mystical, that there 
 had been an invisible guide and teacher, training men 
 to know him through all past ages of history ; but 
 that whatever belonged to the common daily human 
 life of the Jews, would be utterly puzzling to them, 
 would seem quite out of place in a divine book; and 
 would therefore of necessity be translated into caba- 
 listic lore ? I say, would not any one expect this from 
 the position in which the Fathers were placed F And 
 if the facts should be found exactly to accord with 
 these expectations, if every Christian of the present 
 day who looks into them should be puzzled and per- 
 plexed by curious and subtle spiritualizations of facts 
 which simply as facts have been his delights as a child, 
 and which, as he grew to be a man, have seemed to 
 connect themselves with what is passing in the world 
 around him : if there be a use of this spiritualizing 
 method, which the Church, even of that age, has itself 
 condemned, if yet this extravagant use of it was jus- 
 tified in the practice of the most learned and laborious 
 of all the Fathers, and if it be most difficult to find 
 where the point is, at which he transgressed the legi- 
 timate rule, is it more wise and pious, and more 
 respectful to these holy men, to say that they could 
 
52 ON THE USE AND AUTHORITY 
 
 not take in the literal meaning of the old Scriptures, 
 so as to give that literal meaning any life, and that it 
 was not intended they should do so ; or to determine 
 that we will make out a case for them by renouncing 
 all our own advantages, by resolutely praising a 
 system of interpretation which our consciences and 
 hearts are continually repudiating ; and then after all 
 to give up the defence of it, when it is clearly and 
 consistently worked out ? 
 
 I will not stop to remark, what must be obvious to 
 every person who considers the foregoing statements, 
 that the ideas of the Fathers respecting marriage, pro- 
 perty, and every institution which belongs in the first 
 place to our earthly condition, must have been exceed- 
 ingly affected by their views of the old Testament 
 generally. In all cases they will have sought for the 
 highest, most transcendental ground upon which such 
 ordinances were to be defended ; since they must 
 exist, they will readily have looked upon them as 
 types of something higher ; but how to connect the 
 type with the actual fact, how to avoid the conclusion 
 -that which is not directly of heaven, belongs in some 
 sense to human depravity, was impossible. 
 
 MAURICE, in page 38G of the above Section, writes against the 
 
 contempt of the Fathers, or adopting those notions 
 respecting them which have been propagated of late 
 in this country, with so much more of self-conceit than 
 learning ; and which could only have gained currency 
 through some weakness in the theory to which they 
 were opposed. 
 
OF THE FATHERS. 
 
 WAKE. 
 
 WAKE, archbishop of Canterbury, in his work " The genuine 
 epistles of the Apostolic Fathers," &c. 8vo, London, 6th edition, 
 1833, gives the following heads to Chap, iii of his Preliminary 
 Discourse. 
 
 Of the authority of the following Treatises, and the 
 deference that ought to be paid to them upon the 
 account of it. This is shewn from the following con- 
 siderations 1. That the Authors of them were con- 
 temporary with the Apostles, and instituted by 
 them 2. They were men of an eminent character in 
 the Church ; and therefore, to be sure, such as could 
 not be ignorant of what was taught in it. 3. They 
 were very careful to preserve the doctrine of Christ 
 in its purity, and to oppose such as went about to cor- 
 rupt it. 4. They were men not only of a perfect 
 piety, but of great courage and constancy ; and there- 
 fore such as cannot be suspected to have had any 
 design to prevaricate in this matter 5. They were 
 endued with a large portion of the Holy Spirit, and as 
 such, could hardly err in what they delivered as a 
 necessary part of the Gospel of Christ And, 6. Their 
 writings were approved by the Church in those days, 
 which could not be mistaken in its approbation of 
 them. j^Jtr 
 
SYNOPSIS OF AUTHORITIES 
 ON THE SUBJECT OF 
 
 BAPTISM AND BAPTISMAL 
 REGENERATION. 
 
SYNOPSIS OF AUTHORITIES 
 
 ON THE SUBJECT OF 
 
 BAPTISM AND BAPTISMAL REGENERATION. 
 
 I. JOSEPHUS. 
 
 PLAVIUS JOSEPHUS, the celebrated Jewish historian, was born 
 A. D. 37, i. e. about seven years after the Crucifixion of our 
 Lord. 
 
 The works of Josephus, in the original Greek, have been often 
 printed. A convenient and accurate edition has been published 
 in Germany by Eichter, 6 vols small 8vo, Lips., 1827. 
 
 They have been often translated into English. T. By Sir Eoger 
 L'Estrange, folio, London, 1702. II. By Whiston, fol. London, 
 1702. and, III. By Dr Charles Clarke, folio, London, 1785. 
 
 Josephus is briefly introduced in this place, because, as Dnpin* 
 observes, his works have a relation to the Old Testament, and he 
 mentions the Jewish rite of Circumcision. In his Antiquities of 
 the Jews he takes notice of JOHN THE BAPTIST and BAPTISM. 
 
 In Dr Charles Clarke's translation of Josephus into English, 
 
 * In his History of Ecclesiastical Writers, which has been translated 
 into English by Dr Wotton. This highly esteemed work will be often 
 quoted in the SYNOPSIS. 
 
 8 
 
58 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 page 22 in the edition of his works, folio, London, 1785, is the 
 following : 
 
 God also commanded that the posterity of Abraham 
 should be circumcised at the age of eight days, both 
 for the purpose of distinguishing them from other 
 races of people, and for other reasons, that will be 
 explained in the progress of this work. 
 
 The original Greek of this passage is as follows, taken from 
 Book I, c. x, 5, of the " Antiquities of the Jews." 
 
 Se, /3ovX6^a>09 TO arc avTov 70^05 pevew rot? 
 i^vpofjievov, irepirifJivecrOaL ra albola, Kal TOVTO 
 lv 078077 rjfJ^epa yu-era TO <yevvr)0f]vai,. Trjv alrlav Se TT}? 
 ev aXXot? 
 
 In this work of Josephus there appears no other mention of 
 Circumcision. Nor is there any allusion to it in the Index to the 
 work, except this passage ; but the same author speaks also of 
 Baptism, and the observations which he makes on it are important, 
 because they are the earliest; notices of this subject, besides those 
 found in the Scriptures, which occur in any ancient writer. 
 They are found in Book xviii, Chapter 6. 2, of his Antiquities. 
 
 Tt,o~l Se ra)V *Iov$aiwv ebo/cei,, 6\co\evcu TOV 'HpcoBov arpaTov 
 VTTO rov Seov, KOI jAoXa Sitcalws Tivvv^kvov Kara iroivriv ^Iwdvvov 
 TOV eTTLfcaXovf^evov BO-TTT/CTTOU. KretVet jap TOVTOV 'HptoSiy?, 
 ayaOcv dvSpa, Kal TOV? ^lovSalovs K\evovTa, apeTrjv eTracrKovv- 
 Tai, Kal Trj TTpo? aXXTJXof? SiKacoawrj Kal TT/OO? TOZ^ Seov evarejBeiq 
 vvievai OVTW yap Trjv ftaTCTiGiv anro^K- 
 
 avrw avea-ai, firj cVl TUVU>I> a^apTa^wv TrapaiTijcrec, \ 
 , aXX' e<' asyvela TOV awfjiaTO^, aT6 Srj Kal Tr;9 
 ; &c, 
 
 The English of this passage is as follows : 
 
 But it seemed to some of the Jews, that the army 
 
A. D. 80. J I. JOSEPHUS. 69 
 
 of Herod was slain by God, punishing them, and with 
 much justice, in retribution for John surnamed the 
 Baptist. For Herod slew him, being a good man, 
 and one who exhorted the Jews, by cultivating virtue, 
 and exercising righteousness towards one another 
 and piety towards God, to take part in Baptism ; for 
 that Baptism would so appear acceptable to him, if ^ 
 they used it not forjhe asjdngjrff of any sins&ut lo 
 (purity of body,^hat_J- ..to say the soul also having 
 been first purified by righteousness. . . c. 
 
 This passage, of course, applies to the baptism of John ; bat 
 it may with propriety be remarked that its import has been 
 greatly altered by Dr Clarke, whose ' translation of the whole 
 paragraph, in page 432, is as follows : 
 
 All opinion generally prevailed among the Jews, 
 that the defeat of Herod's army was a judgement upon 
 him for the barbarous murder of John surnamed the 
 Baptist. That truly excellent man had not committed 
 any crime : his custom was to exhort the Jews to 
 the love and practice of every virtue ; recommending 
 them to regulate their lives by the rules of piety and 
 justice ; urging_the necessity of regeneration by 
 Baptism, and a new life ; and insisting that it was not 
 by abstaining from any particular vice, but by a con- 
 stant and uniform course of goodness, that the benefit 
 of such Regeneration was to be acquired. By the 
 holiness of his life, the Baptist had acquired great 
 reputation, and influence among the people ; and his 
 disciples were extremely numerous. Such was the 
 authority of this holy man, as to excite the jealousy 
 of Herod, who knew that, if he were so disposed, he 
 might with little difficulty foment an insurrection. 
 
60 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 To guard against danger from the Baptist, Herod 
 sent him a prisoner to Machaerus with orders that he 
 should be put to death ; which was accordingly 
 done. It seems not to have been without reason that 
 the Jews imagined Herod's overthrow to be a 
 punishment from Heaven for his impious murder of 
 this holy man. 
 
 The reader may see, by comparing these words with the corres- 
 ponding passage in the Greek, that they convey an idea of Rege- 
 neration, by no means warranted by the language of the original 
 writer. For the words of Josephus contain no such expression 
 as Baptismal Kegeueration, and no such idea can be fairly elicited 
 from the passage; except so far as that the Jews always baptized 
 proselytes ; and their Baptism was called a new birth, regenera- 
 tion, or beingr bom asain. 
 
 J. ITT* -arv la mi .. 3 . 
 
 This was a very usual phrase among the Jews, 
 
 "If_aiiy one become a proselyte, he is like a child new born.'" 
 WALL on BAPTISM, Introduction Sect. 6. 
 
 Under these circumstances, Dr Clarke might have considered 
 the purification of the body in Baptism > and regeneration, as 
 forming but one idea in the mind of Josephus as a Jew ; and so 
 have translated the spirit rather than the letter of the author. 
 
 But some perhaps may contend that this testimony cannot 
 be very valuable inasmuch as JOHN'S Baptism is the subject of 
 the remark of Josephus and that the Baptism of John was but 
 a preparatory link in the way to the perfect Baptism into the name 
 of the Blessed Trinity. 
 
 The following is the translation of Winston : 
 
 Now some of the Jews thought that the destruction 
 of Herod's army came from God ; and that very 
 justly, as a punishment of what he did against John, 
 that was called the Baptist ; for Herod slew him who 
 was a good man and commended the Jews to exercise 
 
A. D.80.] 1. JOSEPHUS. 61 
 
 virtue, both as to righteousness towards one another, 
 and piety towards God ; and so to come to Baptism, 
 for that washing (with water) would be acceptable 
 to him if they made use of it, not in order to the 
 putting away (or remission) of some sins (only) 
 but for the purification of the body : supposing still 
 that the soul was thoroughly purified beforehand by 
 righteousness. . . &c. 
 
 The following translation is in Lardner's works : 
 
 But, (says Josephus,} some of the Jews were of 
 opinion that God had suffered Herod's army to be 
 destroyed, as a just punishment on him for the death 
 of John called the Baptist. For Herod had killed 
 him who was a just man, and had called upon the 
 Jews to be baptized, and to practice virtue, exercising 
 both justice towards men and piety towards God. 
 For so would Baptism be acceptable to God, if they 
 made use of it, not for the expiation of their sins, 
 but for the purity of the body, the mind being first 
 purified by righteousness. And many coming to him 
 (for they were wonderfully taken with his discourses) 
 Herod was seized with apprehension, lest by his autho- 
 rity they should be led into sudden sedition against 
 him ; for they seemed capable of undertaking any 
 thing by his direction. Herod, therefore, thought it 
 better to take him off before any disturbance happen- 
 ed, than to run the risk of a change of affairs, and of 
 repenting when it should be too late to remedy dis- 
 orders. Being taken up upon this suspicion of Herod 
 and being sent bound to the castle of Machaerus, just 
 mentioned, he was slain there. The Jews were of 
 
62 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 opinion that the destruction of Herod's army was a 
 punishment upon him for that action, God being 
 displeased with him. 
 
 Josephus, as translated in Lardner's works, Vol. 3. p. 534. 
 
 The following translation is by G. II. Maynard, D. D. 
 
 [John the Baptist] was a man of immaculate cha- 
 racter, whose great concern was to exhort the Jews 
 to the practice of piety and virtue ; point out 
 the necessity of repentance ; and hold forth by 
 Baptism the import and meaning of regeneration and 
 new life ; not as consisting in abstaining from a par- 
 ticular sin, but in an habitual purity both of mind 
 and body. 
 
II. SIBYLLINE ORACLES. 63 
 
 II. SIBYLLINE ORACLES. 
 
 ^A large collection of Greek verses lias come down to us mulct 
 this title. They are supposed to be forgeries of some pious- 
 Christians of the first ages of our religion. These oracles have 
 been often printed : the editions and works concerning them 
 with_ which I am acquainted, are the following : 
 
 I. Sibyllse, Tractatus de Sibyllis, 4to, Rom., 14-81. 
 
 II. Oracula Gr. cum annot. Xysti Betulei, 4to, Bus., 1545. 
 
 III. Oracula Gr. Lat. interprete Seb. Castalione, cum Xysti 
 Betulei aunot., 8vo, Bas>, 1555. 
 
 IV. A. J. Opsopceo, 8vo, Paris., 1599. 
 
 V. 4to, Paris., 1607. 
 
 VI. Commentariis &c illustrata a Serv. Gallseo, 4to, Amst., 1 689. 
 VII. They also occur in the first volume of Gallandii Biblio- 
 
 tlicca veterum Patrum, [14 tomis folio, Venet. 17G5] and in the 
 second volume of De la Bigne's Maxima Bibliotheca veterum 
 Patrum, [27 vols folio, Lugduni, 1477]. 
 
 Some additional Sibylline verses have been lately published at 
 Milan, 1817, in a thin volume by Augelo Mai from a MS. 
 preserved in the Vatican library : a copy is in the Brit. Mus. 
 [832. g.] 
 
 A French edition, entitled "Oracula Sibvlliim, Gr. ct Lat. &c." 
 
 --... *> ' 
 
 cur. Alexandre, Paris 8vo, 1844, promises to be more complete 
 than any of the preceding. 
 
 The Sibylline Oracles are introduced into this Synopsis, because 
 DUPIN, in his History of the First Century of Christianity, has a 
 chapter of what he calls " Profane Records," wherein he gives, 
 with Dr Wotton's notes, about four pages on the verses of the 
 Sibyls, " which" he says " are frequently cited by the ancient 
 writers to convince the Pagans of the truth of the religion of 
 Jesus Christ." 
 
 The only passage in the Sibylline Oracles, which speaks of our 
 
64 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 present subject, is the following, which begins at line 843 of the 
 verses given in the work of Gallandius before mentioned. 
 
 ' oTTorav ns (JXDIMJ epTj/nal^ Si,a 
 
 a7rayye\\ov<ra /3poTo1$ , /cal ira 
 EvOeias drpaTrovs nro^crefjiev, 7}$ aTroptyai, 
 'Etc KpaSlrjs K,aK,las ical vSacri, <f>a)Tie(r0at 
 Hav Se/^a? avOpcojrayv, iva yevvrjOevres avcoOev 
 My/cert, /jifjSev 6'X&>? 76 TrapeK/Balvcocri, 
 
 These verses may be rendered in corresponding English verse 
 thus : 
 
 When through the wilderness a voice shall call, 
 
 Proclaim to men and shout aloud to all : 
 
 " Make straight the paths, and cast from every heart 
 
 All taint of vice, and purity impart 
 
 By water to each one, that, born again, 
 
 Justice henceforth be not transgressed by men." 
 
 The Greek text is accompanied by the following Latin version : 
 
 Verum quum quaedam vox per deserta locorum 
 Nuntia, mortales, veniet, quae clamet ad omnes, 
 Ut rectos faciant calles, animosque repurgent 
 A vitiis, et aqua lustrentur corpora cuncta, 
 Ut nunquam deinceps peccent in jura, renati. 
 
 This version is probably very ancient ; and, as there has been 
 a controversy among divines, whether the words yevvrjdfj avwOev, 
 in our Saviour's discourse with Nicodemus [JonN iii, 3.] ought 
 to be translated born again or lorn from above, it is worthy of 
 remark that the Latin word here is renati " born again." 
 
 With the exception of this passage, I find nothing in the 
 Sil ylline Oracles directly relating to the subject of this Synopsis. 
 
A. D. 50.] III. APOSTOLICAL CANONS. 05 
 
 III. APOSTOLICAL CANONS. 
 
 .Do PIN writes thus on the Councils : 
 
 The Canons and Acts of the councils ought to be 
 reckoned amongst the works of the ecclesiastical authors, 
 since they are the works of several persons, assembled 
 in the same place to deliberate upon the affairs of the 
 Church, that concern either the faith, or the disci- 
 pline, or the manners of Christians. These kinds of 
 assemblies were used in the first ages of the Church : 
 and the apostles were the first authors of them : for 
 the Christians of the primitive Church having had 
 some disputes, whether they were obliged to circum- 
 cise and follow the law of Moses, the apostles and 
 priests convened at Jerusalem to examine and resolve 
 upon this matter, and at last concluded that it was 
 not necessary, &c. 
 
 DUPIN then writes shortly on other councils, but the only 
 mention that he makes of Baptism in the Councils of the first 
 three ages is, 
 
 We don't know at what time the councils of ICONIUM 
 and SYNNADA were assembled, that decreed it was 
 
 necessary to baptize heretics. 
 vol. I. 9 
 
66 SYNOPSIS. OF AUTHORITIES ON BAPTISM. 
 
 DUPIN afterwards gives an abridgement of the doctrine, discipline, 
 and morality of the first three ages. An extract of this, so far as 
 relates to Baptism, will be given in this Synopsis, at the end of 
 authors who lived in the third century. 
 
 DUPIN writes on the Apostolical Canons and Constitutions, 
 thus : 
 
 The opinions of authors are extremely divided as 
 to the Canons that are commonly called Apostolical. 
 Turrianus and some others have determined that they 
 were all composed by the Apostles ; Baronius and 
 Bellarmine except the 35 last, which are rejected by 
 them as apocryphal, but they have made no difficulty 
 to admit the first 50. Gabriel Albaspinaeus, bishop of 
 Orleans, and others have believed that, although 
 these Canons were not written by the Apostles, yet 
 they were very ancient, as being a collection of the 
 Canons of divers Councils that were holden before 
 that of Nice ; this opinion is likewise maintained by 
 the learned DR BEVERIDGE, &c., and lastly, M. DAILLE 
 affirms " that they were not collected until about the 
 end of the 5th century." 
 
 There are then in DUPIN about six columns of his, and Dr. 
 Wootton's remarks on these opinions. 
 
 In BROUGHTON'S " Bibliotheca Historica Sacra," on title " Can- 
 ons," it is stated that they, although not made by the apostles 
 themselves, are of greater antiquity than the conversion of the 
 Roman empire to Christianity. 
 
 The best and most complete edition of the Councils of the 
 Church is that of Colet, but on account of the costliness and 
 consequent rarity of this edition, it is not found in many of the 
 Public Libraries. The old edition, which is more common, bears 
 the following title : 
 
 Sacrosancia Concilia, ad reyiam erf/fioneni cxacto, qua nunc 
 \ 
 
A. D. 50.] III. APOSTOLICAL CANONS. 67 
 
 qv.arta parfe prodit auctior, stmlio PJiUippi Lalbcti et Gabr. 
 Cossartii, Soc. Jesu predfterorum, Sfc. t impends societatis typogra- 
 phies llbrorum ecdesiad'ieormn jussu regls constitute, 16* vols 
 folio, 1071. 
 
 In the first volume of this edition, column 25, is the title : 
 
 Canones apostoloruiri' 84, Grace et Latine, Genilano Herreto In- 
 terprete Anno C. 35 et 50. 
 
 All that concerns Baptism is found in the 16th, 45th, and 49ih 
 canons. 
 
 In the 16th canon we find what follows : 
 
 f O Svcrl ydpois o-vfiirKaicels fiera TO ^anrTicr^a, rj 7ra\\atcr]v 
 
 , ov Bvvarat elvai eVtWoTro?, 77 Trpeo-/3vTepo$ t rj 
 S, TI 0X0)9 row tcarakb^ov rov leparifcov. 
 
 .Latin version : 
 
 Qui post sanctum baptismum duobus conjugiis 
 fuerit implicitus, vel habuerit concubinam, non potest 
 esse episcopus, vel presbyter, vel diaconus, vel omnino. 
 ex numero sacerdotali. 
 
 In English, thus : 
 
 Whoever, after holy baptism, marries two wives, or 
 has a concubine, cannot be a bishop or a priest, or a 
 deacon, or belong to the sacerdotal order at all. 
 
 The 45th canon is 
 
 *E7rl(TKO7rov fj Trpecrftvrepov alpeT(,/ca)V Se^d/jievov fiaTmcrfAa, 17 
 Bixriav, fcaOatpela-Qcu TrpocrTaa-cro^ev. Tls yap av/ji<fxt)vr)<n,s TOV 
 Xpiarov 7T/509 Be\ia\ ; rj r/? pepls TTLO-TOV per d 
 
 Latin version : 
 
 Episcopum vel presbytermn, qui ha&reticorum bap- 
 tismum vel sacrit'icium admiserit, deponi jubemus. 
 Quae est enim conventio Christi cum Belial, vel quaa 
 pars est fideli ,cum infideli ? 
 
08 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In English, thus : 
 
 We ordain that a bishop or priest, who allows 
 baptism or the communion to heretics shall be 
 deposed. For what agreement can there be between 
 -Christ and Belial, or what part can a believer have 
 with an infidel ? 
 
 The 49th canon is : 
 
 Ei TLS, 7rl(7K07ro$ rj TrpeaffvTepos, jj,rj rpla fiaTTTia/jLara /ua? 
 /jLvrjaecos eTureXecr^, aXA,' ev {ScuTTio-pa els TOV fldvarov TOV 
 Kvplov SiSofjuevov, tca9(upelo-0a) ov jap elirev 6 Kvpios " els TOV 
 Odvarov /uov /BaTrTicraTe" d\\a " TropevBevTes fjLa0r)revcraT6 irdv- 
 ra ra eOvrj, /SaTrrl^ovres avrovs els TO ovofjua TOV IlaTepos, /cal 
 TOV Tiov, teal TOV djlov Uvev^aTos> MATTH. XXVIII, 10. 
 
 Latin version : 
 
 Si quis episcopus vel presbyter, non tria unius 
 mysterii baptismata perfecerit, sed unmn baptismum, 
 qui datur in mortem Domini, deponatur. Non enim 
 dixit Dominus, f In mortem meam baptizate/ sed 
 ' Ambulantes docete omnes gentes, baptizantes ipsos 
 in nomine Patris, et Filii, et Spiritus Sancti/ 
 
 English : 
 
 If any bishop or priest shall celebrate, not three 
 baptisms of one and the same mystery, but one bap- 
 tism, administered in the name of our Lord's dearth, 
 he shall be deposed. For the Lord did not say " Bap- 
 tize into my death," but " Go and teach all nations, 
 baptizing them in the name of the Father, and of the 
 Son, and of the Holy Ghost." 
 
A. D. 50.] IV. APOSTOLICAL CONSTITUTIONS. 69 
 
 IV. APOSTOLICAL CONSTITUTIONS. 
 
 In the same work " Sacrosancta Concilia" &c. are found COXSTI- 
 TUTIONES SANCTORUM APOSTOLORUM, similar in some respects to 
 the Canons which have been just cited, and equally of a spurious 
 character, i. e. of a later origin than was claimed by those who 
 first promulgated them. 
 
 In the ninth chapter of the third book of these Constitutions 
 is the following : 
 
 KE&AAAION &. 
 "OTL ov 'xpri <yvvaiKas /3dnrri$eiv ' acre/369 7<xp, teal rrjs Xpicrrou 
 
 oiSao-fcaXlas aXkorpiov. 
 
 Ilepl oe rov yvvcu/cas fSaTrrlttw, ryvwpi^ofjiev V/JLW, on, tclvSwos 
 ov fit,Kpbs rat? TOVTO lirif^Btpowreu^' Scb ov o-vjjif3ov\evofjiev 
 ap, fjua\\ov oe 7rapdvofjt,ov teal acre/3e?. 
 
 The Latin version*of this passage by Turrianus is as follows : 
 
 CAPUT IX. 
 
 Quo d non oportet mulierem bttptizare ; esse enim 
 impium, et a doctrina Christi alienum. 
 
 De mulieribus baptizantibus scitote, quae hoc ten- 
 tant, non mediocre periculum eas incurrere. Quam- 
 obrem non hoc concilium damns ; periculosum enim 
 est, immo vero praeter legem et impium. 
 
70 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Til English : 
 
 CHAPTER 9. 
 
 That it is sinful and alien from Christ's doctrine for 
 women to baptize. 
 
 Be it known to you, concerning women who baptize, 
 that those who presume to do this incur no small dan- 
 ger. Wherefore we do not advise it : for it is perilous, 
 nay, contrary to the law and sinful. 
 
 In the third book, chap. 10. 
 
 KE&AAAION L 
 
 "Or i ov 'xpr) \aiicbv iroieiv iepariicov epyov, ffaTTTKr/jia, r) 
 Overlay, r) ^eipodecriav, rj v\oyiav. 
 
 J A\\' ovre \aiicois eTnrpiirop.ev iroielv TL rwv lepariKwv epycov, 
 olov Ovalav rj ffaTmcr/Aa, rj ^eipodeo-iav, rj ev\o<yiav /Ai/cpav rj 
 /jLeyd\rjv ov^ eavro) yap rt? \a/ji/3dve(, TTJV TIJATJV, aX\a 6 
 
 Ka\OV/jL6VO^ VTTO TOV 060V ... &C. 
 
 Latin version : 
 
 CAPUT X. 
 
 Quod non o-porteat, ut laiciis ullum opus sacerdotale 
 facial, ut Baptismum ant sacrificium, ant matins imposi- 
 
 tionem, aut benedictionem. 
 
 Immo neque laico permittimus facere all quod opus 
 sacerdotale, ut sacrificium, aut Baptismum, aut impo- 
 sitionem manus, aut benedictionem, sive parvam sive 
 magnam : nemo enim sibi sumit honorem, sed qui 
 vocatus a Domino &c. 
 
 In Enylixk : 
 
 CHAP. 10. 
 
 Laymen may not discharge sacerdotal functions, as 
 J3 apt ism or the sacrifice, or lay on hands or give the 
 
 blessing. 
 We forbid a layman to perform any sacerdotal 
 
A. D. 50. J IV. APOSTOLICAL CONSTITUTIONS. 71 
 
 duty, such as the sacrifice [OF THE MASS] or Baptism, 
 or the laying on of hands, or the blessing, whether 
 small or great : for no one takes upon himself this 
 honour, except those who have been called by God. 
 
 KE&AAAION *'. 
 
 TTepi Lbvt"icrw^ uGiciS TOV ayiov PCLTTTICT^LCL'TO^, 
 2jv ovv, a) eTricTKOTre, eiceivw ra> TI/TTW yplaeis rrjv Ke(j)a\rjv 
 
 TO)V /3a7TTl,ofJi6VQ)V, 6^T6 CLvBpWV iT6 "/VVdiK&V, TO) OTy/ft) \aitp 
 
 6^9 TVTTOV rov TTvevfjiaTi/cov /3a7TTicrp,aTO<> eireiTa rj crv 6 eTT/cr- 
 
 AT07TO?, ?7 6 VTTO (76 TTpeO-ftvTepOS, T7JV IGpCLV 7T aVTOlS eLTTODV, Kdl 
 
 7ritc\7](7(,v Tlarpb? real Tlov ical 'Aylov Tlvev^aro<^ 9 
 avTous ev TOO v8arL ... &c. 
 
 Latin version : 
 
 CAPUT XVI. 
 
 De divina celebrations mystcrii sancti Baptismatis. 
 
 Tu igitur, episcope, ad exemplum illud unges oleo 
 sane to caput eorum qui baptizantur, sive viri sint sive 
 mulieres, in typum SpirituaUs Baptismi. Deinde aut 
 tu, episcope, aut presbyter tuus, qui sub potestate tua 
 est, facta super eos nominatim sacra invocatione Patris 
 et Filii et Spiritus Sancti, baptizabis in aqua &c. 
 
 In English : 
 
 CHAP. 16. 
 Of the divine celebration of the mystery of holy 
 
 Baptism. 
 
 Thou therefore, the bishop, shalt after this form 
 anoint with holy oil the heads of those who are bap- 
 tized, whether men or women, after the form of spiri- 
 tual Baptism. Then thou the bishop, or thy priest 
 who is under thy authority, shalt baptize them with 
 
72 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 water in the name of the Father, and of the Son, and 
 of the Holy Ghost, 
 
 KE&AAAION ig. 
 
 Tloiav air lav %et, TO et? TOV Xpio-Tov /SaTrrio-fia Kal &ia ri 
 T&v ev avTca exacrTov \eyerai /cal TrpaTTGTai. 
 
 "EcrTi rolvvv TO jjiev ^aTCTicryia e/9 TOV BdvaTov TOV ' 
 $i,o'6/J'6vov TO Se v$(t)p ami rcufrf)?, Kal TO e\aiov O.VTI 
 T09 'Aylov, r) a(f)payls CLVTL TOV <7Tavpov TO juvpo 
 
 T7/9 6yLtoXo7/<X9' TOU IlaTpOS Tf fAvrf/Arj O>9 aiTlOV Kal CLTTOCTTO- 
 
 Xeo)9 ToO HvevfJuaTOS r) o~v/jb7rapd\7j^lri,(; &>9 fjudpTVpos ' 'f] tcaTa- 
 Svcns, TO a-vvaTcoQaveiV rj dvdovaw, TO <Tvvava(TTr)vai. 
 
 Latin version : 
 
 CAPUT XVII. 
 Quam causam liabeat Baptismus in Christum, et 
 
 quare slngula in eo et dicantnr etfiant. 
 Baptismus igitur datur in mortem Filii Dei : aqua 
 adhibetur pro sepultura ; oleum pro Spiritu Sancto ; 
 sigillum crucis pro cruce : chrisma confirmatio con- 
 fessionis est : fit Patris commemoratio tanquam causag 
 et emissoris : Spiritus co-assumptio, ut testis : mergi 
 commori est, emergere consuscitari : &c. 
 
 In English : 
 
 CHAP. 17. 
 Of the reason wliy Baptism is in the name of Christ 
 
 and of the things said and done thereat. 
 
 Baptism therefore is administered into the death of 
 
 , the-Sott-ef-Ged ; the water stands for the Sepulcre, 
 
 the oil for the Holy Spirit : the sign of the cross for 
 
 the cross ; the chrism is the confirmation of confession : 
 
 the Father is named as the cause and instigator : the 
 
 Spirit is associated as a witness : the descending* re- 
 
A. D. 50.] IV. APOSTOLICAL CONSTITUTIONS. 73 
 
 presents dying with [Christ] : the ascending represents 
 our rising again with him. 
 
 In Book vii, chap. 43, is the following : 
 
 KE&AAAION w'. 
 
 Hepl 'xp Id /jLaTOS TOV IMVOTTIKOV e\alov ev%apt,(TTia. 
 Ev\oyetrai, Be TOVTO nrapa TOV ap^iepews els afacnv d/map- 
 TIWV /cal TTpoKaTaGKevrjv TOV /3a7TT/cryitaTO?. ' ETTi/ca^eiTat yap 
 OVTCO TOV dr/evv7]Tov Sebv, TOV TraTepa TOV XpiorTov, TOV {BaarCkia 
 7rdo-r)s aladrfTri^ KOI VO^T^ <f>vcrew<$ y iva dyidcrrj TO e\cuov ro3 
 ovo/JiaTi TOV Kvpiov *Ir)(rov KOI Swa-r) 'X.dpiv Trvev/jbaTLKrjv /cal 
 Bvvafjiiv evepyrjTi/crjv, afao-lv re dfjiapTiwv, /cal TrpOTrapao-KevrjV 
 6jjio\oyla<; paTTTicr/uLaTOS, wcrre TOV 'xpto/juevov diro\v6evTa Trdo-r}? 
 acre/Betas dfyov yeve&Qai, TT)? /juvijcrea)? /caT evToXyv TOV 
 
 In Latin : 
 
 CAPUT XLIII. 
 
 De unctione olei mystici gratiarum actio. 
 Benedicitur autem hoc ab episcopo in remissionem 
 peccatorum ac praeparationem Baptismi. Sic enim 
 invocat ingenitum Deum Patrem Jesu Christi regem 
 omnis naturae corporeae et Spiritualis, ut sanctificet 
 oleum nomine Domini Jesu tribuatque gratiam spiri- 
 tualem, et vim efficientem et remissionem peccatorum, 
 ac praeparationem confessionis Baptismi, ut is, qui 
 ungitur, remissa omni impietate, dignus Baptismo se- 
 cundum unigeniti praeceptum efficiatur. 
 
 In English : 
 
 CHAP. 43. 
 Of thanksgiving for the anointing with sacred oil. 
 
 The thanksgiving is made by the bishop for the re- 
 
 10 
 
74 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 mission of sins and preparation for Baptism. For he 
 thus invokes the uncreated God, the Father of 
 Jesus Christ, king of all nature bodily and spiritual, 
 that he may sanctify the oil in the name of Our Lord 
 Jesus, and give spiritual grace and efficient power and 
 the remission of sins, and preparation of confession of 
 Baptism, that he who is anointed, having all sin re- 
 mitted, may be made worthy of Baptism, according to 
 the commandment of the only begotten. 
 
 The Apostolical constitutions are quoted in " JOANNIS FORBESII 
 a Corse Instructions Historico-theologicee," folio, Genevse, 1680, 
 In Liber X, cap. 5, 14, is as follows ; 
 
 In Constitutionibus quae Apostolicse dicuntur, et 
 Clementi Romano tribuuntur, legimus hasc verba : 
 
 ' O etc fcara(f)povija-c0s urj ftovXofJbevos lBaTrTi(r6r)vai &>? air LOTTOS 
 KaraKptd^crerat fcal bvei&ia-drjo-erai, &>9 d^dpiaTO^ Kal ayvco/jicw. 
 Aeyei <yap 6 Kvpios, " ^Edv fJirjTis {3a7rTt,a0fj e'f vSaros KOI TLvev- 
 , ov ^rj el(re\0r) et? rrjv ftaaikeiav TWV ovpavwv" Kal jrd- 
 f O Trio-revcras Kal jBaTmaOels, crci)0ijcreTai 6 Se aTrtcrr^o-a? 
 *O Be Xeyaw, on orav rekevrw, /3a7rrlo/jiai~, 
 r iva /Jirj dfiapTtjcrco Kal pvTravw TO {3d7TTicrjj,a, OVTO$ ciyvoiav e^et 
 Seov, Kal T^? eavTov fyvaews eTrCkrjaiJitoV TV<y%di>6i, /JLTJ dva{3d\- 
 \ov yap eTrio-Tpe^rai TT/DO? Kvpiov ov ydp olSa? ri referat 77 
 
 7riOV(7a. " Ba7TTL^6T $ V/JL&V Kal TO, VIJTTia, Kal GKTpefaTe aVTCL 
 
 ev TraiSela Kal vovOecriq Seov. "*AfyeTe " <ydp (frqcn,, " ra iraiola 
 ae, Kal /JLTJ KO)\veT 
 
 CLEMENT. CONSTIT. APOSTOL. lib. VI, cap. 15. 
 
 Id est : Qui per contemptum recusaverit baptizari, 
 tanquam infidelis condemnabitur ; et tanquam ingratus 
 et insipiens opprobrio afficietur. Ait enim Dominus, 
 " Nisi quis baptizatus f uerit ex aqua et spiritu, non in- 
 gredietur in regnum coelorum " ; et rursum, " Qui ere- 
 diderit et baptizatus f uerit, sal v us erit ; qui autem non 
 
A. D. 50.} IV. APOSTOLICAL CONSTITUTIONS. 75 
 
 crediderit, condemnabitur." Qui vero dicit, " Quum 
 moriar, accipiam baptismum, ne peccem et bap- 
 tismum inquinem," hie Deum ignorat et naturae suae 
 immemor est. Ne differas enim convert! ad Dominum ; 
 non enim scis, quid pariet posterus dies. Baptizate 
 autem vestros etiam infantes, et educate eos in discip- 
 lina, et monitione Dei : ait enim " Sinite parvulos 
 venire ad me, et ne prohibete eos." 
 
 In Ettylixk, as follows : 
 
 APOSTOLICAL CONSTITUTIONS, B. VI, CHAP. 15. 
 Whoever shall contemptuously refuse to be bap- 
 tized, shall be condemned as an infidel, and be 
 stamped with infamy as ungrateful and unwise. For 
 the Lord said, "Unless a man be baptized of water 
 and the spirit, he shall not enter into the kingdom of 
 heaven " ; and again, " Whosoever shall believe and 
 be baptized, shall be safe ; but whosoever shall not 
 believe, shall be damned. But whosoever says, 
 " When I die, I will recieve baptism ; lest I should 
 sin and pollute baptism," is ignorant of God, and un- 
 mindful of his own nature. For you should not put 
 off conversion to the Lord ; for you do not know 
 what the next day will produce. Baptize even your 
 infants, and educate them in discipline and in the 
 admonition of God ; for he says, " Suffer little children 
 to come unto me and forbid them not." 
 
76 SYNOPSIS OF AUTHOR1TIKS ON BAPTISM. 
 
 V. THE ACTS OF PAUL AND THECLA. 
 
 In the dearth of Ecclesiastical writers on the subject of Bap- 
 tism, who can be proved to have lived within the first century of 
 the Christian era, it may be as well to name a work entitled DE 
 ACTIS PAUL: ET THECLA, although it contains only one reference 
 to the subject before us. 
 
 In Gullandii Bibliotheca, vol. i, arc thirteen columns on 
 "Martyrium sanetic et gloriosse proto-martyris et Apostolatu 
 defuncts virginis Theclse, " prefaced by " Veterum testimonial 
 occupying eight columns. There are sixteen chapters. The 
 history is in three columns, the middle one of which is occupied 
 by the original Greek. On each side is a Latin trans- 
 lation j one headed " Veterum interpret urn, " the other headed 
 " I. E. Grabii." 
 
 At the end of the eighth chapter is this passage, bearing re- 
 ference to our present subject : 
 
 Kal elirev avrm &e/c\a " M.OVOV So? (AOL rip ev XpLcrro) (r<j>fa- 
 7t8a, fcal ou% a^rerat, fjiov Treipacr/jios" Kal el-rrev 6 IIav\os 
 rf) &e/c\a, " Marcpo6v/j,r](Tov, /cal XT;^^ rrjv btepeav rov Xpio-rov" 
 
 Old Latin version : 
 
 Et Thecla dixit ei : " Tu tan turn da mihi signum 
 Domini, et non me tanget ulla tentatio." Et Paullus : 
 "Patientiam habe, et accipe lavacrum Regene- 
 rationis." 
 
A. D. 50.) V. ACTS OF PAUL AND TI1ECLA. 77 
 
 /// English : 
 
 Ariel Thecla said unto him " Give me only the seal 
 in Christ, and temptation shall not touch me. And 
 Paul said to Thecla "Be patient, and them shalt 
 receive the gift of Christ." 
 
 In the " Index voc-uin et phraseon Gra?camm/' referring to 
 the words 8o>peaj/ rov Xpiarov, is Buptistna Christi. And under 1 
 
 -.. .L., ,,, ...v.-^-^- "'->- "***" " ""i iiMMMaM^aMniii-fi>iiiai M'- /*}.f* 
 
 the above is a note, as follows : 
 
 " Et hac voce sacramentum Baptisml denotatur. Vide Casauboni y 
 animadv. in Baronii Annales, Exercit. 16. num. 11. Grab. 
 In hanc quoque sententiam consule laudaturn Suicerum in Thes. 
 Eccl. torn. 1, page 979, v. Awpov, num. 1. 
 
 There is also the following note on Jo? fwi TIJV eV 
 
 "Baptismum his verbis petiit S. Thecla; ac eadem plane phrasi 
 Aquila ad Christianam fidem conversus dicitur aln'jo-as r^v ev 
 XpicTTw afypa'yl&a Epiphan., lib. de ponderibus et mensuris, 
 15, p. 171. Neautem accipias hanc phrasin ista, qua presbyter 
 Asiaticus Acta Paulli et Theclse scripsisse dicitur setate, id est 
 Apostolica, recentiorem esse : ecce verba Apostolici scriptoris, 
 nempe Hermse, lib. Ill, Simil. ix, 16. " llli igitur defuncti 
 sigillo filii Dei signati sunt, et intravcrunt in regnum Dei. Ante- 
 quara enim accipiat homo nomen Tilii Dei, morti destinatus est : 
 at, ubi accipit \llud_ piyilluui, Uljeratur a morte, et traditur vitse. 
 Jf.lnd aiiteui sif/illum aqua est, in quam descendunt homines morti 
 obligati, ascendunt vero vitae assignati. Et illis igitur praedicatara 
 estillud sigillum : et mi sunt eo ut intrarent in regnum Dei. Quse 
 ultima a Clemente Alexandrino, lib. iii, strom. p. 379 citata, Gnece 
 ita sonant : 
 
 Kal avrol ebwfcav avrols r^v cr^pajl^a rov Krjpvy^aTos. 
 Duas hujus denominationis rationes dat Grcgorius Namnz. 
 Orat. xl, pag. 639. " Baptismum sigillum vocamus (o-fypwylSa 
 KoXovfjLev) quia est conservatio, et denominationis significatio. 
 Quam priorem confirmat hie ipsa Thecla. GRAB. Vidcsis Suice- 
 rum in Thcs. Eccles., torn. II, pag. 1198, uncle nonnulla exscrip- 
 
78 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 sit Grabius : aliaque plura, nee ubivis obvia, dabit Cangius in 
 Gloss. Greec., torn. II, pag. 1500." 
 
 There is no other mention of Baptism, or allusion to it, besides 
 the passage already cited, in the History of the Acts of Paul and 
 Thecla. 
 
A. D. 70.] VI. BARNABAS. 
 
 VI. BARNABAS. 
 
 SAINT BAKNABAS is one of the five Fathers of the Church who 
 were contemporary with the apostles themselves and are commonly 
 called the APOSTOLICAL FATHERS. 
 
 DUPIN writes of him as follows : 
 
 Barnabas hath written, says St Jerome, in his 
 Catalogue of Writers, an epistle, which is full of edifi- 
 cation for the Church, although it be not canonical. 
 
 Dupin defends the high authority of this epistle; that it was 
 first written in Greek. This epistle was first printed at Paris, 
 1645. 
 
 MOSHEIM, in his " Ecclesiastical History, translated into Eng- 
 lish by Dr Macfarlaiue, and re-edited by Dr Gleig, 6 vols Svo 
 London, 1826," writes, at page 100 of the first volume : 
 
 The epistle of Barnabas was the production of 
 some Jew, who, most probably, lived in this century, 
 and whose mean abilities and superstitious attachment 
 to Jewish fables shew, notwithstanding the upright- 
 ness of his intentions, that he must have been a very 
 different person from the true Barnabas, who was St 
 Paul's companion. 
 
 But it does not appear that he gives any proof, or even argu- 
 ment to shew this. In a note to the passage just quoted we are 
 referred to Tillemont's Memoirs, [vol. I, part iii, page 1043] and 
 Ittigius's Select. Hist. Eccles. Capita, sect. 1. cap. 1, &c. Tillemont 
 [Sebastian Naiu] was published in the XYJIth and X Vlllth Cen- 
 
80 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 tunes, viz : ab anno 1693 ad 1712, as is mentioned by Walchius 
 in his seventh chap. " De scriptis Hist. Eccles." 
 
 COLLINSON, rector of Gateshead, in his " Key to the writings 
 of the principal Fathers" of the first three centuries, being his 
 Bampton Lectures, [8vo, Oxford, 1813] writes, p. 35 : 
 
 . The CATHOLIC EPISTLE of BARNABAS, and the SHEP- 
 HERD of HERMAS, on account of many mistakes and 
 injudicious observations which they contain, are, by 
 competent judges,* deemed spurious and unworthy 
 of their nominal authors. And the only pleas that 
 can be urged in mitigation of this sentence, are that 
 these writings may have been interpolated, and that 
 they exhibit sentiments of the firmest devotional con- 
 fidence towards God. 
 
 CAVE, in 1 his Chartophylax Ecclesiasticus, states that the epistle 
 of Barnabas is 
 
 satis obscura et involuta, et in qusestionibus et 
 ritibus Judaicis pene tota versatur. E tenebris earn 
 primum exuit, et notis doctissimis illustravit H. Men- 
 ardus, Paris, 1645. 
 
 WALCHIUS, [Professor Jo. George Walch of Jena], in his Biblio- 
 theca Theologica, [4 vols large 8vo, Jense, 1757-65] does not men- 
 tion Barnabas except in vol. I, page 584 "De scriptis polemicis 
 antiq. setatis," and the mention which he there makes of him does 
 not concern our present subject. But, in his Bibliotheca Patristica, 
 [Jense, 1834, with the Initia of Danzius, 8vo, Jena3, 1834,] at 
 
 * These " competent judges " are stated in a note to be Mr Jeremiah 
 Jones and Mr Milner. " The testimonies of Barnabas and Hermas have 
 however," continues the author in the same note, " been adduced to sup- 
 port the doctrine of the TRINITY, by BISHOP BULL, DR BURGH, and BISHOP 
 HORSLEY. 
 
A. D. 80.] VI. BARNABAS. 81 
 
 pages 24, 117, 217, 282, and 594; are notices of authors who 
 have written concerning Barnabas, editions of his works, with 
 the names of the libraries where they are to be found, and an 
 account of his writings against the Gnostics. 
 
 In page 24 of Walsh's "Bibliotheca Patristica is " Acta et 
 Passio Sancti Barnabse in Cypro, quse sub ficto nomine Joannis 
 Marci ex MSpto Vaticano, Gr. et Lat., cura Dan. Papebrochii 
 cum ejusdem notis et versione Latina, prodierunt in Act. Sanc- 
 torum, Jun. II., p. 431. 
 
 WOLFIUS, in his Cura?, Philologicse, 4 vols 4to, Hamb., 1738, 
 though he quotes many other authors who write on the texts 
 most often quoted on this subject, does not mention Barnabas. 
 
 ADAM CLARKE, in his " Concise view of the Succession of sacred 
 literature," [8vo, London, 1807] writes : 
 
 An epistle, ascribed to this person, is still extant ; 
 and was first published by Archbishop USHER, Gr. & 
 Lat. 4to, Oxon., 1643 : Paris, 1645 : translated by 
 Archbishop WAKE in his " Genuine epistles of the 
 Apostolical Fathers," 8vo, London, 1693 : second and 
 more correct edition, 8 vo, London, 1710 : since often 
 reprinted. 
 
 In a sixth edition, with " Preliminary Discourses," [8vo,London, 
 1832] WAKE writes : 
 
 Barnabas was the companion of St Paul, and 
 disciple of?our Saviour, 
 
 and, after many other particulars of St Barnabas, 
 
 It does not appear that St Barnabas left any more 
 in writing than this epistle. It is certain that several 
 of the ancient Fathers took it to be undoubtedly of 
 St Barnabas's writing ; viz : Clemens Alexandrinus, 
 
 Origen, and others. 
 
 vol. I. 11 
 
82 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 The same writer adds : 
 
 I cannot but wonder at some in our own times, 
 who, without any better grounds, peremptorily pro- 
 nounce it to be none of Barnabas. 
 
 BICKEESTETH, in his Preface to the " Christian Fathers of the 
 First and Second Centuries/' writes thus : 
 
 The remains of the second epistle of Clement, and 
 the supposed epistle of Barnabas, and the Shepherd of 
 Hernias, have been purposely omitted, on the grounds 
 stated by Archbishop Wake and Mr Milner. They 
 have not been so highly esteemed, nor so generally 
 received as the other remains of those days. 
 
 The only parts of the epistle of Barnabas directly relating to 
 Baptism, are in the 6th and llth sections. 'The passage, which 
 occurs in the 6th section, is as follows : 
 
 l ovv avaicaivio-as 77/^9 eV rfj acfreaet, rwv a/ 
 
 rj/jias a\\ov TVTTOV, to? Traiblcov e^eut rqv ^frv^rjv, o>9 av 
 KOI \jrrvev fjiari]* ava7r\acrcr6/jLevo$ avro? ^ 
 
 WAKE'S translation of this passage is as follows : 
 
 Seeing, therefore, he has renewed us by the remis- 
 sion of our sins, he has put us into another frame, 
 that we should have souls like those of children, 
 forming us again, by the Spirit. 
 
 In the llth section of Barnabas's epistle is the following 
 
 * This word in brackets was introduced into the text by Fell from a 
 collation of the Latin version. 
 
A. D. 80.] VI. BARNABAS. 83 
 
 KE&AAAION id. 
 
 Be, el ejneXrjcre TW Kvpiw Trpocfravepwcrai, rrepl TOV 
 , Kal TOV aravpov. Tlepl aev TOV vSaros, yeypaTCTai errl 
 TOV ^laparfK, TTW? TO ft air TIG pa, TO (frepov els dcf>ecriv daapTiwv, 
 ov fir) Trpoo-^e^wvTai, aXX' eavTois ol/coSo/jDJcrovo-i. Aeyei ovv o 
 TrpofaJTrjs ' " "EKO~Tr}6i, ovpave, teal eirl TOVTO) (pp^dra) y yrj, 
 on 8vo f^eyaka Kal Trovrjpa eTroi^aev o Xao? ouro?. 'Epe eyica- 
 
 TijyTjv fficrav, Kal eavrols wpvt;av \CLKKOVS 
 
 Mrj irerpa ep^^io^ ecm, TO 0/309 TO ayiov JJLOV 
 Oe yap o>? TreTeivov veocraol, aviTTTd^evoi veoo-o-ia 
 Kal TraXiv \eyi, 6 rrpcxprjT'rjs " 'Eyco 
 
 ev aov, Kal opTj 6/u-aXtw, Kal Ovpas ^aX/ca? 
 Kal yu,o^Xou? aiS'rjpov^ avvdXdcray, Kal 000-0) o~ot 
 <TKOTivov$, dTTOKpv(f)ov<;, dopaTovS) Iva yvwcnv, OTL Kvpcos 6 
 @eo?." Kal " KaTOLKrjaei eV vtyr]\a> o-Trr)\aiu> TreTpas 
 EiTa TL \eyei ev TO) vlco ; " To vScop auTov TTHTTOV ' 
 aeTa 80^77? o^eaOe, Kal TJ ^rv^ VJJLWV fJiekeT^aei <p6/3ov Kvpiov" 
 Kal TrciXiv ev aXXw TrpofirjTrj \eyei, ""EcrTai 6 TavTa TTOIMV, 009 
 TO %v\ov TO 7re<pvTevaevov Trapd Ta9 Ste^o8ou9 TMV vSaTwv, o 
 TOV Kapirov avTov SwcreL ev Kaipw avTov ' Kal TO <f)v\\ov avTOv 
 OVK drroppvijo-eTai, Kal rrdvTa, ocra av Troifi KaTevoStoOrjo-eTai. 
 OUK oi/Ta>9 ol ao"e/Set9, OVK o;TO)9, aXX' cacrel ^yov^, ov eKpiTTTei 6 
 avepos drro rrpoo-cDTrov TTJS 7/79. Aid TOVTO OVK dvaa-TijaovTai, 
 do-e{3eis ev Kpio~ei, ov&e duapTO)\ol ev /3ov\f) SiKalwv QTI 
 yivoMTKet, Kvpios 6Bov SiKaicov, Kal 6^09 dcrefi&v 
 Al(70dveo-0e, 7rco9 TO v$cop Kal TOV aTavpbv eVl TO avTo 
 TOVTO yap \eyei uaKdpioi, ol erci TOV o~Tavpov e\7rl(ravTe<$ 
 KaTeprjcrav els TO vSayp" QTI TOV uev fjno-9ov, \eyet,, ev Kaipa) 
 avTov TOTe, (frrjalv, dTroSwcrco. Nvv Be \eyei " Td (f)v\\a OVK 
 dTTOppvrjQijo'eTai," TOVTO \eyei OTL rrdv pfjua, o edv e%e\6r) e 
 vuwv $t,d TOV crTOuaTos ev Trio~Tei Kal dydrrr), eo~Tai et9 em- 
 
 Kal e\TrlSa 7roXXot9. IId\t,v eVe/309 TrpofaiTrjs \eyei 
 
 * Hiiefel reads 2itov, with the following note, " Ita lege cum LXX 
 Cot. Fell. MS. 2wa, male." 
 
84 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 "Kal rjv r\ yrj TOV 'Ja/cco/3 eTraivov/jLev?) Trapa iracrav Trjv 
 
 TOVTO \eyei, TO cr/cevos TOV Trvev/jLaro? avTov, o Sofafet. Elra 
 
 ri Xeyet ; "Kal fy Trora/u-o? eKtcwv K Befywv, /cal aveftawev e'f 
 
 avTov o'evo'pa a)pala KOI 09 eay (j>dyr) e^ avrwv, $ij<rercu et? TOV 
 
 alwva." TOVTO \eyet, OTI 77^669 /jiev KaTa^aivofjuev et9 TO 
 
 76/>toyT69 a/jiapTiwv /cal pvtrov, Kal ava/3aivo/j,ev 
 
 eV Ty /cap&la TOV <f)6{3ov Kal Tr)v eX.iriSa e/9 TOZ^ 'Irjo-ovv 
 
 ev TO> TrvevfiaTi. "Kal 09 eav (frayy, CLTTO TOVTCDV, tyjaeTat, et9 
 
 Toy alwva" TOVTO \eyei, 09 av, (fyrjalv, aKOVo-rj, TOVTCOV, 
 
 Ka\ov/jLva)V, Kal TricrTeva-r], fyjareTai et9 TOV alwva. 
 
 The archbishop translates it into English thus : 
 
 Let us now enquire whether the Lord took care 
 to manifest any thing before-hand concerning Water 
 and the Cross. Now for the former of these ; it is 
 written to the people of Israel., how they shall not 
 receive that Baptism which brings to forgiveness 
 of sins ; but shall institute another to themselves that 
 cannot. For thus saith the Prophet : " Be astonished, 
 O heaven, and let the earth tremble at it ; because 
 this people have done two great and wicked things : 
 they left me a the fountain of living water, and have 
 digged for themselves broken cisterns, that can hold 
 no water. Is my holy mountain, Zion, a desolate 
 wilderness ? For ye shall be as a young bird, when 
 its nest is taken away." And again the Prophet saith 
 " I will go before thee, and will make plain the 
 mountains, and will break the gates of brass, and will 
 snap in sunder the bars of iron, and will give thee 
 dark and hidden and invisible treasures, that they 
 may know that I am the Lord God." And again, " He 
 shall dwell in the high den of the strong rock." And 
 then what follows in the same prophet ? " His water is 
 
A. D. 80.] VI. BARNABAS. 85 
 
 faithful : ye shall see the king with glory, and 
 your soul shall learn the fear of the Lord." And 
 again he saith in another prophet : "He that 
 does these things shall be like a tree planted by 
 the currents of water, which shall give its fruit 
 in its season. Its leaf also shall not wither, and 
 whatsoever he doth it shall prosper. As for the 
 wicked, it is not so with them ; but they are as the 
 dust which the wind scattereth away from the face of 
 the earth. Therefore the ungodly shall not stand in 
 the judgement, neither the sinners in the council of 
 the righteous. For the Lord knoweth the way of the 
 righteous, and the way of the ungodly shall perish. " 
 Consider how he has joined both the Cross and the 
 Water together. For this he saith ; Blessed are they, 
 who, putting their trust in the Cross, descend into 
 the water ; for they shall have their reward in due 
 time. Then, saith he, I will give it to them. But 
 as concerning the present time, he saith, their leaves 
 shall not fall ; meaning thereby that every word that 
 shall go out of your mouth, shall, through faith and 
 charity, be to the conversion and hope of many. In 
 like manner does another prophet speak, " And the 
 land of Jacob was the praise of all the earth " ; magni- 
 fying thereby the vessel of his spirit. And what 
 follows ? " And there was a river running on the right 
 hand, and beautiful trees grew up by it, and he that 
 shall eat of them shall live for ever. " The signification 
 of which is this ; that we go' down into the water full 
 of sins and pollutions, but come up again, bringing 
 forth fruit ; having in our hearts the fear and hope 
 winch is in Jems by the Spirit. And whosoever shall 
 eat of them shall live for ever ; that is, whosoever 
 
86 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 shall hearken to those who call them, and shall be- 
 lieve, shall live for ever. 
 
 GARY, in his work " Testimonies of the .Fathers of the first four 
 centuries to the doctrine of the Church of England, as in the 39 
 articles/' [8vo, Oxford, 1835] quotes part of the above from 
 Barnabas, namely ; 
 
 ls fjiV Kara^aLvojJbev els TO vBc&p ye/ 
 /cal pvTrov, /cal dva/3alvoiJLev /cap7ro<f>opovvTsJv rfj /capSla, " rbv 
 <f)6/3ov /cal Trjv e\7rl8a et9 TOV 'Irjaovv e^ovif 1 ^ ev rut Trvev^ar^ \ 
 
 This he translates as follows, 
 
 ARTICLE 27. (Or BAPTISM.) 
 Barnabas, quoting Ezekiel, [XLYII, 7,] says : 
 
 We descend into the water, full of sins and pol- 
 lutions, and ascend out of it bearing fruit^having in 
 our hearts fear and hope towards Jesus^in ^r Spirit. ; 
 
 It appears, then, that WAKE'S translation of this passage differs 
 considerably from GARY'S. 
 
 After the words fear and hope Wake has which is in Jesus 
 by the Spirit. Gary has towards Jesus, in our Spirit. 
 
 rfj /capBla is translated OUT heart by both. 
 
 TOV <j)6(3ov is translated the fear bv Wake ; fear by^Gary. 
 
 TIJV (before e\7rlBa) is not translated by either. 
 
 et9 TOV is translated by Wake lohlch is in, and by Gary towards. 
 
 finally, Gary translated rw 7rvi>^aTi, in our spirit ; Wake, by 
 the [i. e. Holy] Spirit. 
 
A. D. 80.] VII. HERMAS. 87 
 
 VII. HERMAS. 
 
 HERMAS, the second of the five Apostolical Fathers so called 
 as having been contemporary with the Apostles is said to have 
 written a work called "Pastor," or " The Shepherd,'.' still extant. 
 
 DUPIN says this book has been admitted by many Churches as 
 canonical: that J^Jtrenseus^ St Clemens Alexandrine, Origen, ^ 
 and Tertullian cite it as a part of the Holy Scripture : but that 
 others, especially the moderns, do not think so well of it. 
 
 Dupin does not name any part of it as relating to Baptism. 
 
 ADAM CLAIIKE writes, 
 
 This Hermas is generally allowed to be the same 
 that St Paul salutes [ROMANS XVI, 14]. He is the 
 author of a work entitled ( Pastor ' or the Shepherd, 
 writteDLjoriginally in Greek : but only a Latin version 
 of -Jt remains. It is divided into three books : the first 
 contains 4 Visions ; the second 12 Precepts or Com- 
 mands ; and the third 12 Similitudes. 
 
 ARCHBISHOP WAKE tnves a long discourse on this work, and a 
 
 . .. ii inirfT nnnaga^MMMfc^^^n, , , gy mntr* J*.MM..II^N.PW- W -. ,.,,,. -,a-jtnx,* ! fxav>v - 
 
 translation of it. 
 
 The OXFORD TRACT, No. 67, being Dr Pusey's Scriptural views 
 of holy Baptism, 8vo, 1804 400 pages quotes Hermas, page 
 138 in Tract, 3rd edition, and remarks : 
 
 The Christian Fathers have, from Apostolic times, 
 used the word ( seal ' as a title of Christian baptism ; 
 a relic whereof we have in the doctrine of our church, 
 
88 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 that " the promises of forgiveness of sins, and our 
 adoption to be the sons of God, by the Holy Ghost, 
 are therein visibly signed and sealed." [Art. XXVI I.] 
 Thiisjt Hermas (abt. A. D. 6581 ) : ^Thj^jmust 
 needs go up through the water/' &c. 
 
 The Tract then continues as follows : 
 
 The least which this would show, is that such was 
 the received usage of the word, ' seal/ in the time of St 
 Paul : but no one, admitting this, will readily suppose, 
 that St Paul would have used the term with regard to 
 Christians, unless he had meant it to be understood 
 of the Sacrament of Baptism. And this usage of the 
 word, to which we have such early testimony, is found 
 in all Churches from that time onwards ; and their 
 use of it plainly agrees with, and is derived from St 
 Paul's use of it in these places in which he is speaking 
 of Christian privileges, (sometimes the passages are 
 directly quoted,) not from that in the Epistle to the 
 Romans, wherein he is speaking of the covenant with 
 Abraham. For the Fathers uniformly speak of Bap- 
 tism as sealing, and so keeping, guarding, preserving 
 us, as it were a seal placed upon us, marking us as His, 
 giving us His image. 
 
 GARY does not mention Hermas when writing on the 27th 
 Article. 
 
 All that appears in WALCHIUS [Biblipthec. Theolog.] of Hermas 
 in his chapter "De Scriptis theologise polemics antique," 
 p. 329, is ' Hermise Siapvo-fjuos ' &c., but this seems nothing to 
 the purpose. JnWalchius's Bibliotheca Patristica, Jeure, 183-1, 
 and with the Initia of Danzius, 1839, 8vo, Hermas is also men- 
 tioned at pages 25, 329, and 549. 
 
 \VOLFIUS does not mention Hennas, when writing on 3 John, 
 
A. D. SO.] VII. HERMAS. 
 
 Acts 2 and 22, Eph. 5, Col. 2, or Tit. 3. Wolfius does 1 
 on Romans. 
 
 As it is the province of this work to produce authorities on 
 loth sides, wherever there is a difference of opinion, 1 conclude- 
 this list of authorities with an extract, of an opposite character, 
 froin Mosheim's Ecclesiastical History : vol. i, page 100, of the 
 London edition of 1826. 
 
 The work, which is entitled the Shepherd of Hermas 
 because the angel, who bears the principal part in it, 
 is represented in the form and habit of a shepherd, 
 was composed in the second century by Hermas, who 
 was brother to Pius bishop of Rome, This whimsical 
 andjrisiqnary writer has taken the liberty of inventing 
 several dialogues or conversations between God and 
 the angels, in order to insinuate, in a more easy and 
 agreeable manner, the precepts which he thought 
 useful and salutary, into the minds of his readers. 
 But, indeed, the discourse, which he puts into the 
 mouths of those celestial beings, is more insipid and 
 senseles than what we commonly hear among the 
 meanest of the multitude. 
 
 jThere is at the foot of the page a note, apparently by the 
 translator or editor of Mosheirn, concerning the spuriousness of 
 the Shepherd of Hermas. " This," says he, " now appears with 
 the utmost evidence from a very ancient fragment of a small book, 
 concerning the canon of the Scriptures, which the learned Lud. 
 Anton. Muratori published from an ancient manuscript in ' the 
 library at Milan, and which is to be found in the Antiq. Italic, 
 medii sevi torn, iii, diss. xliii, p. 853." Mtirdock adds : " But 
 the genuineness and authority of this treatise itself are now very 
 much questioned by the learned so that the true author of the 
 Shepherd of Hermas is still unknown." 
 
 The Shepherd of Hermas is found in the same editions as the 
 other four Apostolical Fathers. 
 
 12 
 
90 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 The^ Greek is lost, but the Latin version is supposed to be 
 very ancient : 
 
 S. HERALE PASTOR, LIB. I, Visio iii, SEC. 3. 
 
 Quare ergo super aquas aedificatur turris, audi : 
 quoniam vita vestra per aquam salva facta est, et fiet. 
 
 LIB. II, MANDATUM IV, SEC. III. 
 Et dixi illi : " Etiam nunc, Domine, audivi a quibus- 
 dam doctoribus, quod alia pcenitentia non est, nisi ilia, 
 quum in aquam descendimus et accipimus remissionem 
 peccatorum nostrorum, ulterius non peccare, sed in 
 castitate permanere." Et ait mihi : " Recte audisti. 
 Nunc autem, quia diligenter omnia inquiris, et hoc tibi 
 demonstro, non dans occasionem illis, qui credituri 
 sunt, ant qui modo crediderunt Domino. Qui enim jam 
 crediderunt, aut qui credituri sunt, pcenitentiam pec- 
 catorum non habent, sed remissionem. Illis enim, 
 qui vocati sunt ante hos dies, posuit Dominus pceni- 
 tentiam ; quoniam cogitationes omnium praecordiorum 
 novit Deus, et scit infirmitatem hominum, et multipli- 
 cem nequitiam diaboli, qua molitur aliquid sinistri 
 sends Dei, et maligne insidiatur illis. Misericors ergo 
 Dominus misertus est figmenti sui, et posnit pceni- 
 tentiam istam, et potestatem pcenitentias hujus mihi 
 dedit. Et ideo dico tibi, quod post vocationem illam 
 magnam et sanctam, si quis tentatus fuerit a diabolo 
 et peccaverit, unam pcenitentiam habet. Si autem 
 subinde peccet, et pcenitentiam agat, non proderit 
 homini talia agenti ; difficile enim vivet Deo." Et 
 ego dixi, " Domine, revixi, ubi tarn diligenter audivi 
 haec mandata. Scio enim, si postea nihil adjecero 
 peccatis meis, salvus ero." Et dixit, " Salvus eris, 
 inquam ; " &c. 
 
A. D. 80.] VII. I1ERMAS. 91 
 
 LIB. Ill, SIMILITUDO IX, SEC. XVI. 
 
 Et dixi : " Etiamnunc, domine, demonstra mihi." 
 " Quid quaeris ? " in quit. " Quare," inquam, " de 
 profundo hi lapides ascenderunt et positi sunt in struc- 
 turam turris hujus, quum jampridem portaverint spi- 
 ritus justos ? " " Necesse est," inquit, " ut per aquam 
 habeant ascendere, ut requiescant. Non poterant 
 enim in regnum Dei aliter intrare, quam ut deponerent 
 mortal! tatem prioris vitae. I Hi igitur defuncti, sigillo 
 Filii Dei signati sunt, et intraverunt in regnum Dei, 
 Antequam enim accipiat homo nomen Filii Dei, morti 
 destinatus est ; at ubi accipit illud sigillum, liberatur 
 a morte et traditur vitae. Illud autem sigillum aqua 
 est, in quam descendunt homines morti obligati, ascen- 
 dunt vero vitae assignati ; et illis igitur praedicatum 
 est illud sigillum, et usi sun teo, utintrarent in regnum 
 Dei." Et dixi, " Quare ergo, domine, et illi quadraginta 
 lapides ascenderunt cum illis de profundo, jam haben- 
 tes illud sigillum ? " Et dixit, " Quoniam hi apostoli 
 et doctores, qui praedicaverunt nomen Filii Dei, quum 
 habentes fidem ejus et postestatem defuncti essent, 
 praedicaverunt illis, qui ante obierunt, etipsi dederunt 
 eis illud signum. Descenderunt igitur in aquam cum 
 illis, et iterum ascenderunt. Sed hi vivi ascenderunt : 
 at illi, qui fuerunt ante defuncti, mortui quidem des- 
 cenderunt, sed vivi ascenderunt. Per hos igitur vitam 
 receperunt et cognoverunt Filium Dei ; ideoque 
 ascenderunt cum eis, et convenerunt in structuram 
 turris ; nee circumcisi, sed integri aedificati sunt, 
 quoniam aequitate pleni cum summa castitate defuncti 
 sunt ; sed tantummodo hoc sigillum defuerat eis. 
 Habes horum explanationem." 
 
92 SYNOPSI3 OF AUTHORITIES ON BAPTISM. 
 
 WAKE'S translation of the above passage is as follows : 
 
 In the fourth Precept or Commandment ia the following : 
 And I said unto him, " I have even now heard 
 from certain teachers, that there is no other repent- 
 ance, besides that of Baptism ; when we go down into 
 the water, and receive the forgiveness of our sins ; 
 and that, after that, we must sin no more ; but live 
 in purity." And he said unto me, " Thou hast been 
 rightly informed ; nevertheless I will manifest this 
 also unto you, yet not so as to give any occasion of 
 sinning, either to those who shall hereafter believe, 
 or to those who have already believed in the Lord. 
 For neither they who have newly believed or those 
 who sheill hereafter believe have any repentance of 
 sins, but forgiveness of them. But as to those who 
 have been called to the faith, and since that, have 
 fallen into any gross sin, the Lord hath appointed 
 repentance, because God knoweth the thoughts of all 
 men's hearts, and their infirmities, and the manifold 
 wickedness of the Devil, who is always contriving some- 
 thing against the servants of God, and maliciously lays 
 snares for them. Therefore our merciful Lord has 
 compassion towards his creatures, and appointed that 
 repentance ; and gave unto me the power of it. And 
 therefore I say unto thee, if any one, after that great and 
 holy calling, shall be tempted of the Devil, and sin, he 
 has one repentance. But if he shall often sin, and 
 repent, it shall not profit such a one, for he shall hardly 
 live unto God." And I said, (f Sir, I am restored again 
 to life, since I have thus diligently hearkened to these 
 commands : for I perceive that, if I shall not here- 
 after add any more to my sins, I shall be saved ; " 
 and he said, " Thou shalt be saved ; " &c. 
 
A. D. 80.] VII. HERMAS. 93 
 
 Iii the ninth Similitude is the following : 
 
 And I said, " Sir, show me this farther " : he answer- 
 ed, " What dost thou ask ? " " Why did these stones 
 come out of the deep, and were placed in the build- 
 ing of this tower ; seeing that they long ago carried 
 those holy spirits ? " " It was necessary," said he, " for 
 them to ascend by Water, that they might be at rest. 
 For they could not otherwise enter into the kingdom of 
 God, but by laying aside the mortality of their former 
 life. They therefore, being dead, were nevertheless 
 sealed with the seal of the Son of God and so entered 
 into the kingdom of God. For before man 
 receives the name of the Son of God, he is ordain- 
 ed unto death ; but when he receives that seal he 
 is free from death, and assigned unto life. Now that 
 seal is the water of Baptism, into which men go down 
 under the obligation unto death, but come up unto 
 life. Wherefore to those also was this seal preached ; 
 and they made use of it that they might enter into the 
 kingdom of God." And I said, " Why then, Sir, did 
 these forty stones also ascend out of the deep, having 
 already received that seal ?" He answered, " Because 
 these apostles and teachers, who preached the name 
 of the son of God, dying after they had received his 
 faith and power, preached to them who were dead be- 
 fore, and they gave this seal to them. They went 
 down therefore into the water with them, and again 
 came up. But these went down whilst they were 
 alive, and came up again alive : whereas those wlio 
 were before dead went down dead, but came up alive. 
 Through these therefore they received life, and knew 
 the Son of God ; for which cause they came up with 
 
94 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 them, and were fit to come into the building of the 
 towers ; and were not cut but put up entire ; because 
 they died in righteousness, and in great purity ; only 
 this seal was wanting to them. Thus you have the 
 explanation of these things." 
 
 The original Greek of part of this extract, from the words et 
 ipsi dederunt to the end, has been preserved, and runs as follows : 
 
 Kal avrol ZBco/cav avrols TTJV o-<f)payl$a rov 
 Kare/Brja'av ovv yu/er' avrwv el? TO v^cop, teal rca^iv 
 
 ovroi Jiwre? Kare/3r](rav, Kal rra\iv fwyre? dve/Bvjcrav 
 Be, ol TrpoKeKOi/Jbrnjuevoi, vefcpol Kareffrjcrav, fciWe? Se avk- 
 Aia rovrcov ovv e%c007roir)6ri(Tav, Kal eTreyvcoaav rb 
 ovo/j,a TOV Tlov Qeov >ta TOVTO Kal (rvvaveftrjorav yu-er' 
 Kal crvvr)p{jLO(7av el? TTJV olKO$o/j.rjv rov Trvpjov, Kal 
 o-vvwKO$ojj,r)0'r)(7av ev SiKaioavvr) eKoi^Or^crav Kal ev 
 dyvela JAQVOV $e rr]V a<ppayi$a ravTTjv OVK 
 
 In Book III, Simil. 8, Sec. 6, Hernias, in writing on Sinning 
 and "Repenting after baptism, says 
 
 ut... qui... dissipaverunt sigillum quod acceperunt, 
 agnitis suis factis, poenitentiam agant, et accepto a te 
 sigillo, c. 
 
 Li English thus : 
 
 that those who destroyed the seal which they re- 
 ceived, gaining a knowledge of their deeds, might show 
 repentance, receiving again the seal from you, c. 
 
 This, in the Index to the Bibliothcca Yoterum Patriim, c., 
 cura Gallanclii &c., 14< vols. fol., Yenot., 1705, is supposed to 
 mean Baptism. 
 
 In a work entitled " Codicis Apocryphi Novi Testamenti, cur- 
 ante J. Alberto Fabricio, Hamburg, 1719," mentioned in this 
 Synopsis at the end of the 2nd century, are some Testimonies and 
 Judgements on Hernias : and some Notes on his work. 
 
A. D. 100.] VIII. POLYCAKP. 95 
 
 VIII. POLYCARP. 
 
 Another of the Apostolical Fathers was Polycarp, a disciple, as 
 it is said, of Saint John. He is thought to have lived to a very 
 advanced age, and to have terminated his life by martyrdom. 
 
 He became bishop of Smyrna, and is the reputed writer of an 
 epistle to the Philippians. 
 
 MOSHEIM, in his Ecclesiastical History, [vol. i, p. 100] says 
 that this production 
 
 is considered by some as genuine ; by others as 
 spurious; and it is no easy matter to determine 
 this question. 
 
 DUPIN says that Polycarp abhorred heretics : that 
 
 he took much delight in telling over the discourses 
 he had with St John, and with others, that had seen 
 Jesus Christ in the flesh ; and related every thing, 
 whereof he had been informed by them, concerning 
 his doctrine and miracles. 
 
 DUPIN says that we have at present but one single epistle 
 written by him to the Philippians, full of admirable counsels, 
 precepts and exhortations ; but he adds there are several other 
 works atttributed to him, and some notes on the Gospels, but 
 probably fictitious. 
 
96 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In the epistle to the Philippians we find no mention of 
 Baptism : but this is a fact which could not be overlooked; for 
 the silence of Polycarp on this subject may perhaps be brought 
 forwards, to shew how far the subject of Baptism was thought of 
 or disputed in his time, 
 
A. D. 100.] IX. IGNATIUS 
 
 IX. IGNATIUS. 
 
 The next of the Apostolical Fathers to be now mentioned is 
 Ignatius. His history and the nature of his writings may be 
 gathered from the following notices concerning him. 
 
 DUPIN states that in the time of Eusebius 
 
 there were seven letters which were esteemed 
 undoubtedly to be Ignatius's, and that they were the 
 very same with those that are still extant. 
 
 DUPIN mentions the subjects of all these letters, and writes 
 very fully on some objections made to their being all genuine. 
 He maintains, as his own opinion, that they are genuine, and 
 speaks in the very highest terms of them : but he does not 
 particularly mention their relating to Baptism. 
 
 The account which MOSHEIM gives of Ignatius is as follows : 
 
 Ignatius, bishop of Antioch, succeeds Clemens in 
 the list of the Apostolic Fathers, among whom were 
 placed such Christian doctors as had conversed with 
 the apostles themselves, or their disciples. This pious 
 and venerable man, who was the disciple and familiar 
 friend of the Apostles, was, by the order of Trajan, 
 exposed to wild beasts in the public theatre at Rome, 
 where he suffered martyrdom with the utmost forti- 
 tude. There are yet extant several epistles, attributed 
 
 to him, concerning the authenticity of which there 
 
 13 
 
98 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 have been, however, tedious and warm disputes among 
 the learned. Of these epistles, seven are said to have 
 I been written by this eminent martyr, during his 
 } journey from Antioch to Rome ; and these tjijyrj^jo- 
 rity of learned men acknowledge to be genuine, as 
 ; they stand in the edition that was published in the 
 ,' seventeenth century, from a manuscript in the Medi- 
 cean library. The others are generally rejected as 
 spurious. As to my own sentiments of this matter, 
 though I am willing to adopt this opinion as preferable 
 to any other, I cannot help looking upon the authen- 
 ticity of the epistle to Polycarp as extremely dubious, 
 on account of the difference of style ; and, indeed, 
 the whole question relating to the epistles of St 
 Ignatius in general, seems to me to labour under 
 much obscurity, and to be embarrassed with many 
 difficulties, [vol. i, p. 99.] 
 
 The following are the only passages in the writings of Ignatius, 
 which touch on the subject of Baptism : 
 
 Epistle to the Smyrnaans, cliap. 8. 
 OUK e6v e<7T, %&>pl? rov eVtovcoTrou, ovre panrTi^eiv, ovre 
 
 TTOIGLV ' 
 
 which Archbishop WAKE translates thus : 
 
 It is not lawful, without the bishop, either to 
 baptize, or to celebrate the Holy Communion. 
 
 But the old Latin version is more literal. 
 
 Non licitum sine episcopo neque baptizare, neque 
 a gage n facere. 
 
 The Greek words aydw^v Troielv allude to the love-feasts, at 
 
A. D. 100.] IX. IGNATIUS. 99 
 
 which the early Christians used to assemble, rather than to the 1 
 Holy Communion as nowj?eleb rated by the Church. / 
 
 In his epistle to Poly carp, chapter vi, Ignatius writes thus : 
 
 Mij Tt9 vjjucov SeaepTcop eupeOrj TO /BaTmcrfjia VJAWV ^everco, &>9 
 O7r\a, 77 TT/crrt? ft>9 irepiKefyakaia, r) ayaTrr) &>9 ftopv, 77 vtrofjiovrj 
 o>9 7ravo7r\la. 
 
 WAKE's^translation is as follows : 
 
 Let none of you be found a deserter ; but let your 
 Baptism remain as your arms, your faith as your 
 helmet, your charity as your spear, your patience 
 as your whole armour. 
 
 It is unnecessary to adduce the Latin version of this passage, 
 because it contains no point worthy of attention ; but a note is 
 subjoined in the edition of Cotelerius, pointing out the Latinized 
 term desertor introduced into the Greek, and that some have con- 
 tended for the spuriousness of the epistle on that account, but 
 the annotator cautions the reader against this inference, contend- 
 ing that military and law terms were so adopted from the Latin 
 into ihe Greek tongue. 
 
 In Ignatius's epistle to the Ephesians, chap. 18, is the follow- 
 ing passage : 
 
 f O yap Oeo? r)fJLO)i> ^Irjcrov? 6 Xpurrbs e/cvcxfxiptfOrjWTrb Maplas, 
 KCLT olicovofjblav Oeov, e/c (TTrepfiaTos pev Aa{3l$, JIvev/jLaro? 
 Se ouylov 09 eyevv^dij, /cat e/3a7rria-0rj, iva rw irddet, TO vficop 
 KadapLcrrj. 
 
 \ In English : 
 
 For our t^sd Jesus Christ was, according to the 
 dispensation of God, conceived in the womb of Mary 
 of the seed of David by the Holy Ghost : he was 
 born and baptized, that through his passion he might 
 purify water. 
 
 Faber, in the second book, chap. 0, of his "Primitive -'lodriiie- 
 
100 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 of Regeneration/' speaking of Regeneration or Renovation or 
 Conversion) without reference to Baptism, quotes Ignatius, at 
 page 213, thus : 
 
 Ye all are fellow-travellers, God-bearers, and 
 temple-bearers, and Christ-bearers, and sanctity- 
 bearers, adorned in all respects with the command- 
 ment of Jesus Christ, in whom also I rejoice that, 
 through what I am now writing, I have been thought 
 worthy to converse with you, because according to 
 this other life, ye love nothing save God alone. 
 
 The Greek of this passage, which is taken from the ninth 
 chapter of the epistle of Tgnatius to the Ephesians, is as follows : 
 
 ovv teal crvvoSoi irdvres, 6o<p6poi,, Kal vaofyopoi, Xpi<r- 
 ro<f)6pot,, dyiotyopoi, Kara irdvra KeKoo-^jjbivoi eVroXafc 'lytrou 
 XpLcrrov ol? Kal dyaXkiMfiait on rj&coOijv, & wv ypd<f>a), Trpoao- 
 fu\ij(rai vfjZv teal cruy^ap^jvai, on Kar a\\ov fiLov ov$ev dya- 
 irdre, el /j,rj JJLOVOV rov Qeov. 
 
 Taber, at page 222, gives the following remark after Ignatius. 
 
 When Clement of Rome and Athanasius speak of 
 Light or Illumination, I need scarcely, at this present 
 stage of the enquiry, observe that they meant no 
 other than Regeneration : for, as we have seen in the 
 early Church, the regular technical name of Regene- 
 
 ration was Illumination. 
 
 . 
 
 The same remark applies to the curiously varied 
 phraseology of Ignatius. 
 
 By Theophori or God-bearer, by Naopkori or 
 Temple-bearer, and by Christophori or Christ-bearer, 
 he alike would have one understand those in whom 
 Christ has been formed, or those who, by a new 
 creation, have become the temples of the Holy Ghost ; 
 
A. D. 100.] IX. IGNATIUS. 101 
 
 or, in other words, those who, by the internal agency 
 of God, have been morally REGENERATED. 
 
 This language of Ignatius, as Cotclerius justly 
 notes, has been closely, and indeed very verbally 
 copied by Antiochus ; and that writer clearly employs 
 it in the very same sense as his predecessor ; for with 
 him a' God-bearer, or a Christ-bearer is a person uni- 
 versally adorned in the commandments of Jesus 
 Christ. 
 
 Tricolet, in his " , Bibiliothegfl&Pgrtatif e des Peres &c. ....[9..vds_ 
 8vo Paris 1767], gives an article on the most important passages 
 in the letters of Ignatius touching doctrine., morals and discipline. 
 On baptism he writes thus : 
 
 Jesus Christ a ete baptise, pour sanctifier 1'eau de 
 bapteme par tout le cours de ses souffrances et de ses 
 humiliations. Ce bapteme est un, et c'etait a 1'eve- 
 que a Padministrer : du moins on ne pouvait sans sa 
 permission le conferer a personne. 
 
 In English : 
 
 Jesus Christ was baptized to sanctify the water of 
 baptism, through all the course of his sufferings and 
 humiliations. This baptism is one ; and it is for the 
 bishop to administer it : at least one cannot, without 
 his permission, confer it on a person. 
 
10 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 X. CLEMENT OF ROME. 
 
 The remains of CLEMENT of Rome are considered to be the 
 most valuable writings of the Apostolic "Fathers. 
 
 DUPIX states the only works certainly known to be his, are his 
 two epistles (the first more certainly than his second) to the 
 Corinthians : that tjtie_ first, which is cited by Saint CLEMENS 
 ALEXANDKINUS, (who lived in the third century), Origen, Euse- 
 bius, Jerome, and Phocius, was for a long time concealed^ lyitil, 
 at length, Mr Patrick Young, having found it in an ancient manu- 
 script, caused it to be printed at Oxford. A. D. 1033. 
 
 '" *'" 'mini ii i m i i i n f J 
 
 DUPIN writes : 
 
 After the Holy- Scripture, it is, in my opinion,, one 
 of the most eminent records of Antiquity. 
 
 ADAM CLARKE writes thus : 
 
 St Clement was generally believed by the ancients 
 to have been the same with that Clement, whom St 
 Paul mentions among his fellow-labourers, whose 
 names are in the Book of Life. 
 
 MOSHEIM, in his Ecclesiastical History [vol. i, p. 97, of the 
 London edition Svo, 1826] makes the following observations on 
 Clement of Rome and his writings. 
 
 The writer, whose fame surpassed that of all others 
 in this century, was Clemens bishop of Rome. The 
 
A. D. 100.] X. CLEMENT OF ROME. 103 
 
 accounts which remain of his life, actions, and death, 
 are for the most part uncertain. 
 
 In a note to this passage the author, or translator for it is 
 difficult to distinguish the notes of Dr Maclaine from those of 
 Mosheiin himself observes : 
 
 After Tillemont, Cotelerius and Grabe have given 
 some accounts of this great man ; and all that has 
 been said concerning him by the best and most 
 credible writers, has been collected by Roji&nini in 
 the former of two books published at Rome, in 1706, 
 under the following title, " Libri Duo de S. Clemente, \ 
 Papa et Marty re, ej usque basilica in urbe Roma." 
 
 The author continues, in the text, as follows : 
 
 Two epistles to the Corinthians, written in Greek, 
 have been attributed to him, of which the second 
 is deemed spurious, and the first genuine, by many/ 
 learned writers. But even this seems to have been 
 corrupted and interpolated by some ignorant and 
 presumptuous author, who appears to have been { 
 displeased at observing a defect of learning and genius V 
 in the writings of so great a man as Clemens. / 
 
 In a foot-note are the following remarks on the two other 
 epistles falsely ascribed to Clement of Rome. 
 
 Besides i these writings attributed to Clemens, we 
 may reckon two epistles which the learned Wetstein / 
 found in a Syriac version of the New Testament, 
 which he took the pains to translate from Syriac into 
 Latin. He has subjoined both the original and the 
 translation to his famous edition of the Greek Testa- f 
 me nt, published in 1752 ; and the title is as follows : ) 
 
104 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 " Duae epistolae S. dementis Romani, Discipuli Petri 
 Apostoli, quas ex codice Manuscripto Novi Testamenti 
 Syriaci nunc primum erutas, cum versione Latina appo- 
 sita, edidit Jo. Jacobus Wetstenius." The manuscript 
 of the Syriac version, whence these epistles were 
 taken, was procured by the good offices of Sir James 
 Porter, a judicious patron of literature, who, at that 
 time, was British ambassador at Constantinople. 
 Their authenticity is boldly maintained by Wetstein, 
 and learnedly opposed by Dr Lardner. The cele- 
 brated professor Venema, of Franeker, also considered 
 them as spurious. See an account of his controversy 
 with Wetstein on that subject, in the Bibliotheque des 
 Sciences et des Beaux arts, torn. ii. 
 
 Archbishop WAKE gives an English translation of both the 
 epistles of St Clement, with a long preliminary discourse on the 
 first, for the authority of which he contends strongly. There 
 seems to be nothing in them directly on Baptism, except that in 
 the eighth chapter of the second epistle is the following : 
 
 "*Apa ovv TOVTO \eyei, " TijptfcraTe rrjv 0-aptca a^vr]v t Kal rrjv 
 (rcbpaylSa acnrikov, iva rrjv alcovLOV &>r)v aTroXa/^re." [The 
 old reading is aTroXdjBw^ev, the other is Galland's emendation 
 as required by the sense.] 
 
 The Latin version : 
 
 Hoc ergo dicit, [Nonne igitur hoc dicit in Jacobson's 
 edition] "Servate carnem castam et sigillum imma- 
 culatmn, ut recipiatis vitam eternam." 
 
 In English : 
 
 This therefore he says, " Keep your flesh chaste 
 and the seal undefiled, that ye may receive eternal 
 life." 
 
A. D. 100.] X. CLEMENT OF ROME. 105 
 
 The Latin expression sigillum immaculatum, for the Greek 
 o-^pajlSa acr7ri\ov, is, in the index to the first volume of te Biblio- 
 theca veterum Pat-rum, cura Gallaridii, Venet., 1 765," supposed to 
 mean Baptism. 
 
 Gary does not mention Clemens Eomanus, when writing on the 
 27th Article. 
 
 DR HEBDEN, in the Appendix to his sermon on John III, v. 6, 
 published 1 840, argues against Baptismal Regeneration from some 
 words in the ninth section of St Clement's first epistle. He writes 
 as follows : 
 
 But I would not break off without some citations 
 from the Fathers ; because the asserters of Baptismal 
 Regeneration build not a little on their testimonies, 
 and profess to be pretty much directed by them. I 
 begin with the most ancient one, next after the New 
 Testament. Clejr^eiT^Rom of Noah, 
 
 sajs : 
 
 Noah, being found faithful, by Ins ministry, preached 
 REGENERATION to the world. 
 
 Ncoe TrtaTo? evpeOel? Sia 7-979 \ei,TOVp<yla<; avrov 
 .... &c. 
 
 Here the word \et,Tovpyla<; is applied to the preaching 
 of Noah ; and Regeneration is put for Repentance or 
 Conversion or Spiritual Renovation. Did that preach- 
 er of righteousness, as the Scripture calls him, invite 
 the sinners of the old world to be baptized? What 
 can his preaching of Regeneration to them signify, but 
 his calling them to Repentance? his exhorting them 
 to turn to God ? his declaring to them the necessity 
 ofjm inward renovation, and an outward reformation ? 
 
 The whole passage in the original Greek is as follows : 
 
 JVwe TTicrro? evpeOelv, &a TT}? \eirovpoylas avrov iraki^ 
 vol. I. 14 
 
106 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 KrjpvJ;V, KOI Sieatoo-ev Si avrov 6 zlecrTroT??? ra 
 ev ofiovoia et? rr)v fa/3a)Tov. 
 
 Latin version: 
 
 Noe fidelis inventus, per ministerium suum novam 
 mundo generationem pragdicavit, et per eum animalia, 
 quae in concordia arcam sunt ingressa, servavit 
 Domiuus. 
 
 In English, as follows : 
 
 Noah being found faithful, by his ministry preached 
 a new birth to the world, and through him God 
 preserved the animals which entered in peace into 
 the ark. 
 
 On this passage is the following note : 
 
 Clemens Alex. TM ^erereOr) de Enoch modo dicto 
 immediate Sllbnectit Kal Nwe, o? Trio-reva-as Sieo-a)07j, 
 prastermissis iis quae hie fusius legimus. WOTT. 
 
 And on Trakiyyevealav is the following : 
 
 Ittigius, in Sel. Capit. Hist. Eccles., Saec. i, p. 196, 
 vult generis humani per diluvium perditi instaura- 
 tionem, vel etiam re generationem spiritalem per poeni- 
 tentiam intelligi, maxjmejg[iium de Noacho Clemens, 
 7, dixerit^JX&e e/cfovge j^ei-dvoiav. Priorem interpreta- 
 tionem amplectitur Guliel. Burtonus, posteriorem 
 Davis, Frey, et Const. Regenerationepi, quae fit 
 per B apt is mi lavacrum, operante Spiritu Sanctp, intel- 
 ligunt Junius et Constantius, qui et Petri locum 
 affert, I, iii, 20, ubi Regenerationis ejusdem symbolum 
 fuisse arcam, qua Noe servatus est, notatur. De 
 
A. D. 100.] X. CLEMENT OF ROME. 107 
 
 statu mundi inde a lapsu deformati, et restitutione 
 rerum, qua unusquisque secundum opera sua retribu- 
 tionem sit accepturus, Olearius in Observv. ad S. 
 Matthasum, p. 541. P. Zornio, qui de hoc loco 
 dissertationem peculiarem habet, Opusc. Sacr., torn, i, 
 pp. 434 444, imprimis haec arridet sententia, vocem 
 la idem significare quod Act. iii, 21, f) v 
 do-Taw, quae aliis Divinis scriptoribus 
 novi cceli, novas terras, vel creaturae nomine innotuit. 
 Sic fere Herzogius, erne neue gestaltung der welt: 
 Ruchatus, le retablissement (de la terre .) Wakius, et 
 Chevall. Regeneration. 
 
 In the second epistle of Clement, 6, is the following passage : 
 
 El Se Kal ol TOIOVTOI Sbcatot ov ^vvavrai ral<$ avrwv SIKCUO- 
 crvvais pvaacrOat ra re/cva avr&v, ^/iet9 eav pr) rrjp^o-co/jiev TO 
 paTmcrfjia cuyvov KOI d/jblavrov, Troia 7re7roi@rj(Ti, el(re\var6/jie0a 
 et9 TO ftaaikeiov rov @eov ; 
 
 The Latin version : 
 
 Quod si adeo justi viri non possunt justitiis suis 
 eruere liberos suos ; nos, nisi baptisma purum et imma- 
 culatum servaremus, qua confidentia intrabimus in 
 regiam Dei ? 
 
 In English, as follows : 
 
 But if, moreover, just men cannot by their" right- 
 eousness rescue their children, with what confidence 
 shall we, unless we keep baptism pure and undefiled, 
 enter into the palace of God ? 
 
 In the Index verborum et forraularum, the words TraXiyyevecria, 
 and fiaTTTKipci referring to the above quotations, are named as 
 occurring in those passages only ; i. e. it seems, they occur once 
 onlv in Clemens Romauus. 
 
108 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 WALCHIUS, in his Bibliotheca Theologica, mentions Clemens 
 Bomanus in his chapter " DQ Scriptis Theologise Moralis " ; and 
 in his "De Scriptis Historia3 Ecclesiastics," as well as in his 
 eighth chapter "De Scriptis Theologia? Exegeticse." In his 
 Bibliog. Patristica he mentions him twice ; viz. in vol. ii, pp. 
 163, 360, of the edition Jenzse, ] 834. 
 
 WOLFIUS does not mention Clemens Eomanus in his notes on 
 St John iii ACTS ii, 88 xxii, 16. EPHES v, 26. Colos. ii, 
 12 ; but on TITUS iii, 5, he writes, 
 
 the Fathers believed_these words to be taken of 
 Baptism. 
 
 Gary, in his " Testimonies &c." on the ninth Article, being on 
 Original Sin, quotes Clemens Eomanus as follows : 
 
 Moreover of Job it is thus written : Job was just 
 and blameless,, true, one that feared God, and abstain- 
 ed from all evil : but he contemns himself and says, 
 f There is none free from pollution ; no ; though his 
 life be but of the length of one day.' 
 
 The original is found in Clement's first epistle to the Corin- 
 thians, chap, xvii ; and is as follows : 
 
 "Ert e teal vrepl 'Jo)/3 ovra) ryeypaTrrcu, " 'Jo>/3 TJV 8l/ccuo$ teal 
 a//,e//,7TT09, aXrjOwos, 6eoae/3r]<;, aTre^o^vo^ OLTTO Travrbs tca/cov." 
 J A\\' avrbs eavrov KaTyyopwv elTrev " OvSel? /caflapbs 
 pvTrov, eav teal /jaa<i rj/Aepas rj ^corj avrov. 
 
A. D. 100.] XL RECOGNITIONS AND HOMILIES. 109 
 
 XL RECOGNITIONS AND HOMILIES - 
 
 FALSELY ASCRIBED TO CLEMENT OF ROME. 
 
 Besides the epistles which have just been cited, as possessing 
 the best claim to be considered genuine writings of Clement 
 of Rome, and those also, which are of more doubtful authenticity ; 
 there is a third class of works, which not only are not of a doubt- 
 ful character, but are, on the contrary, universally admitted to be 
 spurious. * 
 
 The following account of these spurious writings is from the 
 Ecclesiastical History of Mosheim, translated into English by Dr 
 Machine, vol. i, p, 98. 
 
 The learned are now unanimous in regarding the 
 other writings which bear the name of Clemens, viz. 
 the Apostolic Canons, the_Agostolic _Conj&titutijQiis, 
 the Recognitions of Clemens and Clementina, as 
 spurious productions ascribed by some impostor to 
 this venerable prelate, in order to procure them a 
 high degree of authority. 
 
 The Apostolical Canons, which consist of eighty- 
 five ecclesiastical laws, contain a view of the church 
 government and discipline received among the Greek 
 and Oriental Christians in the second and third cen- 
 turies. The eight books of Apostolical Constitutions 
 are the work of some austere and melancholy author, 
 
110 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 who, having taken it into his head to reform the 
 Christian worship, which he looked upon as degene- 
 rated from its original purity, made no scruple to 
 prefix to his rules the names of the apostles, that 
 thus they might be more speedily and favourably 
 received. The Recognitions of Clemens, which differ 
 very little from the Clementina, are the witty and 
 agreeable productions of an Alexandrian Jew, well 
 versed in philosophy. They were written in the 
 third century, with a view of answering, in a new 
 manner, the objections of the Jews, philosophers, 
 and Gnostics, against the Christian religion ; and the 
 careful persual of them will be exceedingly useful to 
 such as are desirous of information with respect to 
 the state of the Christian Church in the primitive 
 times. 
 
 At the foot of the page, in which these remarks occur, we find 
 the following notes. 
 
 For an account of the fate of these writings and 
 the editions that have been given of them, it will be 
 proper to consult two_ dissertations of the learned 
 Ittigius ; one^ o^Patribus_A]^stoJicis, which he has 
 
 !^^ 
 
 and tlie other, de Pseudepigraphis Apo.stolicis, which 
 he has subjoiried_tQ the Appendix of his_book de 
 Haeresiarchis Mvi Apostolici. See also Fabricius, 
 Bibliotheca Greeca, lib. v, cap. 1, and lib. vi, cap. 1. 
 
 Buddeus has collected the various opinions of the 
 learned concerning the Apostolical Canons and Con- 
 stitutions, in his Isagoge in Theologiam. 
 
 DR LARDNER has the remarks which follow-, on the book of 
 
 Recognitions. 
 
A. D. 100.] XL RECOGNITIONS AND HOMILIES. Ill 
 
 This book is, for a large part of it at least, a fiction 
 or romance, in which divers things concerning the 
 Christian Religion are represented in a philosophical 
 manner, in order to render them more agreeable to 
 the Greeks. It is called the Recognitions, from 
 Clement's recognizing his father, mother, and brethren, 
 [L. ix, 38,] who had long been separated. 
 
 This work, as it is ascribed to Clement, but is not 
 his, is supposititious, and the author can hardly escape 
 the character of an impostor. 
 
 The judgement of COTELEBIUS upon these books of Recognitions, 
 which he so well understood, is in short this, that "they are 
 supposititious and apocryphal \_pseudepifjr a phi sunt et apocryplii\ 
 and composed by some learned and eloquent man in the second 
 century.'" 
 
 DUPIN states 
 
 The Recognitions are an apocryphal work, ancient 
 indeed, but abounding with error and fables. The 
 same judgement , ought to be given concerning the 
 Clementina, which are not perhaps so ancient ; as 
 also the second part of the Recognitions. 
 
 The substance of what many writers have said on these 
 Recognitions, Homilies, and Fragments, may be seen in the notes 
 De vita et scriptis Clementis Romani, of thejOxford edition of 
 Patre3_AjDst9]ici by Dr Jacpbson. 
 
 The works themselves are printed in the Patres Apostolici of 
 Cotelerius, and in the Bibliothcca Patrum of Gall and ius^asjvjell, as 
 in that of De la Bigne. In the second volume of the former 
 collection are several pages of Prolegomena concerning their 
 author. Among other things it is there stated : 
 
 DODWELLUS compactas censet Recognitiones inter 
 

 112 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 arm. 218 et 231. Verius dixisset inter ann. 211 et 
 217, &c. 
 
 These RECOGNITIONS having so bad a character, as to their 
 authenticity, it may, perhaps, seem useless to introduce them into 
 this Synopsis. 
 
 However, as they do exist and are by some supposed to have 
 been written within about a century of the time of Clemens 
 Eomanus, and as Gallandius has assigned to them no less than 
 a hundred and twenty-five large folio pages of small print, and 
 also De la Bigne, it is thought not right to withhold them. The 
 Homilies are added in consequence of their similarity to the 
 Recognitions. 
 
 Homiliarum et Recognitionum (says Gallandius, 
 vol. \\, 3), tanta est similitude, ut nonnullis unum 
 et idem esse opus, sed non semel editum videatur. 
 
 The CLEMENTINA or Homilies are thus described by Cotelerius ; 
 
 Liber continens multos diversosque sermones, a 
 Sancto Petro prelates, conscriptos per beatum Clemen- 
 tern, et Clementina appellatus ; hoc est dementis 
 scripta ; complectitur autem iste Prologos tres atque 
 homilias viginti. 
 
 In "Maxima Bibliotheca veterum Patrum et antiquorum scriptor- 
 um Ecclesiasticornm, priino quidem a Margarino de la Bigne &c. 
 &c. in vol. II, part i, page 392, we find the following title : 
 
 Recoymtionum Dim CLEMENTIS ad Jacobum fyc. versus e Groeco 
 in Latinum 8fc. a RUFINO Turano, et a L. Grutero Yentadio, fyc. 
 Liber I. 
 
 In the " Bibliotheca Veterum Patrum &c. cura et studio 
 Andreas GALLANDII, 14 vpls. folio, Venet., 1795 in the second 
 volume is this title : " Auctor anonymus RECOGNITIONUM 
 
A. D. 100.] XI. RECOGNITIONS AND HOMILIES. 113 
 
 CLEMENTINARUM ; ex interpretatione Eufini Torani Aquileiensis 
 presbyteri, cum notis Joan. Bapt. Cotelerii. 
 
 The first extract which I shall cite from this work denoted 
 in the index by the words Baptismus loco sacrificiorum successit 
 is the following, from Book i, 39 : [vol. II, p. 392]. 
 
 Ut autem tempus adesse ccepit, quo id quod deesset 
 Moysis institutes, ut diximus, impleretur, et propheta 
 quern praecinuerat appareret, qui eos primo per mise- = 
 ricordiam Dei moneret cessarea sacrifices, et ne forte J, 
 putarent cessantibus hostns remissionem sibi non fieri ' 
 ^peccatorum, Baptisma eigper aquam statuit, in quo JL 
 ab oinwbiispeccatis, invocatoejjjs nomine, solverentur ; 
 et de reliquo, perfectam vitam sequentes, in jmmprta- /*. 
 litate durarent, non pecudum sanguine, sed sapientiae 
 Dei purificatione purgali. Denique etiam hoc ponitur 
 evidens * magni mysterii hujus indicium, ut omnis 
 qui credens prophetse huic, qui a Moyse prsedictus 
 est, baptizaretur, in omnibus ipsius ab excidio belli, 
 quod incredulae genti imminet ac loco ipsi, servaretur 
 illaesus : non credentes vero exsortes loco et regno 
 iant, ut vel inviti intelligant, et obediant voluntati 
 
 In English as follows : 
 
 But as the time began to draw near when that 
 which was deficient in the institutes of Moses, as we 
 have stated, should be fulfilled, and the prophet, whom 
 
 * Si cui ista sunt obscura, legat Eusebium, Hist. Lib. Ill, cap. 5, 
 Epipha. Hceres. XXIX, num. 7, Haer. XXX, num. 2, libro de mens,. et 
 pond. cap. 15., Theodor. Zach. XIV, 2, Nicepliorum Cedrenum, Ficul- 
 suin, &c., ab iis luccm pctat. -^^*^ l+^ . 
 vol. IT 15 
 
114 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 he had foretold, should appear, through God's mercy, 
 to warn them to desist from making sacrifices, and 
 that they might not think that, by ceasing from offer- 
 ing up victims, remission of their sins would not be 
 granted to them, he ordained unto ihem Baptism by 
 water, whereby, on invoking his name, they might be 
 absolved from all their sins, and that thenceforth, fol- 
 lowing a perfect life, they might live in immortality, 
 being cleansed, not ^y the blood of cattle, but by the 
 \ purification of the wisdom of God. |Lastiy*aIso it Is 
 
 given as an evident sign of this great mystery that 
 every one, who should believe in this prophet, foretold 
 by Moses, and should be baptized, should be preserv- 
 ed from the ruin of the war which impends over an 
 
 I unbelieving people and their place ; but -that those 
 who did not believe in him should be no participators 
 
 <; in the place and kingdom, in order that, although un- 
 willingly, they might understand and obey the will of 
 
 In Book i, 63, [vol. ii, page 233] we read as follows : 
 
 Ad ultimum autem monui qos, ut priusquam 
 progrederernur ad Gentes, prsedicare eis agnitionem 
 Dei Patris, ipsi reconciliarentur Deo, suscipientes 
 Filium ejus^aliter enim, nullo modo eos ostendi 
 posse salvari, nisi per Sancti Spiritus gratiam. triri^ 
 invocationis dilui baptismate properarent, et Kucha- 
 ristiam Christi Domini sumerent/cui soli, de his quee 
 docuit, credere deberent, ut sic aeternam salutem 
 consequi mererentur ; aliter vero impossibile prorsus 
 esse reconciliari eos Deo, etiam si mille ei aras et 
 iltaria succendant.J 
 
A. D. 100.] XI. RECOGNITIONS AND HOMILIES. 115 
 
 In English, <u follows : 
 
 Finally, I advised them, before we should go forth 
 to the nations, to preach to them the knowledge of 
 God the Father, tj^at they should be reconciled to him, 
 and ^ecejve. his soriA/ftr otherwise, I showed them that 
 they could not be saved in any other way than by 
 hastening to be washed in baptism through the grace * 
 of the Holy Spirit, fend of invoking the Trinity, and A* 
 
 ^Wwi ^ ^$ 
 
 by receiving the Eucharist of Christ our Lord} whom 
 alone they ought to believe concerning trie mings 
 which he taught, that they might thus obtain salvation j) 
 but that, otherwise, it was impossible for them to be 
 reconciled to God, even though they should kindle a 
 thousand altars to him. 
 
 Book i, 69 [vol. ii, page 234]. 
 
 Duos enim ejus prsedictos esse docuit adventus ; 
 unum humilitatis, quern adimplevit ; alium gloriae, 
 qui speratur implendus, quum veniet dare regnum 
 credentibus in se, et servantibus omnia quae praecepit. 
 Quumque d^his omnibus evidenter populum docuisset, 
 addefeat'^tiain hoc : cp!?i nis.j ,quis baptizatus fuerit in 
 aqua SUD appellation^ 'tK&we :: i^iitSiis, sicut(docuit J ' 
 verus Propheta; neque remissionem acciperet pec- 
 catorum^ieque introiret in regna ccelorum ;^ et hanc 
 esse Dei uriigeniti prapfinitionem confirmavitv> Quibus 
 'etkm haec addidit : ' nolite putare duos imigenitos v 
 dicere Deos ; aut unum divisum esse in duoi^, vel, 
 sicut impii dicunt, eundem masculum et foeminain sui 
 effectum * : sed Filium Dei unigenitum dicimus, rion 
 ex alio initio, sed ex ipso ineffabiliter natum. (^Similitcr 
 etiam de Paracleto dicimus. Scd^et^de baptismatej 
 
116 SYNOPSIS OF AUTHORITIES ON BAPTISM, 
 
 quum aliquanta dixisset, per septem continues dies 
 persuasit omni populo et pontifici, ut confestim ad 
 percipiendum baptismum festinarent. 
 
 In English, as follows : 
 
 For he taught them that k two comings^had been 
 / foretold ; the one in humility which he had fulfilled ; 
 1 the other in glory, which was expected to be fulfilled,, 
 }'dt which he would come to give his kingdom to those 
 { believing in him/and, peeping all his commandments. 
 After he had instructed the people on all these mat- 
 ters, he added this also ; that unless a man be baptized 
 in water with an invocation of \the blessed Trinity^ as 
 ,, the true prophet [taught he would neither oBtain 
 remission of his sins, nor enter into the kingdom of 
 
 i 11 /axayk,>'tH. **J , . ., /*-_/* , ; 
 
 I heaven ; and he cjonlirmed this as the predeter- 
 mination of the only begotten of God. > To . .these 
 tilings also he added as follows : 'Do not think to say 
 that there are two only begotten, (jods, X)r that one is 
 
 -,. . -, -, . "rR-e- **y^nA * r *^ p / 
 
 divided into two ; or, as uwafefievers say, that the 
 same person is made man and woman of himself ' ; 
 but we call the son of God the only begotten, not 
 from any other beginning, but indescribably born of 
 him. I In the same way also we say of the Paraclete. 
 And when he had spoken some words concerning 
 baptisnu he, for seven successive days, persuaded all 
 the people and the High Priest immediately to hasten 
 and receive baptism. 
 
 Book iii, 67. [vol. ii, page 264]. 
 
 Et quum haec atque his similia prseeepisset, pronim- 
 ciavit ad populum, dicens, 'Quoniam tres menses 
 
A. D. 100.J IX. RECOGNITIONS AND HOMILIES. JI7 
 
 statui face re vobiscum, si quis vestrum desiderat, bap- 
 tizetur, ut, exutus prioribus mails, de reliquo pro bonis 
 actibus haeres bonorum ccelestium, ex gestis propriis, 
 fiat. Accedat ergo qui vult ad Zacchaeum, et ipsi det 
 nomen suum, atque ab eo mysteria audiat reg-ni ccelo- 
 rum ; jejuniis frequentibus operam impendat ; ac 
 semet ipsum in omnibus probet : ut, tribus his mensi- 
 bus consummates, in die festo possit baptizari. Bap- 
 tizabitur autem unusquisque vestrum in aquis perenni- 
 bus, nomine trinae. beautitudinis invocato super se, ^ 
 perunctus primo oleo per orationem sanctificato ; ut 
 ita demum, per haec consecratus, possit iperxipere $e 
 
 o A.' I- &44jK 
 
 banctis. 
 
 The following is an English translation of the above : 
 And after he had taught these and other similar 
 things, he proclaimed to the people, saying, " Since I 
 have determined to pass three months among you, let 
 whoever desires it be baptized, that, putting off his 
 former evil habits, he may become heir to the good 
 things of heaven in reward for his good actions for 
 the rest of his life. Whoever, therefore, wishes so to 
 do, let him go to Zacchaeus, give him his name, and 
 hear from him the mysteries of the kingdom of 
 heaven ; let him give heed to frequent fastings ; and 
 prove himself in all respects ; that he may, at the ex- 
 piration of these three months, be baptized on the 
 feast day. And each one of you shall be baptized in 
 living water, after invoking on himself the name of } 
 :. the blessed Trinityl and being first anointed with oilxt- 
 tjonsecrated by prayer ; so that, being at length sanc- 
 tified by these things, he may receive it from the 
 Saints. *~ "~7~ 
 
**** 
 
 118 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Book iv, 32. 
 
 yt in praesenti quidem tempore diluantur peccata 
 
 vestra per aquam f ontis, aut fluminis, aut etiam maris, 
 
 invocato super vos trinq beatitudinis nomine : ut per 
 
 yu hoc non solum fugentur, si intra vos habitant, spiritus 
 
 ;maligni, verum etiam, quum destiteritis a peccatis, 
 
 "; et iota fide totaque mentis puritate Deo credideritis, 
 
 r etiam ex aliis vos malignos spiritus et daemones effu- 
 
 geris ; atque a passionibus et languoribus alios liberare 
 
 possitis. Ipsi enim daemones sciunt et agnoscunt eos 
 
 qui se tradiderint Deo. 
 
 In English,, as follows : 
 
 That even at this present time your sins may be 
 washed away by the water of a spring, or of a river, 
 
 * * ' *" ,v ___ , 
 
 or even of the sea, the najne of phelblessed Trinity j 
 being invoked on you ; that by tins means not only 
 may evil spirits, if they dwell in you, be put to flight, 
 but also, when you desist from your sins and in all 
 faith and entire purity of heart believe in God, you 
 may drive away evil spirits and devils from others 
 also, and nfay be able to liberate others from suffer- 
 ings and weaknesses. For the devils themselves know 
 and acknowledge those who give themselves up to 
 God. 
 
 Book iv, 35. 36. 
 
 " Interim nos jussit exire ad prasdicandum [Matth. 
 XXII.] et invitare vos ad coenam regis ccelestis, quam 
 praeparavit pater in nuptiis filii sui ; et ut demus vobis 
 indumenta nuptialia, quod est gratia baptismi : quam 
 qui fuerit consecutus, tanquam vestimentum mimdum 
 
?A. D. 100.] XL RECOGNITIONS AND HOMILIES. 119 
 
 cum quo ei ingrediendum est ad ccenam Domini, 
 observare debet, ne peccato aliqua ex parte maculetur, 
 et ob hoc tanquam indignus et reprobus adjiciatur." 
 
 36. 
 
 Causae autem, quibus maculetur istum vestimentum, 
 hae sunt ; si recedat a patre et conditore omnium Deo, 
 alium recipiens doctorem praeter Christum, &c., haec 
 sunt quae usque ad mortem baptism! polluunt 
 indumentum. 
 
 The English of the above two passages is as follows : 
 
 35. 
 
 In the mean time he ordered us to go out to preach 
 and to invite you to the supper of the heavenly king, 
 which he has prepared on the nuptials of his son ; 
 and to give you wedding garjmejtits^ whjch is, the 
 ^rj^_ofjbaptism_; and whoever obtains this ought to 
 preserve it as a pure garment wherewith to go into 
 the slipper of the Lord, that he may not be defiled by 
 sin in any way, and be rejected on that account as 
 unworthy. 
 
 36. 
 
 The causes by which that garment may be defiled 
 are these : if he departs from God, the father and 
 creator of all, and receives any other than Christ, &c.; 
 these are the causes by which the garment of baptism 
 is defiled even unto death. 
 
 The next extract is from Book VI., 8, [vol. II. part i, page 
 431 :] of DELABIGNE, referred to in the index thus : Ba^tis- 
 
 mus sancta vita ornandus. 
 
 Seel et nunc eisdem vos ad intelligentiam viis duco ; 
 videtis etenim quod omnia gignuntur ex aquis : aqua 
 
120 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 vero per imigenitum ex initio facta est : unigeniti 
 vero omnipotens Deus caput e$t, per quern, tali ordine, 
 quo supra diximus, pervenitur ad Patrem : quum autem 
 pervenias ad Patrem, agnosces hanc esse voluntatem 
 ejus, ut per aquas, quae primae creatae sunt, denuo 
 renascaris. Qui enim regeneratus fuerit per aquam, 
 bonis operibus adimpletis, haeres efficitur ejus, a quo 
 in incoiTuptione regeneratus est. Propter quod 
 paratis animis accedite, quasi filii, ad Patrem, ut 
 peccata vestra abluantur; et causa eorum, sola 
 ignorantia fuisse probetur apud Deum. Nam si 
 post agnitionem horum, pennanetis in incredulitate, 
 vobis jam perditionis vestrae causa, et non ignorantiae 
 reputajbitur. Nee putes, quod etiamsi A omnem 
 pietatem colas, omnemque justitiam, ( baptismum 
 {vero nonj accipiasfh spem possis habere apud Deum : 
 imo potius ; majpreT pcena dignus erit, qui bona opera 
 non bene(oporatur} confertur enim meritum homini 
 ex bonis gestis r^^ si ita gerantur^sicut Deus jubet. 
 Deus autem jussit omnem colentem se baptismo 
 consignari jj quod si tu renitebis tuae voluntati magis 
 quam Dei obtemperas, contrarius sine dubio et inimi- 
 cus es voluntati cjus>>^Sed dices fortasse, ' quid confert 
 aquae baptismus ad Dei cultum ? ' Primo quidem, 
 quia quod Deo placuit, impletur; secundo, quia 
 regenerato ex aquis, et Deo renato, fragilitas prioris 
 nativitatis, quae tibi per hominem facta est, am- 
 putatur ; et ita demum pervenire poteris ad salutem : 
 aliter vero impossibile est. Sic enim nobis cum 
 Sacramento verus Propheta testatus est, dicens ; 
 " Amen dico vobis, nisi quis denuo renatus fuerit 
 ex aqua, non introibit in regna ccelorum." Et 
 idco accelerate : est enim in aquis istis misericordiae 
 
 ^ ( 
 
< - 
 
 A. D. 100.] XI. RECOGNITIONS AND HOMILIES. 121 
 
 vis quaedam, quse(ab initio ferebatur super eas ; et 
 agnoscit eos qui baptizantur sub appellatione triplicis 
 sacramenti, etjeripit eos de suppliciis futuris : quasi 
 donum quoddam offerens Deo, animas per baptismum 
 consecratas. Confugite ergo ad aquas istas, solae 
 sunt enim quse possint vim futuri ignis extinguere ; 
 ad quas, qui moratur accedere, constat in eo infide- 
 litatis adhuc idolum permanere, et ab ipso prohiberi 
 ad aquas, quag salutem conferant, properare. Sive 
 enim Justus sis, sive injustus, baptismus tibi per omnia 
 necessarium est : justo quidem, ut adimpleatur in eo 
 perfectio, et regeneretur Deo ; injusto vero, ut pec- 
 catorum, quse gessit in ignorantia, remissio concedatur. 
 Omnibus ergo festinandum est sine mora renasci Deo : 
 quia incertum est uniuscujusque exitus vitae. Quum 
 autem regeneratus fueris per aquam, ex operibus 
 bonis_ ostende in te sirnilitudmem ejus, qui te genuit, 
 Patris. Agnovisti enim Deum, honora Patrem : 
 honor autem ejus est, ut ita vivas, sicut ipse vult. 
 
 Which may be translated into English thus : 
 
 And now I am leading you to an understanding 
 by the same ways ; for you see that all things are 
 produced from water : water was made from the 
 beginning by the only begotten ; of the only begottem 
 the_al]-ppwerful God is the head, t through whom, in 
 the order we have mentioned above, we come to the 
 Father : and when you come to the Father you will 
 know this to be his will, that you should be born 
 again by the waters, which were created in the begin- 
 ning. For he who is regenerated by water, by prac- 
 tising good works, is made the heir of him, by whom 
 vol. I. 16 
 
122 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 he was regenerated in incorruption. Wherefore, 
 come with ready minds,, as sons, to the Father, that 
 your sins may be washed away and the cause of 
 them may be proved before God to have been 
 ignorance alone. For if, after a knowledge of these 
 things, ye persist in unbelief, it will be considered a 
 cause of perdition to you and not oj ignorance. And 
 do not think, even though you^practise piety, and 
 
 ./every kind of righteousness(budo no^eceive baptising 
 that you can have any hope with "God ; nay, be^wilT 
 rather be deserving of greater punishment, who does 
 not well practise good works ; for a man's reward is 
 bestowed on him according to his good deeds. 
 thHe^Ji_practiyed as Gqcl_orders. ) But God has 
 ordered every one loving him to be sealed by bap- 
 tism ; if you rely on youiNown will rather than obey 
 that of God, you are without doubt contrary and 
 inimical to his will. But you will perhaps say, ' In 
 what way does Baptism by water promote the 
 worship of God?* In the first: place then, because 
 whatever pleases God is fulfilled! secondly, because 
 
 k when you are regenerated by water, and born again to 
 God, thejrailtyof your former birth, which you reci- 
 through man, is destroyed, and you may thus at 
 length arrive at salvation ; but otherwise it is impos- 
 sible. For thus the true Prophet testified to us(with 
 the Sacrament^ saying : " Verily, I say unto you, unless 
 a man be born again of water, he shall not enter into 
 the kingdom of heaven." And therefore hasten ; fox- 
 there is in those waters a certain power of mercy, 
 which (was conferred on them from the beginning, 
 and it knows those who are baptized under the appel- 
 lation of the triple sacrament, ancurescues them from 
 
A. I). 100.] XI. RECOGNITIONS AND HOMILIES, 12S 
 
 future torments, offering, as a gift to God, the souls 
 consecrated by baptism. Flee therefore to those 
 waters ; for it is they alone which are able to extin- 
 guish the violence of the fire to come : and it is clear 
 that, whoever delays coming to them, in him the idol 
 of unbelief still remains, and that by it he is prevented 
 from hastening to the waters which give salvation. 
 For, whether you be righteous or unrighteous, bap- 
 tism is in every way necessary to you : to the 
 righteous man it is necessary, that perfection may be 
 fulfilled in him and he may be born again to God ; 
 and to the unrighteous man, that to him may be 
 granted remission of sins which he has committed in 
 ignorance. All therefore should hasten without delay 
 to be born again to God, because the end of each 
 man's life is uncertain. When, therefore, you are 
 regenerated by water, show in yourself, by your good 
 works the likeness of him, the Father, who has begot- 
 ten you. For you know God, honour the Father; 
 "and to honour him is to live according to his will. 
 
 Book vi, 15. 
 
 Haec et his similia quum dixisset, turbas dimisit ; 
 et ex more cum familiaribus suis cibo sumpto, quievit. 
 Hoc autem modo per tres continues menses, quum 
 verbum Dei doceret et plurimos converteret ad fidem ; 
 ad ultimum jejunare me jussit, et post jejunium, in 
 fontibus, qui contigui habentur mari, perennis aquae 
 mihi baptismum dedit. Quumque pro regenerations 
 gratia divinitus mihi collata feriati cum fratribus{et 
 laicisj laeti egissimus ; Petrus eos, qui ad praecedendum 
 fucrant ordinati, proficisci Antiochiam jubet; atque 
 ibi tres alios expectare menses ; quibus profectis, ipse 
 
124 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 eos, qui fidem Domini plene receperant, deducens ad 
 f ontes quas mari contiguas supra diximus, baptizavit ; 
 et Eucharistiam fr^ngens cum eis, Maronem, qui eum 
 hospitio receperat, perfectum jam in omnibus, consti- 
 tuit eis episcopum ; et duodecim cum eo Presb^rteros 
 simulque diaconos ordinal." 
 
 Book vii, 29. 
 
 Sed et ilium observamus mensam cum Gentilibus 
 
 non habere communem ; nisi quum crediderint, et 
 
 f; < - recepta veritate baptizati fuerint, ac trina quadam beati 
 
 nominis invocatione consecrati ; et tune cum eis cibum 
 
 sumimus. 
 
 The following is an English translation of the above passages : 
 
 Book vi, 15. 
 
 After speaking these and other similar words, 
 he dismissed the multitudes ; and according to his 
 custom, after taking food with his friends, he rested. 
 In this manner he passed three successive months, 
 teaching the word of God and converting many to 
 the faith ; and finally he ordered me to fast, and after 
 fasting he administered baptism to me in the living 
 waters which are adjacent to the sea. And when we 
 , had rejoiced and made holiday with our brethren (and 
 the laymen) for the grace of baptism bestowed on us 
 from God, Peter ordered those who had been ordained 
 to precede him to set out to Antioch, and to await 
 him there for three months ; and after they had de- 
 parted, he led down to the fountains, which, as we 
 have said above, were adjacent to the sea, those who 
 had fully received the faith of our Lord, and baptized 
 them, also breaking the Eucharist with them. And 
 
A. D. 100.] XI. RECOGNITIONS AND HOMILIES. 125 
 
 he appointed Maro, who had received him as his guest, 
 and who was now perfect in all respects, to be their 
 bishop ; and also at the same time ordained twelve 
 priests and deacons together with him. 
 
 Book vii, 29. 
 
 But we also observe that he does not have his table 
 in common with the Gentiles, unless they have believ- 
 ed, and, after receiving the truth, been baptized and 
 consecrated by an invocation of the blessed Trinity ; 
 and then we take our food in common with them. 
 
 In 35 of this seventh book, after something about receiving 
 baptism without delay about fasting a day before baptism, &c. 
 we find the following sentence : 
 
 Non autem rogaret, ut illi quam diligit prsestaretur 
 hsec gratia, nisi credidisset quod magnum aliquod in 
 baptismate munus esset. 
 
 In, English: 
 
 But he would not ask that this grace should be 
 granted to her whom he loved, unless she believed 
 that there was some great gift in baptism. 
 
 Book ix, 7. 
 
 In Book ix, 7, [vol. II, part i, p. 448, of Delabigne] is the 
 following passage, referred to in the index by the words, Basils- 
 mus quid, et cur mstitutus. 
 
 Prima enim nostra nativitas per ignem concupiscen- 
 tiae descendit, et ideo^dispensatione divina ; secunda 
 hasc per aquam introducitur : quae restinguat ignis 
 naturam ; ut coelesti Spiritu anima illuminata metum 
 primae nativitatis abjiciat; si tamen ita de reliquo 
 
12G SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 vivat, ut nullus omnino mundi hujus volup tales requi- 
 rat : sed sit tanquam peregriniis et advena, atque 
 alterius civitatis civis. 
 
 In English, as follows : 
 
 For our first birth descended through the fire of 
 *y-,, ft,ccr^ "".- 
 
 desire,Jand therefore^by a divine dispensation |pthis, 
 our second birth is introduced by water^AYhich extin- 
 guishes the nature of the fire, so that the soul, being 
 j illuminated by the heavenly Spirit, may cast off the 
 I fear of its first birth ; only however if a man so live 
 for the future as to require none of the Dieasures^of 
 \ this world ; but be as a pilgrim and a stranger, and 
 v a citizen of another city. 
 
 THE HOMILIES WE DERIVE THE FOLLOWING EXTRACTS. 
 
 In the ninth Homily, 19 [vol. ii, p. 709 in Gallandius] is 
 the following passage : 
 
 'O jap Geo? Trdvra Svvaraf exgii/o? yap eanv dyaOb? Kal 
 , vvv TracrLV (MaKpoOvfJiwv, f iva ol ^ovkop.evoi, e^>' ot? 
 ftrpafdv KdKols //-erafteXT/^ez/re?, Kal * TrdXirevo-dfievoi, ev r)/J<epa 
 fi ra Trdwra tcpfoertu tear a^iav\ aTroXavawa-iv. Aio vvv ap^aade, 
 r ywcWTfl)9 atria, Qew TreiOo/jLevot,, avriXeyeiv V/JLWV rat? 
 Kal evvolaw iva SvvijOijre avaKa\e<Ta<r6ai 
 rfj dvdpcoTTOTTjTL TrapaSoOelcrav crcorijpiov OpyaKeiav, 
 ovra) yap vjj.lv e^aur?;? dvareKel ra ayadd' anva \a/36vres 
 ireipa J rcov KaK&v rov \OITTOV KardKei^ere a\\a ra> 
 
 pera rov TT}? elprfvr)? /9acrtXe&>9 elaael rwv a 
 
 * Adde ex regio MS. tfaXw?. COTEL. 
 
 t Idem MS. ra)V /car dgiav et paulo post KapaSoO elpav. COTEL. 
 
 % Lcge TTCipav, ' experiri mala in posterum dcsinatis.' DAVIS. 
 
A. D. 100.] XI. RECOGNITIONS AND HOMILIES. 127 
 
 pr t ra)v /3acri\evovT6^ dyaOwv, ev Be ra> Trapovri, devdti) Trora/jiw rj 
 Trtjyfj, eTrelye KCLV OaXdaay cunoKovaa^voi 67rl rfj TpKrfjLa/capla 
 ^TrovojJiao-La ov /j,6vov ra ev^op.v^ovvra V^LLV irvevfjuara cbreXaom 
 SvvtfcreaOe, d\\d avrol fjujKen dpaprdvovTev teal 0e&) dvevSoi- 
 TTKTTevovres, rd a\\a)V Ka/cd Trvev/juara KCLI Scujjiovia 
 a avv Tot? Sewols irdOecriv d7re\dcrTe. 
 
 Latin version ; 
 
 Nam Deus omnia potest. Is enim est bonus et Jus- 
 tus nunc in cunctos patiens ; ut qui voluerint, pceni- 
 tentia de mails a se commissis acta, et vita pie trans- 
 acta ; in die quo universa judicabuntur, pro merito 
 percipiant. Quapropter nunc incipite, propter bonam 
 cognitionem persuasi a Deo resistere vestris pravis 
 cupiditatibus et cogitationibus : quo possitis primam, 
 quae humano generi tradita fuerit, salutarem observan- 
 tiam revocare. Sic enim vobis continue orientur 
 bona ; quibus acceptis, ab experientia malorum dein- 
 ceps cessabitis. Sed ei qui dedit agite gratias ; cum 
 pacis Rege, perpetuo ineffabilium bonorum regnum 
 habituri. In prsesenti vero, perenni flumine, vel f onte, 
 vel etiam mari loti in ter beata invocatione ; non 
 solum latitantes in vobis spiritus poteritis expellere ; 
 sed ipsi, non amplius delinquendo,, et Deo indubitate 
 credentes aliorum malos spiritus ac truculentos daemo- 
 nes gravesque morbos abigetis. 
 
 In English, as follows: 
 
 For God can do all things. For he is good and 
 just and patient to all ; so that all who are willing 
 
 If Liber MS. ySacrtXeOoz^re? pro {3a<7i\evovvTe$ aut 
 Epitome aTToXauo^re?. COETL. 
 
128 SYNOPSIS OF AUTHORITIES ON BAPTISM, 
 
 - may, by showing repentance for the evil deeds done 
 by them, and by passing their lives pioulsy, recieve 
 according to their deserts on the day in which all 
 things shall be judged. Wherefore now begin, owing 
 to the good knowledge you have obtained, in obe- 
 dience to God, to jresist your wickeiL desires and 
 thoughts, whereby you may be able to recall the first 
 salutary mode of worship which was delivered to the 
 human race. For thus good will immediately arise 
 to you, on receiving which you will thenceforth cease 
 from experiencing evil. But give thanks to him who 
 has given these things ; and you will, with the king 
 of peace, enjoy possession of the kingdom of unspeak- 
 able good things. But now, being washed in a living 
 stream, or m a fountain, or even in the sea, in the 
 name of the blessed Trinity, you will not only be able 
 to drive out the evil spirits lurking in you, but by no 
 longer sinning yourselves, and implicitly believing in 
 God, you will keep off evil spirits, fierce devils, and 
 severe diseases from others also. 
 
 In 23 of the same homily [page 701 in Gallandius] are these 
 words : 
 
 Eva ovv Sebv ere/Sew eXo/z-e/ot /cal rpaTre&s BCU/JLOV&V dirocr- 
 teal craxfrpocrvvrjv fjuerd tfuXavOpoyrrlas KOI 
 Jbevoi,, /cal rpiafjia/capia eTrovojJiacrIa et? afa 
 
 TO ocrov vvacr9e /coXdaecos d'iBlov 
 ai(0vla)v dyaOuv 
 
 Latin version : 
 
 Itaque unius Dei cultum amplexi, dsemonum mensa 
 abstinentes, temperantiam cum humanitate ac justitia 
 consectati, et ter beata invocatione in remissionem 
 peccatorum baptizati ; vos pro viribus ad puritatis 
 
A. D. 100.] XI. RECOGNITIONS AND HOMILIES. 129 
 
 perfectionem tradendo, potestis ab aeterna damnatione, 
 et bonorum aeternorum constitui haeredes, &c. 
 
 In English, as follows : 
 
 Therefore by embracing the worship of the one 
 God, by abstaining from the feasts of devils, by ob- 
 serving moderation with humanity and justice, and 
 by being baptized for the remission of your sins in 
 the name of the blessed Trinity, and also by giving 
 yourselves with your whole strength to the perfec- 
 tion of purity, you can save yourselves from eternal 
 damnation, and may be appointed heirs of eternal 
 good. 
 
 Homily XI, 26. 
 
 epel Tt?, Ti o-vfjLJ3d\\erai Trpbs evaeffeiav TO 
 TurQfjvcu vbart, ; Tlp&rov (Juev^OTi rb &6j;av #eo> irpdrrei^ 
 rpoi> $, e vSaros dvayevvr]0els dea>[alria <o/3ft)T rrjv 
 
 TrpooTTjV aoi ^.vo^kvr]v KdTciXXdcrorelrf ^eveonv, Kal ouroo? 
 ias rv^elv $vvy aXXco? Be dSvvarov. Ovrco? yap r}fuv 
 6 Trpo^rjrr)^, eljrtov, 'Ajjurjv vfuv \eya), eav fjirj dvayevvrf- 
 
 ovopa IlaTpbs, Tlov, cuylov Uvevfjuaroov * , 
 fj,r} elae\6^re els rrjv ftaaikeiav rwv ovpavcov. ALO 
 
 yap n 3/cel aTrap^rj^ \6ij/j,ov, eTTi^epo^evov ra> v&art, 
 TOU? /BaTTTi&fjievovs'l 7rl rfj Tpio-jj,a,Kapia eTrcovo/Aacrla real 
 
 * Nori erat in codice Turriani, ' Pro epistolis Pontificum V, c. ult.' nee 
 a Rufino agnoscitui-. COTEL. Saltern rescribendum curia <popov. At 
 vero quandoquidem hasce voces nee legit Rufinus, nee agnoscit Turriani 
 MS. ; eas a mala manu esse credo. Noil enim video, quid hie faciant. 
 DAVIS. 
 
 t Apud Turrianum aTrore/jivr} : Rufinus ( amputatur.' COTEL. 
 
 J Deest forte verbum. ' Et agnoscit eos, qui baptizantur.' RUFINUS. 
 
 COTEL. Nullum, ut videtur, deest verbum : transposita tan turn particula 
 
 copulante legendum ^al rou9 ^aTm^o^vov^ eVl rfj rpia^aKapia 
 
 pverai 7775 eao^ev^ /coXacreo)?. Ita certe sensus fit integer. DAVIS. 
 
 vol. I. 17 
 
130 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 pverai, Tr)$ eo-ojjuevrjs /cdXdo-ecos, wcnrep Bcopa 7rpo(r<j)pov TO> 
 or az^f OLTTO TOV (BaTnio-fjbaro^ avT&v TWV (BaTTTiG-QevrtoV ra? 
 oto Trpocrfavyere TCO vSari, TOVTO yap fjuovov rrjv TOV 
 opfirjv aftecrai Svvarai, TOVTW o fjirjirco irpocrekOeZv Oekcvv 
 en TO TT}? \vacrr)<; (fiepei, Trvevpa, ov ev/ca evrl rfj avrov acortjpia 
 vSart, Z&VTI Trpoa-ekOelv ov Oekei. 
 
 27. 
 
 TlpoaeXde ovv, KCLV StVa//o? 779, tcav aSttcos SMCLLO) yap OVTI, 
 iy JJLOVOV e\ei7rev TO TT^O? crwr^pLav j3a7mo-6fjvai, et? dfao-w 
 
 ev ayvola TreTTpay/jievwv. 'TTro/caraXeLTrerai Kara ava- 
 
 v r ao~e r 
 
 \oyiav r^9 ao~ej3eias, rj errl TO /3d7mcrfjLa evTroua. Aib, elVe 
 
 KivSvvov fyepei, Bia TO d$7JXov eivai TOV Oavcurov TTJ 
 
 TO) ef vSaTO? yevv&VTi ere HaTpl Sia Trfi evirouas TTJV 6/JLOiOTrjTa 
 
 Latin version : 
 
 Homily XI, 26. 
 
 Sed aliquis f orsan dicet ; ' Quid confer! ad pietatem 
 aqua baptizari ? ' Primo quidem, quia id, quod Deo 
 placuit, facis/^ secundo vero, per aquam Deo renatus, 
 (^timoris causa^ primam nativitatem, quam ex con- 
 cupiscentia traxisti/permutas, sicque salutem consequi 
 potes ; aliter autem impossibile est. Ita enim nobis 
 juravit Propheta, dicens, [John iii, 5.] 'Amen dico 
 vobis, nisi renatus fueris aqua viva, in nomine Patris, 
 Filii, Spiritus sancti, non introibis in regnum coelorum/ 
 Quocirca accedite. Ibi namque est aliquid ab initio 
 misericors, quod fertur super aquam, [Gen. i, 1.] et 
 eos, qui in ter beata invocatione baptizati sunt, eripit 
 de futuris suppliciis; et quae post baptismum facta 
 sunt a baptizatis bona opera Deo offert quasi 
 
 H Lege o>v av, nee aliter Cotel., ut ex ejus translatione liquet. DAVIS. 
 
A. D. 100.] XI. RECOGNITIONS AND HOMILIES. 131 
 
 donum. Quare confugite ad aquam ; hsec enim sola 
 vim ignis potest extinguere. Ad quam qui nondum 
 vult venire, adhuc rabidum gerit spiritum, cujus gratia 
 non vult pro sua salute adire aquam vivam. 
 
 27. 
 
 Accede igitur, sive Justus sis sive injustus. Nam 
 tibi, si Justus es, solum deerat baptizari in salutem et 
 in remissionem eorum quee in ignorantia perpetrasti. 
 Si vero injustus, relinquitur ut baptismatis bona 
 opereris, juxta impiefcatis proportionem. Quapropter, 
 sive Justus sis sive iniquus, festina nasci Deo : quia 
 dilatio affert periculum : nam incertum est prsestitu- 
 tum morti nostrae tempus. Patri, qui te ex aqua 
 genuit, similitudinem per bona opera ostende. 
 
 Which may be translated as follows: 
 
 Homily XI, 26. 
 
 But some one will perhaps say ; " What does it 
 contribute to righteousness to be baptized with water ? " 
 In the first place, because you are doing that which 
 pleases God ^secondly,, being born again to God by 
 
 fear you change your first 
 
 birth, which you derived from concupiscence, and can 
 tthus obtain salvation; otherwise it is impossible. 
 : IPor so the Prophet has sworn to us saying, [John 
 iii, 5,] " Verily I say unto you, unless you be born 
 again with living waterfin the name of the Father, ^ , 
 and of the Son, and of the Holy Ghost) you shall not ' 
 enter into the kingdom of heaven." Wherefore draw 
 near. For there is from the beginning some- 
 thing merciful which is borne on the water, [Gen. i, 
 1,] and it rescues from future torments those who 
 are baptized in the name of the blessed Trinity ; and 
 
132 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 the good deeds which are done by those baptized, 
 after baptism, it _offers as a gift to God. Wherefore 
 flee to the water; for this alone it is which can 
 extinguish the violence of foforee fire. And whoever 
 refuses to come to it, still bears a rabid spirit, for the 
 sake of which he does not wish to come to the living 
 water for his own salvation. 
 
 27. 
 
 Approach therefore, whether righteous or unright- 
 eous. For if righteous, it was only wanting that you 
 should be baptized into salvation and the remission of 
 those sins which you committed in ignorance. But 
 if you be unrighteous, it is left to you to work out 
 the good works of Baptism, in proportion to your irrh- 
 piety. Wherefore, whether righteous or unrigeteous, 
 hasten to be born again to God, for delay brings 
 danger ; for the predetermined time of our death is 
 uncertain. Show, by your good works, your likeness 
 to the Father who has begotten you from water. 
 
 It is remarkable that this is a false quotation from JOHN 
 iii, 5, where the words gwvri, els ovopa Ilarpos, Tiov, 'Ayiov 
 Uvev^aros do not occur. Nearly similar to the beginning of 
 this passage is one from the eighth section of the sixth book of 
 the Recognitions, already given in this Synopsis. 
 
 35. 
 
 Tpiwv ovv fAijvwv 7r\r)p(s)devTO)v vrja"Tevcrai fj,oi KeXeixras Si? 
 il/jiepwv, dyaytov pe els fas ev ffj OaXda-ar) nr\ricnov ovcras Trtjyas, 
 a>9 els devvaov e/BaTmaev v$a)p. Ovrws ovv evco^rjOevrcov r&v 
 aSeX</>aw TUL&V evri, rfj OeoScoprjrq) ftov dvayevvrjcrei, JJLGT ov 
 TroXXa? rjfteas ... &c. 
 
 Latin version : 
 Completis ergo tribus mensibus, quum per dies 
 
A. D. 100.] XI. RECOGNITIONS AND HOMILIES. 133 
 
 jussisset me jejunare, ducens ad fontes mari vicinos, 
 ut in perenni aqua baptizavit. 
 
 Sic igitur fratribus nostris feriatis ac laetis, pro mihi 
 a Deo concessa secunda nativitate, Petrus paucis post 
 diebus &c. 
 
 In English thus : 
 
 When therefore the three months were passed, 
 and he had ordered me to fast, he led me to the 
 fountains adjacent to the sea and baptized me as in 
 ever-flowing water. 
 
 Thus therefore having made holiday and rejoiced 
 with__our brethren for the second birth granted to me ^ 
 by God, Peter after a few days &c. &c. ^ 
 
 ** 
 
 In the same Bibliotheca veterum Patrum of Gallandius, is 
 "dementis de Prsedicationibus Petri inter peregrinandum 
 epitome/' 
 
134 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XII. DIONYSIUS THE AREOPAGITE. 
 
 Dionysius the Areopagite is mentioned in the Acts of the 
 Apostles, chap, xvii, verse 34 : 
 
 Howbeit certain men clave unto him [Paul] and 
 believed : among the which was DIONYSIUS THE AREO- 
 PAGITE, and a woman named Damans, and others with 
 them. 
 
 Certain works are still extant, bearing the name of Dionysius 
 the Areopagite as their author : but, though we cannot omit to 
 notice them in this work, they possess no claim whatever to be 
 accounted genuine. 
 
 It is observed by DUPIN, and in the notes to his work, as well 
 as by other authors, that 
 
 many arguments are alleged to prove the verity and 
 antiquity of these books : yet they may very easily 
 be confuted. 
 
 The remarks of MOSHEIM are appropriate here : 
 
 The spuriousness of these works (says he} is now 
 admitted by the most learned and impartial of the 
 Roman Catholic writers, as they contain accounts of 
 many events that happened several ages after the 
 time of Dionysius, and were not at all mentioned 
 until after the fifth century. See Fleury, Hist. 
 
A. D. 100] XII. DIONYSIUS THE AREOPAGITE. 135 
 
 Eccles., liv. 54, torn. XI, p. 523, edit. Bruxelles. 
 [ECCLES. HIST., ii, 298]. 
 
 His works are introduced here, though it may be proved, as 
 
 DUPIN observes, that..,,a]ft ftR%?IJ[iL^!!!Jl^ 
 
 fourth century. 
 
 DUPIN gives a list of his works; and in the index of authors to 
 JMabigne's. Maxima Bibliotheca Patrmn he is styled "Sanctus 
 Dionysius Areopagita, Pauli apostoli discipulus." 
 
 In the second volume of DELABIGNE'S Bibliotheca, part i, 
 
 1^1 r i ifinc ii_jiii__ii^iuoijiiTa r\f * 
 
 pages 197, 198, is DE CCELESTI HIERAECHIA, cap. 2. The heading 
 to this chapter is as follows : 
 
 De iis quse in illuminatione sen Baptismo peraguntur. 
 
 Synopsis capitis. 
 
 PRIM A pars capitis ostendit quo modoperveniatur ad 
 vitas sanctitatem, et quomodo Baptismus sit qucedam 
 nativitas spiritualis, atque principium operum super- 
 naturalium ; et simul monet, solos sanctos ad sacra- 
 men torum aspectum esse admittendos. 
 
 SECUNDA pars describit solennem ritum baptizandi, 
 qui sic habet : 
 
 1. Pontifex sacra promulgat evangelia. . 
 
 2. Religionis amator patrinum sen susceptorem 
 quaerit, a quo instructus ad episcopum adducitur. 
 
 3. Hie benigne ipsum accipit. 
 
 4. Clerum convocat ad agendas Deo gratias, et 
 a patrino adduction solenni formula interrogat. 
 
 5. Infidelitatem detestanti manum imponit, et 
 inscribi jubet. 
 
 6. Facta precatione baptizandus exuitur, et fiunt 
 insufflationes. 
 
 7. Fit solennis professio fidei, et baptizatur. 
 
136 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 8. Veste Candida amictus traditur susceptori, et 
 sacrae cominunionis particeps efficitur. 
 
 TERTIA pars subjungit contemplationem, in qua 
 
 1. Ostendit rltum Inmc esse sanctum. 
 
 2. Ceremonias istas signare gratiam spiritualem. 
 
 3. Deum gratiam suam ojtm'ibus communicare. 
 
 4. Exponit quo ordine perveniatur ad per- 
 fectionem. 
 
 5. Quid sibi velit adductio, et inscriptio bapti- 
 zandl ; quod item abrenunciatio. 
 
 6. Quid ad Orientem traductio. 
 
 7. Quid unctio. 
 
 8. Quid in aquam immersio et emersio. 
 
 9. Quid candidum vestimentum. 
 
 10. Quid unctio finalis. 
 
 11. Quid commimio. 
 
 We may now proceed to cite those passages of the work which 
 apply to our present subject ; together with the summaries or 
 abstracts of the text which are given in the margin; as, for 
 instance, the following : 
 
 JBaptismus dot initium sanctitatis. 
 Baptizatus abjurare debet infidelitatem. 
 
 The Third Part, " Contemplatio, &c./' begins in the marginal 
 abstract, 
 
 Ritum hunc esse sanctum. 
 The text (page 199) is as follows : 
 
 Hsec in sacris symbolis divinae generationis initiatio 
 nihil indecori vel propharii, quin nee sensiles figuras 
 continet, sed Deo dignse contemplationis aenigmatica 
 in naturalibus ad cap turn hominum speculis effigiata. 
 
A. D. 100.] XH. DIONYSIUS THE AREOPAGITE. 137 
 
 Quid enim ei defuisse videatur, diviniori etiam myste- 
 riorum silentio suppressa ratione, quum divinae institu- 
 tione satis probet accidentis quam sancte operatur, 
 vitae integritatem, et per vitam probam ac divinam : 
 universae^jjirnul malitiae perpurgationem, naj^jrjdi 
 emundatione aquce y corporalius ipsi denuntiet ? Ut 
 itaque symbolica initiationum traditio nihil hoc divi- 
 nius haberet, nequaquam, ut reor, expers esset sancti- 
 tatis, quum et recte vivendi disciplinam introducat, et 
 
 omnimodam in vitiis transact^ ' vfEaT"*' 
 /^ottfiv 
 
 corpore aqua pemtm 
 
 The words in Italics are all that concern us in this obscure 
 and mystical extract. 
 
 At page 233, chapter vii, part 11, is the marginal abstract : 
 
 Disputat cur infantes adhuc rationis incapaces 
 baptizentur. 
 
 The text is : 
 
 Quod autem infantes quoque, qui per aetatem ne- 
 queunt intelligere, divinae regenerationis sanctissimo- 
 rumque divinae communionis mysteriorum participes 
 fiant, videtur, ut inquio, hominibus prophanis non 
 immerito risu dignum, quod pontifices eos erudiant 
 qui nequeunt audire, sanctasque traditiones non intel- 
 ligentibus frustra tradunt ; neque minus ridiculum est, 
 quod alii pro iis abrenuntiationes sacrasque profes- 
 siones pronuntient Verum non oportet tarn sanctam 
 prudentiam errantibus indignari, sed religiose ad 
 eorum institutionem cum caritate rationem reddere, 
 et objectiones eorum solvere ; atque illud insuper 
 
 secundum sacram sanctionem addere, quomodo divina 
 
 vol. I. 18 
 
138 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 omnia nequaquam nostra intelligentia commensur- 
 anda sint, sed plurima quae nos latent causas habere 
 Deo digna, quas nos quidem ignoremus, verum ab 
 ordinibus nobis prsestantioribus perspicue cognoscan- 
 tur. Plurima enim latent supremas illas sublimissi- 
 masque substantias, quae soli sapientissimae sapientifi- 
 caeque divinitati nota simt. Veruntamen hac de re id 
 quoque dicimus, quod Deiformes praecep tores nostri 
 ab antiqua traditione acceptum nobis transcripserunt. 
 Aiunt enim, quod et verum est, infantes, si in lege 
 sacra instituantur, ad sanctum animi statum perven- 
 turos esse, omni errore liberos, et sine ullo impurae 
 vitaa periculo. Hoc enim quum in men tern venisset 
 divinis nostris institutoribus, placuit admitti pueros 
 hoc sancto modo, ut oblati parvuli parentes natur- 
 ales f ilium uni ex fidelibus tradant, qui praeclare 
 in divinis rebus puerum erudiat, sub cujus deinceps 
 cura sit, tanquam sub Patre divino, sanctaeque salutis 
 susceptore. Hunc itaque, antistes, sancte promitten- 
 tem se puerum ad sanctam viam informaturum, jubet 
 profiteri abrenuntiationes sacrasque professiones ; non 
 enim, ut illi subsannatores aiunt, alium pro alio rebus 
 divinis imbuit, neque enim sponsor dicit, ' Ego pro 
 puero abrenuntiationes facio, sacrasve professiones,' 
 sed hoc modo puerum asserit renunciare ac profiteri ; 
 ac si dicat, ' Profiteer me huic puero, quum per 
 aetatem intelligere sacra poterit, divinis meis institu- 
 tionibus persuasurum, ut adversariis nuntium omnino 
 remittat, et divina promissa profiteatur, et exsolvat.' 
 Nihil ergo, ut opinor, absurdum est, si ad divinum 
 institutum puer adducitur, quum ducem ac sponsorem 
 habeat qui eum et divinarum rerum scientia imbuat, 
 et ab adversariis tutum custodiat. Porro pontifex 
 
A. D. 100.] XII. DIONYSIUS THE AREOPAGITE. 139 
 
 puerum consortem facit sacrorum mysteriorum, ut in 
 eis educetur, neque agat vitam aliam, quam earn quae 
 divina semper spectet, et hujusmodi sancta communi- 
 one proficiat, atque in his sacrum habitum possideat, 
 et a susceptore deiformi studiose promoveatur. 
 
 In English, as follows : 
 
 But that infants also, who by reason of their age 
 cannot understand, may become participators in rege- 
 neration and the most holy mysteries of the divine 
 communion, seems, as I say, ridiculous to profane men 
 and not without reason, and also that priests should 
 teach those who cannot hear, and deliver the holy tra- 
 ditions without effect to those who do not understand ; 
 nor is it less ridiculous that others should make renun- 
 ciations and sacred professions for them. It is not \ 
 however proper for such holy and learned persons to / 
 despise those in error, but religiously and charitably ) 
 to argue with them according to their ideas, and to I 
 dispel their objections ; and moreover, according to the * 
 divine ordinances, to add this also, that divine things 
 are not by any means to be measured by our under- 
 standing, but that there are very many things worthy of 
 God which are concealed from our knowledge, which 
 we are ignorant of, but which may be clearly under- 
 stood by beings of a superior order to us. For 
 very many things are hidden from those supreme 
 and most sublime substances which are known only 
 to the wise and wisdom-creating divinity. However, 
 on this subject we say this also, that our God- 
 formed preceptors have from jm^iejnJLtrad^ 
 
 tujs as an accepted truth. For they say \ 
 
 what is indeed true, that infants, if they be instructed 
 
140 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 in the sacred law, will attain a sanctified state of mind 
 will be free from all errors, and without any danger 
 of an impure life. For when this came into the minds 
 of our divine instructers they determined that children 
 should be admitted in this holy manner ; the natural 
 parents of the child offered for baptism should deliver 
 him to one of the faithful ones, who should well instruct 
 the boy in divine mattersSand under whose care he 
 should be thenceforward as under a divine father 
 and the curator of his salvation. The priest then 5 
 orders the person who promises to instruct the boy 
 in a holy way to utter the renunciations and to make 
 the sacred professions ; he does not however, as these 
 profane jesters say, imbue one person for another with 
 divine things, nor does the sponsor say, f l make 
 ese renunciations or these holy promises for the 
 oy/ but he declares that the boy in this manner 
 renounces and professes ; as though he said, ( I 
 promise that, when this boy is of an age to understand 
 holy things, I will instruct him in my holy offices 
 that he may entirely renounce his enemies, and profess 
 and perform the holy promises made for him/ There 
 is therefore, as I think, nothing absurd if a boy is 
 brought to be instructed in holy matters, since he 
 has a guide and sponsor to endow him with a know- 
 ledge of divine learning, and to keep him safe from 
 his enemies. Moreover the bishop makes the boy a 
 participator in the sacred mysteries that he may be 
 educated in them, and may not lead any other life 
 than that which always has a regard to holiness, and 
 may profit by a holy communion of this kind, and 
 may possess a holy habit in these matters and may 
 be studiously promoted by his God-formed curator. 
 
A. D. 100.] XII. DIONYSIUS THE AREOPAG1TE. 141 
 
 At page 237 of the same volume and in the same chapter vii, 
 is the following paragraph : 
 
 Considera etiarn hie quid dicat sanctus Pater de 
 baptismo parvulorum. Illud autem, videtur quidem, 
 ut iis manifestum facit, eum haec et alia Sancto 
 Timotheo tanquam interroganti scripsisse. Videbitur 
 itaque profanis non immerito risu dignum, quod 
 infantes docent qui necdum audire possunt ; atque 
 insuper movebit hoc eos ad nostra mysteria exploden- 
 da, quod alii pro aliis abrenuntiationej ac professiones 
 pronuncient. Verum non oportet Hierarchas ac 
 prudentes indignari illis qui errant, sed religiose rati- 
 onem reddere, nee non addere rationes in his quas- 
 dam esse quae nostram superent intelligentiam, qua- 
 rum aliquarum notitia tamen Angelos non latet, 
 quarundam vero etiam ipsos fugit, et soli Deo cognitae 
 sunt. Veruntamen, in quantum a prasceptoribus 
 nostris accepimus, qui antiqua traditione docti erant, 
 dicimus infantes, si in lege sacra instituantur, ad 
 sanctum animi statum esse perventuros, ita ut donum 
 intelligant quod acceperunt. Hoc itaque illos ali- 
 quando ad perfectam aetatem ac statum porventuros, 
 quum praeceptoribus nostris in mentem venisset (ubi 
 nota constructionem Atticam eX^Xv^o? pro genltivo 
 e\rj\v6oTo<i) placuit admitti pueros ; verum tamen sic, ut 
 naturales eorum parentes filium fideli alicui paedagogo 
 ac susceptori concredant, a quo in divinis instituatur. 
 Ab hoc itaque Antistes exigit professiones : non, ut 
 alii aiunt, alium pro alio divinis imbuens, sed promis- 
 siones hujus excipiens, tempore nimirum opportune, 
 parvulo huic omnem mysterii doctrinam tribuendam 
 esse ; ita ut ipse propria sua sponte rebus contrariis 
 renuntiaturus, ac fidem professions, atque insuper re 
 
142 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 ipsa professiones a susceptore pro se factas adimple- 
 turus sit. Nihil itaque absurdum est, si hsec super 
 puero peragantur, quum ducem ac sponsorem habeat, 
 qui divinis ipsum erudiat. Puerum autem mysterio- 
 rum consortem facit, ut in iis magis educetur, neque 
 amplius secundum carnem vitam ducat, sed divina 
 contemplantem et in iis sub sponsoris disciplina 
 proficiat." 
 
 English translation : 
 
 Consider also here what the holy father says on 
 the baptism of children. It seems indeed, as he makes 
 it clear to them, that he wrote these and other 
 
 words to Saint Timothy as if he were . questioning 
 
 ,. T ^ .,, , ^^>^^^*>^:, ****/ 
 
 mm .It will also seem^ridiculous to proiane persons, 
 
 and not without reason, that they teach infants who 
 cannot yet understand them ; and this moreover will 
 urge them on to cry out against our mysteries, that 
 one person should take on himself to utter renuncia- 
 tions and promises for others. But it is not proper 
 for hierarchs and learned men to despise those 
 who are in error, but religiously to argue the matter 
 with them, and to prove that there are some argu- 
 ments in these things which go beyond our under- 
 standing, the knowledge of some of which is not 
 howerer concealed from the angels, but of some of 
 them they also are ignorant, and those are known to 
 God alone. However, as far as we have heard from 
 our preceptors, who were instructed by ancient 
 tradition,, we say that infants, if they be instructed 
 in the sacred law, will attain a holy state of mind, so 
 as to understand the gift they have received. When 
 therefore it occurred to the minds of our preceptors 
 
 CK /L J&.-f'*->^*!-*<'"-<+ *P~* 
 
 3 ~ ~ 
 
A. D, ICO.] XII. DIONYSIUS THE AREOPAGITE. 113 
 
 that they would attain full age and a perfect condi- 
 tion (here notice the Attic construction eX^vtibs for 
 the genitive eXT/Xutforo?) they determined that bgyj$ 
 should be admitted, on condition however that their na- *~* 
 tural parents should entrust their son to some faithful 
 teacher and curator by whom he might b^ instructed y*- 
 in divine matters. From him then the bishop exacts 
 
 "> " 
 
 the promises, not, as some say, endowing one person ^ 
 for another with divine matters, but receiving promises 
 of this kind, that doubtless at a suitable time all 
 knowledge of the mystery would be given to this child, 
 so that he might of his own accord renounce all 
 things contrary to holiness, profess the faith, and by 
 his acts fulfil the promises made on his behalf 
 by his curator. It is not therefore at all absurd if 
 these things are done in the case of a boy, since he 
 has a guide and sponsor to instruct him in divine 
 learning. He also makes the boy a participator in 
 the mysteries, that he may be better educated in them, 
 and may no longer lead a life according to the flesh, 
 but contemplate divine things and profit by them 
 under the discipline of his sponsor. 
 
144 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XIII. MINOR WRITERS 
 OF THE FIRST CENTURY. 
 
 As the valuable collections of GALLANDIUS and HELABIGNE 
 
 ' '"^a^"*'^**** '^ "****^^ _^ ^^_ -^~*^ ^*- , __ < 
 
 "Bibliotheca Patrum &c.," have been mainly used as the source 
 from which our extracts are taken, it may be useful to name 
 here the minor Fathers and Patristical works which occur in 
 vol. 1 of that collection. 
 
 ANONYMI viri Apostolic! ad Diognetum, by some 
 named as Justin Martyr. 
 
 PRESBYTERORUM et diaconorum Achaiae epistola de 
 martyrio Sancti Andreae apostoli. 
 
 TESTAMENTUM DUODECIM PATRIARCHARUM. 
 
 "But neither of these works has any thing on the subject of 
 ^ Baptism; and with those already cited, they make up all the 
 / writers or works of the first century which are in the first volume 
 I of Gallandius's Bibliotheca. 
 
 This Synopsis has, also, all the writers of the first century 
 named by DUPIN. He mentions indeed, as of the first century, 
 (placing them between Barnabas and Hermas,) the following : 
 
 1. Prochorus. 
 
 2. Linus. 
 
 3. Abdias. 
 
A. D. 100.] XIII. MINOR WRITERS. 145 
 
 4. Priests of Achaia. 
 
 5. Books of the Sibyls. 
 
 6. Hermes Trismegistus. 
 
 But none of these, except the books of the Sibyls, which have 
 been already cited, contain any thing on the subject of Baptism. 
 
 vol. I. 19 
 
14C SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XIV. 
 
 RITES AND CEREMONIES 
 OF THE FIRST CENTURY. 
 
 In the Ecclesiastical History of the late learned Dr MOSHEIM 
 of Gottingen, translated by Dr Maclaine, is a chapter on the 
 Rites and Ceremonies of the Church during the first century. It 
 seems appropriate to introduce here an extract from that work 
 concerning Baptism. 
 
 MOSHEIM writes : 
 
 The rites instituted by Christ himself were only 
 two ; and these designed to continue to the end of 
 the Church here below, without any variation. These 
 rites were Baptism and the Holy Supper : which are 
 not to be considered as mere ceremonies, nor yet as 
 symbolic representations only ; but also as ordinances 
 accompanied with a sanctifying influence upon the heart 
 and the affections of true Christians. The sacrament 
 of Baptism was administered, in this century, with- 
 out the public assemblies, in places appointed and 
 prepared for that purpose, and was performed by 
 immersion of the whole body in the baptismal font.* 
 
 * Here is the following note : " See the learned dissertation of John 
 Gfiiaid Vossius concerning Baptism, Dig. 1 Thes. vi j __Ei-3r t _&c. The 
 reader will also find in the ixth chap, and 25th section of the Biblioffr. 
 Antia. of the celebrated JFabricius, an account of the authors who have 
 written on this subject." 
 
A. D. 100.] XIV. RITES AND CEREMONIES. 147 
 
 At first it was usual for all who laboured in the 
 propagation of the Gospel, to be present at that 
 solemn ceremony. Itjwa^^j^^^ 
 converts should be baptized* and received into the 
 Church bjr Jthose, under whose ministry they had 
 
 le. But this custom 
 
 was soon changed. When the Christian churches 
 were well established, and governed by a system of 
 fixed laws, then the right of baptizing the Christian 
 converts was vested in the bishop alone. This right J 
 indeed he conferred upon the presbyters and chor- 1 
 episcopi, or country bishops, when the bounds of the f 
 Church were still further enlarged, reserving, however, / 
 to himself the Cmfirmation of the Baptism^ which \ 
 was administered by a presbyter. There were, doubt- 
 less, several circumstantial rites and ceremonies 
 observed in the administration of this sacrament, for 
 the sake of order and decency. Of these, however, 
 it is not easy, nor perhaps possible, to give a certain 
 or satisfactory account ; since, upon this subject, we 
 are too much exposed to the illusion which arose 
 from confounding the customs of the primitive times 
 with those of succeeding ages. 
 
WRITERS OF 
 THE SECOND CENTURY 
 
A. D. 100.] XV. APOCRYPHAL GOSPELS, &c. 151 
 
 SECOND CENTURY 
 
 XV. APOCRYPHAL AND UNCANONICAL 
 GOSPELS, &c. 
 
 Besides the books which form the canon of the New Testament, 
 there are still extant several Gospels, Acts, and other writings, 
 which profess to be the production of the Apostles or of their 
 contemporaries. As these compositions are very rarely met with, 
 even among the clergy themselves, it may not be amiss to give a 
 list of such as have been preserved. They are, nearly all, to be 
 found in volumes bearing the following title : 
 
 Codex Apocryphus novi Testament!, collectus, cas- 
 tigatus, testimoniisque, censuris, et animadversionibus 
 illustratus, a Johanne Alberto Fabricio, S. S. Theol. D. 
 Professore Publ. et h. t. Gymnasii Rectore, editio sec- 
 imda, emendatior et tertio etiam tomo, separation venali, 
 aucta. Hamburgi ; sumptu viduae Benjam. Schilleri et 
 Job. Christopb. Kisneri, Ao 1719. 
 
 A new edition of these Apocryphal writings was afterwards 
 meditated by Thilo, a German scholar, and in 1823 appeared a 
 volume with the following title : 
 
 Acta S. Thomae Apostoli, ex codd. Pariss. primum 
 edidit et adnotationibus illustravit Joannes Carolus 
 Thilo, Phil. Doctor et Theol. professor P. E. in Acade- 
 
152 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 mia Fridericiana. Praemissa est notitia uberior novae 
 codicis Apocryphi Fabriciani editionis. Lipsiae, 1823, 
 sumptibus Frid. Christ. Gulielmi Vogelii. 
 
 The first volume of the more complete edition which Thilo 
 promised was published in 1832, under the following title : 
 
 Codex Apocryphus Novi Testamenti. E libris edi- 
 tis et manuscriptis, maxime Gallicanis, Germanicis, et 
 Italicis, collectus, recensitus, notisque et prolegomenis 
 illustratus, opera et studio Joannis Caroli Thilo, Phil. 
 et Theol. doctoris hujusque in Academia Fridericia 
 Halensi Professoris. Tomus primus. Lipsiae, 1832. 
 Sumptibus Frid. Christ. Guilielmi Vogelii ; (containing 
 altogether 1056 pages). 
 
 This volume is, however, all that has yet appeared, and as it 
 contains some pieces not found in the collection of Fabricius, 
 which, on the other hand, contains several not edited by Thilo, 
 it is necessary for the student to procure all the volumes above- 
 mentioned. The principal works which they contain are com- 
 prized in the following list : 
 
 Protevangelium JACOBI MINORIS. 
 
 The Greek title is Airfyr]ai<$ K<LI io-ropia THM? eyevvrjOrj 77 vTrep- 
 ayia deorofcos et9 rj/^cov awrripiav. In Greek. Thilo, pp. 161 274. 
 fabric, vol. i, pp. 66126. 
 
 Evangelium THOM.E ISRAELITE de his quae adhuc puer 
 patravit Dominus. 
 
 The Greek title is Sw^a IcrparfKirov fyCKoa-ofyov prjra et? ra 
 rov Kvpwv. In Greek. Thilo, pp. 277 315; (called 
 Evnn^elium infantia? in rabricius, where it occurs less complete 
 at vol. i, pp. 159167. 
 
A, D. 120.] XV. APOCRYPHAL GOSPELS, &c. 153 
 
 Evangelium DE NATIVITATE S. MARI^. 
 
 In Latin only. Thilo, pp. 319336. Fabric, vol. i, 
 pp. 1938. 
 
 Historia JOSEPHI FABRI lignarii. 
 This work is in Arabic only, and is found in Thilo, pp. 1 61. 
 
 Evangelium infantise Servatoris. 
 
 In Arabic only. Thilo pp. 65 131. The Latin translation 
 only, by II. Sike, of this Gospel is given in Fabricius, vol. i, 
 pp. '168212. 
 
 Evangelium MARCIONIS. 
 In Greek. Thilo, pp. 401486. 
 
 Evangelium NICODEMI. 
 
 The Greek title is ' : Tiro /JLVTJ para rov Kvpiov f]fiwv Iijaov 
 XpHTTov, a e7rpa^0r}<rav em Hovnov IliXarov ri^e^Lovevovro^ 
 TT;? lovSauv:. In Greek. Thilo, pp. 487816. The Latin 
 translation only, less complete, is found in Fabricius, vol. i, 
 pp. 238 298." 
 
 ACTA S. THOMTE, Greece. 
 
 The Greek title is HepioSos KCU fjuaprvpiov rov ' 'Ayiov S&yfjLa 
 
 TOV ATTOCTTOXOV. 
 
 It is in Greek, and is found only in the volume of Thilo before- 
 mentioned, 
 
 Epistola? duse ad Tiberium imperatorem, PILATO 
 
 attribute. 
 Latin only in Fabricius, vol. i, pp. 298 301. 
 
 Epistola LENTULI ad Senatum Romanum. 
 Latin only in Fabricius, vol. i, p. 301. 
 
 Scripta et dicta quae ad JESUM CHRISTUM relata 
 
 sunt. 
 
 Fabricius, vol. i, pp. 303335. 
 vol. I. 20 
 
154 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Notitia et Fragmenta EVANGELIORUM (XL fere) 
 
 APOCRYPHORUM. 
 
 In Fabricius, vol. i, pp. 335386. 
 ABDI.E Apostolica Historia. 
 Latin only in Fabricius, vol. ii, pp. 402 742. 
 
 Notitia et fragmenta ACTUUM APOSTOLICORUM apocry- 
 phorum. 
 
 Fab. vol. ii, pp. 743832. 
 
 IGNATII epistola ad S. Mariam virginem. 
 Fab. vol ii, pp. 8412. 
 
 Beatae virginis MARI^: responsio ad Ignatium. 
 
 Fab. vol. ii, pp. 8434. . 
 EJUSDEM epistola ad Messanenses. 
 
 Fab. vol. ii, pp. 849850. 
 
 EJUSDEM epistola ad Florentines. 
 Fab. vol. ii, p. 852. 
 
 PAULI epistola ad Laodicenses, Gr. et Lat. 
 Fab. vol. ii, pp. 873879. 
 
 Epistolae PAULI et SENECLE, Latine. 
 Fab. vol. ii, pp. 892904. 
 
 Epistola PETRI ad Jacobum, Gr. 
 Fab. vol. ii, pp. 907918. 
 
 Liturgiae SS. Apostolis JACOBO, PETRO, JOANNI, 
 MATTH/EO, MARCO^ et LUCLE tributas, Gr. et Lat. 
 
 Fab. vol. iii, pp. 1336. 
 
 besides an immense mass of notices concerning other writings 
 of an inferior character, all relating to the Apostolic times. 
 
A. D. 120.1 XV. APOCRYPHAL GOSPELS, && 155 
 
 Although we may not deny that the uncanonical or 
 Apocryphal Gospels, as they are commonly called, are of very 
 great antiquity, and perhaps even contain some accounts founded 
 upon fact, and not recorded in our canonical books, yet it seems 
 to be admitted that many of them are to be considered as pious 
 frauds. The following remarks of MOSHEIM are not irrelevant : 
 
 It is generally true, that delusions travel in a train, 
 and that one mistake produces many. The Christians 
 who adopted this austere system [Asceticism'] had 
 certainly made a very false step, and done much 
 injury to their excellent and most reasonable religion. 
 But they did not stop here : another erroneous practice 
 was adopted by them, which, though it was not so 
 general as the other, was yet extremely pernicious, 
 and proved a source of numberless evils to the Chris- 
 tian Church. The Platonists and Pythagoreans held 
 it as a maxim, that it was not only lawful, but even 
 praise-worthy, to deceive, and even to use the expe- 
 dient of a lie, in order to advance the cause of truth 
 and piety. The Jews, who lived in Egypt, had 
 learned and received this maxim from them, before 
 the coming of Christ, as appears incontestably from a 
 multitude of ancient records ; and the Christians were 
 infected from both these sources with the same per- 
 nicious error, as appears from the number of books 
 attributed falsely to great and venerable names, from 
 the Sibylline verses, and several supposititious produc- 
 tions which were spread abroad in this [the second] 
 and the following century, It does not indeed seem 
 probable, that all these pious frauds were chargeable 
 upon the prfessors of real Christianity, upon those 
 who entertained just and rational sentiments of the 
 religion of Jesus. The greatest part of these ficti- 
 
155 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 tious writings undoubtedly flowed from the fertile 
 invention of the Gnostic sects, though it cannot be 
 affirmed that even true Christians were entirely 
 innocent and irreproachable in this respect. 
 
 Lord Lindsay, in his " Sketches of the history of Christian art," 
 [3 vols 8vo, London, 1847,] vol. i, page xl, note*, gives the 
 following notice of the apocryphal writings : 
 
 Almost all the apocryphal Gospels, Acts, &c., may 
 be traced, generally, to the early sect of Docetse, a 
 branch of the Gnostics, the introducers of the Mystic 
 philosophy into Christianity, and in particular, 
 to a certain Leucius, said to have been a disciple (orig- 
 inally) of S. John, and who opposed these forgeries to 
 the genuine writings of the Apostles, with the view of 
 supporting the peculiar tenets of the sect, namely that 
 Light and Darkness, Spirit and Matter, are coeternally 
 and coequally opposed in hostility, that Matter is 
 essentially corrupt and sinful, and Spirit essentially 
 pure and divine, a particle in fact of the Deity, that 
 our spirits being in this life imprisoned within our 
 bodies, the flesh must be crushed to impotence if the 
 spirit would be free, that this depending on the will 
 of man, an atonement for sin is unnecessary, that, 
 as a means to this, celibacy is to be commended and 
 marriage depreciated, that the blessed Mary was 
 ever Virgin, that the body of Our Saviour was a 
 body only in appearance, and that a phantom, merely, 
 suffered on the cross that the pains of death are 
 unfelt and the spirit departs easily in proportion as 
 the body is pure and uncontaminated, and that the 
 resurrection takes place in every instance at the death 
 of the individual, the body dropping off for ever and 
 
A. I). 120.] XV. APOCRYPHAL GOSPELS, &c. 157 
 
 resolving itself into dust, its kindred mass of corrup- 
 tion. The early Church, in rejecting the leading 
 principle of the heresy, and condemning the heretics, 
 sanctioned notwithstanding, or at least winked at the 
 circulation of the fables devised by them in its sup- 
 port, * and these have become the mythology of 
 Christianity, universally credited among the Southern 
 nations of Europe, while many of the dogmas which 
 they were grounded upon have, as a natural conse- 
 quence, crept gradually into the faith. The Gnostics, 
 on the other hand, were sound as regarded the divi- 
 nity of Our Saviour, which was fiercely attacked by 
 the Judaizing Ebionites. Both sects, although as yet 
 in the germ only, were manifesting themselves during 
 the latter years of S. John, who wrote his Gospel to 
 vindicate the truth both from one and the other. 
 
 Leucius is said to have been Greek, and was evi- 
 dently a man of genius and taste, but his writings 
 have been so disfigured and interpolated that it is 
 very difficult to distinguish between his own state- 
 ments and those of his successors. Many indeed of 
 the pseudo-gospels, traceable to him in their origin, 
 are, as they now appear, puerile in the extreme f , 
 some of them even imputing malignity to Our Savi- 
 our's childhood. The reader may consult the ' Histoire 
 
 * Note here " The condemnation of a number of the Apocryphal 
 writings by Pope Gelasius seems to have proved (ultimately) a dead 
 letter." 
 
 t " E. G., according to the ' Gospel of the Infancy of Christ,' Joseph was 
 a very bad carpenter, and whenever he made hia chests or tables too 
 short or too long, Our Saviour would touch, or stretch out his hand to- 
 wards them, and they expanded or contracted to the correct dimen- 
 sions." 
 
158 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Critique du Manicheisme/ by the learned Beausobre, 
 second part, second book, torn, i, pp. 337 424. 
 
 "We proceed to extract the passages found in the volumes just 
 noticed, which concern Baptism, the more immediate subject of 
 this work. 
 
 In the " Acta Sancti Thomse, &c. edidit Thilo," page 42 is 
 the following passage : 
 
 Hdvv ovv St,aTe6evT6s ev ro> dtrocrToXqy o re j3acn\v$ Tovv&a- 
 /col 6 TOVTOV dSeX^o? JaS eiTrovro avra>, fjbrjS o\o>? 
 /cal avrol ejrapKovvTes rot? Beop,evot,<;, iracri 
 Kal avaTravovres iravra^ eBetjdijo-av Be avTov, r iva Kal 
 rrjv <r<f>pa<ylBa TOV \ovrpov SefavTai \oi7rbv, fcal avrol \eyovres 
 avTOJ, " ^XoXa&vacov T(ov ^frv^cov ^IJL&V, Kal jrpo6v/jia)v TJ/JLWV 
 OVTCOV nrepl TOV Oeov, So? r^Liv rrjv a^payl^a rj/covcrafiev <ydp 
 aov Xe7oz/T09, ort o 0eb$, bv /c;;pucrcret?, $i,a rrj<; avrov cr(/3pay2$o'$ 
 6TruyuK0crKt ra i$ia Trpbftara" ( O Be aTrocrroXo? e(jyrj aurot? 
 " Kal 'XfiLpa) Kal Beofiai v[MO)v \afteut rrjv o-^paylSa ravr^v, */cal 
 poi et? rrjv ev-^apiarlav ravrijv Kal ev\&ylav rov 
 Vy Kal T\eut>drjvat ev avrfj ouro? yap ecrri Kvpios, Kal 
 0ebs irdvrwv 'Ji^rov? Xpicrrbs, ov Krjpvo-o-ay, Kal avrb? Trarrjp 
 d\f]Qelas, 6i*9 ov v^as Tn&Tevew eBiBaj;a" Kal eK6\vcre irpocre- 
 lv avrov? e\aiov, tva Bia TOV eXalov Befavrai, rrjv 
 HveyKav ovv TO ekaiov, Kal \u%yovs canpfrav 
 
 * Thilo the editor subjoins here the following note : 
 
 " Hie sine dubio locus est, qui Turibio, Asturicensi episcopo, occasionem 
 dedit credendi, Manichseos oleo baptizare solitos esse. Nam in epistolis ad 
 episcopos Idacium et Ceponium, inter Leonis M. epistolas, T. I, p. 232, 
 edita, hsec scribit: ' Illud autem specialiter in illis Actibus, qui S. Thonice 
 dicuntur, prae caeteris notandum atque execrandum eat, quod dicit eum 
 non baptizare per aquam sicut habet Dominica praedicatio atque traditio, 
 sed per oleum solum ; quod quidem isti nostri (Priscillianistaa) non reci- 
 piunt, sed Manichaei sequuntur; quae haaresis ifsdem libris utitur, et 
 eadem dogmata et his deteriora sectatur. ' Fidem habuit Turibio Fabricius, 
 qui ejus testimonio fretus in Abdia9 hist. Apost., i ix, c. 17, p. 720, 
 baptismum oleo adrninistratum, Eucharistiam pane et aqua, respici notat, 
 ubi haec regis Indici ad Treptiam uxorem verb a leguntur : ' Nondum 
 plenam circa te magus ille (Thomas) adeptus est potcstatem? Nam quod 
 
A. D. 120.1 XV. APOCRYPHAL GOSPELS, &c. 159 
 
 jap rfv. Kal avaara^ 6 a7TO(TToXo? 
 
 Se avrois 6 Kvpios Sia (jxovrjs \eycov elprjvr} 
 aSeXtyoL Ol 8e <pa)vf)<; /JLOVOV rjKOVcrav avrov, TO Se eZSo9 avrov 
 OVK elSov ouSeTret) yap rjcrav ^e^d/juevot, TO eTricr^pdyLcr/jia T?}? 
 a(f)pa<yi$o<$. Aaftutv Be 6 diroGroKos TO ekaiov, Kal 
 eVt 77)9 K(f)a\rj^ avT&v, Kal aketyas, Kal 'ftplcras avrov? 
 \eyeiv " 'EX06 TO wyiov ovofj,a rov Xpio-rov, TO virep TTCLV 
 e\9e rj <$vva/jii,$ rov v^jrla-Tov Kal 77 6vcnrXa<yxyia 77 re\eia e\0e 
 TO xdpicrjjia TO vifuo-Tov \de rj fMjTrjp 77 evairXay^yo^ e\0e, 
 TI oiKovo^ia TOU appevos e\6e rj ra fjuvarrfpia diroK 
 ra aTTOKpvffra e\06 rj /^TT/^ TWV eTrra o'iKayv, f iva 77 
 
 (701 t? TOV oyftoOV ollCOV ^kvT]Tai ' 1X^6, 6 7rp6<T/3l>T6pO^ TtoV 
 
 ^, 1/609, evvoias, ^0^/70-66)9, evOv/jUJcrea)?, \oyicr/j,ov 
 
 in oleo, pane et aqua magica consummet, audivi.' Etiam Tillemontius, ut 
 alios taceamus, Turibii traditionem credulus repetiit in comment, hist. 
 Eccles. T. I. P. iii, p. 989. Contrariam sententiam defenderunt, Mani- 
 chEeosque ilia culpa liberavenmt Bellesobrius in hist. Manich. T. I. p. 
 415. sqq. et Moshemius in Comment, p. 894. Et hoc quidem argurnentis 
 idoneis satis demonstration est, Manetis discipulos in baptismo adniiriis- 
 trando nullam aliam aquae loco adhibuisse materiam. Alia vero quaestio 
 est de ritu baptismi in nostris Actis tradito, quse libro nondum edito non 
 potuit dirimi a viris doctis." 
 
 After about two pages more on the subject of ' water and oil,' as used 
 in Baptism, the note continues : 
 
 "His enarratis diligenter disquirendum est, quinam sint ritus baptismales 
 ab auctore Actorum traditi. Et primum quidem id dubitare non licet, 
 quin nomen (7(ppayLBo<; et verbum o-(ppayi,%ew locis laudatis ad bap- 
 tismum referantur, atque igitur erraverit Ricardus Simon, qui in Observv. 
 nov. p. 8. illo nomine Confirmationem significari notavit. Antiquissima 
 enim est atque frequentissima ilia baptismi et rituum baptismalium appel- 
 latio apud ecclesise catholicae doctores. Vid. dementis R. epist. ii. c. 8, 
 Hennas Pastor. 1. III. simil. IX. c. 16, Cotelerium ad Constitut. Apost. 
 1. II. c. 39, et Suicerum inThesauro eccles. s. v. (rcfrpayk. Etiam Gnos- 
 tici earn usurpaverunt, quod pluribus testimoniis paulo infra probabitur. 
 Auctor ipse Gimdaphorum et Gad diserte potentes facit T77^ crcfrpayiSa 
 TOV \ovrpov ; atque an tea . 25, Thomas lesum precatur : oej~au TOV 
 /3aai\ea Kal TOV TOVTOV dSe\(f)bv, Kal KaTdfutfov avTOVS et? TTJV 
 ar)v TrolfjLvrjv, KaOaplaas avTovs TU> crc5 XouT/ao5, 
 at'TOi'9 TCO era) e\aiu) diro TTJ 
 
160 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 KOiV(*)vrj(TOV fjbera TOVTCOV TWV vecarepcov \0e TO ayiov 
 fcal KaOdpiaov rov<$ ve(f)povs avT&v Kal TTJV KapBiav, Kal 
 <T<>pdyi,o~ov avrovs et9 ovoaa Trarpbs Kal vlov /cal dytov Trvev- 
 /LUIT09." Kal cr<f>payio-0evT(0v avT&v <&(f)0r) aurot? veavias 
 
 TOL/9 
 
 TOV ^>c5ro9 avrf/s irpocrftoKrj dfj,avpa)0rjvai. Kal 
 
 at'Tot? eyevero. Eljre Se 6 a7r6<jroXo9 TT/DO? roi> /cvpiov " 
 
 pr)TOV fj/jiLV, KVpl, TO ^)(W9 (TOV <TTl, KOI OV Swd/jieda (f)piV 
 
 fJieitpv <ydp ^crrt T/9 ^erepa9 6'^e<y9." Airyov? 
 /cal Siafyava-avTos, Kkdcras apTov KOIVWVOVS 
 fcaTecrTr}(76 TV)? ev%api,o-Tla<$ TOV tcvplov. v E^aipov 8e Kal 
 rfyaXki&VTO, TroXXol Be Kal Tepoc TncrTevaavres TrpocreTiOevTO, 
 Kal rip'xpinro 6/9 TO KaTa<f)vyt,ov TOV awTTJpos. C O Be a7r6aToXo9 
 GVK 67rav6TO Krjpvcrcrwv, Kal \eyow avTols " "Avbpes Kal yvvaiKes, 
 7ratS69 Kal Kopai, veavlcrKot, Kal irapdevoi, aKfJualoi Kal <yr)pa\eoi, 
 OL T $ov\oi, 01 Te eXevdepoi, ajre^eaOe r^9 iropveias KOI r>)9 
 Kal Tijs epyacrtas T7J9 yao~Tp6s ev yap TOVTOIS rot9 
 l Ke<f>a\alois ylveTai iraaa dvofjbia. 'H ydp rropvela 
 
 TOV VOVV, Kal TOU9 T^9 tyv)(fjs 6(f>0a~\.JJl,OV$ O-KOTt&l, 
 
 ylveTat, r^9 TOV crco//,aT09 7roXtre/a9 et? da-Oeveiav 
 
 o\ov (TOV dv6pa)7rov, Kal et9 voo~ov /JL/3d\\ovo~a o\ov TO 
 
 f H Be a7T\r)o~Tla et9 (froffov Kal ala^vvrjv Ka0Lo~T7)cn^Tr)v 
 
 ev TOt9 TOV crc6yLtaT09 vTrdp^ovcra, KOI BiapTrd^ovaa rd d\\OTpia, 
 
 (Kal TavTijv VTCo^flav e^ovcrav rj diroBiBovaa d\\OTpia rot9 
 
 Prseterea tota illius narrationis utriusque series flagitat, ut de baptismo 
 cogitemus. Qui miraculosis per Apostolum beneficiis affecti et ad sacra 
 Christiana conversi sunt, primum baptismo initiantur, atque deinde statim 
 in communionem sacraa ccense vocantur. Conferri potest similis rehtio 
 in Epit. de Gestis Petri c. 69. Maxime vero, quae de fine et efficacia 
 sigilli prcedicantur, baptismum intelligendum esse confivmant. Prseter 
 abolitionem peccatorum et salutis recuperationem haec duo praecipue not- 
 anda sunt, quod deus dicitur illo quasi signo suos dignoscere, et quod 
 eadem (7<f)pay{,<; daemonum malorum potentissima formido habetur. 
 Utramque vim et Catholici et Gnostici baptismo tribuerunt." 
 
 The notes extend to about twenty pages more, on the same subject, 
 and, though there is too much matter to insert here, yet the curious reader 
 will derive both instruction and interest from a perusal of the whole 
 in the learned editor's original work. 
 
A. D. 120.] XV. APOCRYPHAL GOSPELS, &c. 161 
 
 . ( H e epjaala TTJS KoiXlas els (frpovTiSas Kal 
 e/JiftaXkeL TTJV ^w^v, (TOVTO ^ep^vcoaav, JJLI) apa 
 vSet)s avTcfjv yevrjrat, /cal TCOV iroppcoOev avrov TWV OVTCOV 
 BzaOfj}. ^ETTCIV ovv aTraXX.ayfJTe TOVTCOV, ylveaOe a<j)p6vTlB$ 
 KIU a\VTToi Kal a^ojBoi, Kal irapajjiivei VJALV eKelvo TO 
 VTTO TOV o-cor/jpos ' Mr) p,epijj,vricrr)TG els T^]V avpiov, t] 
 avpwv fJbepijAvijaei eavrrfs. MvrifjiovevcraTe Ka/celvov TOV \6<yov 
 TOV TrpoeiprjjjLevov ^EjjLJ3\e^raTe els TGVS Kopaicas, Kal airi^eTe 
 els TO, "TreTeiva TOV ovpavov, OTL ovre aTrelpci, ovTe Oepl^ei, OVTG 
 els Tas cnroO^fcas, teal o deos olKovopel avTa' 7r6crq> 
 v^as, oXijoTria-TOL ; 'A\\a TrpoorSe^a&Oe T^V TOVTOV 
 Trapovcrlav, KCU els CLUTOV TO.S eXTricas e^ere, Kal TTicrreuere TW 
 ovo^am aurov avTos ycip e&Tiv o KpLTTfs QJSVTWV Kal veK.p&v> 
 Kal avTos aTToSiScoo-iv evl e/cdorTfo TTpos Tas Trpd^eis avTOV ev Ty 
 \,6V(Tei, avTov Kal eTrK^aveia Trj v&Tepa, ore OVK e^et, ovBels 
 \byov airo\ojias, fieXX&v Trap 1 avTa> Kpive&Oai o>9 ^ aicovcras. 
 Ol yap Krjpvaes avTou els TCL Tecnrapa KXl/uaTa Trjs olKov/AevTjs 
 K7]pvorcrov(Ti /jieTajvcoTe ovv Kal iridTevaaTe TTJ e7rayye\la, Kal 
 &et;acj~06 'vybv Trpav'TijTos Kal (fropTiov eK.afypoi>, r iva ^arjTe /cal 
 /AT) a7ro9dvr)T. TavTa KTtjaaaOe, TavTa (j)v\dacr6e, e^ekOeTe 
 CLTTO TOV CTKOTOVS, 'ivo, TO (fra)s vjji&s TTpoaSe^ijTai ' e\OcTe irpos 
 TOV OVT&S dyaOov, wa Trap 1 avTov TTJV %apiv ^e^ade, Kal TO 
 avTov orij/jLelov eyKaTaOrfarjaOe Tals v/AeTepais 
 
 The following is an English translation of the preceding 
 extract. 
 
 The king Gundafar, therefore, and his brother 
 Gad, conversing with the Apostle, said unto him, not 
 at all retreating, and themselves supplying those who 
 asked of them, giving to all and relieving all, -they 
 asked of him, that they might also next receive the 
 seal of the laver, themselves also saying to him, 
 "Whilst our souls are at leisure, arid we are zealous 
 towards God, give to us the seal : for we have heard 
 
 you say that the God, whom you preach, by means 
 vo/. I. 21 
 
102 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 of his seal knows his own sheep." The apostle said 
 to them, " I both rejoice, and request of you to take 
 this seal, and to join me in this thanksgiving and 
 blessing of the Lord, and to be confirmed therein. 
 For this is the Lord and God of all, Jesus Christ, 
 whom I preach, and he is the father of truth, in 
 whom I have taught you to believe." And he bade 
 them bring oil, in order that through the oil they 
 might receive the seal. They therefore brought the 
 oil, and lighted up many lamps : for it was night. 
 And the apostle, rising up, sealed them, and the Lord 
 was revealed to them by a voice saying, " Peace to 
 you, brethren ! " But they only heard his voice, but 
 did not see his form, for they had not yet received the 
 confirmation of the seal. The apostle then, having 
 taken the oil, and poured it on their heads, and having 
 anointed them, began to say, " Come, holy name of 
 Christ, wilich is above every name : come, power of 
 the Most High and perfect mercy : come, highest 
 grace ; come, mother of mercy : come, communicater 
 of the male : come thou that revealest the sacred 
 mysteries : come, mother of the seven houses, that 
 thy rest may be in the eighth house : come, elder of 
 the five members, mind, idea, intelligence, thought, 
 reason : come, holy spirit, and purify their reins and 
 their heart, and seal them in the name of the Father, 
 and of the Son, and of the Holy Ghost." And when 
 they were sealed, there appeared to them a young 
 man holding a lighted lamp, so that the candles 
 themselves w r ere dimmed by the proximity of its 
 light : and he went out, and disappeared from their 
 eyes. And the apostle said to the Lord, " O Lord, 
 thy light is intolerable to us ; we cannot bear it : for 
 
A. D. 120.] XV. APOCRYPHAL GOSPELS, &c. 163 
 
 it is too powerful for our eyes," Then, as the bright- 
 ness increased, he brake a piece of bread, and made 
 them partakers of the grace of our Lord. And they 
 rejoiced and were exceeding glad ; and many others 
 also believed and joined them, and entered into the 
 refuge of the Lord. 
 
 And the apostle did not cease to preach, saying to 
 them, " Men and women, boys and girls, young men 
 and maidens, adults and old, slaves and free, abstain 
 from fornication and from covetousness, and from 
 gluttony ; for in these heads is comprised all evil. 
 For fornication weakens the mind, and darkens the 
 eyes of the soul, and impedes the use of the body, 
 converting the whole man into weakness, and plun- 
 ging all the body in disease. But covetousness brings 
 the soul into fear and shame, turning on things which 
 concern the body, and appropriating to itself the 
 things of others, and is subject to this suspicion by 
 not rendering up the things of others to their 
 owners. But gluttony casts the soul into thought 
 and anxiety, making it anxious, lest it become needy, 
 and in want of those things which are without. When 
 therefore you are freed from these things, you are 
 free from anxiety, without pain or fear, and that say- 
 ing of the Saviour abides with you, f Take no thought 
 for the morrow ; for the morrow shall take thought 
 for itself.' Remember also that saying of our Lord 
 aforesaid, ' Look at the ravens, and behold the birds 
 of heaven, that they neither sow nor reap nor gather 
 into granaries ; and the Lord rules over them. How 
 much more so you, O ye of little faith ! ' But wait for 
 his coming, and fix your hopes upon him and believe 
 on his name : for he is the judge of the living and 
 
164 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 the dead ; and he renders to each one according to 
 their deeds, at his coming and last appearance, when 
 no one shall have a word of apology to make, being 
 about to be judged before him as disobedient. For 
 his preachers preach even to the four regions of the 
 world. Repent therefore and believe the Gospel, 
 and take upon you the yoke of easiness and the burden 
 which is light, that you may live and not die. Keep 
 these things, preserve these things ; come forth out 
 of darkness, that the light may receive you ; come to 
 him who is good indeed, that you may receive grace 
 from him, and lay up his seal in your souls/' 
 
 In page 66 of the same volume is a similar account of the 
 mode in which Baptism, the seal, was conferred. 
 
 8e avrov rj yvvr) \eyovaa' 'A7r6crro\ rov v-fric 
 09 fjboi rr)V cr(f>payi$a, iva prj vrrocrrpe-fyr) et? e/u-e rrakiv 6 
 eftdpos e/cewos. Tore Irroiycrev avryv 6771^9 avrov ryevea-0ai, 
 Kal eTriOels e7r avrfj rfy x W a avT v ea(j)pd>yi<rv avrrjv els 
 ovojjba Trarpbs Kal vtov Kal dylov irvev uaros. IToXXol $e Kal a\\oi 
 eor^paylcrO^o-av per avrffc. 'jE/ceXeuo-e Se o aTrocrroXo? TO) 
 Staxovw avrov TrapaOetvat rpciTre^av ' irapeOriKav 8e crvfj/fyeXXiov, 
 o evpov 6K6L. Kal ttTrXcocra? cnvBova lir avra) eTreOijKev aprov 
 TT}? evXoylas. Kal Trapaorra^ 6 a7ro<jroXo9 eiirev 'Irjorov 
 e, vie rov Oeov, 6 KaraPicoa-as rjfjias rrjs ev^apio-rlas rov 
 i dov TOV ayiov KCLI rov Tiynov ai/xaro9 Koivcovfjcrai - 
 ISov KaTaroKfjiWfiev r^9 ev^apicrTia^ Kal eiTLKX^creo)^ rov or/lav 
 C-QV QVOftaros, e\0e vvv KOI Koiva>vrf<rov r^lv. Kal tfp^aro \eyetv . 
 'E\0e ra <T7r\dy%a ra re\eia, e\0e f) Koivwvta rov appevos, eXOe 
 r) e7ri,o"rajjievrj ra fjuvcrr^pia rov e7ri\eKrov, e\0e rj Koivwvova'a 
 ev rraori rot9 aOXow rov yevvalov aflXyrov, e\0e rj rjcrv^la 77 
 a7roKa\V7rrovo'a ra /jieyaXela rov Travrbs /jueyeOovs, e\0e ?} ra 
 arroKpvfya eK^aivovora Kal ra arropp^ra fyavepa KaOiaraycra, rf 
 lepa Trepio-repa, f] rot/9 SiSvaovs veoacrov^ yevvaxra, e\6e rj CLTTOK- 
 pv 009 prirrip, e\0e f) <f>avepa ev rat9 irpd^ecriv avrijs, Kal irape- 
 
A. D. 120.] XV. APOCRYPHAL GOSPELS, &c. 165 
 
 'xapav KOI avaTravcriv rot? awTj/Afjievois avrfj \,6e /cal 
 rjfuv ev ravrrj 777 ev^apicrrla, TJV Trotovpev ^Trl rut 
 (7ov, /cal rfj ayaTrfj, rj (jvvr^^Qa Girl rfj /c\r/cri, crov. 
 Kal eliTcbv ravra Sie^dpa^e rw apra) TOP (rravpbv, teal /c\do~as 
 tfp^aro SiaSiSovai,. Kal irp&rov TTJ fyvvai/cl eSco/cev 
 oroi, TOVTO ei9 a(f>eo'iv dfjiaprcwv, /cal \vrpov 
 
 Kal /juer avrrjv eSco/ce Kal rot? a\Xot? TTOLCTL 
 rot? rrjv a-<f>payl$a 
 
 In English, thus : 
 
 The woman asked him saying, " Apostle of the 
 Most High, give me the seal, that that enemy may 
 not return again to me." He then made her come 
 near him, and having placed on her his hand, sealed 
 her in the name of the Father and the Son and the 
 Holy Ghost. Many others also were sealed with her. 
 But the apostle told his deacon to place by him a 
 table, and they placed by him a sympsellion * which 
 they found there. And having unfolded a napkin 
 upon it, he placed thereon the bread of blessing. And 
 the apostle, standing by, said, " Jesus Christ, son 
 of God, who hast vouchsafed to communicate to 
 us the Eucharist of thy holy body and thy honoured 
 blood : behold, we venture on the Eucharist and the 
 invocation of thy holy name : come now and commu- 
 nicate to us." And he began to say, " Come bowels 
 of perfection ; come communicatrix of the masculine ; 
 come, thou that knowest the mysteries of the elect : 
 come," &c. &c. (see page 162). So saying, he marked 
 a cross in the bread, and having broken, began to dis- 
 
 * This word implies either a table at which two persons can sit arid 
 talk together, or a chair on which two can sit, like a chair still made for 
 the same purpose in the present day. 
 
166 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 tribute it : and first he gave it to the woman, saying, 
 " This shall be to thee for the remission of sins, and 
 a release from offences for ever." And after her he 
 gave it to others also who received the seal with her. 
 
 In Thilo's other Tolume " Codex Apocryphus," &c., there 
 seems to be little on Baptism. At page 492, in the preface to 
 the Gospel of Nicodemus, Ananias, who translated the work out 
 of the original Hebrew into Greek, writes thus : 
 
 a> ^Avavlas Trporlfcrcop CLTTO eTrdp^wv rvy^avwv, 
 /c TCOV Oeiwv ypa(f))V, eTreyvwv rov Kvpwv fjfjuwv 'Iijaovv Xpicr- 
 rov Trlarei, irpoffeMwv, KATAzinQETS AE" KAT TOT" 
 'Ari'OT BAIITISMATOS. 
 
 Latin version : 
 
 Ego Ananias Hebraeus, qui eram legis doctor de 
 Hebraeis, in divinis scripturis perscrutans, divinitates 
 legis scripturarum Domini Nostri Jesu Christi in fide 
 praesumens, dignatus sacri baptismatis ...... &c. 
 
 In, English : 
 
 I Ananias, born of a family of rulers, and acquain- 
 ted with the law out of the Divine writings, knew the 
 Lord Jesus Christ, having come to him by faith, and 
 been thought worthy of holy baptism. 
 
 Also, at page 684 of the same volume, is the following curious 
 narrative, in which Baptism is more than incidentally mentioned : 
 
 Tov ^Iwdvvov roivvv St8a0vcoi/To? OI/TCO? rou? ev ra> aSy a 
 KOI 6 TrpwTOTrXacTO? fcal TrpOTrdrcop ^ASafi, \eyet, irpbs 3^0, TOV 
 
 vlbv avrov" Tie JJLOV, 6e\<0 iva ewri;? rot? TrpoTrdropcri rov 
 yevovs TWV dv0pa)7rwv Kal rot? TrpotyrJTCUS, ore eTrecrov rov 
 airo9vr)(7Keiv yite, TTOV ere aTrecrretXa. r O Se 2?]0 etyrj IT/30- 
 
A. D.120] XV. APOCRYPHAL GOSPELS, &c. 1G7 
 
 fyrjTai teal TraTpidpxat,, a/covo-are. *O />60? irarrjp *ASa/j, 6 
 7rp&>T07rXao"T09, Trecrcov TTOTG 6t9 TO T\evTav, aTrecrretXe yu-e 
 SeTjcnv 7rpo9 TO^ tfeoz' eyyicrra T>79 77-^X779 roO Trapa- 
 &>9 a^ oByyrjarT] //-e oY ayye\ov (77^09) TO Sev&pov TTJS 
 
 , [rovreaTt, TO eXeo9 TOU eXa/of,] /cat eVapco 
 /cal aXen|ra) TOZ> e/Aov Trarepa, /cal avacrrfj CLTTV 
 "Oirep Be teal eTroirjcra. Kal fjuera TTJV ev^v e\@a)v 6 0^776X09 
 Kvplov \eyei, /uoi Tl, 2r)0, atVefc ; eKauov alrels TO TOW 
 aviaT&v, rj TO SevSpov TO topalov (sci. TO peoz^) TO 
 e\cuov, Sia TTJV TOV crov TraTpbs ao-Oeveiav ; TOVTO OVK 
 evpeOrp/cu vvvl. "AinOi Kal elire T&> TraTpi aov, OTI /jueTa 
 TO crvvT\ea-6?ivai ajrb KTicrews KOO-JAOV CTTJ r rrevTaiacr'%i\ia irev- 
 Taicbaia, TOTG /caTe\Or) ev Ty ryfj 6 uovoyevrfs u/09 ToO 6eov 
 KaiceZvos aXet^/ret avTov TW TOLOVTW eXa/w, Kal 
 Kal ev vSaTi Kal Trvev/jbaTt dylto 7r\vvel Kal avTov 
 Kal TOU9 ef avTov, Kal Tore a7ro 7rao-?79 vocrov laQfatTai vvv Be 
 TOVTO yeve&Oai, dBvvaTov. TavTa aKOvaavTe^ ol 
 Kal ol 7rpo(f)r)Tai e^aipovTO 
 
 English translation. 
 
 .' 
 When John was thus teaching those who were in 
 
 the infernal regions, Adam, the first created and father 
 of all, heard him, and said to Seth his son, " My son, 
 I wish thee to tell the forefathers of the human race, 
 and the prophets, where I sent thee, when I fell and 
 became subject to death." Upon which Seth said, 
 " Prophets and patriarchs, listen. My father Adam, 
 the first-created, having fallen under the power of 
 death, sent me to the gate of Paradise to make a re- 
 quest to God, that he would guide me, by means of an 
 angel, to the tree of mercy (namely the mercy of oil) 
 and that I may take the oil and anoint my father, and 
 he may recover from his infirmity. Which also I did. 
 And after I had prayed, the angel of the Lord came 
 and said to me, ' Seth, what dost thou ask ? dost thou 
 
168 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 ask for the oil which raises up the sick, or the beauti- 
 ful tree [which distills] such oil, on account of the 
 infirmity of thy father ? Go and tell thy father that, 
 after the completion of five thousand five hundred 
 years from the creation of the world, then shall de- 
 scend upon earth the only-begotten son of God, 
 having taken upon himself the form of a man, and 
 he shall anoint him [Adam] with such oil, and he shall 
 rise again. And he shall wash with water and the 
 Holy Spirit both him and those who are descended 
 from him, and then he shall be healed from every 
 disease. But at present it is impossible that this 
 should be." Hearing these words the patriarchs and 
 the prophets rejoiced greatly. 
 
 The Latin version of this extract, which is on the opposite page 
 in Thilo but in Fabricius is given and Jess perfect without 
 the Greek, in a more expanded form, is as follows. 
 
 Et quum hasc audisset protoplastus Adam pater quia 
 in Jordane baptizatus est Jesus, exclamavit ad filimn 
 suum Seth : " Enarra filiis tuis, patriarchis, et prophe- 
 tis omnia, quse a Michaele archangelo audisti, quando 
 te misi (ad portas paradisi,) ut deprecareris Deum, qua- 
 tenus transmitteret tibi angelum suum, ut daret tibi 
 oleum de arbore misericordiag, ut perungeres corpus 
 mourn, quum essem mfirmus." Tune Seth, appropin- 
 quans sanctis patriarchis et prophetis, dixit : " Ego 
 Seth quum essem orans Dominum ad portas paradisi, 
 ecce angelus Domini Michael apparuit mihi dicens : 
 ' Ego missus sum ad te a Domino ; ego sum consti- 
 tutus super corpus humanum. Tibi dico [enim], Seth, 
 noli laborare lacrimis orando et deprecando propter 
 oleum ligni misericordioe, ut pcrungas patrem tuum 
 
A. D. 120.] XV. APOCRYPHAL GOSPELS, &c. 169 
 
 Adam pro dolore corporis sui : quia nullo modo poteris 
 ex eo accipere, nisi in novissimis diebus et temporibus, 
 nisi quando completi fuerint quinque millia et quin- 
 genti anni. Tune veniet super terram amantissimus 
 Dei filius Christus, qui facit resurgere corpus Adae, et 
 conresuscitare [sic] corpora mortuorum. Et ipse 
 veniens in Jordan e baptizabitur. Quum autem egres- 
 sus fuerit de aqua Jordanis, tune de oleo misericordiae 
 suae unget [ex eo] omnes credentes in se ; et erit oleum 
 illud misericordiae in generationem (eorum,) qui nas- 
 cendi sunt ex aqua et Spiritu Sancto in vitam aeternanru 
 [Amen.] Tune descendens in terras amantissimus Dei 
 filius Christus Jesus introducet patrem nostrum Adam 
 in paradisum ad arborem misericordiae. Haec autem 
 omnia audientes a Seth patriarchae omnes et prophetae 
 exsultaverunt magna exsultatione. 
 
 At page 780 is the following : 
 
 Tavra nrdvra ei^ofjiev real rjKovcra/mev ^yu-efc ol Svo avTdSe\<j)Oi,, 
 01 Kal aireaTaX^fjuev irapa Mi^arfK rov dp%ay<ye\ov, Kal 
 07]{iev KTjpv^ai rrjv rov Kvplov avdaracnv, Trporepov $e aTr 
 ev T&) 'lopSdvy Kal paTrriaOrivai OTTOV Kal d7re\06vres e/3a7T- 
 ria07]jjiV fjiera Kal a\\a)v dvaordvrayv veKp&v. 
 
 In English: 
 
 All these things, we the two brethren saw and 
 heard, who also were sent from Michael the Arch- 
 angel, and were appointed to preach the resurrection 
 of the Lord, but first to go and be baptized in the 
 Jordan, where also we went and were baptized with 
 others also of the dead who had arisen. 
 
 The Latin version is here, as elsewhere, more lengthy than the 
 Greek, and seems to have been taken from a different copy. 
 vol. I. 22 
 
170 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Haec sunt divina et sacra mysteria, quag vidimus et 
 audivimus, ego Karinus et Leucius. Amplius non 
 sumus permissi enarrare caetera mysteria Dei, sicut 
 contestans Michael archangelus dixit nobis : " Euntes 
 cum fratribus vestris in Hierusalem [et] eritis in 
 orationibus clamantes et glorificantes resurrectionem 
 Domini Jesu Christi, quos a mortuis resuscitavit 
 secum. Et cum nemine hominum eritis loquentes, 
 et sedebitis ut muti, usque dum veniet hora, ut per- 
 mittat "vobis ipse Dominus referre suae divinitatis 
 mysteria. Nobis autem jussit Michael archangelus 
 ambulare trans Jordanem in locum opimum et pin- 
 guem, ubi sunt multi, qui nobiscum resurrexerunt in 
 testimonium resurrectionis Christi Domini : quia tan- 
 turn tres dies permissi sumus, qui surreximus a mortuis, 
 celebrare in Hierusalem Pascha Domini cum viventibus 
 parentibus nostris in testimonium resurrectionis 
 Christi Domini : et baptizati sumus in sancto Jordanis 
 flumine accipientes singuli stolas albas. 
 
 Prom the Codex Apocryphus of Fabricius may be obtained the 
 following extracts concerning Baptism. 
 
 At page 459 of the first volume ; from the Apostolica Historia of 
 Abdias, first bishop of Babylon, Book III, containing the adven- 
 tures of Saint Andrew : 
 
 Ita vendicatis Domino incolis ejus civitatis, cunctos 
 in nomine Patris et Filii et Spiritus Sancti, concessa 
 peccatorum remissione, baptizavit. 
 
 In English : 
 
 Thus having vindicated to the Lord all the inhabi- 
 tants of that city, he baptized all of them in the name 
 of the Father and of the Son and of the Holy Ghost, 
 granting to them remission of their sins. 
 
A. D. 120.] XV. APOCRYPHAL GOSPELS, &c. 171 
 
 At page 505, is the following narrative concerning Saint 
 Andrew : 
 
 Hasc dum apud Patras faceret beatus apostolus 
 signa, abduxit quidam ad littus Andream, ubi nauta 
 quispiam, quinquaginta annis debilitate nimia projec- 
 tus in coeno jacebat, ulceribus scatens et vermibus, 
 cui nullius medici potuit cura mederi. Hie quum 
 aspexisset apostolum, " Forsitan tu es, " inquit, " disci- 
 pulus Dei illius, qui solus salvare potest." Cui sanctus 
 apostolus ait ; " Ego sum, qui in nomine Dei mei te 
 sanitati restituo." Et adjecit, " In nomine Jesu Christ! 
 surge et sequere me." At ille, relictis pannis puru- 
 lentis, in quibus tabes defluxerat, sequebatur eum 
 profluente pure cum vermibus a corpore ejus. Quum 
 venissent ad mare, ingressus est uterque aquam ; ab- 
 luensque eum apostolus in nomine Trinitatis ita sanum 
 reddidit, ut nullum penitus infirmitatis hujus corporeas 
 resedisset indicium ; tan turn que fide post acceptam 
 sanitatem accensus est, ut nudus per civitatem cucur- 
 rerit, adnuncians quia " Ille est verus Deus, quern An- 
 dreas prsedicat." Et mirabantur omnes, congratulantes 
 sospitati ejus. 
 
 Which may be thus translated into English : 
 
 Whilst the holy apostle was working these miracles 
 at Patrse, some one led Andrew to the sea-shore, 
 where a sailor for fifty years had been lying through 
 weakness in the mud, swarming with ulcers and ver- 
 min ; for no physician was able to cure him. This 
 man, when he saw the Apostle, said " Perhaps you 
 are the disciple of that God who alone can save 
 me." To whom the Holy apostle replied, " I am he, 
 who in the name of my God restore thee to health :" 
 
"j'72 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 and he added, " In the name of Jesus Christ rise and 
 follow me." The man, leaving his filthy rags, from 
 which the blood was flowing, followed him with his 
 body dropping with filth and vermin. When they 
 had reached the sea, both of them entered the water, 
 and the apostle, washing him in the name of the 
 Trinity, made him so sound, that no mark of his 
 bodily disease remained upon him : and thus restored 
 to health, he was so excited by faith, that he ran 
 naked through the city, exclaiming : " That is the 
 true God, whom Andrew preaches." And all won- 
 dered, congratulating him on his being restored to 
 health. 
 
 In page 560, being on the adventures of St John : 
 
 Quae Craton philosophus cum suis discipulis cernens, 
 pedibus apostoli advolutus, credidit exinde, et baptiza- 
 tus est cum omnibus, ccepitque et ipse fidem Domini 
 nostri Jesu Christi publice praedicare. 
 
 In English : 
 
 Crato the philosopher, together with his disciples, 
 seeing these things, falling down at the apostles' feet, 
 immediately believed, and was baptized with all the 
 others, and he began himself also to preach publicly 
 the faith of our Lord Jesus Christ. 
 
 At page 595 Lib. VI de S. Jacobo minore : 
 
 Ad ultimum autem monuerunt, ut priusquam 
 progrederentur ad Gentes * praedicare agnitionem 
 Dei Patris, ipsi reconciliarentur Deo suscipientes 
 
 * Acts xiii, 46. xviii, 6. xxviii, 28. 
 
A. D. 120.] XV. APOCRYPHAL GOSPELS, c. 173 
 
 Filium ejus. Alias enim eos nullo modo ostenderunt 
 posse salvari, *(* nisi per Sancti Spiritus gratiam trinee 
 invocationis J dilui baptismate properarent, et Eu- 
 charistiam Christi Domini sumerent. 
 
 In English : 
 
 Finally, they advised them, before they proceeded to 
 preach the knowledge of God the Father to the nations, 
 to be reconciled to God by receiving his son. For 
 otherwise they showed them that they could in no way 
 be saved unless they hastened to be washed by baptism 
 through the grace of the Holy Spirit, and invoking 
 the blessed Trinity, should also receive the Eucharist 
 of Christ our Lord. 
 
 In page 720 De S. Thoma, lib. IX. 
 
 Nam quod in oleo, ^f pane, et aqua magica con- 
 summet, audivi. 
 
 English : 
 
 For I have heard that he officiates with oil, bread, 
 and magical water. 
 
 At page 755 is the following passage from TURIBIUS EPISCOPUS 
 ASTUJIICENSIS, his Epistle to the bishops Idacius and Ceponius. 
 
 Illud autem specialiter in illis Actibus, qui S. Thomas 
 dicuntur, prae caeteris notandum atque execrandum 
 est> quod dicit eum non baptizare per aquam, sicut 
 habet Dominica praedicatio atque traditio, sed per 
 
 f John iii, 5. Mark xvi, 16. 
 t Matth. xxviii, 19. 
 
 H The editor ohserves here in a note " Respicit Baptismum oleo 
 administratum, Eucharistiam pane et aqua." 
 
174 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 oleum solum : quod quidem illi nostri (Priscilliamstce) 
 non recipiunt, sed Manicheei sequuntur, quse haeresis 
 iisdem libris utitur, et eadem dogmata et his deteriora 
 sectatur. 
 
 In English, thus : 
 
 But in the Acts, so called, of St. Thomas, this one 
 thing ought to be noticed and execrated before all 
 others, viz. when he says that he does not baptize by 
 water, according to the preaching and tradition of 
 our Lord, but by oil alone ; which those sects 
 amongst us (Priscillianists) do not receive, but "which 
 the Manichseans follow ; which heretical body uses 
 the same books, and follows the same doctrines, and 
 even worse than them. 
 
 The third volume Pars tertia of Fabricius's Codex Apocry- 
 phus contains a variety of Liturgies, headed S. JACOBI, S. PETRI, 
 &c. At page 140, being the " Liturgia S. Jacobi ex Syriaco 
 translate," is the following passage : 
 
 Crux tua [Christe] pons sit illis, et baptismus tuus 
 integumentum. 
 
 In English : 
 
 May thy cross, [O Christ] be to them a bridge, and 
 thy baptism a covering. 
 
 In page 235 Matthsei liturgia, qua JEthiopes utuntur, is 
 the Nicene creed, wherein occur the words : 
 
 Confiteor unum baptisma in remissionem pecca- 
 torum. 
 
 English : 
 
 I acknowledge one baptism for the remission of 
 sins. 
 
A. D. 120.] APOCRYPHAL GOSPELS, &c. 175 
 
 At pages 336 339 are nine canons of the Council of Apostles 
 at Antioch : the second canon is : 
 
 Ut baptizati non jam circumciderentur more Judae- 
 orum, siquidem sit baptismus circumcisio non maim 
 
 facta. 
 
 
 
 In English : 
 
 That those baptized should not now be circumcised 
 according to the custom of the Jews, since baptism 
 is a circumcision not performed by hands. 
 
 At page 342 : Symbolum ab apostolis &c. : 
 
 Septem sunt remissiones peccatorum ; prima bap- 
 tismi, secunda pcenitentiae, tertia divinae pietatis, 
 quarta venia per indulgentiam inimicorum, quinta 
 per veram caritatem, sexta per eleemosynam, septima 
 per praedicationem qua errantes convertuntur. 
 
 In English : 
 
 There are seven remissions of sins, the first that of 
 baptism, the second of repentance, the third of piety 
 towards God, the fourth forgiveness by indulgence of 
 enemies, the fifth by true charity, the sixth by alms- 
 giving, the seventh by preaching, whereby those in 
 error are converted. 
 
 At page 413 : Paralipomena ad evangelium Infantise : 
 
 " Oportet," inquit Petrus, " testem resurrectionis 
 Christi constitui ex iis qui cum eo versati sunt, a tem- 
 pore, quo baptizare coepit Joannes, ad id usque 
 tempus, quo Chris tus in coelum est assumptus, [Act. i, 
 22,] et alibi hanc prsedicationem vocat verbum, quod 
 per Judsearn exiit, initio facto a Galilaea, statim ab eo 
 baptismate, quod per Joannem est praedicatum." 
 
170 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In English : 
 
 It is necessary," said Peter, " that one witness of 
 the resurrection of Christ should be appointed from 
 amongst those who held communication with him 
 from the time when John began to baptize till the time 
 when Christ was taken up to heaven " [Act. i, 32.] ; 
 and elsewhere he calls their preaching the word which 
 went forth through Judea, commencing from Galilee, 
 immediately after that baptism which was preached 
 by John. 
 
 The next extract is from page 803 804, the Shepherd of 
 Hennas, Book I, vision 3.* 
 
 Caeteros autem lapides, quos vidisti longe projectos 
 a turri, et currentes in via, et volvi de via in loca 
 deserta ; ii sunt qui crediderunt quidem, dubitatione 
 autem sua reliquerunt viam suam veram, putantes se 
 meliorem viam posse invenire. Errant autem, et 
 miseri sunt : ingredientes in desertas vias. Qui autem 
 cadebant in ignem, et ardebant ; ii sunt qui in perpe- 
 tuum abscesserunt a Deo vivo, nee amplius illis 
 ascendit in corda pcenitentiam agere, propter desideria 
 libidinum suarum, et scelerum quae operantur. 
 Caeteri vero, qui cadebant juxta aquas, et non pote- 
 rant volvi in aquas, qui sunt ? Ii sunt qui verbum 
 audierunt, volentes baptizari in nomine Domini ; qui- 
 bus, quum venit in memoriam sanctitas veritatis, 
 retrahunt se, ambulantque rursus post desideria sua 
 scelesta. Consummavit igitur enarrationem turris. 
 Ego vero, qumn adhuc essem improbus, interrogavi 
 
 * This extract ought to have been given in page 89, under the heading 
 HERMAS, but was not discovered until the volume had been printed so far. 
 
A. D. 120.] XV. APOCRYPHAL GOSPELS, &c. 177 
 
 illam; "An iis omnibus lapidibus, qui project! sunt, 
 nee conveniebant in structuram turris ; an est pceni- 
 tentia, et habebunt locum in turre hac ? " " Habent," 
 inquit, " pcenitentiam ; sed in hac turre non possunt 
 convenire ; alio autem loco ponentur multo inferiore, 
 et hoc quum cruciati fuerint, et impleverint dies pec- 
 catorum suorum. Et propter hoc transferentur, 
 quoniam perceperunt verbum justum. Et tune illis 
 continget transf erri de poenis ; si ascenderint in corda 
 ipsorum opera, quae operati sunt scelesta. Quod si 
 non ascenderint in corda ipsorum, non erunt salvi, 
 prqpter duritiam cordis sui." 
 fj In English : 
 
 But the other stones, which you saw cast to a dis- 
 tance from the tower and running along the road and 
 rolled therefrom into desert places, are those who have 
 indeed believed, but in their state of doubt have left 
 the true way, thinking they can find a better. But 
 they are in error, and are wretched when they enter 
 upon deserted paths. Those which fell into the fire 
 and burnt, are those who have departed for ever from 
 the living God, and into whose hearts it no longer 
 enters to show repentance, owing to their desires and 
 lusts and the wickednesses they commit. But the others 
 which fell near the waters, and could not roll into 
 the waters, who are they ? Those are they who have 
 heard the word, and wish to be baptized in the name 
 of the Lord ; and when the sanctity of truth 
 occurs to their memory, they retract and walk back 
 after their wicked desires. Thus she completed the 
 narration of the tower. But I, being still wicked, 
 asked her, " Of all those stones which were cast forth 
 
 were there none fit to build this tower, will they 
 vol. I- 23 
 
178 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 repent, and have a place in the tower ? " " They have 
 repentance/' she said, " but they cannot be placed 
 together in this tower ; they will, however, be placed 
 in another much inferior place, and this when they 
 have been tortured and have fulfilled the days of 
 their sins. Wherefore they will be transferred, since 
 they have received the righteous word. And then it 
 will fall to their lot to be freed from their punishments, 
 if the wicked works they have done shall rise to their 
 hearts. But if they do not reach their hearts, they 
 shall not be saved owing to the hardness of their 
 hearts." 
 
 At page 1003 is the extract from the Shepherd of Hernias, 
 already given at page 91 of this synopsis, Et dixi&c. At the foot 
 of the page is the following note, in \vliich the editor attempts 
 to explain the difficulties of the text : 
 
 Quandoquidem lavatio corporibus competit, non 
 animis, noster necessario intelligit Baptismum 
 Metaphoricum et Mysticum, bona videlicet quae in 
 Baptismate a Deo conceduntur. Quod ergo dicit, 
 illud est ; " Patriarchs, Prophetse, cseterique homines 
 justi, ante Christi adventum denati, quum virtuti- 
 bus abundassent, ad ingrediendum in regnum Dei 
 indigebant solummodo sigillo Filii Dei, seu Baptism- 
 ate ; (Baptisma enim ita passim apud Patres appella- 
 tur, rationemque denominationis illius reddit Theolo- 
 gus Gregorius, Orat. 40) hoc est, indulgentia Baptis- 
 matis. Quocirca Apostoli et doctores Evangelistse, 
 ipsi baptizati, prsedicaverunt post mortem suam justis 
 mortuis Baptismum ac fidem ; descenderuntque cum 
 illis in aquam; eo modo quo Philippus et Eunu- 
 chus, [Act. viii, 38J descenderunt in aquam, ut hunc 
 
A. D. 120.] XV. APOCRYPHAL GOSPELS, &c. 179 
 
 ille baptizaret ; atque ex aqua ascenderunt ; cum hac 
 differentia quod Apostoli, utpote jam donati lavacro 
 regeneratioms, vivi descenderint et ascenderint ; 
 justi vero, quia Baptismi an tea erant expertes, mortui 
 descenderint,, ascenderint vivi. Hie mihi videtur 
 sensus esse obscurissimi loci, atque a multis non 
 intellect!. 
 
 In English : 
 
 Since washing is for the body, not the mind, our au- 
 thor understands Baptism metaphorically and mysti- 
 cally, namely the good things which are granted by 
 God on our baptism. What, therefore, he says is this ; 
 " Patriarchs, Prophets, and other righteous men, born 
 before the coming of Christ, although they abounded 
 in virtues, yet, in order to enter the kingdom of God, 
 wanted only the seal of His Son or Baptism, (for so 
 is Baptism called in every case amongst the Fathers 
 and the reason of that designation Gregory the Theo- 
 logian gives Orat. 40), this is the indulgence of bap- 
 tism. Wherefore the Apostles and Gospel-teachers 
 were themselves baptized, and after their death 
 preached baptism and faith to the just dead ; they 
 also went down with them into the water, in the same 
 way as Philip and Eunuch went down into the water, 
 [Acts viii, 38,] that the one might baptize the other, 
 and went up out of the water ; with this difference, 
 that the Apostles, as having been already gifted with 
 the fountain of regeneration, went down and came 
 up alive ; but the righteous men, having been before 
 that devoid of Baptism, went down dead but came up 
 alive. This appears to me to be the sense of a most 
 obscure passage, and one not understood by many. 
 
180 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XVI. JUSTIN MARTYR. 
 
 This eminent Father of the Church was born, as is thought, 
 A. D. 91, and died in 166. He was at the zenith of his career 
 as a writer about the year 139. 
 
 DUPIN and ADAM CLARKE give an account [of him and his 
 works : but they give no particulars of his writing on Baptism ; 
 except that Dupin alludes to Justin Martyr's speaking, in his 
 Apology, of the ceremonies of baptism. 
 
 The opinion of MOSHEIM concerning Justin Martyr is that he 
 
 was 
 
 a man of great piety and considerable learning, 
 who, from a Pagan philosopher, became a Christian 
 martyr. He had frequented all the different sects of 
 philosophy in an ardent and impartial pursuit of truth ; 
 and finding, neither among Stoics nor Peripatetics, 
 neither in the Pythagorean nor Platonic schools, any 
 satisfactory account of the perfections of the Supreme 
 Being ; and the nature and destination of the human 
 soul, he embraced Christianity on account of the light 
 which it cast upon these interesting subjects. We 
 have yet remaining his two Apologies in behalf of 
 the Christians, which are highly esteemed, as they 
 deserve to be, although, in some passages of them, he 
 
A. D. 140.] XVI. JUSTIN MARTYR. 181 
 
 shews himself an incautious disputant, and betrays a 
 want of acquaintance with ancient history. 
 
 See vol. 1, page 162 of Mosheim's Ecclesiastical History, 
 translated by Dr Maclame, &c., London, 8vo, 1826. 
 
 COLLINSON, in his " Key to the writings of the principal "Fathers 
 &c." being his "Sermons of the Bampton Lecture, Oxford, 
 1813," in his seventh sermon, pp. 217, 218, writes thus : 
 
 The following passages tend to shew, that the 
 Fathers believed men were regenerated and justified by 
 the grace conferred at Baptism ; and that the primitive 
 Christians were careful to hold fast the form of doc- 
 trine, and of sound words delivered to them from 
 the first. 
 
 He then quotes from the Apology of Justin Martyr, part of the 
 sixty -first section ; but it is unnecessary to give the extract here, 
 as the whole section will be given further on. 
 
 In an appendix to this work of Collinson's is an abstract of 
 Justin Martyr's Dialogue with Trypho the Jew. Three passages, 
 herein quoted, relate to Baptism. They will be presently given 
 with others on the same subject. 
 
 SAMUEL HEBDEN, in his work "Original Righteousness, and 
 God's covenant with Adam &c." on the book of Taylor of Nor- 
 wich &c. 8vo, Lond., 1740, contends that Justin Martyr is 
 against Baptismal Regeneration , He quotes from Justin the 
 same passage as is quoted by Collinson, " Those who believe what 
 we teach &c.," and admits that " regenerated is put for baptized" 
 but, he adds : 
 
 Perhaps all that we can fairly gather from Justin's 
 words is this. Inasmuch as a^igw^may... bear the f 
 I s , signified by it, and Baptism is a sign 
 , or spiritual renewing, for that reason 
 
 he says of the baptized that they are regenerated. I 
 The persons, whom he here speaks of, being reputed 
 
182 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 sincere believers already converted and forgiven, they 
 were thought proper persons to be baptized ; and 
 baptized they were, not in order to their being for- 
 given ; but in token of their being already regenerated 
 and pardoned. 
 
 C~ The OXFORD TRACT FOR THE TIMES, No 67, contends most 
 strongly against Hebden's view of Justin Martyr, and gives, in 
 p. 83 of the third edition, a quotation of the same passage, but 
 differing in some expressions from that of Collinson. The OX- 
 FORD TRACT also quotes from Justin Martyr in pages 323, 324, 
 325, and 348. In writing that Scripture contrasts Circumcision 
 with Baptism, the tract quotes a passage from the works of J ustin 
 Martyr, which will be found further on with the rest. 
 
 GARY, in his " Testimonies of the Fathers of the first four cen- 
 turies to the doctrine and discipline of the church of England, 
 ^vc^jQxfor^lSSS^ adduces the same passage quoted by Collinson 
 above in the Apology, and also the second passage given in 
 Collinson' s abstract of the Dialogue with Trypho. 
 
 Here (sayti Cary, that is in the passage cited from 
 the Dialogue ) Baptism is, in express words, 
 declared to be the means by which spiritual circum- 
 cision is to be attained. 
 
 In BOOTH'S " Psedq-baptism examined," [2 vols Svo, .Loud., 
 1787], in vol. ii, chap. 8, after stating that Vitringa wrote "The 
 ancients connected a regenerating power, and a communication of 
 the Spirit, with Baptism," the author proceeds thus : 
 
 Justin Martyr (Apol. ii, 79) asserts it in express 
 words ; and to Baptism he applies that saying of our 
 Lord " Except a man be born of water &c. 
 
 But this seems to be a false reference in Booth : for Justin 
 Martyr's second apology has only fifteen sections, whilst his first 
 has seventy one. The only place in the Apologies of Justin 
 
A. D. 140] XVI. JUSTIN MARTYR. 183 
 
 Martyr, where those words, " Except a man be born" r c. occur, 
 is the 61st section of his first apology, hereafter given in full. 
 
 FABER, in page 30 of his " Primitive Regeneration," quotes 
 Justin Martyr as his first witness among the Fathers, who insin- 
 uate that Regeneration is a moral change of disposition. 
 
 The passage which Faber quotes will be found with the other 
 extracts from Justin Martyr. 
 
 Faber then proceeds to quote in continuation the same passage 
 from Section 61 of the apology, which is adduced by Gary, Col- 
 linson, and the Oxford Tract. 
 
 Faber also quotes Justin Martyr, in page 44, among his wit- 
 nesses who, mingling the two ideas together, intimate that Rege- 
 neration is not only a moral, but also a federal change; 
 
 In order that we might not remain children of 
 necessity and unconsciousness, but might become 
 children of freedom and knowledge, and obtain in the 
 water a remission of our previously committed sins, 
 the name of God, the Father and Lord of all things, 
 is pronounced over him, who has freely made his 
 choice to be regenerated, and who has repented of 
 his past transgressions. 
 
 Faber again, at p. 143, quotes from Justin Martyr, a passage 
 where it is said that 
 
 that very Baptism, long since declared by him, 
 which alone can purify the penitent, is the true water 
 of life, &c. 
 
 BICKERSTETH, in his " Christian Fathers of the first and second 
 centuries c.," has Justin Martyr's Dialogue with Trypho the 
 Jew, and a collection of the passages of Scripture quoted, explain- 
 ed, or referred to. Among these there is no reference to John 3 ; 
 Acts 2 or 22; Romans 6 ; Gal. iii, 27 ; Ephes. v, 26 : or Col. 
 ii. What is said of Baptism has also been quoted by Collinson 
 aud the Oxford Tract. 
 
144 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Bickerstetli gives also Justin's epistle to Diognetus, named in 
 Gallandius as " Anonymi viri epistola ad Diognetum," which he 
 calls " a precious pearl of ancient truth and holiness." There is 
 no mention of Baptism in it ; but, in his extract from the Apo- 
 logy of Justin Martyr, the author gives, as sections 79 and 80, a 
 somewhat different translation of the original Greek from that 
 
 O 
 
 given by Collinson and the Oxford Tract. 
 
 The passages from Justin Martyr which concern Baptism, 
 are these : 
 
 1. From his dialogue with Tryplio the Jew, 14. 
 
 Aua TOV \ovrpov ovv TT}? ueravolas real TT}<? yvtocrea)? TOV 
 Seov, o VTrep TT)? dvofjblas TCOV \awv ^TOV Qeov <yeyovi>, &>? 
 'JJcrata.9 /3oa, rj/jiel? eTriarevaa^ev, Kal yvo)pl%o/jiev on TOUT' 
 eKeivo o TTpoyyopeve TO /Bd'jrTto'fjia, TO JAOVOV KaOapiaat, 
 vorjaavTas ^vvdfJievov, TOVTO eaTi TO vSwp T?}? ^0)^9. OO? Be t'/ 
 a)pv^aT \CLKKOVS eavTols, o-vvTeTpt/LLjAevoi, elal Kal ovbev vfuv Xprf- 
 cn/jLOi TL jap o^eXo? e/ceivov TOV /3a7rr/cr//aTO?, o TIJV crdp/ca Kal 
 fjicvov TO (rwfAa (fxiiSpvvei ; ^aTTTiaOrjTe T^V tyvyriv CLTTO opyfys 
 K.al aTfb 7rXeovela$, arco (j)06vov, CLTTO fjiicrovs ' Kal ISov TO crw/xa 
 KaOapov ecrTt. 
 
 Latin version : 
 
 Itaque per lavacrum poenitentiae et cognitionis 
 Dei, quod pro peccatis populorum Dei institutum 
 est, ut clamat Isaias, nos credidimus ; et testamur 
 ipsum illud ab eo praenun datum baptisma, quod 
 solum poenitentes expiare potest, hanc esse aquam vltce. 
 Quas autem vobis fodistis cisternas, ese contritas ac 
 vobis prorsus inutiles. Quse enim utilitas illius 
 baptismi, ex quo caro ac solum corpus splendescat ? 
 Baptizetur anima vestra ab iracundia et avaritia, ab 
 invidia et odio ; et ecce corpus purum est. 
 
 In English : 
 Therefore by the fountain of penitence and the 
 
A. D. 140.] XVI. JUSTIN MARTYR. 185 
 
 knowledge of God, which, as Isaiah says, was insti- 
 tuted for the sins of God's people, we have believed, 
 and declare that that very baptism was foretold by 
 him, which only can purify the penitent, and that 
 is thejjvater of life. But the cisterns which you 
 digged for yourselves are broken and utterly useless 
 to you. For what is the use of that baptism, from 
 which only the flesh and the body shines ? Let your 
 soul be baptized from anger and avarice, from envy 
 and hatred, and lo, the body is pure. 
 
 2. Prom the same, 29. 
 
 TV? OVV 6TI jJbOl 7T6ptTOyU% \OJOS V7TO TOV 
 
 nlJSw %pe/a, 'Ayiq) Tlvev^curi /3e/3a7T 
 
 - \ 
 
 Latin version : 
 
 Quid igitur mihi adhuc opus est Circumcisione, qui 
 Dei testimonio comprobatus sum ? quis usus hujus 
 baptismatis, qui Spiritu Sancto baptizatus sum ? 
 
 In English, (from Collinson] thus: 
 
 What then is Circumcision to me, who have a 
 testimony from God ? what is the use of that baptism 
 to one that is baptized with the Holy Ghost ? 
 
 3. From the same, 43. 
 
 Kal fj/meis, ol SLO, rovrov Trpoo-^cop^o-avre^ TO) Oea), ov ravrrjv 
 rr]V Kara adp/ca TrapekdfBojjiev TrepiTOfjurjv, dX^jKVyjAaTiKr}V TJV 
 'jEz^ft)^ Kal ol o/jiOLoi, e(f)u\a%av 77/^6^9 Se, $ia TOV /3a7rTicrfjLaTos 
 avT7]v, eVetS^ dfj.aprco\ot, lyeyoveifJLev, &ia TO eXeo? TO Trapa TOV 
 &eov e\dojiev, /cal 
 
 Latin version : 
 
 Ac nos quidem, qui per eum ad Deum accessimus, 
 
 vol. I. 24 
 
186 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 non istam carnls circumcisionem accepimus, sed 
 spiritualem, quam Henoch ejusque similes custodie- 
 runt ; atque hanc per Baptismum, quia in peccatis 
 fueramus, misericordia Dei consequtiti sumus, licetque 
 omnibus similiter consequi. 
 
 In English, (from Gary) : 
 
 We, who have access to God through him, have 
 not received that Circumcision, which is according to 
 the flesh, but a Spiritual Circumcision, which Enoch 
 and those like him observed, and we, by the mercy of 
 God, have received it ~by bagtisjifa because we were 
 sinners, and it is enjoined upon all to receive it by 
 the same way. 
 
 4. From tlie same, 44. 
 
 8* OVK ci\\r), i) avrrj, 'iva TOVTOV rbv Xpicrrbp eiriy- 
 f /col \ov(rd/jLvoi, TO inrep a^ecreo)? a^apnayv Sia 'Haatou 
 Oev \ovrpov, avapaprijTa)? \OITTOV 
 
 Latin version : 
 
 Alia autem non est, nisi hsec, ut hunc Christum 
 agnoscentes, ac illo, ad peccatorum remissionem, 
 baptismo quern Esaias prsedicavit abluti, sine peccato 
 deinceps vivatis. 
 
 In English : 
 
 But there is no other, except this, that you who 
 acknowledge this Christ, and, for the remission of 
 your sins, are washed by that baptism which Isaiah 
 preached, live thenceforth without sin. 
 
 5. From the same, 86. 
 'JEXtcro-ato? (3a\G0v et? roz/ ^lopSdvrjv Trora/Jiov dvrjvey/ce 
 
A. I). 110. J XVI. JUSTIN MARTYR. 187 
 
 TOV ff&rjpov r>79 aftV?;?, ev $ TreTropevjjAvoi r t o-av oi viol 
 TrpotyrjTwv, Ko^rat j*v\a el? olKO$our)V TOV OIKOV, ev &> TOV voaov 
 Kal TO, TTpoo-TayuaTa TOV Qeov \eyetv fcal /jie\eTav e{3ov\ovTo 
 o>9 Kal ?7/m9 /Be/SaTTTKTfjLevovs rat? /BapVTaTais djjLapTlais, a? 
 ewpd^aaev, Sta TOV o~Tavpci)0P)vai, eirl TOV %v\,ov Kal Si uSaro? 
 dyvlcrai,, 6 X/3t<rro? TJ/JLCOV e\VTp($aaTo. 
 
 In English, thus : 
 
 Elislia, having cast wood into the river Jordan, 
 brought up the iron of the axe, &c. and us, being sunk 
 by the great weight of sins which we have committed, 
 our Christ, by being crucified upon the wood, and 
 purifying with water, hath redeemed, c. 
 
 6. From the same, 113. 
 
 \eytTai Sevrepav jrepiTo^v jjia-^aipa^ Trerplvcus TOV 
 \abv TcepiTeTfJi^icevai, oTrep Kijpvy/jia rjv TTJS irepiTOfj 
 TrepieTepev vjpas CLVTOS Irj(rov$ Xptcrro? CLTTO TWV \iOwv, Kal 
 d\\o)V el&coXayv, Kal Oij/jiayvias TTOLijcras TCOV diro 
 
 TOVT(TTl,V aTCO T/J9 7T\dv;1S TOV KO(TfjLOV, 6V TCOVTl TOTTO) 
 
 6evTO)v trerpivavs /jLa^alpa^, rot? T^croO TOV Kvplov rju&v 
 OTI jap \l9os Kal TreTpa ev 7rapa^o\al<; 6 Xptcrro? Sia TCJV 
 7rpocf>r)TOjV Ifcypvavero, aTroSeSet/cra/ uoi. Kal ra? /jLa^alpa^ 
 ovv ra? irerptvas TOV$ \6yovs avTOvs aKovcroueOa, Si a>v dirb TTJ? 
 oi TrXavco/juevoi TOCTOVTOI KapSias nreptTo^v TrepieT- 
 
 *A/3paaa apfflv \a,6ov(rav TrepiTO/jurjv 6 eo? 8ta TOV 
 eWore- KOI TOV? eiVeAt?07/ra9 et9 TYJV j^v 
 dylav, Sevrepav TrcpiTo^v TceTpivais aa^alpa^ eljrov TOV 
 
 I atin version . 
 
 Dicitur ille [Josue] secunda circumcisione populum 
 lapideis cultris circumcidisse, (quod quidem praedicatio 
 fuit circumcisionis illius, qua nos ipse Jesus Christus 
 
188 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 a lapidibus et aliis simulacris circumcidit) ac acervos 
 eorum cumulasse, qui a praeputio, id est, ab errore 
 mundi, in omni loco lapideis cultris Jesu Domini 
 nostri verbis circumcisi sunt. Lapidem enim et 
 petram in similitudinibus Christum a prophetis vocari, 
 jam a me demonstratum est. Lapideos igitur cultros 
 verba ejus intelligimus ; per quae tot praeputio, qui 
 in errore versabantur, cordis circumcisione circumcisi 
 sunt ; qua quidem ut ii etiam circumciderentur, qui 
 circumcisionem ab Abrahamo initium ducentem hab- 
 ebant, jam turn Deus per Jesum hortabatur : quippe 
 quum eos, qui in sanctam illam terram ingrediebantur, 
 a Jesu secundam circumcisionem cultris lapideis dicat 
 accepisse. 
 
 In English, thus : 
 
 He (Joshua) is said to have performed a second 
 circumcision on the people with knives made of stone 
 (whichVas a proclamation of that circumcision, whereby 
 Jesus Christ himself circumcised us from stones and 
 other idols) and to have made heaps of those which, 
 in every place were cut off from the foreskin, that 
 is from the errors of the world, with knives of stone, 
 by the words of our Lord Jesus. For I have shewn 
 that^Christ was preached in parables hy the prophets 
 I ^as^j^rock and a_ stone. By the knives of stone 
 therefore we shall understand his words, by which so 
 many, having wandered, have been circumcised from 
 the foreskin by the circumcision of the heart, with 
 which also those who had the circumcision of Abraham 
 were even then exhorted by God through Jesus 
 Christ to be circumcised, and those, who entered that 
 Holy Land, by a second circumcision and with knives 
 
A. D. 140.] XVI. JUSTIN MARTYR. 189 
 
 of stone, were said to have been circumcised by 
 Jesus. 
 
 6. From the Apology, 61. 
 
 TpoTrov 8e Kal dveOrjKafjiev eavTovs TOJ @ea>, 
 Std TOV Xpicrrov, e^rjyrjo'Ofjieda OTTCO? fArj TOVTO Trapa- 
 , &6t;a)aev Trovrjpeveiv TI ev rfj egrjyijaef,. "Ocroi av 
 
 TriarevcdO'iv d\i]0rj ravra TO, v<j) 
 fieva Kal \e<y6p>eva elvcu, Kal /Biovv ourct)? SwdaOat, v 
 
 l re teal alrelv, vrfcrTevbvTes Trapd TOV eov TCOV 
 
 afaaiv S&da-KOVTai, TI^WV Gwevyo^kvuv Ka 
 avTols. "EireiTa ayovrai vfi r]fjiwv evOa 
 Kal TpoTrov dvayevvijcrea)?, ov Kal 77/^669 avrol 
 dvayevvwvTai,. 
 
 'Eir woynaro? jap TOV HaTpos TWV oXwv Kal Se&TroTov Seov, 
 Kal TOV crwTTJpos rjfAwv 'Irj&ov Xpi&Tov, Kal IIvev/jLaTOS ' Ayiov, TO 
 ev TO) vSaTL Tore \ovTpov TCQiovvTdi. Kal <yap 6 XpicrTos ei 
 urj dvaryevvr]9r)Te, ov /JUT) etcreX^re et? TTJV (BaaiXeiav 
 
 ovpavcov" 
 
 Be Kal dSvvaTov et? r9 ur)Tpa$ TWV TCKOVO-WV TOU? 
 
 fyftyvat,, (fravepbv Tracriv eVrt Kal Sid 'Hcra'i'ov 
 TOV TrpocfrrjTov, co? TTpoeypd^jrauev, elprjTau, Tiva Tpoirov <j)vt;ov- 
 Tai ra? apapTlas ol d^apT^aavTe^ Kal ueTavoovvTes 
 
 5> \ r/ 
 
 06 OfTG)9. 
 
 " Aova-aaOe, KaOapol yevecrOe, d(f>e\eT r9 Trovypias ajro 
 , (j^dOere Ka\ov iroielv Kpivare 6p(j)av>, 
 Kal BevTe, Kal StaXe^^co/iey," \eyei Kvpios, Kal " edv 
 OXJLV al d/jLapTiai, vawv &>9 fyoiviKovv, wcrel epiov \evKav& 
 Kal edv wcrw 009 KOKKLVOV, 009 %ibva \evKav&" 
 
 ^Edv $e fir) elo-aKovo-'TjTe JJLOV, jjid^aipa vfjud^ KaTeSeTai, TO 
 <ydp CTTOua Kvpiov eAaA/^cre TavTa. 
 
 Kal \6<yov $e els TOVTO Trapd TWV aTrco-ToXcov eudOouev TOVTOV 
 eirei^rj TTJV 7rp(t)T7]V yeveaiv fjawv dyvoovvTe?, KCLT 
 <yeiyevi]/jie0a e vypds cnropds Kara uifyv TTJV TMV yovecov 
 d\\r)\ov$, Kal ev edecn (>av\oi,s Kal TTOVTjpals 
 
 TeKva prjo'e dyvolas fuevcouev, d\\d 
 
190 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 /cal eTTicrTtfarjs, a^ecrew? re auapTiwv inrep & 
 
 V^JJ^GV ev rc3 vBan. 
 
 t, rco 6\,o/j,ei ! a) dvayevvrjOrjvai,, /cal 
 
 eirl rot? rjuapTrjuevois, TO TOV IlaTpbs TCOV o\a)V /cal 
 eov ovojaa avTo TOVTO JJLOVOV eTTiheyovres, TOVTOV \ova~6 pevov 
 ayovres eVl TO \ovrpov. 
 
 "Ovopa yap TW dppiJTM eo) ovSels e^ei eujreiv el Se Tt? 
 To\!Ar)o-eiev elvai \eyew, fjie^ve T^V aa-wrov fjuaviav. KakeiTai 
 oe TOVTO TO \ovTpov <^>ft)Ttc7/^o9, o>? <f){0Ti%ojjt,svov Trjv Sidvoiav 
 T&V TavTa jJiavOavbvTwv. Kal eV ovo^aTO^ Be 'I^crou Xpi(7Tov 
 TOV (TTavpwOevTos 7rl IIovTiov XlikaTov, Kal eir ovo/juaTos 
 HvevfjiaTOs 'Aylov, 6 8ia TWV irpo^rjTwv rrpomrjpvte TO, Kara 
 ov *l7(rovv TrdvTa, o () r j)Ti6usvo 
 
 Latin version, (from Gallandius) ; 
 
 Quomodo autem nos Deo consecraverimus per 
 Christum renovati, id quoque exponemus ; ne quid 
 improbe, si hoc prastermittamus in enarrandis rebus, 
 agere videamur. Quicunque persuasum habuerint et 
 crediderint vera esse, quse a nobis docentur et dicun- 
 tur, seque ita vivere posse promiserint, ii precari, et 
 jejunantes priorum peccatorum veniam a Deo petere 
 docentur, nobis una precantibus et jejunantibus. 
 Deinde eo ducuntur a nobis ubi aqua est, et eodem 
 regenerationis modo regenerantur, quo ipsi sumus 
 regenerati. 
 
 Nam in nomine parentis universorum ac Domini 
 Dei, ac Salvatoris nostri Jesu Christi, et Spiritus Sancti 
 lavacrum in aqua tune suscipiunt. Dixit enim Chris- 
 tus, " Nisi regenerati fueritis, non intrabitis in regnum 
 ccelorum." 
 
 Fieri autem non posse, ut semel nati in uteros ma- 
 tris ingrediamur, omnibus perspicuum est. Dictum 
 etiam est ab Esaia propheta, ut supra scripsimus, 
 
A. D. 140.] XVI. JUSTIN MARTYR. 191 
 
 quonam modo peccata effugiant qui peccaverunt et 
 poenitentiam agunt. Sic autem loquutus est. 
 
 " Lavamini, mundi estote, auferte mala ex animabus 
 vestris, discite facere bonum, judicate pupillo, justifi- 
 cate viduam, et venite et disceptemus, dicit Dominus. 
 Et si fuerint peccata vestra quasi phoeniceum, tanquam 
 lanam dealbabo. Et si fuerint ut coccinum, sicut 
 nivem dealbabo. Si autern non audieritis me, gladius 
 devorabit vos. Os enim Domini loquutum est haec." 
 Hanc autem hujus rei rationem ab Apostolis accep- 
 imus. Quandoquidem primam nostram generationem 
 ignorantes, necessitate quadam ex humido semine 
 per mutuam parentum mixtionem geniti sumus, atque 
 in pravis moribus et nefariis institutis educati; ut 
 necessitatis et ignorationis filii non maneamus,, sed 
 electionis et scientise ; et remissionem peccatorum, 
 quae prius commisimus, consequamur in aqua. 
 
 Super eo qui regenerari voluit, et peccatorum 
 poenitentiam egerit, parentis omnium et Domini Dei 
 nomen pronunciatur ; atque hoc ipsum tantummodo 
 appellamus, quum eum baptizandum ad lavacrum 
 deducimus. 
 
 Nemo est enim qui nomen dicere non enarrabili 
 Deo possit : aut si quis dicere audeat nomen illi in- 
 esse, is perdire insanit. Vocatur autem lavacrum illud 
 illuminatio, eo quod mente illluminentur qui haec dis- 
 cunt. Sed et in nomine Jesu Christi sub Pontio Pilato 
 crucifixi,, et in nomine Spiritus Sancti, qui per pro- 
 phetas omnia ad Jesum spectantia praenunciavit, is, 
 qui illuminatur, abluitur. 
 
 In English as follows : 
 But we will now explain also in what manner we 
 
192 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 have consecrated ourselves to God, being renewed 
 through Christ, lest we should expose ourselves to 
 blame by leaving this point unexplained. Whosoever 
 shall be persuaded and believe that those things are 
 true, which are taught and propagated by us, and shall 
 promise that they can live so, are instructed to pray, 
 with fasting, and to ask God forgiveness of their for- 
 mer offences, we also praying and fasting with them. 
 Then we lead them to a place where there is water, 
 (and they are regenerated after the same manner that 
 we^also were regenerated.) 
 
 KSr they then make their bath in the water in the 
 name ( of (the FathgjLof all^^^our Lord Jesus Christ, 
 and^the fiolyV Spirit. For Christ also said, "Unless 
 ye be born again, ye cannot enter into the kingdom 
 of Heaven." 
 
 But it is manifest to all that it is impossible for 
 those who have once been born to enter into their 
 mothers' wombs ; and it is said by Isaiah the prophet, 
 as we have written before-hand, in what manner those 
 who have sinned and repent may escape the effects 
 of their sins : viz : Isaiah says thus : 
 
 " Wash, be ye clean, remove your wickednesses 
 from your souls : learn to do good : juclge for the 
 orphan ; do justice to the widow ; and come and let 
 us converse together," saith the Lord " and, if your 
 sins be as scarlet, I will whiten them as wool ; and 
 if they be as crimson, I will whiten them as snow." 
 
 But, if you do not hear me, the sword shall devour 
 you ; for the mouth of the Lord hath spoken these 
 things. 
 
 The same account have we received from the 
 Apostles also. Ignorant of our first origin, we were 
 
A. D. 1-1-0. J XVI. JUSTIN MARTYR. 193 
 
 born, by a certain fate, of moist seed by the union of 
 our parents ; and were brought up in bad habits and 
 depraved morals, that we might not remain the chil- 
 dren of necessity or of ignorance, but of election and 
 of knowledge, and that we might obtain in water the 
 forgiveness of our former sins. 
 
 Over those who wish to be regenerated and^Jia 
 repented of their sins, the name of Go(TtliePathei 
 Liord of all is pronounced ;_ for we use this name only 
 when we lead to the bath those that areto be washed. 
 
 For no one can address a name to the ineffable <? 
 God. If any one should dare to say it, he is. mad, 
 with an incurable madness. This bath is calledi^Light^ ft 
 beause it enlihtens the intellect of those who termi 
 
 rf ^|j jl^n f*Mhir-iv. ltd* yfj. . . * 
 
 .these tilings. And he who is enlightened is washed in 
 the name of Jesus Christ, who was crucified under Pon- 
 
 > -_ - jrfjtL^y^^^^^SlBffBBm-"***'*'^*'"'^**'****" '""" n * ' '-'* '"fcfc *. 
 
 tius Pilat& anc(in the name of the Holy Spirit,jwhich/ 
 by the prophets/all things concerning Jesi 
 
 7. "From the same, 66. 
 Kal r) rpO(j)^ avrrj Ka\elrai Trap 1 ^[MV ev^apicrria ' ^9 
 
 e%6v ea-riv, fj TO) TTio-revovTi, a\rj&r) elvai ra 
 rjfAwv, Kal \ovo~a/.iei'a) TO inrep dtps&eco daap - 
 TICOV, Kal els dvayevvrjcriv \ovrpov, Kal OVTW fii&VTi, a)? 6 XpicrToS 
 
 Latin version (from Gallandius :) 
 
 Atque hoc alimentum apud nos vocatur Eucharis- 
 tia, cujus nemini alii licet esse participi, nisi qui 
 credat vera esse quae docemus, atque illo, ad remissio- 
 nem peccatorum et regenerationem, lavacro ablutus 
 fuerit, et ita vivat ut Christus tradidit. 
 
 In English thus : 
 But this nourishment is called amongst us the 
 
 Eucharist, of which no other person is allowed to be a 
 vol. I. 25 
 
191 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 partaker than he who believes to be true those things 
 which we teach, and is washed in that baptism for 
 the remission of his sins and regeneration,, and also 
 lives as Christ has ordered. 
 
 +*A\\* V7Tp TOV yeVOVS TOV TWV dvOpf&TTtoV, O CLTTO TOV ' 
 
 LTTO rov Odvarov KOI irXdvypr TTJV TOV O<J>CG)S eTreiTTto/cei, Trapa 
 
 TTJV ioiav air Lav e/cdo~Tov avTwv trovijpias 
 
 In English (Gary's translation), thus : 
 
 ATfd "we know that he did not go to the river Jordan, 
 as having himself any need of being baptized, or of 
 the Spirit coming upon him in the form of a dove : 
 as neither did he submit to be born and to be cruci- 
 fied, as having any need of these thingsfimt for the 
 
 . ....... " if,, ______ ,- n " ' ..... *"' ..... i.n ,-- -- mm^^f 
 
 sake of the human race, which by Adam had fallen 
 under death and the guile of the serpent, besides the 
 particular cause which each man had for the sins he 
 had committed. 
 
 In the Maxima Bibliotheca veterum patrum &c. of DELABIGNE, 
 vol. II, pt ii, among the works of Justin Martyr,, is one entitled 
 " Ad Orthodoxos Hesponsiones ad quasdam Christianas Queestio- 
 nes." There are 146 questions and answers. 
 
 DUPIN states that this work is decidedly a forgery, and written 
 about the Vth or YIth century ; but as such a work exists and 
 is undoubtedly of ancient date; and moreover as Dupin considers 
 it to be not without its use, it is here given, so much of it at least, 
 as refers to Baptism. It is also given in the folio edition of the 
 works of Justin Martyr [p. 441], among the writings which are 
 falsely ascribed to him. 
 
 El 7rdvT<; /j,ev eV TTJ avao-Tcicret ol 
 7r\iov be ol eyvcoKOTe? TO TOV Seov 0e\.7j^a /cal 
 
 Tl TO $ld\\aTTOV, Tfc TO KepSo? TOV XpiCTTiaVOV KOL TOV " 
 
 TOV paTrTiadzvTos /cal TOV /nrj /3a7rT(,o-0evTos, TOV opOoSo^ov /cal 
 
 TOV JJL1] 6p6o$6%OV, 
 
A. D. HO.] XVI. JUSTIN MARTYR. 195 
 
 El Kara TOV airocrroXov U.av\ov 6 TT^CTTO? 6 fj,rj Trpovowv 
 , apvr)ao6eb<s ecrn /cal TO)V airrla-Tcov xelpcov, o>9 f&rj GVV rfi 
 KOI Trlcrrei, /cal ru> ffcnrTurfJuiTi, /cal rov rpbnrov eirayo- 
 apa/CTrjpto-TiKov rrjs rov XpidTov fJbaOrjrelas, a\\a 
 fji6p<f>(*)(r(,v fjuev e^wv Gvcrefteias, TTJV Se ^vva^iv avrrfi rjpvrj/uLevos, 
 ecru T&V aTTio-rayv. OVTWS TOCTOVTOV ^elpov ecm, TO 
 afJbapTCivew rov avev yvdoo-ecas, ocrov TO ava7ro\6- 
 rov atroKoylav e^ovro^ dfjiapTrjfAaTOS. 
 
 In Latin : 
 QU^ESTIO III. 
 
 Si in resurrectione omnes qui peccaverunt puni- 
 entur ; multo vero magis illi qui cognoverunt quidem 
 non autem fecerunt voluntatem Dei ; quid lucri habet 
 Christianus prse pagan o, baptizatus prce non baptizato, 
 orthodoxus prae non ortliodoxo ? 
 RESPONSIO. 
 
 Quemadraodum fidelis, qui suis (sicut Apostolus 
 Paulus ait) non provideat, Deuni abnegat, et infideli 
 est deterior, ut qui cum cognitione et fide et Baptismo, 
 mores discipline Christianas non conjungat, sed for- 
 mam quidem habens verse pietatis, vim autem ejus 
 abnegans, infidelibus pejor sit : ita tan to est scienter 
 quam inscienter peccare gravius, quanto peccatum, 
 quod excusationem non admittit, eo peccato magis 
 est enorme quod habet delicti defensionem. 
 
 In English : 
 QUESTION III. 
 
 If, at the resurrection, all who have sinned are 
 punished, and in a much greater degree those who 
 have known the will of God, but have not done accor- 
 ding to it ; what advantage has a Christian over a 
 Pagan, a baptized person over one imb. ptized, an 
 orthodox over an unorthodox one ? 
 
190 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 ANSWER. 
 
 As the believer, who does not (as the apostle Paul 
 says) provide for his own household, rejects God, and 
 is worse than an infidel ; as he, who to knowledge 
 and Faith and Baptism does not add also the conduct 
 and morality which suits Christianity, but having the 
 form of godliness, denies the power thereof, is worse 
 than an infidel, in the same way, it is so much worse 
 to sin with knowledge, than without knowledge, as 
 sin without excuse is worse than sin which admits of 
 something being said in its behalf. 
 
 El e^revafjievov Tvy^dvei, /cal (Jbdraiov TO VTTO TWV atperuc&v 
 SiSouevov /BaTTTio-fJia, Bia rl ol opdoBo^oi TOV Trpoo-favyovTa rfj 
 opOoBo^ia alperi/cbv ov /3a7TTiov<nv, aXV &>9 ev a\7]6el } TO* 
 v60(p GWCTL parrTlo-aaTi ; el Be /cal ^etporoviav TV^OI Trap 
 e/celvcov Be^dpevos, real ravrrjv &>? j3e(3aiav avrol 
 Uco? ov o Se$el? /cal ol SedAevot TO 
 
 Tov alperiKov eVt TTJV opOo^o^lav ep^ofjievov TO a(f)d\jjLa 
 rai T^? pev /ca/coSoglas, TTJ fjieTaOecrei, TOV (/>po^^aro9 
 TOV Be /BaTrTicr/MiTOS, Ty emj(pffl TOV 'Aylov fjivpov TT}? Be 
 XeipoTovlas, Ty ^eipodeo-la /cal ovSev TMV irakai /^evei, akvrov. 
 
 In Latin : 
 QILESTIO XIV. 
 
 Si falsus est et frustranius qui ab haereticis confertur 
 baptismus; quare orthodoxi ad orthodoxiam rectamque 
 sententiam confugientem hgereticum non baptizant, 
 sed in adulterio ilium perinde atque vero justoque 
 permanere sinunt Baptismo ? Sin et inaugurations 
 sacrse ordination em, per aliquem ab illis exceptam, 
 ipsi velut stabilem recipiunt ; quo modo et qui illam 
 accepit, et qui hunc admiserunt, absque reprehensione 
 esse possunt ? 
 
A. D. 140.] XVI. JUSTIN MARTYR. 197 
 
 RESPONSIO. 
 
 Heretici ad orthodoxiam transeuntis lapsus cor- 
 rigitur, pravae quidem opinionis, mutatione sententiae : 
 baptismi autem, unguenti sancta unctione ; ordinationis 
 vero, sacrss maims impositione. Et nihil eorum, 
 quae antea fuerunt, remanet inabolitum. 
 
 Li English : 
 QUESTION. 
 
 If the baptism given by heretics is false and 
 spurious, why do the Orthodox not baptize the 
 heretic who takes refuge in Orthodoxy, but leave 
 him in his spurious baptism, as if it were real ? But 
 also if he should happen to have received ordination 
 from them, they admit this also as genuine. How 
 then can both the admitted and he who admits him be 
 without blame ? 
 
 ANSWER. 
 
 When the heretic comes over to orthodoxy, the 
 crime of his heterodoxy is corrected by the change 
 of his opinions ; the fault of his baptism by the 
 anointing of holy oil ; of his ordination by the laying 
 on of hands, and nothing of what before existed is 
 left without a remedy. 
 
 Xff. 
 
 El /ca6a)<; Ttz>e9 (JHKTIV 6 KaTcuckva-jJibs ev iravrl TOTTW rrjs 7/79 
 ov yeyovev, dXX' ev & ol Tore avOpwiroi WKOVV, TTW? a\7j0e<; on 
 TO vSa)p ewdve* Travrcov T&V v"ty"r}\&v opeow Se/ca- 
 
 Ov So/eel a\7]0e<; elvat, TO IJUT] ev nravTi T<p Koa-fjito TOV 
 \vo-fjiov yeyovevai el /JLIJ TI dpa KoikoTepoi r]o~av ol TOTTOI evBa 
 6 /cara/cX,ucr/u,o9 lylveTO, TWV \OITTWV TOTTCOV r^? 7^9. 
 
198 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In Latin as follows : 
 QILESTIO XXXIV. 
 
 Si ut nonnulli dicunt, diluvium in omni terrae loco 
 ncn fuit, sxl iis, quae tune homines incolebant, 
 quomodo verum est aquam evectam fuisse supra 
 altissimos quosque montes quindeeim cubitis ? 
 
 RESPONSIO. 
 
 Verum non esse videtur non in omni loco diluvium 
 exstitisse ; nisi forte decliviora fuerint loca, in quibus 
 exstitit, cseteris terrae locis. 
 
 In English : 
 QUESTION. 
 
 If, as some say, the deluge was not in all the world 
 but in those places only which were inhabited by 
 mankind; how can it be true that the water rose 
 fifteen cubits above the highest mountains ? 
 
 ANSWER. 
 
 It appears to be false that the Deluge was only 
 partial ; unless perhaps those places, where the Deluge 
 happened, were lower than the rest of the world. 
 
 'EPflTHZXZ xf. 
 
 El TO 'Icodvvov ^anTrKTfia p,rj Kara vopov r\v t wairep ovv cure 
 TJV, 7TW9 OVK fyv Trapa rov vofJbov ; KOI TTW? VTTO rwv evvofjiwv 
 $e%9-rj ; TTCO? 8e ov irapavop.oi ol VTTO rbv vb^ov &VT$ fcal TO 
 Trapa TQV vbfjuov $ej;df.ievo(, {3d7m<7/jia ; el Se VTTO TOV vb^ov 
 Tvy%ave TO TI)$ ^aptro? jSaTTTio-^a, yLtryre KaTa VOJAOV ^I]TG virep 
 vbfjiov, jJurjTe Trapa VO/JLOV \e<yb{ji,evov, tcaTa TI fyevbjuuevov 
 evpeOtjcrerai ; 
 
 In Latin : 
 QU/ESTIO XXXVII. 
 
 Si Baptismus Joannis non secundum legem fuit, 
 sicuti non fuit, quomodo ergo praeter legem non fuit ? 
 et quomodo ab his, qui sub legc vivcbant, recepttis est ? 
 
A. 1). 110.] XVI. JUSTIN MARTYR. 199 
 
 Quomodo autem non violatores legis fucre, qui legi 
 subditi quum essent, prseter legem, Baptismum susce- 
 perunt ? Sin sub legc Baptismus gratise non f uit, neque 
 secimdum legem, neque supra legem, neque prater 
 legem dictus, quomodo tandem exstitisse reperietur ? 
 
 RESPONSIO. 
 
 Baptismus Joannis praemium fuit Evangelii gratiae : 
 quocirca et supra legem fuit, alioquin non admisisset 
 eos qui secimdum legem peccaverant, ut in hoc per 
 pcenitentiam et fidem Christi, reciperent commissorum 
 peccatorum remissionem. 
 
 English translation : 
 QUESTION XXXVII. 
 
 If the Baptism of John was not according to the 
 law, as it was not, how could it be otherwise than 
 contrary to the law, and how was it received by those 
 who lived under the law ? But how could those be 
 any thing else but violators of the law who, though 
 they were subject to the law, received Baptism con- 
 trary to the law ? But if the Baptism of grace'was not, 
 so to say, under the law, nor above the law, nor con- 
 trary to law, how will it be found to have existed at all ? 
 
 ANSWER. 
 
 The Baptism of John was the reward of the gospel 
 of grace ; wherefore it was both above the law, other- 
 wise he would not have admitted those who had 
 sinned according to the law, that in this matter by 
 penitence and the faith of Christ they might receive 
 remission of their sins committed by them. 
 
 El TCL T6\eVTO)VTa (3p$7] CTTCUVOV Tj jJUefJi^LV OV/C 
 
 pya>v, r/9 77 Siafopa ev rfj avaa-rdaeL r&v VTTO ci\\(ov fiev /3a7T- 
 Tio-Oevrcov /cal p,7]$cv Trpa^dvrwv, KOI rwv firj 
 Kai o/Wo)? 
 
200 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 'AIIOKPISI2. 
 
 Avrrj earlv rj &i,a<popa rwv ftanrTKjQkvTwv TT/JO? ra 
 Oevra rov rv)(eiv /JLCV ra ftaTrrtaOevra rwv Sta rov 
 dyaOcov, ra 8e /m^j (3a7rna6evra, fjirj TV%eiv a^iovvrai Se rwv 
 Sia rov ^aTTT/o-yLtaro? ayaOwv, rfj Trlcrrei T&V TrpoafyepovTwv 
 aura TW pairrio-^aTL. 
 
 In Latin : 
 QU/ESTIO LVL 
 
 Si Infantes mortem oppetentes, ex operibus nee 
 laudem nee reprehensionem habent ; quod discrimen 
 erit in resurrectione, inter eos qui ab aliis sint baptiz- 
 ait, et nihil egerint ; et eos qui baptizati non sint, et 
 
 similiter nihil egerint ? 
 
 RESPONSIO. 
 
 Hoc discrimen est inter baptizatos et non baptizatos, 
 quod illi bona per Baptismmn obvcnientia consequun- 
 tur, hi vero non consequuntur. Digni autem fiunt 
 Baptismi commodis, fide eorum qui illos ad Baptismum 
 
 offerunt. 
 
 English translation : 
 QUESTION. 
 
 If infants who die receive neither praise nor blame 
 from works, what difference will there be in the Resur- 
 rection between those who have been baptized by 
 others and done nothing, and those who have not 
 been baptized and likewise have done nothing. 
 
 ANSWER. 
 
 There is this difference between those who have 
 been baptized and the unbaptized, that the baptized 
 obtain the advantages which result from Baptism ; but 
 the unbaptized do not obtain them. But they 
 become worthy of the advantages which result from 
 Baptism, through the faith of those who bring them 
 to be baptized. 
 
A. F>. ICO.] XVII. IREN^EUS. 201 
 
 XVII. IREN^US. 
 
 MOSHEIM, in his " Ecclesiastical History," vol. i, p. 162, gives 
 the following account of this famous Father of the Church : 
 
 Irenaeus, bishop of Lyons, a Greek by birth, and 
 probably born of Christian parents, a disciple also of 
 Polycarp, by whom he was sent to preach the gospel 
 among the Gauls, is another of the writers of this 
 [?'. e. the second] century whose labours were remarkably 
 useful to the Church. He turned his pen against its 
 internal and domestic enemies, by attacking the mon- 
 strous errors which had been adopted by many of the 
 primitive Christians, as appears by his five Books 
 against Heresies, which are yet preserved in a Latin 
 translation,* and are considered as one of the most 
 precious monuments of ancient erudition. 
 
 DR WADDINGTON, in his " History of the Church," 2nd 
 edition Svo, London, 1835, at page 62 of the first volume, has 
 these remarks of Irenaeus : 
 
 Irenseus was Bishop of Lyons, about the year 
 
 * NOTE "The first book is yet extant in the original Greek; of the 
 rest we have only a Latin version, through the barbarity of which, though 
 excessive, it is easy to discern the eloquence and erudition that reign 
 throughout the original. See Hist. Literaire de la France." 
 vol. I. 26 
 
202 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 '178 A. D. He is chiefly celebrated for his five books 
 f Against Heresies/' containing confutations of most of 
 the errors which had then appeared in the Church. 
 Though the language which he employs in this con- 
 test is not always that best adapted either to persuade 
 or to conciliate, his sincere aversion from religious 
 dissension is not questioned. It is proved indeed by 
 the epistle which he addresses to Victor,, Bishop of 
 Rome, on his insolent demeanour in the controversy 
 respecting Easter, and which breathes a generous 
 spirit of Christian moderation. 
 
 DUPIN, in his account of Irenseus, does not mention that any 
 of his works relate to Baptism. 
 
 ButjCABY, in hisJ^Testirnomcs of the .Fathers/' Oxford, 1835, 
 quotes Irenseiis on the Twenty-seventh Article, thus : 
 
 Irenseus, speaking of Christ, says : 
 
 Giving his disciples the power of regeneration to 
 God, he said to them, "Go and teach all nations, 
 baptizing them in the name of the Father, and of the 
 Son, and of the Holy Ghost." 
 
 In the Latin : 
 ADV. H/ERESES III, Xvii, 1. 
 
 Et iterum potestatem regenerationis in Deum dans 
 discipulis, dicebat iis, " Euntes docete omnes gentes, 
 baptizantes eos in nomine Patris et Filii et Spiritus 
 Sancti." 
 
 Gary, also on the Twenty-seventh article, writes thus : 
 
 And Irenaeus says that " Christ came to save all 
 men by himself; all, I say, who through him are 
 lorn agctin unto God; infants, and little ones, 'and 
 
A. D. 160.] XVII. IREN^EUS. 203 
 
 boys, and young men and old men. Therefore he 
 went through the several ages; for infants being 
 made an infant, sanctifying infants ; for little ones 
 he was made a little one, sanctifying those of that 
 age, &c. 
 
 In Latin thus : 
 
 ADV. H^RESES III, xxii, 4. 
 
 Omnes enim venit per semetipsum salvari ; omnes, 
 inquam, qui per emn renascuntur in Deum, infantes, 
 et parvulos, et pueros, et juvenes, et seniores. Per 
 omnem venit setatem, et infantibus infans factus est, 
 sanctificans infantes ; in parvulis parvulus, sanctificans 
 hanc ipsam habentes aetatem, &c. 
 
 Gary continues : 
 
 Irenaeus, in saying that "Christ saves all who 
 through him are born again," undoubtedly means 
 that they are born again by Baptism. It is unneces- 
 sary to prove at any length that this manner of 
 speaking was common with Irenaeus and others of 
 the Fathers : the passage from the same author, which 
 has been given under the first part of this Article, 
 may be referred to, as affording a fair exposition of 
 his meaning in this last abstract. 
 
 Gary also, on the Ninth Article, quotes Irenseus : 
 
 As, in the beginning, all of us were by our first 
 parents brought into bondage through the obligation 
 we were under to suffer death, so at length, by the 
 latter Adam, all, who from the beginning have been 
 his disciples, being cleansed and washed from such 
 
204 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 things as are of a deadly nature, are permitted to 
 enter into the life of God. 
 
 Latin version : 
 ADV. H.ERESES IV, XXH, 1. 
 
 Uti, quemadmodum in initio per primes parentes 
 omnes in servitutem redacti smnus debito mortis, sic 
 in ultimo per novissimum omnes, qui ab initio dis- 
 cipuli, emundati et abluti qua3 sunt mortis, in vitam 
 veniant Dei. 
 
 SAMUEL HEBDEN, after arguing against Baptismal Regenera- 
 tion, says that Irenreus had no notion of Baptismal Eegeneration 
 since devised. 
 
 Yet in " WALCHII Bibliotheca Patristica " we find 
 
 Irenaeus adversus Hasreticos, III, 18, &c., Baptis- 
 mus tribult regenerationem. 
 
 In NEANDEH'S " History of the Christian Religion and the 
 Church, " translated by H. J. Rose, 2 vols 8vo, London, 1841, is 
 the following out of Irenseus : 
 
 As out of the dry wheat, neither one mass of dough 
 nor one mass of bread could be made, without mois- 
 ture, so neither could we all become one in Christ 
 without the water which is from heaven. And as the 
 dry earth brings forth no fruit if it receives no mois- 
 ture, so neither could we, who are at first dry wood, 
 ever bring forth the fruit of life without the rain ; 
 
 O easaw,.'-- h 
 
 which sheds itself freely from heaven. For our bodies 
 by Baptism, but our souls through the Spirit, have 
 received that communion with the incorruptible 
 Being. 
 
A. D. 160.J XVII. IRENJEUS. 205 
 
 In Latin : 
 ADV. ILERESES III, XXII, 2. 
 
 Sicut enim de arido tritico massa una fieri non 
 potest sine hum ore, neque unus panis ; ita nee nos 
 multi unum fieri in Christo Jesu poteramus, sine aqua 
 quae de coelo est. Et, sicut arida terra, si non percipiat 
 Immorem, non fructificat : sic et nos, lignum aridum 
 existentes primum, nunquam fructificaremus vitam, 
 sine superna voluntari pluvia. Corpora enim nostra, 
 per lavacrum, illam, quse est ad incorruptionem, uni- 
 tatem acceperunt ; animee autem per spiritum. 
 
 COLLINSON, hi his third sermon of the " Eampton Lectures," has 
 on Ireneeus about fourteen pages : but Baptism is not directly 
 mentioned in those pages, except the quotation above given in 
 Neander, " Without water &c." Collinson speaks mostly in those 
 pages of Iremeus's writings against the heresies of those days, 
 chiefly those of the Gnostics. Collinson ends by writing : 
 
 The author [Irenaus] states : that 
 
 There is no essential difference of nature among 
 men ; but that all flesh must be regenerated by the 
 Spirit of God, and become his temple, before it can 
 attain the inheritance of eternal life. And the fruit 
 of the Spirit is not a change of corporeal substance ; 
 but a change from the vain and wicked works of the 
 flesh to holiness. 
 
 The Editor cannot find any one passage exactly corresponding 
 to this : it appears to convey the sense rather than the words of 
 Irenaeus. 
 
 The OXFOIID TRACT, ]\ T o 67, in pages 77, 227, and 325, of the 
 third edition, quotes Irenseus in favour of Baptismal Eegeneration, 
 or the great efficacy of Baptism. 
 
 The quotation given in page 77 is the same already given 
 
206 SYNOPSIS OF AUTHORITIES ON BAFHSM. 
 
 above by Gary : but to understand the force of the arguments on 
 the passages quoted in pages 227 and 335 it is necessary to read 
 many pages of the Oxford Tract. 
 
 FABEE, in his " Primitive Doctrine of Regeneration," Book II, 
 ch. vi, page 134, states that the early Fathers describe Baptism 
 as the visible or_jnyJ5ihle_ means, through which, to the devout 
 accipient, the grace of moral regeneration, is communicated. He 
 then quotes Irena3us, as follows : 
 
 LIB. Ill, 
 
 Committing to his disciples the power of Regenera- 
 tion, Christ said unto them, " Go ye and teach all 
 
 ~Z t4.t*f * A^/L-V 
 
 nations. Baptizing them in^^ikc name i x the Father, 
 an^4]^i^r*^ the Holy Ghost." For through the 
 Prophets he promised that in the last times he would 
 pour out his spirit upon his servants, and his hand- 
 maids ; that they should prophecy. Whence also 
 the same Spirit descended upon the Son of God, made 
 the Son of Man, with him becoming accustomed to 
 dwell in the human race, and to rest in men and to 
 take up his abode in the creature of God ; working 
 in them the will of the Father, and renewing them 
 from oldness to newness in Christ. 
 
 The Latin is ; 
 ADV. HvERESES III, XVll, 1. 
 
 Et iterum potestatem regenerationis krDeum dans 
 discipulis, dicebat eis : " Euntes docete omnes gentes, 
 baptizantes eos in nomine Patris, et Filii, et Spiritus 
 Sancti." Hunc enim promisit per prophetas effun- 
 dere in novissimis temporibus super servos et ancillas, 
 ut prophetent ; unde et in Filium Dei, filium hominis 
 factum, descendit, cum ipso assuescens habitare in 
 genere humano, et requiescere in hominibus, et habi- 
 
A. D. 1(50.] XVII. 1REN/EUS. 207 
 
 tare in plasmate Dei, volnntatem Dei operans in 
 ipsis, et renovans eos a vetustate in novitatem Christi. 
 
 BICKEIISTETH, in his " Christian fathers of the first and second 
 centuries/' writes of Ircnseus : 
 
 He is too valuable for brief extracts, and too large 
 
 for this volume*^^**-^^ 
 
 On the doctrine of the early Fathers, touching the possibility 
 of a reception of moral regeneration, either before Baptism, or in 
 some cases without Baptism," in Faber, page 193 : 
 
 PABER quotes Irenseus [Second Century] as follows, page 214 : 
 
 Thejbreatlnng-^ which makes the 
 
 animal man, is one thing ; and the^Vivif^ 
 which makes the spiritual man, is another thing. 
 Thejbreath of jife is given in common to all : but 
 the Spirit is given only to. those who trample under 
 foot earthly lusts. Hence the breathing is temporal : 
 
 i Mm immf^H,. O -L 
 
 but the spirit is eternal. And the breathing, indeed, 
 being .increased in measure and remaining for a 
 certain season, finally departs, leaving without breath 
 . that in which it previously was : buLJil&jSpirik. snj- 
 '_rounding the man both inwardly and outwardly, al- 
 ways^pre serves, and never quits him. But, says the 
 Apostle, addressing us men, the Spirit is not first in 
 order, but the animal ; and afterward, according to 
 right reason, that which is spiritual. As, therefore, 
 he z _whojyas made a living soul, turning aside to evil, 
 lostjiis hfe ; Sjj3Ojivej^^ 
 
 back to good and receiving the vivifying Spirit, shall 
 find life. For the person, who is vivified, is not a 
 different person from him who was dead. The Apos- 
 tle, therefore, saith in his Epistle to the Colossians : 
 ' Mortify your members, which are upon the earth.' 
 
208 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 What these are, he himself hath explained : fornica- 
 tion, un cleanness, inordinate affection, evil concupis- 
 cence, and covetousness which is idolatry. The 
 Apostle loudly heralds the laying aside of ^ these ; and 
 he declares that they, who do such things, as being 
 only flesh and blood, cannot possess the kingdom of 
 heaven. Put off, therefore, the Old Man with his 
 works : and put on the New Man, which is renewed 
 in knowledge, according to the image of him who 
 created him. In this he saith, which is renewed in 
 knowledge, he shows that the man, who before was 
 ignorant of God, is renewed by that * knowledge 
 which is toward him. For the knowledge of God 
 reneweth a Man/$J- feat <*!/ * 42&.^*5 
 
 re rjaTTft7 ^lircn is mo^^ull uian theabove^translation of it 
 (several passages having been omitted) is as follows : 
 
 ADV. H^ERESES, V, xii, 2. 
 
 Aliud enim est afflatus vitae, qui et animalem efficit 
 hominem : et aliud Spiritus vivificans, qui et spiritalem 
 efficit eum. Et propter hoc Esaias ait : ' Sic elicit 
 Dominus, qui fecit ccelum et fixit illud, qui firmavit 
 terram et quse in ea sunt : et dedit afflatum populo, 
 qui super earn est, et Spiritum his qui calcant ilium.' 
 Afflatum quidem communiter omni qui super terram 
 est populo dicens datum : Spiritum autem proprio 
 his, qui inculcant terrenas concupiscentias. Propter 
 quod rursus ipse Esaias distinguens quas prasdicta sunt, 
 ait : ( Spiritus enim a me exit, et afflatum omnem ego 
 feci.' Spiritum quidem proprie in Deo deputans, quern 
 in novissimis temporibus effudit per adoptionem filio- 
 rum in genus humanum : afflatum autem communiter 
 
A, D. 160.] XVII. IREN^EUS. 209 
 
 in conditioner*!, et facturam ostendens ilium. Aliud au- 
 tem est quod f actum est ab eo qui fecit. Afflatus igitur 
 temp or alls, Spiritus autem sempiternus. Et afflatus 
 quidem auctus ad modicum, et tempore aliquo manens, 
 deinde abit, sine spiramento relinquens illud in quo fuit 
 ante : sjgi^i^auiem^ 
 
 gemper _perseverans.jiun qu a in relin queng 
 
 eum. ' Sed non primo quod spiritale est/ ait apostolus 
 (hoc tanquam ad nos homines dicens) ' sed primo quod 
 animale, deinde quod spiritale,' secundum rationem. 
 Oportuertat enim primo plasmari hominem, et plasma- 
 turn accipere animam ; deinde sic communionem Spiri- 
 tus recipere. Quapropter et ( primus Adam factus est ' 
 a Domino ' in animam viventem ; secundus Adam in 
 Spiritum vivificantem.' Sicut igitur qui in animam 
 viyeju:ejXLfactus est, diye.rte.ns in pejus, perdidit vitam ; 
 sicTursus_Jdem ipse in melius recurrens, assumens 
 vivificantem Spiritmri, mveniet vitam. 
 
 Non enim aliud est quod moritur, et aliud quod 
 vivificatur : quemadmodum neque aliud quod perit, 
 et aliud quod invenitur ; sed illam ipsam quae perierat 
 ovem invenit Dominus exquirens. Quid ergo erat 
 quod moriebatur ? Utique carnis substantia, quae 
 
 -^JL> . - *ma ' i i^^^^aff^***"*** 1 - - A - . - * A. . . 
 
 amiserat afflatuin vitae, et sine spiramento et rnortua 
 facta. Hanc itaque Dominus venit vivificatur us : uti 
 quemadmodimx o ,,m^ onmes niorimur, quoniam 
 
 amm^ks,J_n ^Christum vivamus, quoniam spiritualesj/ 
 deponentes, non plasma Dei, sed concupiscentias \ 
 carnis, etassumentes Spiritum Sanctum, sicut apos-| 
 tolus in epistola quae est ad Colossenses ait : ' Morti- 
 ficate itaque membra vestra quae sunt super terrain. 
 Quae sunt autem haec, ipse exposuit : ( Fornicationem, 
 
 immimditiam, passionem, concupiscentiam malam, et 
 vol. L 27 
 
210 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 avaritiam, quse est idololatria.' Horum depositionem 
 apostolus praeconatur, et eos qui talia operantur, 
 velut carnem et sanguinem tantum exsistentes, non 
 posse ait regnum coelorum possidere. Anima enim 
 \ ipsorum declinans in pejus, et in terrenas concupis- 
 centias descendens ejusdem, cujus et ilia sunt, parti- 
 cipavit appellationis : qua? deponere nos jubens, ait 
 rursus in eadem epistola : ' Exspoliantes vos veterem 
 hominem cum operibus ejus/ Hoc autem dicebat, 
 non veterem amovens plasmationem : alioquin opor- 
 tebat nosmetipsos, separari ab ea quse est istic 
 conversatione. 
 
 4. Sed et ipse apostolus, ille exsistens qui in vulva 
 plasmatus erat, et de utero exierat, scribebat nobis : 
 ' Et vivere in carne fructus operis est ; ' confessus est 
 in ea, quae est ad Philippenses, epistola, dicens : 
 ' Fructus autem operis Spiritus/ est carnis salus. 
 Quis enim alius apparens fructus ejus est, qui non 
 apparet Spiritus, quam maturam efficere carnem et 
 capacem incorruptelae ? ' Si igitur vivere in carne hie 
 mihi fructus operis est/ non utique substantiam con- 
 temnebat carnis, in eo quod dixerat, 'Spoliantes 
 vos veterem hominem cum operibus ejus,' sed spolia- 
 tionem pristine nostra3 conversations manifestavit, 
 earn quae veterascit et corrumpitur : et propter hoc 
 intulit : ' Et induentes novum hominem, eum qui reno- 
 vatur in agnitionem, secunduin imaginem ejus qui 
 creavit eum/ In eo ergo quod ait, ' Qui renovatur in 
 agnitionem, demonstrabat quoniam ipse ille qui igno- 
 rantiae erat ante homo, id est, ignorans Deum, per earn 
 quae in eum est agnitionem renovatur. Agnitio enim 
 Dei renovat hominem. 
 
A. D. 160.] XVII. IREN^US. a ~J 
 
 Faber also, at page 227, quotes IREN.EUS, Book III, chap, i, 
 on the antiquity of Infant Baptism, as follows : 
 
 % 
 AGAINST HERETICS Book III, c. xix, page 207. 
 
 Our Lord came to save all through himself: all, 
 that is, who through him are born again unto God ; 
 Infants and Children and Boys and Youths and Adults. 
 Therefore he passeth through every age : among 
 Infants being made an Infant, thus sanctifying Infants : 
 among Children being made a Child, thus sanctifying 
 Children, and at the same time becoming to them an 
 example of piety and righteousness and subjection : 
 among Youths being made a Youth, thus becoming 
 an example to Youths and sanctifying them to the 
 Lord; finally, among adults being made an Adult, 
 that among all he might be a perfect Master. 
 
 This is the same passage before quoted at page 202. 
 
212 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XVIII. PAPIAS. 
 
 The history of this Father of the Church is very obscure. He 
 is said to have been bishop of Hierapolis in Egypt, and to have 
 first propagated the doctrine of the Millennium. 
 
 As DUPIN states, we have only a few fragments of his works, 
 and nothing of what remains is on Baptism. 
 
 ADAM CLARKE states that the only English translation of any 
 of these fragments, which he has met with, is in Dr Lardner's 
 "Credibility of the Gospel history/' vol. xi, page 107 in the 
 edition of 1788. 
 
 Dr MOSHEIM, in his Ecclesiastical History, vol. i, p. 168, 
 observes : 
 
 The books of Papias, concerning the sayings of 
 Christ and his apostles, were, according to the account 
 which Eusebius gives of them, rather an historical 
 commentary than a theological system. 
 
 In GALLANDII Bibliotheca are four pages of "S. Papias 
 Hierapolitani episcopi fragmenta" in Greek, with two pages of 
 Latin translation : but there is no mention of Baptism either in 
 the five pages of Prolegomena on Papias, or in these fragments of 
 his works. 
 
 In the BRITISH MUSEUM is "Papias vocabulista, fol, Tenet., 
 1496." 
 
A. D. 160.] XVIII. PAPIAS. 213 
 
 In the BODLEIAN library is "S. Papiae fragmenta quaedam, 
 Gr. et Lat., p. 647, Duaci 1633." 
 
 But the best edition of the fragments of Papias is in vol. i, 
 pp. 1 44 of ROUTH'S Reliquiae Sacrse, Oxon. ; 4 vols 8vo, 
 second edition, 1816. 
 
 
214 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XIX. TATIAN. 
 
 TATIAN was a Syrian rhetorician, converted to Christianity by 
 Justin Martyr, whom he followed to Rome in the latter half of 
 the second century. After the death of Justin, the opinions of 
 Tatian took a turn towards those of Marcion, with whom he was 
 contemporary ; but, differing from that heresiarch in some mate- 
 rial points, he became the head of a sect of his own, who acquired 
 the appellation of Encratitse and Hydroparastatse, from the absti- 
 nence which they enjoined from wine and animal food, and their 
 substitution of water for the former in the administration of the 
 Eucharist. 
 
 As DUPIN states, there is yet extant the treatise of Tatian 
 against the Gentiles. 
 
 ADAM CLARKE mentions Tatian' s book te against the Greeks " 
 as his only remaining work, and that it has never been translated. 
 
 The " Oratio adversus Grrccos, Gr. et Lat.," occupies about 
 thirty six pages in Gall and ii Bibliotheca. It also is given in the 
 Bibliotheca of Delabigne. 
 
 The best edition is that of Worth, Svo, Oxon, 1700, a copy of 
 which is in the Bodleian and in the British Museum. 
 
 There is, also, in the Bodleian " Tatianus Syrus : Harmonia 
 Evarigelica inter scriptores Orthodoxos &c. &c." But DUPIN 
 writes : 
 
 As to the Gospel that was compiled by Tatian 
 
A. D. 160.] t XIX. TATIAN. 215 
 
 &c it was a rhapsody of the passages taken out 
 
 of the four evangelists,, to induce us to believe that 
 our Saviour was not descended from the lineage of 
 David. 
 
 Our account of Tatian rnay be concluded with the following 
 notice of him given by DR MOSHEIM : 
 
 Tatian, by birth an Assyrian, and a disciple of 
 Justin Martyr, is more distinguished, by the ancient 
 writers, on account of his genius and learning, and 
 the excessive and incredible austerity of his life and 
 manners, than by any remarkable errors or opinions , 
 which he taught his followers. It appears, however, 
 from the testimony of credible writers, that Tatian 
 looked upon matter as the fountain of all evil, 
 and therefore recommended, in a particular manner, 
 the mortification of the body ; that he distinguished the 
 creator of the world from the supreme Being ; denied 
 the reality of Christ's body ; and corrupted the 
 Christian religion with several other tenets of the 
 oriental philosophy. He had a great number of fol- 
 lowers, who were, after him, called Tatianists,* but 
 were, nevertheless, more frequently distinguished 
 from other sects by names relative to the austerity of 
 their manners ;*for, as they rejected, with a sort of 
 horror, all the comforts and conveniences of life, and 
 abstained from wine with such a rigorous obstinacy, 
 as to use nothing but water, even at the celebration of 
 
 * The following note'is here added : "We have, yet remaining, of the 
 writings of Tatian, an oration addressed to the Greeks. AS to. Jus -opin- 
 ions, they may be gathered from. Clem ens Alexandrinus, Strom, lih. ii, 
 ]>. -100. -Epiphanius, IIa>res. xlvi, cap. i, p. 301. Origen de Oratione, 
 
216 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 the Lord's supper; as they macerated their bodies 
 by continual fastings, and lived a severe life of celi- 
 bacy and abstinence, so they were called Encratites, f 
 Hydroparastates,J and Apotactites. ^f 
 
 cap. xiii. None, however, of the ancients wrote professedly coneerning the 
 doctrines of Tatian. 
 
 f Temperate. 
 
 J Drinkers of water. 
 
 ^1 Renouncers. 
 
A. D. 160.] XX. ATHENAGORAS. 217 
 
 XX. ATHENAGORAS. 
 
 ATHENAGORAS was a native of Athens, and 'a philosopher, con- 
 verted to Christianity. He wrote a treatise on the resurrection, 
 and an Apology for the Christians, both of which works are still 
 extant. He died A. D. 177. 
 
 The romance of Theagenes and Charis was falsely ascribed to 
 him : it is the production of a Frenchman, Martin Fumee, and 
 was published in French, as a translation from a Greek MS. 
 brought out of the East, but no such MS. ever existed. 
 
 Athenagoras \says Dr Mosheini] deserves a place 
 among the estimable writers of this age. He was a 
 philosopher of no mean reputation ; and his apology 
 for the Christians, and his treatise upon the Resurrec- 
 tion, afford striking proofs of his learning and genius. 
 [vol. if p. 163.] 
 
 DUPIN writes only a few lines on this Father ; and Dr Wotton 
 in a note mentions that his works were published in Greek and 
 Latin at Paris, 4to, 1541. 
 
 In the second volume of Gallandii Bibliotheca is " ATHENA- 
 GOR/E Legatio pro Christianis," also, " De resurrectione 
 mortuorum." 
 
 vcl. I. 28 
 
218 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 BICKEESTETH, in his " Christian Fathers of the first and second 
 centuries/' states that Athenagoras 
 
 published two short treatises, one_jn dejence jof^ 
 I Chrj^liaiuty, addressed to the Roman emperors, and 
 \ the other on^thfi ^-Reaiiri.^tiori, of _thfi_J)ad, which 
 / have been preserved to us. 
 
 There is nothing in the \vorlcs of Athenagoras on the subject 
 of Baptism. Indeed, Bickersteth observes : 
 
 The design of Athenagoras to meet the objections 
 of the heathen prevents his entering much into the 
 peculiar privileges and blessings of the Gospel. 
 
A. I). 160.] XXI. MELITO. 219 
 
 XXI. MELITO, BISHOP OF SARDIS. 
 
 Melito, bishop of Sardis, [according to Dr Mosheim, 
 vol. i, p. 168] is said to have written several treatises, 
 one concerning faith, another on the creation, a third 
 respecting the Church, and a fourth for the illustra- 
 tion of truth ; but it does not appear from the titles 
 of these writings, whether they were of a doctrinal or 
 controversial nature. 
 
 The editor of Mosheira's Ecclesiastical History adds the following 
 note : 
 
 Melito, besides his Apology for the Christians, and 
 the treatises mentioned by Dr Mosheim, wrote a 
 discourse upon Esther, and several other dissertations, 
 of which we have only some scattered fragments 
 remaining ; but what is worthy of remark here, is 
 that he is the first Christian writer who has given us 
 a catalogue of the books of the Old Testament. His 
 catalogue, also, is perfectly conformable to that of 
 the Jews, except in this point only, that he has 
 omitted in it the book of Esther. 
 
 The fragments of Mclito arc given in the first volume of Gal- 
 landii Bibliotheca, and in Ilouth's Reliquiae Sacnr, vol i, 
 
220 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 pp. 111154. The following, in Eouth [p. 121], is headed: 
 
 Ex libro iii de Incarnatione Christi, adversus Mar- 
 cionem scripti. 
 
 Ovoeula avdjKr) rots vovv e^ouow, e^ wv uera rb Pair- 
 ncrua 6 Xpiarbs eirpa^e, nrapiarav rb aXyfles KOI dfydvraarov 
 T?}9 tyvxrjf; avrov Kai rov crco/jiaro^ T??9 KCL& ?}/j,as dvOpwrrivi]^ 
 <ucre&>9. Ta jap perd TO (Barmo-fLa, (frycrlv [Melito,] VTTO 
 XpKTTov TTpaxOevra, /cal /LtaXicrra ra a^jjiela, rrjv avrov 
 fjLCvrjv ev aapKi OeoTijTa e$}]\ovv ical eTnarovvTO TO) KOCT^M, 
 'yap a)v ofjiov re teal avOpwiros reXeto? 6 avrbs ra? Suo avrov ov(rla<$ 
 7Tt(7ro)craro rjfuv rrjv fj.ev Oeorrjra avrat oia r&v o-rj^elcov v 
 TTJ rpierlq rf) /u-era TO /3a7rTfc<r/^a TJfv Se avOpwirbryra avrov 
 (~v rot? rpiaKovra 'xpbvois Trpb rov f3a7rrl(7fjiaros, ev 0^9 Sta TO 
 ttTeX e? TO tcara crdp/ca a7TKpv/3ij ra (Tripeta rrjs avrov 
 
 The Latin is as follows : 
 
 Non est necessarium his, quos ratio non fugit, ex 
 actionibus Christi post baptismum adstruere, et demon- 
 strare animse et corporis ejus, et humanoe naturae 
 nobiscum convenientis, veritatem, et ab omni fictione 
 remotionem. Nam quas post baptismum a Christo 
 gesta sunt, in quit, maxime miracula, latentem ejus 
 divinitatem potissimum mundo comprobabant et 
 confirmabant : quum enim idem Deus simul et homo 
 perfectus esset, duas naturas suas nobis patefecit ; 
 divinitatem quidem per miracula triennio illo post 
 baptismum patrata : humanitatem vero suam triginta 
 illis annis baptismum antegressis, quibus carnis vilitas 
 tegebat et abscondebat divinitatis signa, tamctsi revera 
 Deus esset sempiternus. 
 
 In English thus : 
 
 It is not necessary, in the case of those who are 
 not devoid of reason, to prove to them, from Christ's 
 
A. D. 1G0.1 XXI. MELITO. 221 
 
 actions after his baptism, that his soul and body and 
 human nature like our own was true and entirely void 
 of fiction. For he says, the things which wer.e done 
 by Christ after his baptism, especially his miracles, 
 most plainly prove and confirm to the world his latent 
 divinity ; for since the same being was at the same 
 time God and perfect man, he revealed to us his two 
 natures ; his divinity by the miracles performed in 
 the_Jthree years after his briptism ; and his human 
 nature in the thirty jears preceding his baptism, 
 during which the vileness of the flesh concealed 
 the signs of his divine nature, although he was 
 indeed the etei s fei'God. 
 
222 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XXII. THEOPHILUS. 
 
 Theophilus was bishop of Antioch, to which sec he was ordained 
 about A. D. 168. His works, it is said, display the earliest exam- 
 ple of the use of the word Trinity, as applied to the three persons 
 of the Godhead. 
 
 DUPIN does not directly state that Theophilus wrote on Bap- 
 tism ; he notices that, besides the three books on the Christian 
 Religion, addressed to Autolycus, a heathen, there is another book 
 in Latin, attributed to Thcophilus, of allegorical commentaries on 
 the four Gospels which is in the Bibliotheca Patrum. 
 
 The works of Theophilus, bishop of Antioch, [says 
 Dr Mosheim in his Ecclesiastical History, vol. i, 
 p. 163] are more remarkable for their erudition than 
 for their order and method ; this, at least, is true of 
 his three books of defence of Christianity, addressed 
 to Autolycus. 
 
 In a note to which passage the editor observes : 
 
 Theophilus was the author of several works, beside 
 those mentioned by Dr Mosheim, particularly of a 
 commentary upon the Proverbs, another upon the 
 four evangelists, and of some short and pathetic dis- 
 courses, which he published from time to time for 
 the use of his flock. He also wrote against Marcion 
 and Ilcrmogenes, and, in refuting the errors of these 
 
A. D. 160.] XXII. THEOPHILUS. 223 
 
 heretics, lie quotes several passages of the Reve- 
 lations. 
 
 In the second volume of Callandii Bibliotheca vcterum Patrum 
 is the title " S. Theophili ad Autolycum, et ejusdem fragmenta." 
 
 The following separate editions of his works occur. 
 
 1. Theophilus episcopus Antiochenus ad Autolycum, Gr. et 
 Lat., cum Justino Martyre, folio, Hagae comit. 1782. (a copy is 
 in the Royal Institution). 
 
 2. Theophilus archiep. Antiochenus, ad Autolycum libri tres, 
 Gr. et Lat,, Oxori., 12mo, 684. (a copy is in the British 
 Museum) . 
 
 3. Cumnotis Jo. Chr. Wolfii, 8vo, Ilamb., 1724. (a copy is in 
 the British Museum). 
 
 4. Theophilus Pranc. Catechismus seu Fundamentum Christia- 
 nae fidei, Bruxel., 8vo., 1626. (The Bodleian library has a copy). 
 
 5. The three books against Autolycus were published in Latin 
 by Conrad Gesner, at Zurich in 1546. They were annexed, in 
 Greek and Latin, to the supplement of the Bibliotheca Patrum. 
 A. D. 1624. 
 
 CAIIY, in his " Testimonies of the Fathers," gives from Theo- 
 philus " ad Autolycum " the following, both the English and 
 the Greek : 
 
 that this might be a sign that men were to receive 
 repentance and remission of sins by water, and the laver 
 of regeneration, even as many as come to the truth, 
 and are born again, and receive the blessing of God. 
 
 As follows in Greek : 
 AD AUTOLYCUM, LIB. ii, c. 16. 
 
 rj KOI rovro et 
 fmerdvoiav Kal afyeviv aftaprt&V &a vSaros KOI 
 
221 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 \ovrpov TraXiyyevearlas Trdvras rovs Trpoo-lovras rfj dXyOelq, teal 
 teal \anlBdvovTas v\oylav irapa rov Oeov. 
 
 In the INDEX AUCTOUIIM of the Bibliotheca' Maxima Patrum, 
 of Delabigne, is 
 
 Theophilus, sextus Antiochensis Ecclesiae patri- 
 archa, scripsit multa, ex quibus nunc solum extant 
 commentaria in quatuor evangelia, et contra calum- 
 niatores Christian as Religionis libros tres, ad Au- 
 tolycum. 
 
 The OXFOIID TRACT, No. 67, 3rd edition, pp. 360 362, writing 
 Qn the correspondence between Creation and Re-creatioji, and the 
 use of water in Baptism contemplated in the first creation of 
 water, quotes Thcophilus thus : 
 
 Therefore I proclaim, come all ye tribes of the na- 
 tions to the immortality of Baptism. Come to freedom 
 from slavery, to a kingdom from a tyranny, to incor- 
 ruption from corruption. And how, say they, shall 
 we come ? How ? By water and the Holy Spirit. 
 This is the water partaking of the Spirit, whereby 
 Paradise is watered, whereby the earth is made fruit- 
 ful, whereby the plants grow, whereby living things 
 increase, and in a word, whereby man born again is 
 quickened, wherein Christ also is baptized, wherein 
 the Spirit also descended in the form of a dove. This 
 is the Spirit which from the beginning was borne above 
 the water, whereby the world is moved, the Creation 
 subsists, and all things are quickened ; which operat- 
 ed in the Prophets, and lighted upon Christ. This 
 David sought when he said, ' Create in me a clean 
 heart, oh God, and renew a right Spirit within me.' 
 This is the Spirit the Paraclete sent for thy sake to 
 show thee to be a son of God. 
 
A. D. 160.] XXII. THEOPHILUS. 225 
 
 The Greek and Latin of this are given, as of Hippolytus, in 
 Gallandius, vol. ii, 494. 
 
 They are as follows: 
 
 Aib Krjpvcrcra} \eycov, AevTe iracrat. at Trarpial TWV e6v)V eirl 
 Trjv TOV /SanrricrfJUiTOs dOavaalav. AevTe et? eKevOepiav IK 
 $ov\la$, e t? /Scuritetav e/c rvpavvlSos, et? afyOapcriav e/c 77)9 
 <f>6opas. Kal TTCO?, (frdcriv, \evcr6/JL0a ; Uw? ; Bi vSaros KOI 
 aryiov Trvev/jiaTOS. TOVTO Be ecmv TO vScop TO 
 vovv, $i ov napaSeiaos Trarigerai, &i? ov rj <yrj 
 <j)VTov av^ei, $i? ov Tfcva faoyovei, KOI, r iva TrdvTa avveXaiv 
 Bi ov avayevvto/jLevos faoyovelTai, avdpcoiro? ev & Kal 6 X 
 o-aTo, ev o> Kal TO Trvev/jia KaT)jp^To ev e'ISet 
 TQVTO Be ecrTiv TO Trvev^a TO CLTC ap%fis eTT^e 
 TWV vSaTfov Bt? ov KOCT/JLOS laveiTai, Bi ov KTIO-LS fora/rat 
 Kal Ta a~v/j,7ravTa faoyoveirai, TO ev Trpo^>Y)Tai^ evep'yrjo'av, TO 
 eVl Xpio-Tov KaTaTTTav. Tovro TO Trvev/jta e$Tei Aaftl 
 KapBlav KaOapav KT'KJOV ev ejuiol, 6 Oeo?, Kal Trvev^a 
 ejKalvicrov ev rot? eyKaTOts JJLOV TOVTO ecrTiv TO Trvev/Jia 6 
 IIapd/c\r)TOS, TO Bid ere TrefjiTro/jievov, 'iva Belt;?} ere TCKVOV Oeov. 
 
 Igitur praeconis voce proclamo, Venite omnes tribus 
 gentium ad baptismatis immortalitatem. Venite ex 
 servitute in libertatem, ex tyrannide ad regnuin, ex 
 corruptione ad incorruptlbilitatem. Et quomodo, 
 inquiunt, veniemus ? Quomodo ? per aquam et 
 Spiritum sanctum. Hasc est aqua cum Spiritu con- 
 juncta ; qua Paradisus rigatur, terra pinguescit, 
 incrementum plantae capiunt, generant animalia ; 
 atque, tit omnia compendio amplectar, per quam 
 regeneratus homo vivificatur, qua Chris tus baptizatus 
 est, in quam Spiritus sanctus columbas specie descendit. 
 Hie est Spiritus, qui ab initio ferebatur super aquas ; 
 per quam mundus movetur, natura creata consistit, 
 et omnia vitam accipiunt. Qui in Prophetis operatus 
 est, in Christum devolavit Hunc quserebat David, 
 
 quum dixit ' Cor mundum crea in me, Deus, et spiritum 
 vol. I. 29 
 
226 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 rectum innova in visceribus meis. Hie est Spiritus. 
 Paracletus, propter te missus, ut demonstraret filium 
 te esse Dei. 
 
 Bishop ALEXANDER JOLLY, in his book entitled "Friendly 
 address to the Episcopalians of Scotland/' 12mo, London, Burns, 
 1841, on Baptismal Regeneration, mentions Theophilus : 
 
 We have his testimony to Baptismal Regeneration, 
 incidentally, in his " Defence, addressed to Autoly- 
 cus." This he did for a manifestation that Repent- 
 ance and Remission of sins should be obtained by water 
 and the laver of Regeneration, of as many as should 
 come to the truth ; and being regenerated should 
 receive a blessing of God. 
 
 The fragments of the commentaries are found in vol. ii, page 
 165, the other work at page 175 of Delabigne. At page 
 165 167 is the following, from " Commentaria in quatuor evan- 
 gelia :" called in the Index Baptismu* ignis infutura vita. 
 
 Ille vero baptizabit in Spiritu sancto et igni ; hoc 
 ideo ait, sive quia ignis Spiritus sanctus est, ut acta 
 Apostolorum decent, qumn, eo descendente, sedit 
 quasi ignis super credentimn linguas, et impletus est 
 sermo Domini dicentis, ' Ignem veni mittere super 
 terram, et quid volo nisi ut ardeat ? * sive quia in prae- 
 senti vita Spiritu baptizamur, in futura autem igni." 
 In English : 
 
 But he will baptize you with the Holy Spirit and 
 fire ; by this he means, either that fire is the Holy 
 Spirit, as the acts of the Apostles teach, when it des- 
 cended and sat, as fire, on the tongues of those who 
 believed, and the saying of our Lord was fulfilled, ' I 
 came to put fire on the earth, and what can be my wish 
 but that it may burn : ' or that, in this life we are bap- 
 tized with the Spirit, but, in the life to come, with fire. 
 
A. D. 200,] XXIII. MINOR WRITERS. 227 
 
 XXIII. MINOR WRITERS 
 OF THE SECOND CENTURY 
 
 SUMMARY ON BAPTISM, &C. 
 
 The following writers, martyrs, and historians, also of the second 
 century, are in the first volume of Gallandii Bibliotheca : but none 
 of them mention Baptism. 
 
 QUADRATI Apologise. 
 
 AGRIPPA Castor. 
 
 ARISTO PELL^US. 
 
 SMYRNENSIS ecclesise de martyrio S. Polycarpi. 
 
 S. JUSTINI martyrium. 
 
 S. Pn papae I epistola. 
 
 FELICITATIS Passio. 
 
 DIONYSIUS Corinthiorum episcopus. 
 
 CLAUDIUS Apollinaris. 
 
 BARDESANES Edessenus. 
 
 VlENNENSIUM et LuGDUNENSIUM Cpistola. 
 
 MAZOCHIO ALEXIO SYMMACHO de Actis S. Justini 
 martyris et sociorum. 
 
 HADRIAN i ad Minucium Fundanum. 
 
 The following writers of the second century, also, not hereinbe- 
 
228 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 fore extracted from, are in the second volume of Gallandii 
 Bibliotheca. 
 
 HEGESIPPUS. 
 
 RHODON. 
 
 MAXIMUS, episcopus Hierosolymitanus. 
 
 POLYCRATES, episcopus Ephesiorum. 
 
 SERAPION, episcopus Antiochenus. 
 
 None of these writers mention Baptism. Some of them are 
 found also in Eouth's Eeliquire Sacrse before mentioned. 
 
 In the " INDEX rerum et personarum" to the first volume of 
 Bibliotheca veterum Patrum cura Gallandii, containing authors of 
 the second century, are the following references under the title 
 Bajptimus, which are here given, as they may furnish at one view 
 some general notion, riot only of what the authors wrote on the 
 subject, but also of the construction put on their writings, either 
 by the editor of the Bibliotheca, or by the compiler of the index 
 to that work. 
 
 The references in the index are to the pages of the volume ; 
 but they are here made to the pages of this Synopsis, and the 
 author's names are also annexed. 
 
 1. BAPTISMUS sigillum appellatur. 
 
 Baptism called a seal. 
 
 In Hennas, seepage 87, (in the Acts of Paul and Thecla, (see 
 page 77) and in Clement of Rome, (see page 104 of this 
 
 2. Sigillum infragile Baptismo consignatur. 
 Ibidem. 
 
 3. Immaculatum servandum. Ibidem. 
 
 4. Baptismus aqua vitse 
 In Justin Martyr : see page 184. 
 
 5. Fons aquae vivas 
 
A. D. 200.J XXIII. MINOR WIIITERS. 229 
 
 In Barnabas, see page 85. 
 
 6. Flumen unde pullulanl arbores speciosae, id est 
 Christian!. 
 
 This seems to be the interpretation which the compiler of 
 the index gives to the words in Barnabas, " shall be like a 
 tree planted by the currents of water." See page 85. 
 
 7. Illuminatio 
 
 Soon after the passage in this Synopsis, page 191, there is in 
 the Bibliotheca Gallandii : 
 
 " Vocatur autem lavacrum illud Illuminatio eo quod 
 illuminentur qui haec discunt." 
 
 In Justin Martyr. 
 
 8. Baptismus vitae. 
 
 The compiler of the index takes this from words in the 19th 
 section of Justin Martyr's Dialogus cum Tryphone : 
 
 Neque etiam inutilem ilium baptismum cisternarum 
 suscipimus ; nihil enim est ad liunc vltce bap- 
 tismum. 
 
 8. Lavacrum salutare. 
 
 The compiler takes this from the 13th section of the Dialogus 
 cum Tryphone : 
 
 " Sed, ut par est, jam turn ipsum illud lavacrum 
 salutare, quod eorum est qui pcenitentiam agunt." 
 
 9. Lavacrum pcenitentiae et cognitionis Dei. 
 In Justin Martyr. See page 144 of this synopsis. 
 
 10. Baptismus a Christo prsescriptus. 
 
 So the compiler interprets John 3 : Nisi regenerati sumus, &c. 
 quoted from Justin Martyr's Apology I, Gl. 
 
230 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 11. Ab Isaia prsedictus. 
 
 The compiler refers to the same part of Justin Martyr as the 
 last. See Isaiah, cap. i, v. 1630. 
 
 12. A prophetis prsenunciatus. 
 
 The compiler seems to take this from 62 of Justin Martyr's 
 Apology I. 
 
 " Atque hoc lavacrum daemones quum per praedic- 
 tum audissent, &c." 
 
 13. Baptismus purgat peccata 
 
 In Barnabas. See pages 83 86 of this Synopsis. 
 
 14. Baptismus necessarius, ut prima generatio 
 reparetur et peccata commissa dimittantur. 
 
 The compiler seems to take this from, or so to interpret, part 
 of the 61st section of Justin Martyr, before quoted. 
 
 15. Per Baptismum pro peccatis institutum credi- 
 dimus 
 
 In Justin Martyr. See page 184 of this Synopsis. 
 
 16. Baptismum suscipimus, ut necessitatis et igno- 
 rationis filii non maneamus, sed electionis et scientiae. 
 
 The compiler seems to have taken this from, or so to interpret, 
 a part of the above quoted 61st section of Justin Martyr. 
 
 1 7. Baptismo circumcisionem spiritualem accepimus. 
 
 The compiler seems to take this from the following words in 
 43 of Justin Martyr's Dialogus cum Tryphone : 
 
 "Ac nos quidem, qui per eum ad Deum accessimus, 
 non illam carnis circumcisionem accepimus, sed 
 
A. D. 200.] XXIII. MINOR WRITERS. 231 
 
 spiritualem, quam Henoch ejusque similes custodi- 
 erunt ; atque hanc per baptismum." 
 
 18. Qui purum servant baptismum, recreabuntur 
 apud Patrem et Filium et Spiritum Sanctum. 
 
 This is from tlie ACTS or PAUL AND THECLA, ch. 2 ; where 
 the very words occur. 
 
 1 9. Baptizatur, qui regenerari voluerit, et peccato- 
 rum poenitentiam egerit. 
 
 The compiler seems to have taken this from the same 61st 
 section of Justin Martyr's Apology I. 
 
 20. Baptizantur, quicunque vera esse crediderint 
 quae a Christianis docentur, seque ita vivere pro- 
 miserint. 
 
 Also from 61 of Justin Martyr. 
 
 2 1 . Ante Baptismi susceptionem, precari et jejunan- 
 tes priorum peccatorum veniam a Deo petere docentur. 
 
 Prom Justin Martyr, 61. 
 
 22. Jejunant cum baptizandis, et peccantur etiam 
 fideles. 
 
 Prom the same 61st section. 
 
 23. Deinde eo ducuntur, ubi aqua est. 
 Prom 61. 
 
 24. Abluti autem ducuntur ad fratres, communes 
 preces facturi. 
 
 The compiler refers to 66 of the same work. 
 
 25. Baptismus confertur in nomine Patris et Filii et 
 Spiritus Sancti. 
 
232 SYNOPSI3 OF AUTHORITIES ON BAPTISM. 
 From Justin Martyr's Apology, 61. 
 
 26. Baptizatus Spiritu Sancto,, non eget baptismate 
 Judseorum. 
 
 The compiler refers to the 29th section of Justin Martyr's 
 Dialogus cum Tryphone. 
 
 27. Judaeorum baptismata niliil sunt ad Christ! 
 baptism am. 
 
 The compiler refers to 19 of Justin Martyr's Dialogus cum 
 Tryphoue. 
 
 28. Baptismata Judseorum solam carnem expiant. 
 
 From the same section 19. 
 
 29. Cisternse inutiles et dissipatae. 
 From the same. 
 
 30. Baptizatus Spiritu Sancto, Dei testimonio com- 
 probatus est. 
 
 From 29 of Justin's Dialogus cum Tryphone. 
 
 Quid igitur mihi adhuc opus est circumcisione c, 
 See page 185 of this Synopsis. 
 
 The following remarks of DR WADDINGTON, vol. i, p. 48, on 
 the subject of Baptism in the first and second centuries, may be 
 of interest : 
 
 The sacraments of the primitive Church were two 
 those of Baptism and the Lord's Supper. The ceremo- 
 ny of immersion (the oldest form of baptism) was per- 
 formed in the name of the three persons of the Trinity ; 
 it was believed to be attended by the remission of 
 original sin, and the entire regeneration of the infant or 
 convert, by the passage from the land of bondage into 
 
A. D. 200.] XXIIL MINOR WRITERS. 233 
 
 the kingdom of salvation. "I will tell you (says 
 Justin Martyr, Apol. A. S. 79) in what manner we 
 consecrate ourselves to God, being renewed through 
 
 Jesus Christ Whosoever have faith, and believe 
 
 that our teaching is true, and promise to live con- 
 formably to it, are instructed to pray, and with 
 fasting to ask of God the remission of their sins, 
 while we pray and fast along with them. Then they 
 are led by us to some place where there is water, and 
 are made regenerate even as ourselves were regener- 
 ated ; for they are immersed in this water, in the 
 name of the Father, Lord of all things, and of our 
 Saviour Jesus Christ, and of the Holy Ghost." The 
 practice of anointing the baptized with oil, as a part of 
 the sacred ceremony, may have been much older than 
 the time of Tertullian, though it is first mentioned 
 by him. (Dfi BAPT. LIB. VII.) " Immediately after 
 baptism (he says) we are anointed with the blessed 
 unction, according to the ancient discipline by which 
 men were anointed, from the horn, to the priesthood." 
 So Cyprian (Ep. 70) expressly says, while speaking in 
 the name of a synod, " that it is necessary for the 
 baptized to be anointed to the end that he may be 
 made God's anointed and receive the grace of Christ." 
 The source of this custom sufficiently appears from 
 these passages and it seems to have proceeded on 
 the fanciful notion, that every Christian was 
 consecrated at his baptism into a sort of spiritual 
 priesthood. 
 
 A great proportion of those baptized in the first 
 ages were, of course, adults ; and, since the Church 
 was then scrupulous to admit none among its mem- 
 bers, excepting those whose sincere repentance gave 
 vol. I. 30 
 
234 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 promise of a holy life, the administration of that 
 sacrament was in some sense accompanied by the 
 remission, not only of the sin from Adam, but of all 
 sin that had been previously committed by the prose- 
 lyte, that is-to say, such absolution was given to the 
 repentance necessary for admission into Christ's 
 Church. In after ages, by an error common in the 
 growth of superstition, the efficacy inherent in the 
 repentance was attributed to the ceremony, and the 
 act, which washed away the inherited corruption of 
 nature, was supposed to secure a general impunity, 
 even for r "unrepented offences. But this double 
 delusion gained very little ground during the first two 
 centuries. 
 
 MOSHEIM, in his chapter of the rites and ceremonies of the 
 second century, says : 
 
 The sacrament of Baptism was administered pub- 
 licly twice every year, at the festivals of Easter and 
 Pentecost, or Whitsuntide,* either by the bishop, or, 
 in consequence of his authorization and appointment, 
 by the presbyters. The persons that were to be bap- 
 tized, after they had repeated the Creed, confessed 
 and renounced their sins, and particularly the devil 
 and his pompous allurements, were immersed under 
 water, and received into Christ's kingdom by a solemn 
 invocation of Father, Son, and Holy Ghost, according 
 to the express command of our blessed Lord. After 
 baptism they received the sign of the cross, were 
 anointed, and after prayers and imposition of hands, 
 
 * See Wall's History of Infant Baptism, and Vicecomes de ritilms 
 Baptism!. 
 
A. D. 200.] XXIII. MINOR WRITERS. 235 
 
 were solemnly recommended to the mercy of God, 
 and dedicated to his service ; in consequence of which 
 they received milk and honey, which concluded the 
 ceremony, f The reasons of this particular ritual coin- 
 cide with what we have said in general concerning the 
 origin and causes of the multiplied ceremonies that 
 crept from time to time into the church. Adult persons 
 were prepared for Baptism by abstinence, prayer, and 
 other pious exercises. It was to answer for them 
 that Sponsors or Godfathers were first instituted, 
 though they were afterwards admitted also in the 
 baptism of infants.^ 
 
 f See Tertullian on Baptism. 
 
 I See Ger. a Maestricht, de susceptoribus infantium ex baptismo ; 
 though he is of a different opinion in this matter, and thinks that SPONSORS 
 were not used in the baptism of adult persons. See also Wall's History 
 of Infant Baptism. %* See moreover, upon this subject, Isaac! Jimdt. 
 Arg. de susceptorum Baptismalium origine Commentatio, published in 
 1755, of which an account may be seen in the Biblioth. des Sciences et 
 des Beaux Arts, torn. vi. 
 
WRITERS OF 
 THE THIRD CENTURY. 
 
A. D. 210,] XXIV, CLEMENT OF ALEXANDRIA 230 
 
 THIRD CENTURY. 
 
 XXIV. CLEMENT OF ALEXANDRIA. 
 
 WADDINGTON, writing on Clemens, in his Church History, 
 
 says 
 
 Clemens, surnamed the Alexandrian, a presbyter 
 of the Church, succeeded his preceptor Pantsenus in 
 the direction of the " Catechetical School/* towards 
 the conclusion of the second century, and adorned 
 his office by the extent and variety of his learning. 
 The works which have come dofrn to us perhaps 
 justify the opinion of his contemporaries and among 
 them (besides his " Admonition to the Gentiles " and 
 his " Psedagogus ") is the more celebrated " Stro- 
 mates" (Srpjujiarels). The appellation indicates the 
 character of the composition consisting of a great 
 variety of substances, carelessly sown together, with- 
 out regard to uniformity in quality, or harmony in 
 colour. These writings profess, indeed, to inculcate 
 the Christian doctrines, and recommend the Christian 
 morality ; and denounce with strong censure, and ex- 
 pose, by very plain and particular description, the 
 
2iO SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 f foul and lascivious mysteries of heathen profligacy. 
 
 They dilate too upon the mythological depravity of 
 
 ; the old superstition, and unveil the consecrated scan- 
 
 ( dais of Mount Olympus. Nor are there wanting 
 some warm and unaffected expressions of rational 
 piety. But the mixture of dissociable matter which 
 pervades the whole ; and the great number of illogi- 
 cal inferences, irrelevant arguments and inapt illustra- 
 tions, render the works of Clement of little value, in 
 these days, for purposes either of reason or edification. 
 They are a mass of mingled Christianity, philosophy, 
 and mythology, in which the two latter greatly pre- 
 ..v;~ dominate. Classical fancies and Christian truths are 
 >heaped together without any discrimination. Jupiter 
 and Jehovah, Plato and Christ, are thrown into the 
 same miscellany, almost as if they were of equal au- 
 thority and equal holiness ; and the very morality, 
 which is sometimes well inforced, might have proceed- 
 ed, for the most part, from the pen of a heathen. So 
 that, though the effect of the works of Clemens might 
 possibly be to raise Christianity to the level of philo- 
 sophy, they are scarcely calculated to exalt it much 
 higher. We may likewise add, as more immediately in 
 connexion with our own researches, that they are 
 peculiarly barren of any particulars which throw light 
 
 , on the doctrine, government, or discipline of the 
 
 ; early church. 
 
 DUPIN writes thus of him : 
 
 'He speaks nobly on the necessity and efficacy of 
 
 jf N Baptism. " Baptism," (says he) is called grace, illu- 
 
 / mination, perfection, washing, by which name it is 
 
 \called because it cleanses us from our sins ; it is 
 
A. D. 220.] XXIV. CLEMENS ALEXANDRINUS. 241 
 
 grace, because it remits the punishment due for our 
 sins ; illumination, because it enlightens us with the 
 illumination of faith; perfection, because it makes 
 us perfect. 
 
 Afterwards, at page 90, occurs what follows : 
 These bonds of sin are immediately broken by the 
 faith of man, and the grace of God. Sins are remit- 
 ted by this admirable remedy of Baptism, and we 
 immediately cease to be sinners ; from being blind, as 
 we were before, we become clear-sighted ; f.gr what 
 jsjaught to the catechumens is purely instruction to 
 guide them to febuLfajJh which is thus internally con- 
 veyed by the Holy Spirit. 
 
 GARY, in his " Testimonies of the Fathers, &c.," writes on the 
 27th Article thus : 
 
 Clement of Alexandria, having observed that our 
 Lord being^ God is perfect, says that " he was baptized 
 by John, because it was necessary for him, as Man, 
 to fulfil his duty as such, although he learned nothing 
 from John." 
 
 Clement then continues : " But is he made perfect by\ ^ 
 washin/g only, and is hq, sanctified by the coming of the/ 
 Spirit f Justso. A*rd this same thing happens also with \ 
 w regarjl to usToT whom the Lord was a pattern : being 
 > baptised, we are enlightened ; being enlightened, we 
 ^*are Adopted sons ; being adopted sons, we are made per-C 
 ; feet,; being made perfect, we are rendered immortal." p 
 His words are [Ps. Ixxii, 6.] " I have said ye are 1 
 Gods ; and ye are all the children of the most Highest."-^ 
 
 Gary then quotes the same as Dupin in the last page, and 
 writes thus : 
 
 And further on, in the same chapter, having 
 vol.1. 31 
 
242 SYNOPSIS OF AUTHORITIES ON BAPTISM, 
 
 observed how darkness and ignorance lead men into 
 sin, he says : " But these bonds how quickly are they 
 loosed ; by human faith ; by divine grace ; our sins 
 being forgiven by means of one all-sufficient cure, 
 that is, by Baptism according to the word. 
 
 The Greek of this is as follows : (p. 116.) 
 
 " Ta Se Seo-jAa ravra yrd^o^ avierai' TrlcrreL p,ev 
 9e'i/cfj 8e 777 ^apiri, a^eijjuevwv rcov TrX^/AeA/^yLtarft)!' 
 
 M /3a7m(T/jLaTi ' nravra yJkv ovv d 
 ov/ceri Se eo-jAev irapa TroSa? /cafcoL 
 
 In Latin : 
 
 Hasc autem vincula quam celerrime remittuntur, 
 hmnana quidem fide, divina vero gratia, quum nirni- 
 rum remittuntur peccata uno medicamento Paeonio, 
 nempe Baptismo secundum Verbum. Omnia ergo pec- 
 cata eluhnus, et e vestigio mali non sumus amplius.* 
 
 Du SAMUEL HEBDEN quotes Clemens Alexandrinus, and 
 argues for a different purpose : llebden writes : 
 
 Clement of Alexandria sometime^ cjlk^Batism a 
 sign of Regeneration ; and in another place speaks 
 tn"us : " The Father of the universe entertains them 
 who fly to him, and having regenerated them by the 
 spirit of adoption, he knows them to be of a gentle 
 
 disposition dvayevvrjo-as Trvev/JLari eZ? vioSe&lav ryTrtou? olBev 
 
 [P^DAG. lib. i.] and them only he loves, assists, and 
 fights for." Observe : those whom he regenerates, 
 he knows to be of a gentle disposition, loves, assists, 
 and fights for. Can any one pretend that Clement, 
 here, by regeneration means Baptism 1 
 
 * His evident that Cary's translation was taken from the Latin, not 
 from the Greelc. The same observation holds good elsewhere. 
 
A. D. 220.] XXIV. CLEMENS ALEXANDRINUS. 213 
 
 Again he 'says : " The heathen philosophers express 
 teaching and_enji^.ht.ening ? by regeneration : ^and 
 he himself applies this same word to conversion and 
 repentance, in the plainest manner possible ; 01% speak- 
 ing of a lewd woman , he says, " She lives unto sin, but is 
 dead to the commands ; but when she repents, being. / 
 regenerated, ni_reg_ard to a change of behaviour, she 
 has the regeneration of life 
 
 MeTavorjaacra ovv el dvayevwrjOeta'a Kara TT\V e7ri,crTpo<p'r}v TOV 
 jSiov Trdki^eveaiav e%et fco???. [Strom, lib. '?.] 
 
 she being dead as to her past adultery, but 
 regenerated by repentance. 
 
 In which passage, by regeneration of life is meant 
 such a change as tendeth to life ; or such inward reno- 
 vation as fits and prepares for eternal life. The adul- 
 terous woman, when changed and brought to repen- 
 tance, is expressly said to be regenerated thereby, 
 in contradiction to our modern assertors of Baptismal 
 Regeneration, who boldly and inconsiderately affirm 
 again, that there is a mighty difference between Rege- 
 neration and Conversion : * and that, whenever the 
 ancients speak of the former, they always mean Bap- 
 tism by it. 
 
 In the " Treatise on Baptism &c." by the BEV. E. BICKERSTETH, 
 
 * Here occurs the following note : " Some modern assertors of Baptis- 
 mal Regeneration sometimes speak, as though they took these to be 
 the same : at other times they speak differently : thereby shewing that, 
 when they put Regeneration and Conversion together, they mean only this, 
 that Regeneration, or being born of water and the Spirit, is not sufficient 
 without a conversion of the heart, or an inward renovation, in the case of 
 grown persons. 
 
SL 
 
 214 SVNOPS1S OF AUTHORITIES ON BAPTISM. 
 
 rector of Watton, Herts, [Seeley and Burnside, small 8vo, Lon- 
 don, 1840] in a note to the chapter on the Connection of 
 Baptism with Spiritual Regeneration, is the following passage : 
 
 There is a beautiful history of St John preserved 
 to us by Eusebius, as originally given by Clemens 
 Alexandrinus. St John coming to a city, said to 
 have been Smyrna, and seeing a youth, with whom 
 he was interested, he committed him to the bishop of 
 that city, who educated and at length baptized him, 
 and then took less care of him. The youth, after 
 this, got into bad company, and increasing in wicked- 
 ness, at last became a commander-in-chief of a troop 
 of thieves. John, after this, coming again to Smyrna, 
 enquired of the bishop about the charge deposited 
 with him, and hearing his history, he immediately 
 got a guide to the mountain, where the robbers 
 resorted, found the young man, brought him back, 
 and with many prayers and much comfort of God's 
 word, he was again restored to the Church of Christ. 
 The whole history is full of touching interest, and 
 may be seen at length in the history of Eusebius, 
 r lib. Hi, cap. 23. 
 
 Bat the close of it shews how fully the primitive 
 Church judged a man might be baptized and yet rege- 
 nerate at a future time^rter the account is thus closed : 
 " He departed not, as they say, until he had restored 
 him to the Church, having thereby shewn a great 
 example of true repentance, an illustrious instance of 
 trite Regeneration, and a trophy of^a conspicuous 
 Resurrection." 
 
 The Greek of tin's story is here subjoined, because, though 
 preserved by Eusebius, who lived at the beginning of the fourth 
 
 / /^U ^ jC^fc, <>' 
 /i*e A* *> 
 
 v' ' l / *itfijl*^&*J*+ - 
 
A. D. 220.] XXIV. CLEMENS ALEXANDRINUS. 245 
 
 century, yet it is copied out of Clemens Alexandrians, who lived 
 in the third century, and probably is expressed in his own words. 
 "AKOV&OV fJLvOov ov [AV&OV, d\\d ovra \6yov, Trepl 'Icodvvov 
 TOV a7Toa-r6\ov 7rapaoeoo/j,evov, /cal I^VY]^ Trefyvkayfjievov. 
 'ETreiOT} yap TOV Tvpdwov rekeirrrjoravTOS airo TYJS Ildr/iov rrjs 
 v>jaov /jLTrj\0ev et9 T??Z> "Efaaov, dTrrjei 7rapaKa\ovjut,evos teal eirl 
 ra 7T\r}o-i6x(opa T&V eOv&v, OTTOV jjuev eTno-Koirov^ Karao-Trjcrwv, 
 OTTOU Be oX9 KK\7]crias dpjjiocrtov, OTTOV Se K\r)p<p eva ye rwa 
 T&V VTTO Tov Tlyevjj.aTO^ o-rjfj.aivofjievcov. *E\6a)V ovv 
 Tiva TOJV ov paKpav 7rb\ewv, 179 /cal rovvo/jia \eyovonv 
 i, Kal rd\\a dvaTTGLvarav rou? aSeX^ou?, 7rl Tracrt rco /caOecr- 
 TCOTL 7rpocr{3\tya$ CTricr/coTTa), veavlo-tcov IK.CLVQV TO) crw/^art, Kal 
 rr,v O\ITLV dareiov, Kal Oeppov rrjv ^v^v ISwv, " Tovrov" efirj, 
 " crol iTapaKararidefjuai fjuera Trdcrrjs crTroi/S?}?, 7rl r?"}? e/c/cXT/cr/a? 
 Kal TOV Xpiorrov fjidprvpos. Tov Se Se%o{Aevov Kal TrdvO' VTTLO-- 
 XyovjAevov, Kal iraXiv ra avra SieXeyero Kal ^Le/^aprvpero. 
 Elra 6 jj^ev aTrfjpev 7rl rrjv"E(f>crov, 6 Be TTpeapvTepos dT/a\a/3c0v 
 rov TrapaSoOevTa veaviaKov, eTpefa, o-vvL-%ev, e@a\7re, TO 
 e^Ticre \baptlse(T\. Kal /ACTa TOVTO, v(piJK T?}? 
 ri/Li\,eias Kat, 7rapacf)v\aKr]i, w? TO Te\iov avTO) 
 (j)V\aKTi)plov e7Ti,(7Tr)<Ta<; TTJV a-cfrpaylSa TOV Kvplov. Tu> oe 
 dvecrea)) Trpo c5pa9 \ajBo[Jiev(i) TrpocrcpOelpopTai Tives TjXt/ce? dpyol 
 Kal drrepp&yoTes, eOdSes xaicwv. Kal TrpcoTov p,zv 81 eaTidcrewv 
 7ro\vTe\wv avTov eTrdyovTat,, etra TTOV Kal vvKTcop eirl \a)7roSv- 
 aiav e%iQVT<$ aweTrdyovTai, elra TI Kal 
 7)% low. r O Se KO.T 6\iyov TrpocreiOl^GTO. Kal Si.a 
 (frvaea)), e/ccrra? aycnrep acrroyLto? Kal evpwcrTos ILTTTTO^ op6r)s 
 ooov, ical TOV / XCL\IVOV evoaKcov, fjL6it,ova)s KCLTCL TWV (Bapd8p<DV 
 iroyvov^ 8e TeXea>? TTJV ev Ge> craiTijpiav, ovSev Tt 
 SievoeiTO, aXXa peya Ti Trpd^as, (-TreiSr'j'Trep aTrat; anro- 
 XtwXet, 'io~a TW? aXXot? TraOeiv rj^iov. AVTOVS S?) TOVTOVS 
 dva\a t 8cov, Kal Xyo-Tijpiov o-vyKpoTrjcras, 
 
 Xpovos ev fji<r(p, Kal TIVOS 7ri7T(7ovo-^ ^pe/a9, dvaKaXovcrt, 
 TOV 'Iwdvvrjv. ( Q Se, eTrelraaXXa, (bv %dpiv r)K6, KaTecrTijcraTO, 
 " "Aye r/," ecfrrj, " a) eTciaKOTce, Trjv TrapaKaTaOiJKijv a?ro3o9 I 
 i}v eyco T6 Kal 6 XPLVTOS aoi TcapaKaTeOe^eOa eirl T/J9 e'/ 
 
246 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 979 7rpoKa6efy), fJbdpTVpos" *O Se TO pev Trp&TOv ej;7r\dyij, 
 olo^evos, airep OVK e\afte, avKotyavTeicrOai, Kal ovre 
 el-^ev, VTrep wv OVK efyev, ovre cumvTziv ^Iwdvvy. f /2? 
 Be " Tbv veavlcTKOV," elirev, " dTrcura) fcal rrjv ^v^rjv TOV 
 <f)ov" o-Tevdgas icdrwOev b 7rpeo-/3vTrjs, /cat, TL Kal 
 
 ," e(f>r), " reOipijce" " JTw? Kal rlva 6dvarov ; " " Sea> 
 elirev " aTrejSTj yap Trovrjpbs Kal 6^co\7j^, Kal TO Kecfyd- 
 \aiov, \r)crTY)s. Kal vvv dvil r^9 KK\7)<rias TO opo<; KaTei\rj(f>6 
 6/jioiov cTTpaTicoTiKov." KaTapp^dfJievo^ ovv TT]V ecrd^JTa 6 
 /jLjd\r)^ ol/Acoyrjs TrX^d^evo^ TTJV K(f>a\r)V, 
 " Ka\6v 76," ec/)?;, " (f>v\aKa TT)? Td$e\<j) 
 ITTTTO? 'tjBrj fJLOi TrapecTTa), Kal rjye/jicbv 
 
 axTTrep el^ev, avro6ev CLTTO T?I<$ K 
 et9 TO ^(wplov, VTTO r^9 7rpo(f)v\aK^ TCOV 
 /^jre favycov, fjuJTe TrapaiTov/jievos, d\\a /3o&v, 
 " 'Eirl TOVT e\rj\vOa, eVt TOV ap^ovTa V/AWV dydyeTe /u-e." *O<? 
 rea)9 co(T7Tp wTrXtcrro, dveuevev. f /29 Se irpoo-LovTa eyvwpio-e 
 TOV *Idodvvr]v, et? (frvyrjv alSea-Oels eTpdireTo. 'O Be eSlcoKev dva 
 , (*7ri\aQ6fJievo<; TTJS r)\iKias Trjs eavTOv, K6Kpayoi)<?, " Ti JJL(- 
 , TKVOV, TOV creavTov nraTepa, TOV yv/jivov, TOV yepovTa ; 
 eXerjaov fJie, T&KVOV, fjirj (f)o{3ov. "E%ei<; ert tyorjs 6\7rl8a. 'Eya) 
 XpicrTq) \6yov $ct)(7(i) vTcep aov, av Serj TOV crov OdvaTov KCOV 
 ), a)9 o Kvpios TOV virep r)/j,a)V. 'Tnep crov TIJV -^v^rjv 
 
 iOOXTCO TT)V e/jiljv. ^Ti]9l, TTLO-TeVCTOV, XplCTTOS jJie tt7T6CrTeiXej>." 
 
 f O Se aKovcras, 7rpa)TOV fj^ev eVr?; KaTO) /3\e7rwv, eiTa eppt-^re 
 Ta 07T\a, etra Tpepwv e/cXcue TTt^w?. Hpo<re\6bvTa Se TOV 
 <yepovTa TrepieKaftev, d7ro\oyov/jLevo<; rat9 oljLLcoyal^ &>9 e&vvaTo, 
 Kal rot9 SaKpvcri ftanrTiCppevos CK SevTepov, jjiovrjv d7roKpv7TTO)v 
 Trjv e%idv. 'O 8e eyyvco/Aevos, eTro/jivv^evo^, 009 a(j)eo~iv avTa> 
 Trapa TOV 5*a)r^/309 rjvpi^TaL, Seo/^e^o9, yovvTreTcov, avTrjv Trjv 
 Sefyav &>9 VTTO T7)9 ^era^o/a9 
 KK\r]o-lav erravriyaye. Kal 
 
 avve^eai Se vrjcrTela^ crvvaycovi^bfjbevos, TroiKi\a^ Se p^ 
 \6ywv KaTeTraSwv avTov Trjv yv&fATjv, ov TrpoTepov a7rr)\6ev, W9 
 fyacri, TTplv avTov aTTOKaTecTTTjo-e Ty KK\r)crla, SiSovs /JLeya 
 /jieTavotas aXirjOivriSy Kal fjbeya yvcopicr/Aa TrdKiyyeve- 
 
A. D, 220.] XXIV. CLEMENS ALEXANDRINUS. 247 
 
 The OXFORD TRACT, No. 67, quotes Clemens Alex, as saying 
 All sins being forgiven through that one all-healing 
 medicine, Bjprfoni in the Word (Xoyt/eo; /SaTrr/o-^art), 
 we wash away then all sins, and forthwith are no 
 longer evil. &c. &c. [Oxr. TR., 3d edit., pp. 210, 211.] 
 ADAM CLARKE, in the Supplement to his Biographical Dictionary, 
 writes' thus : 
 
 Nothing that I have met with of this eminent A 
 Greek Father's writing, has been as yet published in 
 English except some very scanty extracts. His 
 Stromata is a valuable performance. 
 
 The title of this book, ^rpco/^ara, tapestry-work, indicates its 
 nature, that it is a species of Miscellany. 
 
 In Adam Clarke's " Concise View of the succession of Sacred 
 Literature" edited, with additions, by the Rev. J. B. B. Clarke, 
 are 12 pages on Clemens Alexandrians. 
 
 "In chapter first of his Paedagogue or Preceptor he 
 shews first, what he means by the term, viz. one who 
 instructs children and leads them through the paths of 
 virtue and truth up to manhood. This preceptor is 
 Jesus Christ, and simple-hearted believers are the 
 children, whom he educates in the way of salvation. 
 In this book he lays great stress on Baptism, of which 
 he speaks in the following terms : [Paed.i, 6. p. 113.] 
 
 tyfAevot, (f)(i)Ti%6/uie0a <f>a>Ti%dfj,evoi, vloTroiovfJieOa ' VIOTTOL- 
 eXetov/jieda reXeiov/jLevoi, aTraOavaTitpfjieOa. 
 
 Being baptized, we are illuminated ; being illumi- 
 nated,* we are adopted ; being adopted, we are per- 
 fected ; being perfected, we are rendered immortal. 
 
 Adam Clarke gives a short history and critique of Clemens 
 
 * In Gary's translation the word here rendered ILLUMINATED, is translated 
 ENLIGHTENED. Booth gives the same passage beginning thus " Being 
 dipped or baptized, &c. 
 
248 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Alexandriiius; he mentions his other works and gives a summary 
 
 of their contents : but nothing appears on the subject of Baptism 
 
 except what is given above. 
 / Adam Clarke remarks that no English translation of his works 
 
 had appeared, and I believe that nothing has been done from the 
 \ time of Adam Clarke to the present moment to supply the 
 f deficiency. 
 
 MosHEmwrites thus of Clemens, in his Ecclesiastical History : 
 
 writer of this century,, and the 
 
 most justly renowned for his various erudition^ and 
 
 his perfect accjuaintance with, the ancient ^ages^ \y as 
 
 Clemens, the disciple of Pantamus, and the head of 
 
 the Alexandrian school, destined for the -instruction 
 
 ; of the Catechumens. His Stromata, Pedagogue, and 
 
 Exhortation, addressed to the Greeks, which are yet 
 
 extant, abundantly shew the extent of his learning, 
 
 \ and the force of his genius, though he is neither to 
 
 ) be admired for the precision of his ideas, nor for the 
 
 \ perspicuity of his style. It is also to be lamented, 
 
 ) that his excessive attachment to the reigning philoso- 
 
 ( phy led him into a variety of pernicious errors. 
 
 As Clemens. Alexandriiius is a most important Father of the 
 Church, the subjoined list of editions of his works may be of use 
 to the Theological student. 
 
 1. Opera, Lat., folio, Basil., 1556. 
 
 2. Opera, Gr. et Lat., cura F. Sylburgii, folio, 
 Colon., 1641. 
 
 3. Opera, Gr. et Lat, ed. J. Potter, 2 vols folio, 
 Oxon, 1715. (copies are in the Bodleian and British 
 Museum. 
 
 4. The same reprinted at Venice, 1757. 
 
 5. Opera, Gr. et Lat., ed. Oberthiir, 3 vols 8vo, 
 Wurceb., 1778. 
 
A. D. 220.] XXIV. CLEMENS ALEXANDRINUS. 249 
 
 6. Opera, Gr., ed. R. Klotz, 4 vols 12mo, Lips., 1831. 
 
 7. Liber "Quis dives salvetur," Gr. et Lat, ed. 
 C. Seguario, 8vo, Trajecti, 1816. 
 
 8. Liber " Quis dives salvetur/' Gr., cur. H. Ols- 
 hausen, 12mo, Regiom., 1831. 
 
 In Bibliotheca Patrum &c. studio Gallandii, vol. ii, are "Clem- Vt 
 enlis Alexandrini fragmenta, quse Grace tantum in nova editione 
 Oxoniensi leguntur : " also et Fragmenta quse in eadem editione 
 desiderantur." 
 
 In the third Article, viz : " 4p u( l Macarium Chrvsocephaltrm, 'f 
 Orat. xi in Lucam sub finem. ex MS. Bibl. Bodl. cod. 211 Barocc." 
 in the parable of the Prodigal son, sections vi, vii, is the follow- 
 ing passage : 
 
 avrov, 
 
 rov PaTrTicr/JtaTos e<r%e. Trjv Sogav (firjju rrjv rov 
 TWV djjLapTripdTCDV rr]V afacriv, rrfv re TMV a\\cov 
 
 fJLTCt, 
 
 TIJV et? paimo-fAd, TOUTOU? 6 Oeofjbd^o^ Navdro? d 
 
 Latin version : 
 
 "Induite enim ilium," inquit, " stolam primam, 
 quam habuit tune statim quum baptismus ipsi contigit. 
 Gloriam intelligo baptismatis, remissionem peccato- 
 rum, et aliorum bonorum exhibitionem, quam statim, 
 quum lavacrum attigit, est consequutus .... 
 
 Sect. 7. 
 
 Sed quos post peccatum in baptismo commissum 
 perditos Christus iterum reperit, hos Novatus Dei 
 adversarius vult perdere. 
 
 In English, thus : 
 
 " Put on him" said he, " the first robe which he 
 
 had immediately after baptism was administered 
 vol. T. 3:2 
 
250 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 to him. I mean the glory of baptism,, the 
 remission of sins, and the supplying of other good 
 gifts, which he obtained when he attained the 
 
 font 
 
 Sect. 7. 
 
 But those, whom after a sin committed in baptism 
 Christ has found to be again lost, those, I say, the 
 new enemy of God wishes to destroy. 
 Pee dago gus, lib. i, c. 6. 
 
 Nal yJY)V real crvyyeveidv riva Trpo? TO v&oop (^vaiKwrdrriv e^et 
 TO yd\a, KaOdirep dfizKeu Trpo? TTJV Trvev^ariK^v rpo^rfv TO 
 \owrpov TO Trvev/jiaTiKov ' ol yovv GTTippocfrtoVTes ra> Trpoeiprj/jievq) 
 yd\a/CTi ^rv^pov okuyov vBaros, CD(f)6\ovvraL Trapa^pTJfjia ov 
 yap CLTTO^vvecrOai TO yaX<x ea 77 irpos TO vScop icoivwvia, ov/c 
 dvTiTraOeiq nvl, Trpoo-TreTraivo^evov Se TTpoo-ffradela. Kal T)V o 
 ^0709 e^ei TT/OO? TO /SaTTTHTfjia Koivaviav, Tavryv e^et TO yd\a 
 rrjv crvva\\ayr)V Tr/ao? TO v$a)p. Ae^erai <ydp povov TWV vypwv 
 TOVTO /cal TTjV TTpo? TO v$(0p fjiifyv, eTTiKaOapo'iv 7rapa\a/ji/3av6- 
 fjbevov KaOdjrep TO ffaTmo-fJia 7rl dcfrecrei dfJLapriwv. 
 
 In Latin : 
 
 Quinetiam lac quoque habet maxime naturalem 
 cum aqua cognationem, quemadmodum scilicet cum 
 nutrimento spiritali lavacrum spiritale. Qui itaque 
 in praedicto lacte frigidas aquae parum exsorbent, 
 statim juvantur ; non sinit enim lac acescere, quae est 
 illi cum aqua societas, non propter repugnantiam 
 aliquam, sed dum per conjunctam illi affectionem 
 maturatur. Et quam habet Verbum cum baptismo 
 societatem, eandem habet lac cum aqua convenien- 
 tiam : hoc enim solum ex humidis suscipit cum aqua 
 mixtionem, receptum propter purgationem, quemad- 
 modum baptismus propter remissionem peccatorum. 
 
A. D. 220.] XXIV. CLEMENS ALEXANDIUNUS. 231 
 
 English translation : 
 
 Milk, moreover, has a most natural affinity to water, 
 even as the Spiritual laver has to Spiritual food. 
 Those, for instance, who sip a little cold water into 
 the milk aforesaid, are immediately benefitted. For 
 the fellowship with the water does not suffer the 
 milk to turn sour, not by means of any antipathy, but 
 it is rendered mature, by a kind of affinity. As is 
 the communion between the Word and Baptism, such 
 is the connexion which the milk has to the water. 
 For this is the only liquid which admits a mixture 
 with water, being taken for purification, as Baptism 
 is for the remission of sins. 
 
2M SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XXV. TERTULLIAN. 
 
 Du "WADDINGTQN gives the following account of Tertullian : 
 
 Tertullian was a presbyter of the Church of Car- 
 thage ; and he appears to have received ordination 
 about the year 192 A. D. at the age of forty-five. 
 He is described by Jerome as a man of eager and 
 vehement character, and the works, which have 
 reached us from his hand, attest the truth of that 
 description. Thirty-one of these are still extant, and 
 their various objects were, to defend the Faith against 
 the calumnies and oppression of the heathen ; to 
 secure its purity from the pollution of heresy ; and 
 to establish the discipline and amend the morality of 
 the faithful. His ' Apology ' stands without question 
 among the most valuable monuments of early Chris- 
 tianity : and his moral writings must have been 
 eminently serviceable to converts who had been 
 educated in no fixed principles; and whose habits 
 could scarcely have escaped the general contagion of 
 profligacy. Respecting the literary merits j of 
 his compositions whatever censure it may be 
 necessary to express on the abruptness of his 
 periods, the frequent inaccuracy of his inferences, 
 
A. I). 220.] XXV, TERTULLIAN. 253 
 
 and the predominance of his irregular and African 
 imagination though we may sometimes smile at his 
 rhetoric, and sometimes distrust his historical asser- 
 tions we cannot forbear everywhere to recognize 
 his power. The strength and conciseness of his 
 phraseology, the severity of his sarcasm, and his rude 
 and fearless eloquence, indicate a vigour and vehe- 
 mence, which we find in no other Antenicene writer. 
 With this very vehemence was connected his 
 inconstancy. After writing many tracts against 
 various heresies, he suddenly adopted the opinions of 
 the least rational, perhaps, of all heretics the 
 Montanists. St Jerome ascribes this apostacy "to 
 the indignity and contumely with which he had been 
 treated by the clergy of Rome." But this sinister 
 excuse will only save his reason at the expense of his 
 moral principle. It is, however, certain that, after 
 his desertion,* he published much bitter and exagge- 
 rated declamation both against the practices of the 
 church and the deportment of its ministers. 
 
 MosHETM,in his Ecclesiastical History, writes thus of Tertullian : 
 
 Hitherto we have made no mention of the Latin 
 writers, who employed their pens in the Christian 
 cause. And, indeed, the only one of any note we 
 find in this century, is Tertullian, by birth a Cartha- 
 ginian, who, having first embraced the profession of 
 
 * Learned writers do not profess to have ascertained with confidence 
 which of Tertullian's treatises were written before, which after, his apos- 
 tacy. The testimony of St Jerome (Catal. Eccles. Script.) is, however, 
 express as to the following having been written after : DE PUDICITIA, DE 
 PERSECUTIONS, DE JEJUNIIS, DE MONOGAMIA, DE ECSTASI libros sex, et 
 septimum, quern ADVEKSUS AFOLLONIUM composuit. 
 
254 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 the Law, became afterwards a presbyter; and con- 
 cluded by adopting the heretical visions of Montanus. 
 He was a man of extensive learning, of a fine genius, 
 and highly admired for his elocution in the Latin 
 tongue. We have several works of his yet remaining, 
 which were designed to nourish pious affections in 
 the hearts of Christians. There was, indeed, such a 
 mixture in the qualities of this man, that it is difficult 
 to fix his real character, and to determine which of 
 the two predominated his virtues or his defects. 
 He was endowed with a great genius but seemed 
 deficient in point of judgement. His piety was warm 
 and vigorous, but, at the same time, melancholy and 
 austere. His learning was extensive and profound ; 
 and yet his credulity and superstition were such as 
 could only have been expected from the darkest 
 ignorance. And with respect to his reasonings, they 
 had more of the subtilty that dazzles the imagination, 
 than of that solidity which brings light and conviction 
 to the mind. 
 
 UPIX has twelve pages on Tertullian. He observes of him : 
 
 Tertullian was not so happy as to preserve this 
 dignity [of priest or presbyter in the Church of Rome 
 or Carthage] to the end of his days ; for, after having 
 continued in the Church for about forty or forty-five 
 years, he separated from it, in the beginning of the 
 third century,* to follow the sect of Montanus and 
 his disciples. 
 
 * Mr Wotton, in a note here, seems to maintain that Tertullian turned 
 Montanist between 201 and 207. 
 
A. D. 220.] XXV. TERTULLIAN. 255 
 
 I)upin remarks that_Tertullian's book on Baptism was written 
 \yhile the author was a Catholic. 
 
 The book of Baptism \_Dupin writes] is divided 
 into two parts ; the first relating to doctrine, and the 
 second to discipline. In the first he defends the 
 necessity and efficacy of the Sacrament of Baptism 
 against the heretics called Caiannites. He proves 
 that the waters of baptism do procure to us forgive- 
 ness of our sins, and of the punishment which they 
 deserve. " What can there be," says he, " more mira- 
 culous than to see that, by washing the body by an 
 external baptism, we efface, at the same time, the 
 mortal stain of the soul ; and when that is once taken 
 away, the punishment is likewise remitted to us." He_ 
 afterwards discourses of the Imposition of hands ; 
 and of the Unction which followed after baptism to 
 make the Holy Ghost descend upon the faithful ; 
 and to draw down upon them the blessings of Heaven. 
 " We dojiot receive," says he, " the fulness of the 
 Holy Ghost by water ; but it prepares us for receiving 
 it by washing us from our sins. And as St John 
 prepared the way of the Lord, so the Angel, which is 
 present in Baptism, prepares the way for the Holy 
 Ghost, by the absolution of our sins, which ^ we 
 ^kt^l.fe^-^Ufe^ which is confirmed and sealed by the 
 Invocation of the^ Father, Son, and) Holy Ghost. 
 When we come out of the font we are anointed ; and 
 this Unction, which is performed on our flesh, is pro- / 
 fitable to our Soul, as .jexjternal Baptism has a spiritual <; 
 effect, which is to deliver us from our sins. After- 
 wards^ there_ is the laying on of hands, to draw 
 upon us the Holy Ghost; and this most holy Spirit 
 
2.56 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 descends voluntarily from Heaven into purified and 
 blessed bodies." In the second part he discourses of 
 several questions concerning Baptism, which relate to 
 discipline. 
 
 The first Question is concerning the baptism of 
 John, whether it were from Heaven or from Earth ? 
 He says that " it was from Heaven ; because it was 
 ordained by Heaven : however that it did not bestow 
 anything that was heavenly ; but that it made way 
 for heavenly things, by bringing us to Repentance ; 
 and that it neither conferred the Holy Ghost nor 
 Remission of sins." 
 
 The second Question is concerning the necessity of 
 Baptism, upon which he starts a considerable objection 
 taken from what there might seem, that the apostles, 
 of whose salvation no doubt can be made, were never 
 baptized. To this he answers that possibly they 
 might have been baptized, though we find no mention 
 . of it ; and in the second place that that familiarity, 
 which they had with Jesus Christ, the greatness of 
 their faith, and the ardency of their charity, might 
 , supply in them the defect of Baptism ; since Jesus 
 I Christ has promised the Remission of sins and 
 \ Salvation to those persons who had faith, though they 
 { were not baptized. That, nevertheless, there is no 
 Tloubt to be made, but that at present Baptism is 
 necessary to salvation ; and that, though formerly a 
 man might be saved only by faith in one God, yet 
 that now we must believe in Jesus Christ ; and that 
 it was necessary that this faith should be sealed by 
 Baptism ; that Jesus Christ had made a law for it, and 
 prescribed the manner, saying, " Go and teach all 
 . nations, baptizing them in the name of the Father, 
 
A 1). 220.] XXV. TERTULLIAN. 257 
 
 and of the Son, and of the Holy Ghost : " and that 
 this sentence of the Gospel, ' If a man be not born j 
 again of water and of the Holy Ghost, he cannot \ 
 enter into the kingdom of heaven,' does invincibly j 
 establish the necessity of baptism. 
 
 The third Question is, Whether one may baptize 
 more than once ? He says expressly that " there is 
 but one baptism ; " that it never ought to be reiterated. 
 He excepts, however, the baptism of Heretics, 'who/ 
 says he, ( are not able to give it, because they have it 
 not : and therefore it is, that we have a rule amongst 
 us to re-baptize them.' He adds that "martyrdom is 
 ^ which is instead of the 
 
 baptism of water, when any person has not received 
 it, and which repairs it, when that grace is lost, which 
 it conferred. 
 
 The fourth Question is, concerning the Minister of 
 Baptism. He says, 'The Bishop has power of ad- 
 ministering it ; and after him the Priests and Deacons ; 
 nevertheless with his permission, to set a higher value 
 on the Priesthood.' That, in case of necessity, any 
 man may administer it, and that we should be guilty 
 of the loss of a soul, if we did not afford it that 
 Grace, whereby it may be saved ; there are none but 
 women, to whom he seems absolutely to prohibit the 
 administering of Baptism in any circumstance what- 
 soever.* 
 
 The fifth Reflection is concerning the condition of 
 those who are to receive Baptism. He says that ' it 
 
 * Dr Wotton gives here the following note : This is also ingenuously 
 taken notice of, because the Church of Rome allows women to baptize in 
 case of necessity. 
 
 vol. I. 33 
 
258 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 is not to be administered rashly ; and that it is good 
 sometimes to put some stop to it, that those who 
 receive it may be the better disposed. He would 
 
 / chiefly have this discipline observed in respect to 
 infants ; and, though he supposes that they are capable 
 of receiving baptism, yet he will not allow them to 
 
 / be baptized without necessity. " What necessity is 
 there/' says he, " to expose Godfathers to the hazard 
 of answering for those whom they hold at the Fonts ; 
 since they may be prevented by death from being able 
 to perform those promises which they have made for 
 the children ; or else may be disappointed by their 
 evil inclinations ? Jesus Christ says indeed, ' Hinder 
 not little children from coming to me/ but that they 
 should come to him as soon as they are advanced in 
 years, as soon as they have learnt their religion, 
 when they may be taught whither they are going, 
 when they are become Christians, when they begin 
 to be able to know Jesus Christ. What is there that 
 should compel this innocent age to receive Baptism ?_ 
 And since they are not yet allowed the disposal of 
 temporal goods, is it reasonable that they should be 
 entrusted with the concerns of heaven ? For the same 
 reason," he further says, " it is proper to make those 
 who are not married wait for some time, by reason 
 of the temptations they have to undergo till they are 
 married, or have attained to the gift of continency. 
 Lastly," he says, " those who shall duly consider the 
 great weight and moment of this divine Sacrament 
 will rather be afraid of making too much haste to 
 receive it than to defer it for some time, that so they 
 may be better capable of receiving it more worthily. 
 The sixth is concerning the proper time for ad- 
 
A. D. 220.] XXV. TEKTULLIAN. 239 
 
 ministering of baptism. He says, that "it may be 
 done at any time ; but that the solemn days for per- 
 forming it are the times of Easter and Pentecost. 
 
 Lastly, he says, that " those who are desirous to 
 dip themselves holily in this water, must prepare 
 themselves for it by fasting, by watchings, by prayer, 
 and by sincere repentance." 
 
 And this is what the second part contains, wherein 
 there are but two errors ; the first whereof, concerning 
 the baptism of heretics, is common to him, with 
 several others ; and tlie^second^ which relates to the 
 ba^t[sm_of infants, is particular to him alone, and we 
 shall not find any of the ancients speaking after the 
 same manner. 
 
 The book_of Penance is the first of those which 
 relate merely to the discipline of the Church ; therein 
 he distinguishes two sorts of penance ; the first is 
 that_which is performed before Baptism ; and the 
 second is that of those, who, being so unhappy as to 
 fall into enormous sins after Baptism, do recover 
 themselves by a laborious penance. In the first part 
 he shews the necessity there is of proving and pre- 
 paring one's self, for a long time, for the reception of 
 this grace of Baptism, by a true repentance. He 
 fears not to say that Baptism is to no purpose, if we 
 have not repented of our sins, and amended them ; 
 and that it is great presumption to imagine that, 
 having led a disorderly course of life till the very day 
 of baptism, we should be made holy all of a sudden ; 
 and that we should cease from sinning immediately 
 after we have received this sacrament. Can it be 
 conceived, says he, that the Reformation is made just 
 at the time when we are absolved ? No, certainly ; it 
 
260 SYNOFSIS OF AUTHORITIES ON BAPTISM. 
 
 is made at the time when the pardon is yet in suspense, 
 and that we are afraid still of the punishment, though 
 we had not as yet deserved to be delivered from our 
 
 j sins, that we might be in a capacity of deserving it. 
 
 \ When God still threatens us, and not when he has 
 pardoned us. I confess that God grants remission of 
 sins to those who receive Baptism ; but they must take 
 pains to be made worthy of it : for who would be so 
 bold as to confer this sacrament on a person of whose 
 repentance he has any reason to make a doubt ? You 
 may impose upon the minister, and so procure 
 Baptism by false pretences; but God, who knows the 
 hearts, keeps his own treasures himself ; and does 
 not grant his grace, but only to those that are worthy 
 of it ; so that none can imagine that he may sin more 
 freely, because being yet but a catechumen he shall 
 receive the remission of sins in Baptism ; for this 
 sacrament is the seal of Faith ; and Repentance is 
 the beginning and stamp of Faith. 
 
 Lastly, we are not washed from our pollutions by 
 Baptism, only that we might sin no more, but be- 
 cause we have our heart already purified quia jam 
 corde loti sumus. 
 
 The second part of this treatise is of Penance, after 
 Baptism, called EXOMOLOGESIS. He declares, at first, 
 that he finds it difficult to discourse of this second 
 repentance, which is the last hope that remains to 
 those who have committed any crimes ; that is to say 
 enormous sins after Baptism; " lest" says he "by 
 treating of this new means of recovering ourselves 
 from sin which God offers to us ; it might seem as if 
 we would open a way for sinning afresh. However, " 
 he says, that " God foreseeing man's infirmities, and 
 
A. D. 220.] XXV. TERTULLIAN. 261 
 
 the devil's temptations, was willing, that, though the 
 gate of remission was shut, and the grace of Baptism 
 refused for ever to those who had forfeited their bap- 
 tismal innocence, they should yet have one remedy 
 left ; which is a second repentance ; but that it is 
 granted to them but once/* He afterwards describes 
 the laborious exercises of this public penance called 
 Exomologesis. " ' Tis " says he " an exercise instituted 
 to humble jmd abase the sinner. It makes him lead 
 a life that is proper to prevail with God for mercy : 
 it makes him lie in sack-cloth and upon ashes entirely \ 
 to neglect his own body ; it overwhelms his mind 
 with grief and sorrow ; it reduces him to drink no- / 
 thing but water, and to eat nothing but bread, and to 
 take no more than what is necessary for his susten- 
 ance : it obliges him to prolong his prayers, and to 
 feed them, if I may so say, by fastings. It causes 
 him to break out into sighs, groans, and tears, to cry 
 day and night unto the Lord, to cast himself at the 
 priest's feet, and to prostrate himself before God's 
 favourites : lastly to conjure all his brethren to pray 
 to God for him, and to appease his wrath by their 
 prayers." After having thus described the fatigues 
 of this Exomologesis, he shews the necessity of it ; 
 and reproves those who were ashamed to embrace it, 
 when they had committed sins after baptism. 
 
 GARY, in his " Testimonies of the Fathers " &c._, writes on the 
 27th Article thus : 
 
 Tertullian begins his Treatise on Baptism with these 
 words : " Happy sacrament of our water, whereby 
 toeing cleansed from the sins of our old blindness, we 
 are made free unto eternal life. &c. &c. 
 
262 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 ADAM CLARKE says of Tertullian : 
 
 His words are diamonds, and diamonds too of the 
 first water, which have no more polish than is suffi- 
 cient to shew their excellent quality ; and how cap- 
 able they were of receiving additional splendour from 
 the caustic intellect of their excellent author. 
 
 SAMUEL HEBDEN writes on Tertullian only what follows : 
 
 Tertullian speaks of Christians as born again,, by 
 means of the Law or instruction of the word of God. 
 The passage I refer to is, like much of this author, 
 crabbed and obscure. For a long time I knew not 
 what to make of it, till finding it quoted by Dr Gale in 
 his Reflections on Wall's History of Infant Baptism, 
 who understands it as alluding to the Decalogue, and 
 translates it thus ; " We are born in the same num- 
 ber of months as we are regenerated by precepts/ 
 
 The OXFORD TRACT, No 22, contains a partial translation of Ter- 
 tullian's Tract on Baptism, and as this is perhaps the most impor- 
 tant writing that has reached our times on that subject, the main 
 part of it is here subjoined in English, followed by the original 
 Latin. 
 
 [The tract, of which the following are extracts, was written in opposi- 
 tion to a sect of early heretics, of the Gnostic stock, called Caiani, or 
 Cainites, from the honour they paid to Cain ; or, rather, against one Quin- 
 tilla, a female preacher, who had belonged to THIS SECT, and HAD ADDED 
 
 TO ITS IMPIETIES THE SPECIAL ERROR OF DENYING THE USE OF BAPTISM, 
 ON THE PRETENCE THAT FAITH WAS SUFFICIENT FOR SALVATION WITHOUT 
 
 IT. Tertullian's treatise was written about A. D. 202.] 
 
 Blessed is the Sacrament of Water, in which, 
 when cleansed, we are released from the sins of our 
 original blindness, unto eternal life ! .... How great 
 
 NOTE; Tertullian's words are " Ut tanto temporis numero nascamur, 
 quanto disciplines numero renascimur." De Anima, c. 37, p. 292, C. 
 
A. 1). 220.] XXV. TERTULLIAN. 2C3 
 
 is the power of stubbornness, to unsettle the Faith, or 
 even to reject it altogether, when we find it impugns 
 it, on account of the very articles it contains. Nothing 
 so hardens men's minds, as that simplicity of divine 
 works which is seen in the doing of them, owrfcrasted 
 <%&&* the greatness which is promised as the effect of 
 them. For instance, in the case before us ; since the 
 candidate for baptism is plunged into water in so sim- l 
 pie a way, without many ceremonies, without any 
 novel ado, without cost, and is bathed with a few 
 words said over him, and then rises not much or not 
 at all cleaner to look at, therefore it is considered 
 incredible that he can have gained thereby an eternal 
 gift .... Wretched incredulity ! to deny to God His own 
 characteristics, simplicity and power. What, then ? is 
 it not wonderful that even a bath should wash away 
 death ? surely ; but let us even be the more ready to 
 believe, if its marvellousness, forsooth, is made a 
 reason for unbelief. For what should be the charac- 
 ter of divine works, but surpassing marvellousness ? 
 We, ourselves, marvel also, but because we do believe. 
 Incredulity marvels without believing; at what is 
 simple, as being contemptible : at what is .great, as 
 being impossible. Be it so : yet the divine announce- 
 ment has gone Before, and is sufficient to establish both 
 what seems contemptible, and what seems impossible. 
 " GOD hath chosen the foolish things of the world, to 
 confound its wisdom ; and what is of surpassing diffi- 
 culty with men, is easy with Him." .... Mindful of 
 this announcement, as a principle to guide us, let us 
 consider the so-called foolishness and impossibility of the 
 
 doctrine, that we are new made by water 
 
 Tit is said, " in the beginning GOD made the heaven 
 
2G4 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 and the earth. And the earth was without form and 
 void, and darkness was upon the face of the deep, 
 and the SPIRIT of GOD moved upon the face of the 
 waters." My first reason, then, O man, for reverenc- 
 * ing water, is its antiquity ; next, the honour put upon 
 it, inasmuch as it was the abode of the Divine SPIRIT, 
 and thus had more of grace in it than the other ele- 
 ments then existing. For as yet the darkness was 
 unrelieved by the embellishment of the stars ; there 
 was the dreary abyss, the unfashioned earth, the un- 
 tempered heavens ; only water, a substance ever per- 
 fect, bright, uncompounded, pure in itself, a worthy 
 receptacle of the presence of GOD. Moreover, when 
 the world was to be brought into form, it was by means 
 of water, as the harmonizing principle, that GOD 
 effected it. He suspended the firmament of the 
 heavens, by dividing the waters ; and the firm land by 
 separating them ; and next, when the world was duly 
 shaped, and inhabitants were to be given it, it was 
 first commanded the waters, to bring forth living 
 things, water was the first substance to give out the 
 breath of life ; no winder, then, that, in baptism, it has 
 the gift of quickening. . 
 
 The angel came' in the midst, and moved the pool 
 of Bethesda ; those who felt their sickliness, waited 
 for his coming. . . .That figure of bodily healing inti- 
 mated the healing of the soul, in the way in which 
 visible things go first, as the symbol of things spiri- 
 tual ; so, when the grace of GOD was accorded to 
 men, more came to them than mere water and an 
 angel. . . .Man receives that SPIRIT of GoD_which he 
 had once received from His breathing on him, but 
 afterwards had lost by transgression. . . .Not that we 
 
A. D. 220. j XXV. TE11TULLIAN. 265 
 
 o /}f a ln_the_Jfol^ Spirit jn the water ; but, by being 
 cleansed in the rooter from sin and guilt, zve_are pre- 
 pared by the angel for the Holy Spirit . . . . Next, 
 on_coming out of the water, we are anointed 
 over with the consecrated ointment according to the 
 ancient usage, bj^ which oil was usqcl as an introduc- 
 tion into the priesthood .:.. Afterwards hands are 
 
 down the HOLY SPIRIT, 
 
 by the form of benediction . . . And then that Holiest 
 Spirit willingly descends fr_om the Pother upon the body 
 thus cleansed and blessed Settles upon the baptismal 
 waters, as acknowledging its ancient dwelling-placet) \ ^ 
 as once He lighted on the Lord in the figure of 
 a dove, to show His nature by its simplicity and ** 
 innocence. . . .For as, after the waters of the flood 
 which washed away the old iniquity, after the 
 baptism (as I may say) of the world, the dove, sent 
 out of the ark, and returning with the olive branch, 
 became the herald of GOD'S anger appeased, and has 
 made the olive a sign of peace among the nations, 
 according to a like appointment, the spiritual 
 influence, the dove of the Holy Spirit flies to the ejitth 
 (that is, our flesh) when emerging from the waters 
 after its old trangressions, bringing the reconciliation 
 of GOD sent from heaven, where the Cljurch is, the 
 antitype of the ark. But the earth sins yet again- . and 
 so is destined to the, fire : as man also who renews his 
 sins after baptism^ so that here, too, we may take 
 the history as a warning. 
 
 J^lmVbaj^tism afforded our LORD the subjects of a 
 question proposed to the Pharisees, viz. whether it 
 was from heaven or from earth ? They could return 
 
 no sound answer, as not understanding, because they 
 vol. I. 34 
 
266 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 did not believe .... John suppliejdjQO heavenly _ 
 but minis tere^J^ef^reiiand towards things heavenly, 
 viz. as being the master of repentance, wjiich^is in 
 man's power. ... If, then, repentance is a human work, 
 the baptism of repentance is human ; it had supplied 
 the HOLY GHOST and remission of sins, if it had been 
 heavenly. God alone remits sins, and vouchsafes tlie 
 Spirit .... That was not heavenly which mani- 
 fested nothing of a heavenly nature. Even the spirit 
 of prophecy, which for a season had been a 
 heavenly gift possessed by John, afterwards, when 
 the fulness of the SPIRIT was transferred to the LORD 
 so utterly failed him, that he sent to ask whether 
 He were really the CHRIST, whom He had before 
 foretold, and singled out on His coming. . . . 
 
 These miserable men say, " Baptism is not neces- 
 sary, because faith is sufficient for the Christian ; for 
 Abraham pleased GOD by faith, without any sacra- 
 ment of water." But in all tilings, what comes last is 
 the conclusive, and supersedes what went before. 
 Though salvation came by mere faith, before the 
 LORD'S passion and resurrection, yet when faith is 
 enlarged by the doctrines of the Nativity, Passion, 
 and Resurrection, the covenant receives an enlarge- 
 ment also, viz. the seal of baptism, as though a sort 
 of garment for faith, which before was naked, but 
 now is sanctioned by its peculiar appointments. For 
 the appointment ^of dipping is given, and a form of 
 words prescribed .J . . 
 
 We have but one Baptism, whether in Gospels or 
 Epistles ; there is one God, one Baptism, one Church 
 in Jhe heavens . . . Once only we enter the sacred 
 water, once we wash away our sins, because to repeat 
 
A. D. 220.] XXV. TKRTULLIAN. 267 
 
 them is not a Christian's part. Israel, according to 
 the law^uses daily washings, as being daily defiled. 
 To hinder this practice in us, the doctrine of the one 
 baptism has been set forth. Blessed is the water 
 which cleanses once for all, which sinners cannot 
 make light of, which receives no stain from the recur- 
 rence of defilement, so as to pollute those whom it 
 washes .... 
 
 Easter is the most solemn time for baptism ; when 
 the passion of the LORD, into which we are baptized, 
 was accomplished. We may suitably apply our 
 LORD'S words, when He sent His disciples to prepare 
 for His last passover, " Ye shall find a man," he 
 said, " bearing a pitcher of water." . . . Next, the 
 season of Pentecost. Blessed are ye for whom the 
 grace of God is waiting, what time ye ascend out of 
 that holiest bath of your new birth, and first spread 
 out your hands in your mother's presence with your 
 brethren ; ask of the FATHER, ask of the LORD who 
 imparts His many gifts and says, "Ask and ye shall 
 find." For ye have already sought, and ye have 
 found ; ye have knocked, and it has been opened to 
 you. Only I pray that, when you ask, you would 
 also remember me, TertulUan a sinner. 
 
 In Ike Latin : 
 
 Felix sacramentum aquas nostrae, qua abluti delictis 
 pristinae caecitatis, in vitam seternam liberamur. . . . 
 quanta vis est perversitatis ad fidem lab efactan darn, 
 vel in totum non recipiendam, ut ex his earn impugnet, 
 ex quibus constat. Nihil adeo est quod tarn obduret 
 mentes hominum, quam simplicitas divinorum operuni 
 qiue in actu videtur, et magnificentia quac in effectu 
 
2G8 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 repromittitur : ut hie quoque quoniam tanta simplici- 
 tate 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 consequutio aeternitatis .... 
 Pro misera incredulitas, quae denegas Deo proprie- 
 tates suas, simplicitatem et potestatem. Quid ergo ? 
 nonne mirandum et lavacro dilui mortem ? Atquin eo 
 magis credendum, si quia mirandum est, idcirco non 
 creditur : qualia enim decet esse opera divina, nisi 
 super omnem admirationem ? Nos quoque ipsi mira- 
 mur, sed quia credimus. Caeterum incredulitas 
 miratur, non credit. Miratur enim simplicia quasi 
 vana, magnifica, quasi impossibilia. Et sit plane ut 
 putas, satis ad utrumque divina pronunciatio praecu- 
 currit. "Slulta mundi elegit Deus ut confundat 
 sapientiam ejus, et praedifficilia penes homines, facilia 
 penes Deum.". . . .Hujus memores pronuntiationis 
 tanquam praescriptionis, nihilominus quam stultum 
 
 et impossibile sit aqua ref ormari tractemus 
 
 " In primordio (inqulf] fecit Deus coelum et 
 terram. Terra autem erat visibilis et incomposita, et 
 tenebrae erant super abyssum, et spiritus Dei super 
 aquas ferebatur." Habes homo imprimis aetatem 
 venerari aquarum, quod antiqua substantia; dehinc 
 dignationem, quod divini spiritus sedes^ gratior 
 scilicet cseteris tune elementis. Nam et tenebrae 
 totae adhuc sine cultu siderum informes, et tristis 
 abyssus, et terra imparata, et coelum rude : solus 
 liquor, semper materia perfecta, laeta, simplex, de suo 
 pura, dignum vectaculum Deo subjiciebat. Quid 
 quod exinde dispositio mundi modulatricibus quo- 
 dammodo aquis Deo constitit. Nam ut firmamen- 
 
A. D. 220.] XXV. TE11TULUAN. 200 
 
 turn cceleste suspenderet, in medietate distinctis aquis 
 fecit, et ut terrain aridam suspenderet, segregates 
 aquis expediit. Ordinato dehinc per elementa 
 mundo quum incolae darentur, primis aquis prsecep- 
 tum est animas proferre. Primus liquor quod 
 viveret edidit, ne mirum sit in baptismo, si aqua? 
 animare noverunt 
 
 Piscinam Bethsaidam angelus interveniens commo- 
 vebat ; observabant qui valetudinem querebantur. . 
 Figura ista medicinas corporalis spiritual em medicinam 
 canebut, ea forma, qua semper carnalia in figura 
 spiritualium antecedunt. Proficiente itaque in homi- 
 nibus gratia Dei, plus aquis et angelo accessit: 
 qui vitia corporis remediabant, nunc spiritum 
 medentur : qui temporalem operabantur salutem, 
 
 nunc seternam ref ormant Recipit enim illud Dei 
 
 spiritum, quern tune de afflatu ejus acceperat, sed 
 
 post amiserat per delictum Non quod in aquis 
 
 spiritum sanctum consequamur, sed in aqua 
 emundati sub angelo spiritui sancto praeparamur. . 
 
 Exinde egressi de lavacro perungimur benedicta 
 unctione de pristina disciplina, qua ungi oleo de 
 
 cornu in sacerdotium solebant Dehinc 
 
 inanus imponitur, per benedictionem advocans et 
 
 invitans Spiritum Sanctum Tune ille sanctis- 
 
 simus Spiritus super emundata et benedicta corpora 
 libens a patre descendit, super baptismi aquas 
 tanquam pristinam sedem recognoscens conquiescit, 
 columbse figura delapsus in Dominum, ut natura 
 Spiritus Sancti declararetur per animal simplicitatis 
 
 et innocentise Quemadmodum enim post aquas 
 
 diluvii, quibus iniquitas antiqua purgata est, post 
 baptismum (ut ita dixerim) mundi paccm ccelestis 
 
270 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 irae praeco columba terris adnunciavit dhnissa ex 
 area et cum olea reversa : quod signum etiam apud 
 nationes paci praetenditur. Eadem dispositione 
 spiritalis effectus terras, id esLcarni nostrae, emergent! 
 de lavacro post vetera delictat columba sancti spiritus 
 advolaf^pacem Dei adferens^'emissa decoelis, ubi 
 Ecclesia est area figurata. Sed mun^^^rursus 
 delinquit.*, . .Itaque igni destinatur/sicut et homo 
 qui post baptismum delicta restaurata ut hoc quoque 
 
 ; k* -in signurn admonitionis nostrae debeat accipi. . . . 
 
 f Baptismus ab Johanne denuntiatus jam tune habuit 
 
 quaestionem, ab ipso quidem Domino propositam 
 Pharisaeis coelestisne is baptismus esset, an vero ter- 
 renus ? De quo ill! non valuerunt constanter responde- 
 re, utpote non intelligentes, quia nee credentes . . quod 
 et Johannem a Domino missum legimus in hoc munus, 
 caeterum humanum conditione. Nihil enim coeleste 
 prasstabat, sed coelestibus praeministrabat, poenitentiae 
 scil. praepositus, quas est in hominis potestate . . Quod 
 si pcenitentia humanum est et baptismus ipsius ejus- 
 dem conditionis fuerit necesse est, aut daret et Spiri- 
 tum Sanctum et remissionem delictorum, si ccelestis 
 fuisset. Sed neque peccattim dimittit, neque 
 
 spiritum indulget, nisi Deus solus Ergo non erat 
 
 coeleste, quod ccelestia non exhibebat ; quum ipsum, 
 quod cceleste in Johanne fuerat, spiritus Prophetic, 
 post totius spiritus in Dominum translationem usque 
 adeo defecerit, ut quern prsedicaverat, quern adveni- 
 entem designaverat, postmodum an ipse esset, miserit 
 
 sciscitatum 
 
 Hie ergo scelestissimi illi provocant quaestiones. 
 
 * Adeo dicunt, Baptismus non est necessarius, quibus 
 
 fides satis est ; nam et Abraham nullius aquae nisi 
 
A. D. 220.] XXV. TERTULLTAN. 271 
 
 fidei sacramento Deo placuit. Sed in omnibus 
 posteriora concludunt, et sequentia antecedentibus 
 praevalent. Fuerit salus retro per fidem nudam ante 
 Domini passionem et resurrectionem. At ubi Fides 
 aucta est credendi in nativitatem, passionem, resurrec- 
 tionemque ejus, addita est ampliatio sacramento, 
 obsignatio baptismi, vestimentum quodammodo fidei, 
 quae retro erat nuda, nee potentiam habuit sine sua 
 lege. Lex enim tinguendi imposita est, et forma I 
 praescripta. . . 
 
 Unus omnino baptismus est nobis, tarn ex Domini 
 evangelis, quam ex apostoli litteris ; quoniam unus 
 Dominus et unum Baptisma et una ecclesia in 
 coelis. . Semel ergo lavacrum inimus, semel delicta 
 diluuntur, quia ea iterari non oportet. Caeterum 
 Israel Judaeus quotidie lavat, quia quotidie inquina- 
 tur. Quod ne in nobis quoque factitaretur, prop- 
 terea de uno lavacro definition est. Felix aqua qua3 
 semel abluit, quae ludibrio peccatoribus non est, quae 
 non assiduitate sordium infecta, rursus, quos diluit, 
 inquinat. . . 
 
 Diem baptismo solenniorem Pascha praestat, quum 
 et passio Domini, in qua tingimur, adimpleta est. Nee 
 incongruenter quis ad figuram interpretabitur, quod 
 quum ultimum Pascha Dominus esset acturus, mis- 
 sis discipulis ad praeparandum, " Invenietis," inquit, 
 " hominem aquam bajulantem." Exinde Pentecoste 
 ordinandis lavacris latissimum spatium est. . 
 
 Igitur benedicti quos gratia Dei expectat, quum de 
 illo sanctissimo lavacro novi natalis ascenditis, et 
 primas manus apud matrem cum fratribus aperitis, 
 petite de patre, petite de Domino, peculia, gratias, 
 distributiones charismatum subjiciente, " Petite, et 
 
272 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 accipietis," inquit. Quassistis enim, et invenistis ; 
 pulsastis et apertum est vobis. Tantum oro, ut, 
 quum petitis, etiam Tertulliani peccatoris memi- 
 neritis. 
 
 Another of the Oxford Tracts, No. 67, " PUSEY on Baptism," 
 quotes Tertullian at pages 105, 197, 240, 24.7, 275, 309, and 
 316, of the third edition. 
 
 In page 105 the Tract quotes from Tertullian : 
 
 Nor might Baptism itself have been bestowed 
 upon it (the Flesh), unless by regeneration it also 
 were inaugurated to restoration. DE RESURRECTIONE 
 CARNIS, c. 47. 
 
 The original is : 
 
 Sed nee ipsum baptisma committi, si per regenera- 
 tionem non etiam restitutioni inauguraretur. 
 
 In page 197 the Tract, after writing that "Baptism was 
 identified with our Saviour's passion," quotes Tertullian : 
 
 We are washed in the passion of our Lord. DE 
 BAPTISMO, pag. 287. 
 
 Passio Domini, in qua tinguimur. 
 
 In pages 246 and 2-17, the Tract writing on the subject "The 
 Holy Ghost not given in John the Baptist, because Christ had not 
 yet suffered, risen, ascended " quotes Tertullian : 
 
 It [L e. John's Baptism] imparted nothing heavenly, 
 but fore-ministered to heavenly things, appointed to 
 preside over repentance, which is in man's power. 
 But if repentance be something human, the baptism 
 of repentance must needs be the same; or, had it 
 been heavenly, it would give both the Holy Spirit 
 and remission of sins. But no one either remitteth 
 
A. D. 220.] XXV. TE11TULLIAN. 273 
 
 sins, or bestoweth the Spirit,, but God only. 'Even 
 the Lord himself saith that the Holy Spirit would 
 not descend, unless He first ascended to the 
 Father. &c. 
 
 for the Latin of this,, see page 270. 
 
 In page 275 the TRACT, after quoting from Cyprian, " As 
 often as water is mentioned alone in Holy Scripture, so often is 
 Baptism extolled," observes that this statement is meant, not as a 
 
 mere void assertion, but as the plain and simple 
 truth. For thus Tertullian, in his concise way, 
 toucheth the mention of water in the New Testa- 
 ment, as purposed to confer honour on Baptism : 
 
 " In how great favour with God and His Christ is 
 water, to the sanction of Baptism ! Everywhere Christ 
 appeareth with water ; forasmuch as himself is baptized 
 with water. The first beginnings of His power, 
 when called to the marriage, He consecrate th with 
 water. When he uttereth His discourse, he inviteth 
 the thirsty to His everlasting water. When He 
 teacheth of Love, He commendeth, among the works 
 of /Love, the cup of water, ffiven to the. poor. He 
 
 i*lU&*ftr' ^*~^&#& tW**&^ffi<*"~ 
 
 recrmteth His strength by th(/weIL THe walketh on 
 
 the water.. He willoth. .often , to . cross the water, 
 
 . <? * / < A**^ r*** j*^t*r^^ri i . 
 He*gfa3&JWterte^ testimony to 
 
 water endureth even to His passion. When he is 
 given over to the Cross, water cometh in ; witness 
 Pilate's hands. When he is wounded, water bursteth 
 from his side." DE BAPTISMO, c. 9. 
 
 Latin : 
 
 Quanta aquae gratia penes Deum et Christum 
 ejus est ad Baptism! confirrnationem ! Nunquam 
 
 sine aqua Christus ; siquidem et ipse aqua tingui- 
 vol. I. 135 
 
274 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 tur. Prima rudlmenta potestatis sues, vocatus 
 ad n up ti as, aqua auspicatur. Quum sermonem 
 facit, sitientes ad aquam suam invitat sempiter- 
 narn. Quum de agape docet, aquas calicem fratri 
 oblatum inter opera dilectionis probat. Apud puteum 
 vires resumit : super aquam incedit libenter, trans- 
 fretat ; aquam discenlibus ministrat ; perseverat 
 testimonium baptismi usque ad Passionem. Quum 
 deditur in crucem, aqua intervenit ; sciunt Pilati 
 manus : quum vulneratur, aqua de latere prorumpit. 
 
 In page 316, the Tract quotes Tertullian : 
 
 De Baptismo, 9. 
 
 When the people marched out of Egypt, and, by 
 passing through the water, escaped the might of the 
 king of Egypt, the water destroyed the king himself 
 with all his hosts. What more manifest figure of the 
 sacrament of Baptism ! The nations are freed from 
 the world, namely by water ; and the Devil, their 
 f omier ruler, they leave overwhelmed in tbejea. 
 
 Latin : 
 
 Quum populus de ^gypto libere expeditus, vim 
 regis /Egypti per aquam transgressus evadit, ipsum 
 regem cum totis copiis aqua exstinxit. Qua? figura 
 manifestior in baptismi sacramento ? Liberantur de 
 saeculo nationes, per aquam scilicet ; et diabolum, 
 dominatorem pristinum, in aqua oppressum dere- 
 linquunt. 
 
 Among the editions of Tertullian's works, wholly or in part, 
 the foil o wing occur : 
 
 1. Opera, cum annot. B. Rhenaui et Pi. Junii, fol., 
 Basil, 1528, 
 
 2. Opera, Svo, Paris., 156G. 
 
A. D. 220.] XXV. TERTULLIAN. 275 
 
 3. Opera, studio R. Laurent de la Barre, fol., Paris., 1580. 
 
 4. Opera, ex edit. J. Pamelii cum aiinot. B. Khenaui et 
 E. Junii, fol., Prank., 1597. 
 
 Copies of all the foregoing are in the British Museum. 
 
 5. Opera, ed. De la Cerda, 2 vols fol., Paris., 1624. 
 
 6. 7. 8. 9. 10. Opera, a N. Bigaltio, fol., Paris., 1634. 1641. 
 1661. 1662.1675. 
 
 11. Opera, ed. J. S. Sernler, 6 vols 12mo, Hate, 1770-6. 
 
 12. Opera, ed. Oberthur, 2 vols Svo, Wirceburg., 1780. 
 
 13. Opera, ed. Caillau et Guillen, 2 vols Svo, Paris., 1829. 
 
 COLLINSON, in his Appendix, p. 279, gives the following trans- 
 lation from Tertullian on baptism : 
 
 Blessed is our sacrament of water ; for by it the 
 sins of our former blindness are washed away, and 
 we have freedom to eternal life. As John was the 
 forerunner of the Lord, preparing his way, so _the 
 angel, r^^Ao^^^j^zw^rJ, who dispenses baptism, 
 prepares the way for the coming of the IJoly Gbosj 
 
 I-'A V/ I^C*/JL \_/KJ 1/X.l-V T 1 I* V . JL \_/JL C'AJ.Xx **S W J. A. A ty A s* 2r JL t/AJ-V OyJLVyjL 
 
 (by the ablution of sins,) wm^TPaith. sS.^ 
 
 4 y ^+ GL &*. tf**/^ *^" 
 
 witnessed ^-4Jb^~-l4itlier ? Son, and Ilo-ly 'S])irli, 
 
 accomplishes. 
 
 For the Latin of this see page 267. 
 In ADAM CLAHKE'S "Concise view &c. &c./' are fifteen pages 
 
 on Tertullian. In page 1 Dr Clarke writes thus : r /,-**> 
 
 ' 
 
 The treatise on Baptism was written in conse- 
 quence of a woman named Quintilla going over to 
 the heresy of the Caianites, a species of Valen- 
 tinians. In this work he extols the advantages of 
 water, beginning at the creation of the world ; says 
 a person may be baptized in the sea, in a pond, a 
 river, a fountain, a marsh, a basin, &c. with equal 
 effect; that an angel presides over Baptism, who 
 conveys the divine emotion to the person so soon as 
 
27G SYNOPSIS OF AUTHORIES ON BAPTISM. 
 
 thejitejs. performed ; that the baptism of heretics is 
 null ; as they have neither the same God nor Christ. 
 
 may baptise in cases of 
 
 necessity : that rebaptizing is unlawful ; that martyr- 
 dom, in certain instances, supplies the deficiency of 
 this rite ; that it is not a ceremony hastily to be 
 undergone ; but yet asserts that those who entirely 
 neglect it are guilty of the loss of a soul. 
 
 The following is a copy, from TEICALET'S "Bibliotheque porta- 
 tive cles pores/' 9 vol. 8vo Paris 1767, of "Precis de la doctrine 
 de Tertulliau," sur TEglise et le Bapteme/' in Tricalet, Vol. 1, 
 page 243. 
 
 II dit que " 1'arche de Noe et la nacelle de S. Pierre, 
 etaient des figures de 1'Eglise, dont les Heretiques 
 cessent d'etre membres aussi-tot qu'ils s'en sont sepa- 
 res, en abandonnant la verite." Parlant du Bapteme, 
 il dit, " qu' avant de le recevoir, le Catechumene 
 renon^ait par trois differentes fois au demon, a ses 
 pompes et a ses anges ; qu' ensuite il etait plonge 
 trois fois, repondant quelque chose au dela de ce que 
 le Seigneur a determine dans 1'Evangile ; qu'etant 
 leve des fonts, on lui donnait a gouter du lait et du 
 miel, et que depuis ce jour il devait s'abstenir du bain 
 ordinaire pendant toute la semaine. On se disposait 
 au Bapteme par des frequentes oraisons, par des 
 jeunes, des genuflexions, et par la confession secret te 
 de ses peches. Le temps destine au Bapteme solem- 
 nel est celui de la cinquantaine de Paque ; mais on 
 le donnait en tout temps, lorsqu'il y avait necessite. 
 C'etait a 1'Eveque a administrer le Bapteme ; les 
 Pretre.s neanmoins et les Diacres avaient pouvoir de 
 la conferer avec la permission de 1'Eveque ; les Laics 
 
A. D. 220.] XXV. TERTULLIAN. 277 
 
 memes le pouvaient dans le cas de necessite. On 
 plongeait trois fois dans 1'eau celui que Ton baptisait, 
 et a chaqu^ fois on nommait une des Personnes de la 
 salute Trinite, pour marquer la croyance de 1'Eglise 
 sur ce mystere. Cela se pratiquait tant pour les enfans, 
 que pour les personnes plus avancees en age." 
 
 II dit " que les Apotres avant le jour de la Pente- 
 cote, donnaient le Bapteme de S. Jean pour preparer 
 a la grace : qu'il n'y a point de difference d'etre 
 baptises dans la mer, dans un etang, une riviere, une 
 f ontaine, une mare, un bassin : que Dieu peut accorder 
 la grace du Bapteme a la foi de celui qui en a le 
 desir ; qu'on obtient encore cette grace par le 
 martyrc. Le peche original avec lequel nous nais- 
 sons tous, nous rend le Bapteme indispensable ; 
 et nous sommes toujours impurs et coupables aux 
 yeux de Dieu, tandis que nous n' avons point ete 
 regeneres dans 1' eau. La Circumcision ne produisait 
 pas le meme effet ; elle ne servait aux Israelites que 
 pour les distinguer des autres peuples. 
 
 Au sortir de 1'eau le nouveau baptise recoit 
 1'onction d'ou lui vient le nom de Chretien ; ensuite 
 on lui impose les mains avec la benediction et 
 Tin vocation du Saint Esprit." Tertullien ne pouvait 
 marquer plus clairement le Sacrement de Confirma- 
 tion ; et une preuve qu'il distingue ce Sacrement de 
 celui du Bapteme, c'est qu'il leur attribue des effets 
 distincts ; au Bapteme la remission des peches, a 
 1'onction et a l'imposition des mains, qui suivent le 
 Bapteme, le don du Saint Esprit. II distingue 
 encore ailleurs ces deux Sacrements en disant : " On 
 lave la chair pour purifier Tame ; on oint la chair 
 pour consacrer 1'ame, on fait sur la chair le signe de 
 
278 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 la croix pour fortifier 1'ame ; on met la chair a 1'ombre 
 par 1' imposition des mains, afin que Tame soit 
 eclairee par 1'esprit. La chair mange le corps et le 
 sang de Jesus Christ, afin que 1'ame soit engraissee 
 de Dieu meme." 
 
 In English, as follow* : 
 
 He says, that "Noah's ark and the small hoat of 
 St Peter were symbols of the church, whereof Heretics 
 ceased to be members as soon as they separated 
 themselves from it and abandoned its truth. 
 
 Speaking of Baptism, he says that, " before 
 receiving it, the Catechumen renounced, at three 
 different times, the devil and his pomps and his 
 angels; that he was afterwards dipped three times, 
 making some answer beyond that which the Lord has 
 appointed in the Gospel; that, on being lifted put of 
 the font, he was given milk and honey to taste, and 
 that, after that day, he ought to abstain from ordinary 
 baths during the whole week. He_:\vas prepared _Jor_ 
 baptism by frequent prayers, by fastmgs, by ben dings 
 of the knee, and by secret confession of his sins. The 
 time appointed for the solemn rite of Baptism was the 
 fifty days from Easter ; but it was administered at all 
 times when there was necessity for it. It was the 
 duty of the bishop to administer baptism ; neverthe- 
 less the priests and deacons had power to bestow it 
 with the bishop's permission ; even laymen could^ 
 administer it in a case of necessity, lie who was 
 baptized was dipped three times in water, and at eachj 
 time, was pronounced the name of one of the Persons 
 of the 'Holy Trinity, to shew the belief of the church 
 in that mys: Hiis was practised as well in the case 
 
 of children as of persons of a more advanced age. 
 
 r 
 
A. D. 220.] XXV. TERTULLIAN. 279 
 
 He says, that " the Apostles, before tlie day of 
 
 E^ n i^5^L_2^Slii^^ ei cc ^ ^ lie baptism f St John to 
 j>r^^re.for^1t;h^.^race ; that there was no difference 1 , 
 whether persons were baptized in the sea, in a lake, 
 a river, a fountain, a pool, or a basin ; that Godjcan^ 
 jicjcord th^grace. of Baptism to the faith of him who 
 desires it; that this grace is obtained lalso by martyr- 
 dom. The original sin, with which we are all born, 
 renders Baptism indispensable to us ; and we are 
 always impure and guilty in the eyes of God, as long 
 as we are not regenerated in water. Circumcision did 
 not produce the same effect ; it served the Israelites 
 only to distinguish them from other people. 
 
 > water the newly-baptized per- 
 
 ^ wne l eu p on the name of Christian 
 
 djev^l^^on^him ; afterwards the ceremony of laying 
 onj)f hands is performed together with the benedic- 
 tion jmdjthe invocation of the Holy Spirit." Tertul- 
 lian could not more clearly designate the sacrament 
 of Confirmation 7 and one proof of distinction between 
 this sacrament and that of Baptism is that it attri- 
 butes distinct effects to them ; to Baptism the remis- 
 sion of sins ; to the unction and laying on of hands, 
 which follow Baptism, the gift of the Holy Spirit. 
 He distinguishes in other ways also these two sacra- 
 ments, when he says : " The flesh is washed to purify 
 the soul ; the flesh is anointed to consecrate the soul ; 
 on the flesh the sign of the cross is made to fortify 
 the soul; the flesh is enshad owed by the laying on of 
 hands, in order that the soul may be enlightened by 
 the Spirit, The flesh eats the body and blood of 
 Jesus Christ, in order that the soul may be fattened 
 by God himself." 
 
280 SYNOPSIS OF AUTHORITIES OX BAPTISM. 
 
 Tricalet quotes mostly from Tertullian's " Liber de Baptismo " 
 his "Libri de carne Christ!/' "Liber de Coron.," Liber de 
 Anima, "Liber de Scorpiac.," "Liber adversus Judseos," and 
 "Liber adv. Prax." 
 
A. D. 220.] XXVI. FIRM1LIANUS. 281 
 
 XXVI. FIRMILIANUS. 
 
 DUPIN does not directly mention Firmilianus among the 
 Fathers of the third century : but in his notice of Cyprian [page, 
 in Dupin, 117,] he says that St Cyprian gave his opinion on the 
 rebaptizing of those persons who had already been baptized by 
 heretics, and desired to be re-united to the Church, to the effect 
 that no baptism was valid out of the Church, so that it was 
 absolutely necessary to rebaptize such persons. Pope Stephen 
 having written an abusive letter on this subject, St Cyprian sent 
 it, among others, to Firmilian, who was of the same opinion as 
 St Cyprian, and Firmilian wrote a long letter confuting the 
 opinion of Pope Stephen. 
 
 ADAM CLARKE, in his " Concise view &c." briefly notices that 
 Firmilian took part with Cyprian in the matter above-named and 
 that Firrnilian's epistle to Cyprian about it is found in Cyprian's 
 works, Epistle LXXY in Oberthur's edition. 
 
 vol. I. 3G 
 
282 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XXVII. ORIGEN. 
 
 DUPIN writes fourteen pages on Origen and his works, which 
 are very numerous, but he does not seein to have written directly 
 or much on Baptism, except that I suppose he wrote on it or on 
 Regeneration in his commentaries on St John, consisting of 
 twenty-two tomes or sections. All that Dupin mentions of 
 baptism, in his account of Origen, is that he wrote that it was 
 the duties of the priests and bishops to teach the people, instruct 
 the catechumens, and prepare them for baptism for a considerable 
 time. They baptized the children, and baptism was never 
 reiterated : they anointed those who were bapti/ed with oil : 
 they expelled from the Church such as committed public crimes 
 after baptism. 
 
 Origen gives seven remedies for sins Baptism, Martyrdom, 
 Alms-doing, Forgiveness of enemies, Conversion of our brethren, 
 Charity, Laborious Penance, and lastly that Repentance and 
 Unction, of which St James speaks. 
 
 The OXFORD TRACT, No 67, thus quotes Origen : 
 
 For Regeneration took place not with John, but with 
 Jesus, through his disciples ; and that which is called 
 the bath of Regeneration, which takes place with 
 renewal of the Spirit. &c. 
 
 The Tract quotes Origen at pages 80, 254, and 259 of the 
 third edition. 
 
 The quotation in page 80 is introduced by the Oxford Tract 
 as follows : 
 
A. D. 220.] XXVII. ORIGEN. 283 
 
 The analogy traced by Origen between this 
 miracle and the relation which our Lord's miraculous 
 cure of bodily diseases bore to those of the soul, in 
 itself very striking, may sum up their meaning. " You 
 must know that, as the wonderful miracles in the 
 cures wrought by^the Saviour, being symbols of those 
 who were continually,, by the word of God, being 
 freed from all sickness and infirmity, nevertheless 
 were profitable, when they took place in the body, 
 inviting to Faith those so benefitted, so also the 
 washing through water, being a symbol of the 
 jcleansmg of the soul washed from all stain of sin, is 
 in itself also, to him who yieldeth himself to the 
 Divinity ( of the power of the Invocation of the 
 adorable Trinity, nothing less than the beginning and 
 fountain of divine gifts." COMM. IN JOH., torn, vi, 
 17, page 133 ed. De la Rue. 
 
 In Greek : 
 
 Xprj Be elBevai, ort, &o-rrep al Kara rds yeyevyuevas vrro rov 
 Oeparreias repdanoi, Bvvd/jLei,?, o~v/j,f3o\a rvy^duovo~ai 
 lei \6y(t) rov Seov diraXXarrofjuevcov rrdcrr]^ vocrov Kal 
 :tas, ov$V rjrrov KOI o-couariKO)? yevo/ievai, wvijcrav, - t els 
 rrpoo-Ka'\,ecrdfj,evai, rot)? evepyertjOevras ovrcos /cal ro Sid 
 rov vSaros \ovrpbv, crvfJiftoKov rvy%dvov /caQapcrlov v/ru^? rrdvra 
 pvrrov drro ica/cia? drrorrKvvo^evr)^ ovSev nrrov Kal Kar avrb roj 
 eurrapexovri eavrbv rfj 0ei6r7]n*rf)s SvvdaecDsrrwv rr)$ rrpocrKwrj- 
 7-379 Tpidoos GTTiKfojo-ecov, ;eo-rw rj ^apio-jjidrov Oeiwv dp^f) KOI 
 
 ADAM CLARKE speaks highly of him, and gives a list of his 
 works, both those which are extant in the original Greek, and 
 those which exist in a Latin translation only, the original Greek 
 having been lost. Dr Clarke says that very few of his works 
 have been translated into English. 
 
284 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 GARY, in his "Testimonials &c." p. 316 gives the following 
 from Origen : 
 
 Origen, having spoken of original sin, continues : 
 " Besides all this, it may be asked, what is the reason 
 that, whereas the baptism of the Church is given for 
 remission of sins, Baptism is also given to infants, by 
 the usage of the Church, when if there were nothing 
 in infants that needed forgiveness and mercy, the 
 grace of baptism would seem to be superfluous." 
 
 The Latin of this passage here follows : 
 
 In Lev. Horn. VIII, c. 3. 
 
 Addi his etiam illud potest, ut requiratur quid 
 causse sit, quum baptisma Ecclesise pro remissione 
 peccatorum detur, secundum Ecclesise observantiam 
 etiam parvulis baptismum dari ; quum utique si nihil 
 esset in parvulis quod ad remissionem deberet et 
 indulgentiam pertinere, gratia baptismi superflua 
 videretur. 
 
 Gary writes in continuation of the foregoing passage ; 
 
 And in another place, where he speaks of Original 
 I Sin, he says ; " For this also the Church derived 
 from the Apostles a tradition to give Baptism even 
 to infants. For they, to whom the Divine Mysteries 
 were committed, knew that there is in all persons 
 the natural pollution of sin, which must be washed 
 away by water and the Spirit : by reason of which the 
 body itself is also called the body of Sin. 
 
 In the Latin, for there is no Greek, is as follows: 
 Ep. ad Rom. 1. v. c. 9. 
 
 Pro hoc et Ecclesia ab Apostolis traditionem 
 
A. D. 220.J XXVII. ORIGEN. 285 
 
 suscepit, etiam parvtilis baptismum dare. Sciebant 
 enim illi, quibus mysteriorum secreta commissa sunt 
 divinorum, quod essent in omnibus genuinae sordes 
 peccati, quse per aquam et Spiritum dilui deberent; 
 propter quas etiam corpus ipsum corpus peccati 
 nominator. 
 
 Gary also quotes Origen as saying 
 
 Whereas the Baptism of the Church is given for 
 the remission of sins : 
 
 and 
 
 They, to whom the Divine mysteries were com- 
 mitted, know that there is in all persons the natural 
 pollution of sin, which must be washed away by 
 water and the Spirit. 
 
 In Origen' s treatise " De Priucipiis " [Latin translation only] 
 Liber I, cap. iii, $,, is the*following : 
 
 In Actibus Apostolorum per impositionem man- 
 uum apostolicarum Spiritus Sanctus dabatur in Bap- 
 tismo. Ex quibus omnibus didicimus tantse esse 
 auctoritatis et dignitatis substantiam Spiritus Sancti, 
 ut salutaris baptismus non aliter nisi excellentissima; 
 omnium Trinitatis auctoritate^id est Patris et Filii et 
 Spiritus Sancti^cognominatiorie compleatur, et ingen- 
 ito Deo Patri, et unigenito ejus Filio nomen quoque 
 Spiritus Sancti copuletur.) 
 
 In English : 
 
 In the Acts of the Apostles the Holy Spirit was 
 given in Baptism by the laying on of the hands of 
 the Apostles. From all which we have learnt that 
 the substance of the Holy Spirit is of so great 
 authority and dignity, that saying Baptism cannot 
 (otherwise)be perfected than in the authority of the 
 
 most excellent Trinity, i. e. in the name of the 
 vol. I. *^7 
 
286 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Eatlie.and the Son and the Holy Spirit, and so that 
 to-the uncreated God the Father and his only begot- 
 ten son, the name also of the Holy Spirit he added. 
 
 In Lib. I, cap. iii, 5 of the same work, we read : 
 
 Qtii regenerate per Detmi in salutem, opns habet 
 ex Patre et Filio et Spiritu Sancto, non percepturus 
 salutem nisi sit integra Trinitas : nee possibile sit par- 
 ticipem fieri Patris vel Filii sine Spiritu Sancto. 
 
 In English : 
 
 He, who is regenerated by God to salvation, has 
 the work from the Father, and Son, and Holy Spirit, 
 and will not receive salvation, unless it be the whole 
 Trinity : nor is it possible to be a partaker of the 
 
 Father or Son, without the Holy Spirit. 
 
 * 
 In EXHORTATIO AD MARTYiuuM, 30, we read ; 
 
 8e, /ecu cov rj/uiaTTJKa^ev, /ecu on ov/c eo~Tiv 
 
 ~ KOI on ov/c 
 
 Svvarbv Kara rovs evayyeXi/covs VOJAOVS avOis /3a7rTi<Tao-0cu 
 
 fcal TTvevjJuaTi et9 afyeaiv a/jLaprrjfjLdrcov /cal OTI 
 V o~io~orai, TO rov papTVplov ovra) yap o^vo^acrrai, 0)9 
 K rov 7n<f)epo-0(u pep TO) " AvvaaQe Tnelv TO TTOTrjpiov o e 
 TTIVCO ; " TO " r) TO /SaTTTio-fia, o dyco {3a7TTl%o/j.ai, /BaTTTLo-O^vai ; " 
 aAXo^oO S< elprjrcu, " jBaTrrtcryLta 8e e'^a> /3a7TTto-0f)i>ai, /cal TI 
 
 O~W"XpjJLCll &W5 OTOV T\(T0r) ; " fCCLl eTTLCrT^CTOV, L TO KaTO, TO 
 
 jubapTvpwv {SaTTTia/jia, waTrep TO TOV ^(OTrjpo<^ /caddpatov <yeyove 
 TOV Kocr/jiov, /cal avTo CTTI 7ro\\MV OepaTTelci 
 
 In Latin : 
 
 Meminerimus etiam nos peccasse, nee posse remis- 
 sionem peccatorum sine baptismate accipi ; nos autein 
 juxta Evangelicas leges iterum non posse baptizari 
 aqua et Spiritu in remissionem peccatorum, sed 
 
A. 1). 220.] XXVII. ORIGEN. 287 
 
 datum nobis esse martyrii baptisma ; sic enim vocatur 
 ut ex eo patet quod his verbis, (Marc, x, 38,) 
 ' Potestis bibere calicem quern ego bibo ? ' subjungitur, 
 ' Aut baptismo, quo ego baptizor, baptizari ? T Alibi 
 etiam dictum est, (Luc. xii, 50.) ' Raptismo habeo 
 baptizari, et quomodo coarctor usque dum perficia- 
 tur?' Attende etiam num martyrii nostri baptisma, 
 ut illud Christi mundi purgatio fuit, multorum sit 
 etiam, qui per id lustrentur, purgatio. 
 
 The Bibliotheca of GALLANDIUS has not Origeii under a separate 
 head ; but in vol. iii is " S. Gregorii Thaumaturgi opera, acces- 
 serunt Epistolse Origenis ad ipsum Gregorium, necnon vita 
 ejusdem." 
 
 The works of Origen are come down to us in a very imperfect 
 state. 
 
 His " II KX AT LA " published by Montfaucou, 2 volsfoJio, Paris, 
 U13,_sceinj3 to have been his most valuable work. It formed a 
 sort of harmony of the Scriptures. 
 
 The Benedictine edition of his general works, published by 
 Delarue, 4 vols folio, Paris, 1733 9 is considered to be the 
 best. But the latest editions, now in course of publication on the 
 continent, are, probably, the most complete. 
 
288 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XXVIII. CYPRIAN. 
 
 DUPIN says that Cyprian, being consulted about Baptism, 
 replied that none was valid, which was celebrated out of the 
 Church, and that it was necessary to re-baptize those who had 
 received baptism of heietics. He said Baptism was equally 
 efficacious whether the person was plunged into the water, or had 
 it sprinkled upon him. 
 
 "Dupin says that it was agreed by a Council on the question 
 being proposed by Cyprian, 
 
 that it was necessary to baptize infants immedi- 
 ately after their birth ; and that there lay no obli- 
 gation upon Christians to tarry till the eighth 
 day. 
 
 ADAM CLAIIKE, in his " Concise view &c.," has ten pages 
 on Cyprian and the editions of his works. All that appears on 
 Baptism is his book " Concerning the rebaptizing of heretics/* 
 This is a curious tract, and contains the opinion of eighty -seven 
 bishops, who were assembled at the council of Carthage. The 
 name of each bishop is given, the place where he presided, and 
 lastly his opinion. 
 
 This tract, of the opinion of eighty-seven bishops, is given 
 hereafter in this Synopsis. 
 
 GARY, p. 312, quotes Cyprian, io shew that he was in favour of 
 the doctrine of Baptismal Regeneration, thus : 
 
 Cyprian, writing against heretics baptizing, writes: 
 " For, if a person may be baptized by heretics, he 
 may therefore obtain remission of sins. If he obtain 
 
A. D. 220.] XXVIII. CYPRIAN. 289 
 
 remission of sins, he is also sanctified and made the 
 temple of God. 
 
 The Latin of this passage is : 
 EPIST. Ixxiii, s. 10-11. 
 
 Nam, si baptizari quis apud haereticos potuit, uti- 
 que et remissionem peccatorum consequi potuit. Si 
 peccatorum remissam consequutus est, et sanctifi- 
 catus est et templum Dei factus est. 
 Gary continues, on Cyprian, to observe, p. 134 ; 
 
 Another passage from Cyprian, at the same time 
 that it asserts the doctrine of this Article, will be 
 found applicable to a large class of Dissenters of the 
 present day, who object to the use of the word Rege- 
 neration in our Baptismal Service. He is again 
 arguing against the baptism of heretical ministers, 
 and says " How absurd is that too, that when there 
 is a second spiritual birth, whereby we are born in 
 Christ through the washing of Regeneration, they 
 should say that any among the heretics can be 
 spiritually born where they deny the spirit to be. 
 For water alone cannot cleanse sins, and sanctify a 
 man, unless it has also the Holy Ghost. For that 
 that is Baptism, in which the old man dies, and the 
 new man is born, the blessed Apostle shews and proves, 
 when he says (Tit. iii, 5.) ( He has saved us by the 
 washing of Regeneration.' But if Regeneration be in 
 the washing, that is in Baptism, how can Heresy, which 
 is not the bride of Christ, beget sons to God through 
 Christ ? 
 
 T/IQ Latin is as follows : 
 EPISTOLA Ixxiv, AD POMPEIUM. 
 
 Illud quoque quain ineptum est, ut quum nativitas 
 
290 SYNOPSIS OF AUTHORIZES &c. 
 
 secunda spiritalis sit, qua in Christo per lavacrum 
 regenerationis nascimur, dicant quod possit quis 
 apud haereticos spiritaliter nasci, ubi spiritum negant 
 esse. Peccata enim purgare et hominem sanctificare 
 aqua sola non potest, nisi habeat et Spiritum Sanc- 
 tum. Quare aut Spiritum Sanctum nee esse est conce- 
 dant esse illic ubi bap tisma esse dicunt, aut nee baptisma 
 est ubi Spiritus-Sanctus non est, quia baptisma esse sine 
 Spiritu Sancto non potest. . . Baptisma enim esse in quo 
 homo vetus moritur et novus nascitur, manifestat et 
 probat beatus Apostolus dicens (Tit. iii,) " Servavit nos 
 per lavacrum Regenerationis." Si autem in lavacro, 
 id est in Baptismo, est Regeneratio, quomodo generare 
 filios Deo hagresis per Christum potest, quae Christi 
 sponsa non est ? 
 
 Gary also writes, on tlie 27tli article, p. 317, that 
 
 Cyprian and his colleagues, amounting to the 
 number of 66, write in answer to a question by Fidus 
 how soon infants should be baptized : 
 
 " But if anything could hinder men from obtaining 
 this grace, their more grievous sins would rather 
 hinder the adult, and grown and elder men. If then 
 to the greatest offenders, and to those that have before 
 grievously sinned against God, when they afterwards 
 come to believe, remission of sins is granted, 
 and no one is debarred from Baptism and Grace, how 
 much more ought not an infant to be forbidden, who 
 being but newly born after Adam, in the flesh, he 
 hath contracted the contagion of the old death from 
 his very birth ? Who is, on this very account, the 
 more easily admitted to receive remission of sins, that 
 not his own but another's sins are remitted to him. 
 
A. D. 220.J XXVIII. CYPRIAN. 291 
 
 In Ike original Latin : 
 
 EPIST. 59=64. 
 
 Caeterum si homines impedire aliquid ad consequu- 
 tionem gratiae posset, magis adultos et provectos et 
 majores natu possent impedire peccata graviora. 
 Porro autem si etiam gravissimis delictoribus et in 
 Deum multum ante peccantibus, quum postea credi- 
 derint, remissa peccatorum datur, et a baptismo atque 
 a gratia nemo prohibetur, quanto magis prohiberi 
 non debet, qui recens natus nihil peccavit, nisi quod 
 secundum Adam carnaliter natus contagium mortis 
 antiquae prima nativitate contraxit, qui ad remissam 
 peccatorum accipiendam hoc ipso facilius accedit, 
 quod illi remittuntur, non propria, sed aliena peccata. 
 
 "WALCHIUS, (Professor WALSH) in his " Bibliotheca Patristica," 
 page 515 in the edition of Jena, 1834, has 
 
 Cyprianus, Epist. 76, p. 165, dicit in baptismo 
 unicuique peccata sua remittuntur. 
 
 Walchius also writes on Cyprian in his " Bibliotheca Patris- 
 tica," in his chapter on " Errores Patrum ecclesiasticomm." 
 
 COLLINSON, in his Appendix, p. 280, to his " Key to the writings 
 of the principal Fathers/' quotes Cyprian thus : 
 
 EPIST. 59r=64. 
 
 With regard to infants, who, when brought within 
 the second or third day after birth, you say ought 
 not to be baptized, in consideration of the ancient 
 law of circumcision, our Council is unanimously of a 
 different opinion. We have all with one consent 
 judged, that it is not right to deny the mercy of the 
 grace of God to any son of man. 
 
 In Latin as follows : 
 Quantum vero ad causam infantium pertinet, quos 
 
292 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 dixisti intra secundum vel tertium diem quo nati sunt, 
 constitutes baptizari non oportere et considerandam 
 esse legem circumcisionis antiquae, .... longe aliud in 
 concilio nostro omnibus visum est. 
 
 Collinson also quotes from Cyprian : 
 EPIST. 69. 
 
 Since the sins of each person are remitted in 
 Baptism, the Lord proves and proclaims in his Gospel, 
 that sins can be forgiven by those only who have the 
 Holy Ghost. 
 
 FABER, in his Book I, chap, iii, p. 36, as his third Witness 
 that .Regeneration is a moral change, quotes from Cyprian as 
 follows : first observing 
 
 This Witness expresses the sense of the Primitive 
 church with remarkable fulness ; and, what adds a 
 special value to his testimony, he describes his own 
 personal reception of Regeneration. 
 
 When (writes Cyprian} I lay in darkness, and in 
 the very night of blindness ; and when, in the sea of 
 the agitating world, unsettled and dubious, I fluctuated 
 with wandering footsteps, and ignorant of my true 
 life, alienated from verity and light : I thought it, 
 according to my then manners, a specially difficult and 
 hard thing ; which the divine indulgence promised to 
 me in order to my salvation, namely, that any one could 
 be lorn again ; and that, being animated to a new life 
 through the laver of salutary water, he could lay aside 
 that which he had previously been ; and that, while 
 the whole frame of the body remained unaltered, he 
 could change the entire man in mind and disposition. 
 
 " How," said I, "is so great a conversion possible ; 
 that what has either grown hard by the very quality 
 of its natural matter, or, through long habit, has 
 
A, 1). 220.] XXVIII. CYPRIAN. 293 
 
 become absolutely inveterate, should suddenly and 
 rapidly be thrown off ? Surely these matters are 
 inherently and deeply rooted. When shall he, who 
 has been accustomed to splendid banquets, to profuse 
 dainties, learn a sober economy ? And when shall 
 he, who has shone conspicuous in costly robes, and 
 gold and purple, let himself down to plebeian and 
 simple raiment ? The man, who is delighted with 
 official pomp and public honours, cannot submit to 
 the ingloriousness of a private station : and he, who 
 is used to a train of fawning clients and obsequious 
 followers, will deem solitude a heavy punishment. 
 It must needs be, that, as usual, with their ever 
 tenacious allurements, wine should invite, pride 
 inflate, anger inflame, rapacity disquiet, cruelty stimu- 
 late, ambition delight, lust precipitate." 
 
 Thus spoke I often within myself : for, as I was 
 held firmly bound by the innumerable errors of my 
 former life, from which I believed not that I could 
 ever be disengaged ; so, in truth, I was even second- 
 ing my inherent views, and, through a despair of 
 better things, I was favouring my evil propensities 
 as if they were specially my own vernacular property. 
 But, after a light from above had infused itself into 
 my expiated and purified bosom, when the stain of 
 my former life was washed out by the aid of the 
 Regenerative water ; and after a second nativity had 
 re-created me into a new man, when the Spirit from 
 heaven had been drawn in : then, in a wonderful 
 manner, the doubtful seemed immediately to receive 
 confirmation ; the recondite to lie open ; the dark to 
 become luminous ; the difficult to be made easy ; 
 
 the impossible to be rendered possible ; the carnal 
 vol. I. 38 
 
294 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 to be acknowledged earthly; the animation com- 
 municated by the Holy Spirit to be felt as the com- 
 mencement of God's work. You yourself well know 
 and equally recognize, what that death of my sins, 
 and that life of my virtues,, took away from me on 
 t le one hand,, and added to me on the other hand. You 
 yourself know it ; for I am not the trumpeter of my 
 own commendation. Boasting is odious : though, 
 indeed, whatsoever is not ascribed to the virtue of 
 man, but is set forth as proceeding from the bounty 
 of God, must be a matter of gratitude, and cannot be 
 a matter of boasting ; so that abstinence from sin now 
 began to be ascribed to Faith, though the former 
 practice of sin had been placed only to the account 
 \ of human error. From God, I say, from God, is 
 every thing which we are able to do. Thence we 
 1 live : thence we flourish : thence our whole vigour 
 being received and derived, we presage, from our 
 present position, an indication of things future. 
 
 In Latin, thus : 
 
 \ 
 
 Ego quum in tenebris atque in nocte cceca jacerem, 
 quumque in salo jactantis seculi nutabundus ac dubius 
 vestigiis oberrantibus fluctuarem, vitae mese nescius, 
 veritatis ac lucis alienus, difficile prorsus ac durum, 
 pro illis tune moribus, opinabar quod in salutem mihi 
 divina indulgentia pollicebatur, ut quis renasci denuo 
 posset, utque, in novam vitam lavacro aquas salutaris 
 animatus, quod prius fuerat exponeret ; et, corporis 
 licet manente compage, hominem animo atque mente 
 mutaret. " Qui possibilis," aiebam, " est tanta conver- 
 sio, ut re])ente ac perniciter exuatur quod vel genui- 
 num situ material naturalis obduruit, vel usurpatum 
 
A. D. 220.] XXVIII. CYPRIAN. 295 
 
 diu senio vetustatis inolevit ? " Alta haec et profunda 
 penitus radice sederunt. Quando parsimoniam discit 
 qui epularibus coenis et largis dapibus assuevit, et qui 
 pretiosa veste conspicuus in auro atque in purpura 
 fulsit, ad plebeium se ac simplicem cultum quando 
 deponit ? Fascibus ille oblectatus et honoribus esse 
 privatus et inglorius non potest ; hie stipatus clien- 
 tium cuneis, frequentiore comitatu officiosi agminis 
 honestatus, poenam putat esse quum solus est. Tena- 
 cibus semper illecebris necesse est, ut solebat, vinolen- 
 tia invitet, inflet superbia, iracundia inflammet, rapa- 
 citas inquietet, crudelitas stimulet, ambitio delectet, 
 libido praecipitet." Msec egomet saepe mecum. Nam 
 ut ipse quamplurimis vitaa prioris erroribus implicitus 
 tenebar, quibus exui me posse non crederem, sic vitiis 
 adhserentibus obsecundans eram, et desperatione meli- 
 orum malis meis, veluti jam propriis ac vernaculis, 
 obfavebam. Sed postquam undae genitalis auxilio 
 superioris aevi labe detersa, in expiatum pectus serenum 
 ac purum desuper se lumen infudit, postquam coelitus 
 spiritu hausto in novum me hominem nativitas secunda 
 reparavit, minim in modum protinus confirmare se 
 dubia, patere clausa, lucere tenebrosa, facultatem dare 
 quod prius difficile videbatur, geri posse quod impos- 
 sibile putabatur, ut esset agnoscere terrenum fuisse 
 quod prius carnaliter natum delictis obnoxium viveret, 
 Dei esse coepisse quod jam Spiritus Sanctus animaret. 
 Scis ipse profecto et mecum pariter recognoscis quid 
 detraxerit nobis quidve contulerit mors ista criminum, 
 vita virtutum. Scis ipse, nee praedico. In proprias 
 laudes odiosa jactatio est ; quamvis non jactatum pos- 
 sit esse, sed gratum, quicquid non virtuti hominis 
 adscribitur, sed de Dei munere praedicatur ; ut jam 
 
296 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 non peccare esse coeperit fidei, quod ante peccatum 
 est i'uerit erroris humani. Dei est, inquam ; Dei est 
 omne quod possumus. Inde vivimus ; inde pollemus ; 
 inde sunipto et concepto vigore hie adhuc positi futu- 
 roruin indicia prsenoscimus. [EPIST. I, ad Do- 
 NATUM]. 
 
 Faber also quotes Cyprian in the same chapter, (page 45) as a 
 witness that Regeneration is not only a moral but federal change 
 of condition. 
 
 [Page. 45] We, who, the Lord permitting, gave to 
 believers only thejirst Baptism, may well be prepar- 
 ing each individual to another baptism. For we may 
 fitly insinuate and teach, that this Baptism or Martyr- 
 dom is greater in grace, in potency more sublime, in 
 honour more precious. It is the Baptism in which 
 Angels are the baptizers : the Baptism in which God 
 and his Christ exult : the Baptism after which no one 
 ever sins again : the Baptism which consummates the 
 increase of our faith ; the Baptism which, when we 
 recede from this world, immediately unites us to God. 
 
 In the Baptism of water the remission of sins is 
 received : in the Baptism of blood the crown of 
 virtues. 
 
 The Latin : 
 
 Nos tantum, qui, Domino permittente, primum bap- 
 tisma credentibus dedimus, ad aliud quoque singulos 
 praeparemus, insinuantes et docentes hoc esse baptis- 
 ma in gratia majus, in potestate sublimius, in honore 
 pretiosius. Baptisma in quo angeli baptizant ; baptisma 
 in quo Deus et Christus ejus exultant ; baptisma post 
 quod nemo jam peccat ; baptisma quod fidei nostrse 
 incrementa consummat ; baptisma quod nos de mundo 
 
A. I). 220.] XXVIII. CYiRIAN. 297 
 
 recedentes statim Deo copulat. In aqua? baptismo 
 accipitur peccatorum remissa ; in sanguinis baptismo 
 corona virtutum. EPIST. AD FORTUNATUM, DE EXIIOR- 
 
 TATIONE MARTYRII 
 
 Faber also quotes Cyprian in his Book I, chap, iv, p. 49, 
 being " Remarks on the Testimony borne by the early Fathers." 
 
 After stating that the Ancients hold that llegeneration is a 
 moral change, and also a federal chaege, Paber says in p. 52 
 that, though 
 
 the idea of a moral change involves the idea of a 
 federal change the reverse of the proposition does 
 not thence follow ; but that without the primary 
 part of Regeneration, consisting of the moral change, 
 a man might be admitted through the ordinary 
 channel of Baptism to the federal. 
 
 At page 53 and 54, Faber also quotes from Cyprian, 
 
 Persons may then at length be fully sanctified, 
 and thus may become the sons of God, if they are 
 born again from each sacrament ; inasmuch as it is 
 written, " Unless a man be born again of water and 
 tlie spirit, he cannot enter into the kingdom of God." 
 For also, in the Acts of the Apostles, we find that 
 this was guarded by the Apostles, and was preserved 
 by the truth of salutary faith : that, when, in the 
 house of Cornelius the centurion, the Holy Spirit had 
 descended upon the heathens, who were there present 
 fervent in the warmth of faith, and with their whole 
 heart believing in the Lord, so that, filled by him, 
 they blessed God in divers tongues, the blessed 
 Apostle Peter, nevertheless, mindful of the Gospel 
 and the Divine precept, commanded that those very 
 persons, who had already been filled with the Holy 
 
298 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Spirit should yet be baptized ; in order that, in the 
 authoritative apostolic preservation of every part of 
 the Divine precept, and the Law of the Gospel, 
 nothing might seem to be omitted. 
 
 Tti Latin : 
 
 Tune enim demum plene sanctificari et esse fiiii 
 Dei possunt, si sacramento utroque nascantur, quum 
 scriptum sit, " Nisi quis renatus fuerit ex aqua et 
 Spiritu, non potest introire in regnum Dei." Inveni- 
 mus enim etiam in Actis Apostolorum hoc esse ab 
 apostolis custoditum et salutaris fidei veritate ser- 
 vatum, ut quum in domo Cornelii centurionis super 
 ethnicos, qui illic aderant fidei calore ferventes et in 
 Dominuin toto corde credentes, descendisset Spiritus 
 Sanctus, quo adimpleti variis linguis Deum benedi- 
 cerent, nihilominus tamen beatum apostolum Petrum 
 divini prascepti atque evangelii memorem praecepisse, 
 ut baptizarentur iidem illi qui jam fuerant Sancto 
 Spiritu pleni, ut nihil praetermissum videretur quo 
 minus per omnia divini praecepti atque evangelii legem 
 apostolica magisteria servarent. EPIST. LXXII AD 
 STEPH. PAP. DE CONCILIO. 
 
 Taber at Book II, chap, vi, page 134, " On tlie statements of the 
 early Fathers respecting the concomitance of Moral ftegeneration 
 upon outward Baptism, viewed as a mean or channel, quotes 
 Cyprian, page 139, as follows : 
 
 That Baptism is the mean, through which the old 
 Man dies and the new Man is born, the blessed Apostle 
 manifests and proves, when he says, "He hath saved 
 us through the washing of Regeneration .... Further- 
 more, when a person receives the Holy Spirit, he is 
 born, not through imposition of the hand, but m 
 
A. I). 220.] XXVIII. CYPRIAN. 299 
 
 Baptism : that now, being born, he may receive the 
 Spirit, as the same took place in the first man Adam ; 
 for God first formed him, and then breathed into his 
 face the breath of life. 
 
 In Latin : 
 
 Baptisma enim esse in quo homo vetus moritur et 
 novus nascitur, manifestat et probat beatus apostolus 
 dicens : " Servavit nos per lavacrum regenerationis. 
 .... Porro autem non per manus impositionem quis 
 nascitur, quando accipit Spiritum Sanctum, sed in 
 Ecclesiae baptismo, ut Spiritum Sanctum jam natus 
 accipiat, sicut in primo homine Adam factum est. 
 Ante enim Deus eum plasmavit, et tune insufflavit 
 in faciem ejus flatum vitae. EPIST. LXXIV. 
 
 Faber also quotes Cyprian, Book II, Chap, ix, p. 193, on the 
 doctrine of the early Fathers touching the possibility of a recep- 
 tion of moral Regeneration, either before Baptism or in some 
 cases without Baptism as follows : (page 198.) 
 
 Such Catechumens, as died without Baptism, held 
 the sound faith and unity of the Church : and, to 
 assail the Devil, they advanced from the Divine camp 
 with a full and sincere knowledge of God the Father, 
 and Christ, and the Holy Ghost. Nor, in truth, were 
 they deprived of the Sacrament of Baptism, since 
 they were baptized with the most glorious and the 
 most exalted Baptism of blood, concerning which 
 even our Lord himself said, that he had another 
 Baptism wherewithal to be baptized. But that those 
 who are baptized in their own blood, and are sancti- 
 fied by their own sufferings, are completed, and 
 obtain the grace of the divine promise ; the same 
 
,500 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Lord declares in his Gospel, when he addresses the 
 thief believing and confessing in the very agony of 
 suffering, and when he promises that he should be 
 with him in Paradise. 
 
 In Latin, as follows : 
 
 . . .Sciant Catechumenos illos primo integram fidem et 
 ecclesiae veritatem tenere et ad debellandum Diabolum 
 de divinis castris cum plena et sincera Dei Patris et 
 Christi et Spiritus Sancti cognitione procedere ; deinde 
 nee privari baptismi sacramento, utpote qui baptizen- 
 tur gloriosissimo et maximo sanguinis baptismo, de 
 quo et Dominus dicebat habere se aliud baptisma 
 baptizari. Sanguine autem suo baptizatos et passione 
 sanctificatos consummari et divinae pollicitationis 
 gratiam consequi declarat in evangelic idem Dominus, 
 quando ad latronem in ipsa passione credentem et 
 confitentem loquitur, et, quod secum futurus sit in 
 Paradiso, pollicetur. 
 
 Faber also quotes Cyprian, Book III, Chap, i, page 238, on 
 the antiquity of Infant Baptism as follows : 
 
 If any thing could impede men in the attainment 
 of grace : sins of a grievous description might impede 
 the adult and the aged. If, then, the remission of sins 
 be granted, upon their subsequent belief, even to the 
 most grievous offenders ; and if no one be prohibited 
 from Baptism and Grace ; how much less ought an 
 infant to be prohibited, who, having been but recently 
 born, has not sinned, except only so far as he 
 has contracted the contagion of primeval death from 
 his first nativity, being carnally born, according to 
 the image of Adam. 
 
A. D. 250.] XXVIII. CYPRIAN. 301 
 
 The Latin of which is a paraphrase rather than a translation: 
 
 Caeterum si homines impedire aliquid ad consequu- 
 tionem gratiae posset, magis adultos et provectos et 
 majores natu possent impedire peccata graviora. 
 Porro autem si etiam gravissimis delictoribus, et in 
 Deum multum ante peccatorum datur, et a baptismo 
 atque a gratia nemo prohibetur, quanto magis prohi- 
 beri non debet infans, qui recens natus nihil peccavit, 
 nisi quod secundum Adam carnaliter natus contagium 
 mortis antiques prima nativitate contraxit, qui ad 
 remissam peccatorum accipiendam hoc ipso facilius 
 accedit quod illi remittuntur, non propria, sed aliena 
 peccata. Et idcirco, frater carissime, haec fuit in 
 concilio nostra sententia, a baptismo atque a gratia 
 Dei, qui omnibus misericors et benignus et pius est, 
 neminem per nos debere prohiberi. Quod quum circa 
 uni versos observandum sit atque retinendum, turn 
 magis circa inf antes ipsos et recens natos observandum 
 putamus, qui hoc ipso de ope nostra ac de divina 
 misericordia plus merentur, quod in primo statim 
 nativitatis suse ortu plorantes ac flentes nihil aliud 
 faciunt quam deprecantur. EP. 64=59. 
 
 The Oxford Tract, No 67, in page 72, of the third edition, 
 quotes Cyprian, 
 
 that we, who have been sanctified in Baptism, may 
 persevere therein. c. 
 
 The Tract quotes St Cyprian again at pages 316 and 381. 
 At page 316, thus ; 
 
 Is any perplexed that some baptized are still as- 
 saulted by unclean spirits ? Let him know that the 
 Devil has power up to the saving water, but in 
 
 39 
 
302 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 baptism it loses all its venomous influence. A type 
 whereof we see in king Pharaoh, who could resist 
 until he came to the water : having come thither, he 
 was conquered. 
 
 In Latin : 
 
 Quod si aliquis in illo movetur, quod quidam de 
 iis, qui aegri baptizantur, spiritibus adhuc immundis 
 tentantur, sciat diaboli nequitiam pertinacem usque 
 ad aquam salutarem valere, in baptismo vero omne 
 nequitise suae virus amittere. Quod exemplum cer- 
 nimus in rege Pharaone, qui diu reluctatus et in sua 
 perfidia demoratus, tamdiu resistere potuit et praeva- 
 lere donee ad aquam veniret ; quo quum venisset, 
 et victus est et extinctus. EP. 69=76. 
 
 In page 381 thus : 
 
 For by Baptism the Holy Spirit is received. 
 
 There are many editions of the works of this Father of the 
 Church : the best are those of Pell, Oxford, folio, 1682 the 
 Benedictine edition, Paris, folio, 1600 and that of Oherthur, 
 "Wirceburgi, 8vo, 1780. 
 
 Booth, in his Psedobaptism examined, [2 vols 8vo, London, 
 1787, second edition] says: 
 
 Cyprian everywhere inculcates that Baptism is 
 connected with the remission of antecedent sins and 
 confers a power on the person baptized. 
 
A. D. 270.] XXIX. THEOGNOSTUS OF ALEXANDRIA. 303 
 
 XXIX. THEOGNOSTUS OF ALEXANDRIA. 
 
 DUPIN gives only half a page about this writer, and says that 
 he is cited with recommendation by St Athanasius, who tells us 
 that Origen and Theoguostus have written that 
 
 the sin against the Holy Ghost was the falling away 
 after Baptism ; 
 
 that Theognostus says that 
 Baptism makes us partakers of the Holy Ghost. 
 
 CLARKE says that some fragments only of his works remain. 
 CAVE'S " Chartophylax Ecclesiastic us " has the following 
 account of him : 
 
 Theognostus Alexandrinus, sacrorum librorum 
 interpres apud Photium,Cod. 105, avrjp \6yw Athanasio, 
 claruisse videtur circa an. 270. De ejus Hypotypo- 
 seon libris vii, vide sis Phot. loc. cit. Extant fragmenta 
 apud Athan. ubi sup. et Homil. in illud, " Quicunque 
 dixerit verbum, c." ubi Oav^daio^ KOI o-TrovSalo? vocatur. 
 
 Theognostus is not named in the common biographical dic- 
 tionaries. His fragments occur only in the third volume of 
 Gallandii Bibliotheca Patrmu. 
 
304 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XXX. DIONYSIUS OF ALEXANDRIA, 
 
 DUPIN, iii his account of this Dionysius, gives only the follow- 
 ing as relating to Baptism. 
 
 Under the pontificate of Pope Stephen, that suc- 
 ceeded Cornelius, in the beginning of the year 255, 
 Dionysius wrote a letter to him, in which he acquaints 
 him, that all the Eastern churches were at last agreed 
 to condemm the rigorous novelty of Novatus, and 
 speaks to him of the Question concerning the validity 
 of the baptism of heretics, that was in agitation 
 between him and St Cyprian. After the death of 
 Stephen, which happened in the year 257, he wrote 
 another upon the same subject to Sixtus his successor, 
 and begs of him to consider the consequence of that 
 business ; and not to pursue it with the heat of his 
 predecessor, who had written letters to Helenus, to 
 Firarilian, and to all the bishops of Cappadocia and 
 Cilicia, wherein he sent them word that he would 
 not communicate with any more of them, because 
 they rebaptized heretics ; which, he says, was deter- 
 mined in the council of the bishops. In the same 
 
A. D. 270.] XXX. DIONYSIUS OF ALEXANDRIA. 305 
 
 letter, he speaks against the error of the Sabellians, 
 that arose in Ptolemais, a city of Pentapolis, against 
 which, as he tells him there, he had written a long 
 letter, or rather a discourse, which he sent him. He 
 -wrote likewise to Dionysius, and Philemon, presby- 
 ters of the Church of Rome, about the baptism of 
 heretics. In his epistle to Philemon, he tells him, 
 that his predecessor Heraclas caused the heretics to 
 abjure their errors without baptizing them anew ; 
 that this was the custom of his Church ; but never- 
 theless that he had been informed, that the Africans 
 had for a long time observed the contrary, and that 
 it was established in the East in a very numerous 
 assembly of bishops held at Iconium and Synnada, 
 and in many other places ; that matters standing 
 thus, his advice was, that their customs and decrees 
 ought not to be reversed, since it is written, that we 
 must not remove the land-mark, which our Fathers 
 have given us. This is the true opinion of Dionysius 
 concerning this matter ; and St Jerome wrongfully 
 accuses him to have been of St Cyprian's party, since 
 he tells us in express terms, that we ought to follow 
 the judgment of the Church in this point. He says 
 the same thing in his letter to Dionysius, who was 
 afterwards bishop of Rome, and delivers his sentiments 
 there very boldly against Novatian. Lastly, he wrote 
 a letter, which is his fifth to Sixtus, concerning the 
 baptism of heretics ; in which he maintains, that, if 
 a man has been baptized amongst heretics, with cere- 
 monies wholly different from those of the Church, 
 and comes at last to discover it, after he has continued 
 in the Church along time, participating of the prayers 
 and communicating as others, without having been 
 
300 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 baptized, he needs not to be baptized anew, since he 
 has received the body of Jesus Christ several times, 
 and answered AMEN with the rest of the faithful. 
 Eusebius seems to mention a sixth letter, written 
 upon the same occasion to the same pope ; where, as 
 he tells us, he has examined this question more 
 copiously, though perhaps it is not different from this 
 last. 
 
 ADAM CLARKE names only of Dionysius Alexandrinus " Epis- 
 tola ad Basilidein, Gr. et Lat., cum scholiis II. Balsamonis ut Jo. 
 Jonaise in Guil. Beonegii Pandect. Canon., Oxford, 1672, 
 folio, torn. II, pt i, page 17. 
 
 Walcliius, in his Bibliotheca Theologies,, chap. V, being "De 
 scriptis Theolcgise Polemics, 5, mentions Dionysii Alexandrini 
 Epistola ad Novatianuin de Schismatico, and in a note " Integra 
 extat apud Eusebium, lib. vi Histories Ecclesiasticse cap. 45." 
 
 MOSHEIM, in his History of the third century, writes : 
 
 The few remaining fragments of Dionysius discover 
 the most consummate wisdom and prudence. 
 
 In a note is stated : 
 
 The history of Dionysius is particularly illustrated 
 by J. Basnage in his " Histoire de 1'eglise," torn. I, liv. 
 ii, chap. 5, p. 68. 
 
 In his " Doctrine of the third century," Moslieim writes : 
 
 The disputes concerning the baptism of heretics 
 were not carried on with that amiable spirit of 
 candour, moderation, and impartiality, with which 
 Dionysius opposed the Millennial! doctrine. 
 
 The best edition of the works of Dionysius Alexandrinus is 
 that published at Borne, folio, 1696. At pp. 150165 are con- 
 tained his five extant letters entitled DE BAITISMO. 
 
A. D. 270.] XXX. DIONYSIUS OF ALEXANDRIA. 307 
 
 The second of these letters, at pp. 153-4, is as follows : 
 
 ev ovv Trporepov (^re^avos) Trepl ( E\evov Kal 
 
 Trepl <&ipp,i\i,avov, Kal Trdvrwv rwv re CLTTO TI;? KiKiKias, KOI 
 KaTTTraSoKias, KOI Tdkarla^, teal Trdvrwv TWV cf/}9 ouopovvrcov 
 wv, &)? ovSe e/eetVot? KQIVWV^GWV Sia rrjv avrrjv ravryv alriav, 
 TOU? aipeTiKovs, (frvjcriv, avajBairTi^ovcn. Kal aKOTrei, TO 
 rov Trpdy/naros oWw? yap Soy/Aara Trepl TOVTOV yeyovev, 
 cv rat? /jLeyLcrrais TWV eTrtcrKO'Trwv avvoSois, co? 7rvv6dvop.cu 
 ware TOU? TrpocriovTas CLTTO alpeaews, Kal TrpoKarrj^rjOevra^, elra 
 d7ro\ov(Taa6ai, Kal dvaKaOaipecrQat, TOV rijs TraXata? Kal 
 aKaOdprou t,vp>r]$ pvjrov Kal Trepl rovrwv avrov Trdvrwv 
 
 In Latin : 
 
 Antea quidem literas scripserat (Stephanus) de 
 Helen o et de Firmiliano, ac de omnibus per Ciliciam 
 et Cappadociam cunctasque finitimas provincias con- 
 stitutis, testans sese ob eandem illam causam ab 
 illorum communione discessurum, quod hasreticos 
 rebaptizarent. Ac vide negotii gravitatem. Re enim 
 vera in maximis, ut audio, episcoporum conciliis 
 decretum est, ut qui ab haeresi veniunt, primum 
 doctrina instituti (catholica), ac delude veteris et 
 impuri ferment! sordibus per baptismum purgarentur. 
 De his omnibus ilium rogans et ob testans literas misi. 
 
 In English : 
 
 He (Stephen) had before written letters concern- 
 ing Helen and Firmilian and all dwelling through- 
 out Cilicia and Cappadocia and all the neighbouring 
 provinces, declaring that he should secede from all 
 communion with them for this very reason, viz, that 
 they rebaptized heretics. And see the seriousness 
 of the matter. For indeed, as I hear, it has been 
 determined in the highest councils of the bishops, 
 
308 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 that these who come over from heresy should be 
 first instituted in the Catholic faith, and afterwards 
 be purified by baptism from the filth of the old and 
 impure leaven. I have sent letters asking him 
 concerning all these things. 
 
 At page 190 is the 4th letter De Baptimo : 
 
 Noovariavo) ftev yap ev\6yo)^ ajre^OavofJieOa, 
 KK\7]o-lav, teal Tivas TWV a8e\(f))v et? acre/3e/a<? /ca 
 e\KvcravTi, KOI Trepl TOV @ov BiSacrKa\ia 
 KVK\r}aavTi, /cal TOV ^prjo-rorarov Kvpiov r,fji0jv 
 XpiorTov a>? av7}\ef) o-vKofyavrovvri' eTrl TTOLCTI, Se TOVTOLS TO 
 \ovTpbv aQeTOvvTi TO wyiov real T^V T6 rrpo avTov TTLCTTLV /cal 
 o/jio'X.oyiav avaTperrovTi' TO re Trvev^ia TO ayiov e' avT&v, el teal 
 rt? 771^ eXTrl? TOV Trapa/Jielvai, rj eirave\6elv Trpo? 'avTovs, 
 
 In Latin : 
 
 Nam Novatianum merito aversamui% qui Ecclesiam 
 discidit et ex fratribus quosdam ad impietatem, et 
 blasphemias pertraxit, qui impiissimam de Deo doctri- 
 nam in orbem invexit, clementissimum Dominum 
 nostrum Jesus Christum quasi immisericordem calum- 
 niatur, ac praster haec omnia sacrum lavacrum 
 irritum habet ac rejicit, fidemque et confessionem, et 
 Spiritum Sanctum ab iis penitus fugat, etiamsi spes 
 aliqua subsit, vel quod in illis pernianserit, vel quod 
 ad eos reversus sit. 
 
 In English tJi us : 
 
 For w r e justly abominate Novatian, who has divided 
 the Church and has enticed some of the brethren to 
 impiety and blasphemies ; who has introduced into 
 the world the most impious doctrines concerning 
 
A. D. 270.] XXX. DIONYSIUS OF ALEXANDRIA. 309 
 
 God, and falsely accuses our most merciful Lord, 
 Jesus Christ, of want of mercy ; and besides all this 
 he sets at nought and rejects the sacred laver, and 
 utterly drives from them faith, and confession, and 
 the Holy Spirit, although some hope remains that it 
 would remain in them or return to them. 
 
 At page 161 is the fifth letter de Baptismo : 
 
 Kal yap 6Wo>?, 8eX(/>e, o-vfJLpovMfr Seo//,at, KOI yvcoarjv alrw 
 Trapa croO, TOLOVTOV TWOS /JLOI Trpoae\06vTos TrpdyfjuaTos, Se&ox? pr) 
 dpa <7</>aXXa>/mt T&V jap avvayofjLevwv d8e\(f)Ct)v TTLQ-TOS 
 fievos dp^alos Kal Trpb TTJS TOV /ma/cap Lov ( Hparc\d 
 
 crvvayajyrjs /jt,eTao-%(*)V, rot? VTToyviov jSaTTTi^o^evois Trapa- 
 
 Ka Ttov eTTepcoricrecDV Ka rv iroKpcretov 7raKovcras, 
 7rpocrjj\0 IJLOL K\ala)V Kal KaraOprjvwv eavrov. Kal irL'rrTwv 
 
 TTpO TWV TToSwZ^ [MOV, J;OIJl,O\OyOVjJieVOS JJLGV Kal J;OjJLVV{J,l>OS TO 
 
 (Barmo-pa, o irapa rot? aiperiKols /3e{3d7mo-TQ, firj TOLOVTOV 
 elvai, yu/^Se oX&>? G^eiv rivd Trpbs TOVTO Koivwvlav '^ere/Seta? 
 yap &K61VO Kal (3\acr(f>'r]fjiiwv 7re7r\rjpwcrOai,' \eycov Se vrdvv 
 TL rr)V ^v^v vvv Karavevv^dai, Kal JJUTJ Se Trappier lav e^.iv 
 eTrapai rovs 6<pda\,jjLovs TT^O? TOV @eov, dirb T&V dvoalcov 
 Trpay/uidrcov op/x^its^o? Kal Si,a TOVTO 
 ei\LKpiveo-Tdrri^ ravTrj^ KaOdpaecos Kal Tr 
 Kal xdpiTO 1 ? Tv%eiv. "Oirep eya> fiev OVK eroX^cra 
 <f))jcra$ avTapKrj rrjv 7ro\w%poviov avTQ) KOivwviav els TOVTO 
 yeyovevai ev^apLcrTias yap eiraKovcravTa Kal <7W67Ti,<f)0yd- 
 TO ofArjv, Kal Tpajrefy irapacrTavTa, Kal ^elpas et? 
 rjs dylas Tpofy?)? TTpoTelvavTa, Kal Tavr^v 
 Kal TOV atfjuaTos TOV Kvplov TJ/JLWV 'Irj&ov XpicrTOv 
 iKavq) %p6v(p, OVK av e% dp%fjs dvacrKevd^eiv GTI ToKfjurfcraifJH Oap- 
 trelv Se eieehevov, Kal /aera fafBaUu; Trio-Tews, Kal dyafrfc avvei- 
 rj rwv dylwv irpofflcvai' 6 o~e ovTe irevO&v 
 re TJJ TpaTrety irpoo-ievat Kal {JLO\L<$ TrapaKa- 
 \ovfj,evos arvvea-Tavai Tats 7rpocrev%als 
 
 
 In Latin : 
 
 Vere etenim, frater, consilio opus habeo, et senten- 
 vol. I. 40 
 
310 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 tiam tuam expeto, ne forte halluciner, super negotio 
 quod mihi tale accidit. Quidam ex fratribus qui ad 
 ecclesiam conveniunt, jam pridem pro fideli habitus, 
 et qui ante meam ordinationem, ac ni fallor, ante 
 ipsius quoque Heraclae episcopatum caetus fidelium 
 particeps fuerat, quum interfuisset baptismo eorum qui 
 nuper baptizabantur, et interrogationes responsiones- 
 que audisset, ad me accessit flens et vicem suam 
 ingemiscens, pedibusque meis advolutus, confiteri 
 atque dejerare ccepit, baptismurn, quo apud haereticos 
 initiatus fuerat, non hujusmodi esse, neque quidquam 
 omnino habere cum hoc nostro commune ; quippe 
 plenum fuisse impietatis et blasphemise. Aiebatque 
 animum suum acerbissimo doloris sensu compungi, 
 ac ne oculos quidem ad Deum attollere se audere, 
 quod scelestis illis verbis ac rebus initiatus fuisset. 
 Quapropter exorabat, ut hoc purissimo lavacro et 
 susceptione et gratia donaretur. Quod ego quidem 
 facere non sum ausus ; sed diuturnam illi com- 
 munionem ad id satis fuisse dixi. Nam qui gratiarum 
 actionem audierit, et qui cum cseteris respondent 
 Amen ; qui ad sacram mensam adstiterit, et manus ad 
 suscipiendum sanctum ilium cibum porrexerit, atque 
 ilium exceperit, et corporis et sanguinis Domini nostri 
 Jesu Christi particeps fuerit diutissime, eum adhuc 
 de integro renovare non ausus fuerim. Porro ilium 
 bono animo esse jussi, et cum firma fide ac bona 
 conscientia accedere ad sancta, et participem eorum 
 fieri. Verum ille lugendi finem non facit, et ad 
 mensam accedere exhorrescit, vixque rogatus interesse 
 orationibus sustinet. 
 
A. D. 270.] XXX. DIONYSIUS OF ALEXANDRIA. 311 
 
 In English : 
 
 Of a truth indeed, brother, I have need of counsel, 
 and I ask your opinion, that I may not by chance be 
 in a state of hallucination, concerning such an occur- 
 rence which has happened to me. One of the 
 brethren who come to the church, who was long 
 since considered one of the faithful, and who, before 
 my ordination and, unless I am deceived, before the 
 episcopacy of Heraclas, had been a participator in 
 the assembly of those of the true faith, having been 
 present at the baptism of those lately baptized, and 
 heard the interrogations and responses, came to me 
 weeping and lamenting his lot, and, falling at my 
 feet, began to confess and make oath that the baptism 
 in which he had been initiated among the heretics was 
 not of this kind, and that it had nothing at all in 
 common with this of ours ; indeed that it was full of 
 impiety and blasphemy. He said, too, that his mind 
 was pierced with' the most bitter feeling of grief, and 
 that he dared not even to raise his eyes to God, 
 because he had been initiated in those wicked words 
 and ceremonies. Wherefore he prayed to be gifted 
 with this most pure baptism, and acceptance, and 
 grace. This, however I did not dare to do ; but told 
 him that a lengthened communion would be sufficient 
 for it. For him, who had heard the thanksgiving, 
 and who had, together with the other, answered 
 AMEN, who had stood at the sacred table, and had 
 extended his hands to receive the holy food, and 
 who had received it, and had for a long time been a 
 partaker ]of the body and blood of our Lord, him I 
 should not dare to renovate. Moreover I bade 
 
312 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 him be of good heart, and come with firm faith 
 and a good conscience to the sacred rites and be a 
 partaker of them. But he makes no end to his lam- 
 entations, and dreads to come to the table, and 
 scarcely endures being present at the prayers when 
 asked to do so. 
 
 At page 35, in the Treatise contra Samosatenum, is the 
 following : 
 
 To 8e avro e&Ti KOI eVl TOV faoTrowv afyaros, KaOoas 
 yeypcnrTai on TO vScop, KOI rb alpa, KOI TO nrvev^a^ ol Tpeis 
 TO ev elo-iv, ol 7rpo$i,aypa(j)evTes VTTO Mwuo-eo)? ev Tat tca6apicr/jL(*) 
 
 TO /BaTTTHTTrfplOV TTpO^Lajpdf^OVTL, \eKClVr)V e^OVOrdV TO V$COp TO 
 
 tfov, tcai TO al/jia TOV TeOv/Aevov KTTIVOVS, /cat TO ffiv ev TW 
 tyvTi vBaTt,, teal TO) aZ/JMTt, KaTep^o^evov, ical fiaTTT^opevov. 
 Mia Tt? Trrjyrj rj \e/cdvr), ev fj TO acoTijpiov reXetrat /SavrrtcryLta 
 et? TO a)i> vScop, teal TO fcooTrotoy ai/jui, teal aytov Trvev/jia, TO ev 
 el'Set TrepiCTTepa? /juelvav eVt TOV faWa \6jov TOV Xpio-Tov, 
 KaT\0bv, to? eV Xefcdvy, TO> jBaTTTio-Trjpiw el<$ TOV 'lopbdvrjv. 
 
 In Latin : 
 
 Idem dicendum est in sanguine vivifico, sicut 
 scriptum est : " Aqua et sanguis, et Spiritus, tres 
 unum sunt a Moyse prsedelineati in emundatione 
 praedelineante baptisterium tanquam pelvim habentem 
 aquam vivam, et sanguinem avis sacrificatas, et 
 viventem spiritum in aqua viva et sanguine descend- 
 entem, et baptizantem. Unus fons pelvis, in qua 
 baptismus salutaris perficitur in aqua viva, et sanguine 
 vivifico, et Spiritu Sancto, qui in specie columbae 
 mansit super Verbum Christum, descendens in 
 baptisterio tanquam in pelvi in Jordanem. 
 
 In English thus : 
 The same ought to be said in the case of life-giving 
 
A. D. 270.J XXX. DIONYSIUS OF ALEXANDRIA. 313 
 
 blood, as is written : " Water and blood and the 
 Spirit, the three are one, typified by Moses in the 
 cleansing which presignifies the baptistery, as though 
 a basin having living water, the blood of a bird 
 sacrificed, and the living Spirit descending in living 
 water and blood, and baptizing. One font is the 
 basin in which the saving baptism is performed in 
 living water, and the life-giving blood, and the Holy 
 Spirit, which remained in Christ the Word, descending 
 on the baptistery as it were on a basin into the 
 Jordan. 
 
 In Epistola Julii episcopi Bomani ad Dionysium Alexandrinum 
 episcopum at p. 305, in the Appendix : 
 
 'Avdyfcrj yap avrovs Svo \eyovras <f>v(reis, rrjv pev piav Trpocr- 
 Kvvelv, rrjv &e erepav fjurj TTpocrtcvveiv, /cal els fjiev Oei/crjv flaTrrl- 
 %e(T0ai t et9 $e TTJV dvOpcoTrlvrjv pr) ftaTTTi^ecrOai. El Be els 
 TOP Odvarov rov Kvplov ^aim^ofJbeOa, fjulav 6fjLo\oyov/jLv tfrvcriv 
 r/)? avraOovs OeoTijTos, KOI TTJ? Trader ifcrjs dap/cos, iva ovrws els 
 Oeov TI rb pdTTTLo-fjia rjfjiwv, Ka\ els TOV Odvarov rov Kvpiov 
 
 In Latin: 
 
 Qui enim duas dicunt naturas, imam adorent alte- 
 ram non adorent, necesse est, et in Divinam bapti- 
 zentur, non autem baptizentur in humanam. Si vero 
 in mortem Domini baptizamur, unam confitemur 
 naturam impassibilis Deitatis, et passibilis carnis, ut 
 sic in Deum, et in mortem Domini baptisma nostrum 
 conficiatur. 
 
 In English thus : 
 
 For those who say that there are two natures, who 
 worship one and not the other, it is necessary they 
 should be baptized into the divine nature, but not 
 
314 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 into the human one. But if we are baptized into 
 the death of our Lord we confess one nature of the 
 imperishable Deity and the perishable flesh, that our 
 baptism to God and the death of our Lord may be 
 thus perfected. 
 
A. D. 280.] XXXI. HIPPOLYTUS. 315 
 
 XXXI. HIPPOLYTUS. 
 
 DUPIN and DR WOTTON'S Notes give four columns on Hippoly- 
 tus, with a Catalogue of bis works, but do not name the here- 
 under mentioned " To Susanna," or " Sermo in Theophania/' 
 which is found in Gallandius, vol. ii, p. 442. 
 
 The index to Vol. ii of this work refers, under Title Baptism, 
 " Baptismi comites, fides et caritas : " 
 
 YER. 16. 
 
 " Mera &vo fjbovov /copa(7ia)v" 'Hvl/ca yap av TO Karct 
 avvrfl&i eTridvp>y \ovTpov \apelv f) 6K/c\rfcna, e avd<y/CTj<? ravrrj 
 $vo Trai^io'Ka^ Set 7rapaKo\ov6eiv. Aia yap Trj<; TrlaTecos et9 
 Xpiarbv, teal Sia yap rrjs TT/JO? rov @eov \a/j,/3dvei, TO \ovrpov 
 6fj,d\oyovara rj e/cK\r)O-la. 
 
 YER. 17. 
 
 " Kal e*7T rot? /copacrlo^ 'Evey/caTe Srj poi eKaiov." 
 f jT2? irltJTl? teal ayaTrrj TO e\aiov /cal TO, cr/jbtfy/AaTa rot9 \ovo- 
 fj,6i>ois eTOijuid^ovo-L. Tlva Be rjV Ta crfjirjyfjLaTa aXX' r) TOV aylov 
 \6yov evTo\ai ; TL Se TO $\GUOV, aX)C f) TOV dylov 
 Svvapis ; at? fjueTa TO \ovTpov &>? ftvptp jfipfovrtu ol 
 TavTa Traina StervTroOro otd r^9 /j,a/capla$ ^cocrdvvijs 01 
 iva vvv 77^6?? ol ro3 @ea) Trtcrreuo^Te? pr] a>9 %eva TO, vvv yevdfieva 
 ev Trj KK\r](7la vorjaw^ev, rj d\\d irdvTa TavTa Sid TWV 
 TrpOTeTVTT&jjLeva TricrTevo-co^ev, KCL& a Kal 6 CLTTCHJ- 
 \eyet, TavTa &e TVTTIKWS crvveftaivev 
 
316 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Se 7T/30? vovOeaiav rj^wv, et? 01)9 ra re\r) rwv altovav Karrjv- 
 
 In Latin asfolloivs : 
 VER. 16. 
 
 " Cum dualms solispuellis" Quando enim Ecclesia 
 ex more cupit lavacrum suscipere, duas necessario 
 ancillas comites habet. Etenim Ecclesia per fidem 
 in Christum et per caritatem in Deum confessa reel- 
 pit lavacrum. 
 
 VER. 17. 
 
 Dixitque puellis ; " Afferte mild oleum." Proinde 
 fides et caritas, oleum et smegmata lavantibus parant, 
 Quasnam vero smegmata, nisi verbi mandata 1 quod- 
 nam autem oleum, nisi virtus Spiritus sancti ? quibus, 
 post lavacrum, tamquam unguento fideles perungun- 
 tur. Cuncta haec per beatam Susannam nostri causa 
 figurabantur : ne modo scilicet qui Deo credimus, ea 
 quae impraesentiarum fiunt, tanquam nova ac pura 
 peregrina existimemus ; sed cuncta liaec olim, per 
 Patriarchas figurata credamus, quemadmodum etiam 
 Apostolus ait : Hcec contingebant illis in figuris ; 
 scripta autem suni ad nostram exhort ationem in quos 
 fines sceculi devenerunt. [I COR., x, 11.] 
 
 In English : 
 r 
 With two damsels only. For when the Church 
 
 according to custom desires to receive the font, it 
 necessarily has two hand-maids in attendance on her. 
 For the church by faith in Christ and charity towards 
 God confesses and receives baptism. 
 
A. D. 270.] XXXI. HIPPOLYTUS. 317 
 
 YER. 17. 
 
 And he said to the damsels ; Bring me the oil. 
 For faith and charity prepare oil and towels for 
 those who wash themselves. But w r hat are those 
 towels but the_jnandajes_of_the word ? and what is 
 the_oil^ except the virtue of the Holy Spirit, with 
 which, ajter baptism, the faithful are anointed as 
 it were with unguent ? All these things were described 
 by the blessed Susanna for our sake, that we who 
 believe in God may not think that the things done at 
 the present time are new and entirely strange ; but may 
 believe that all these things were heretofore described 
 by the Patriarchs, as the Apostle also says ; " These 
 things happened to them in symbols ; but they have 
 been written for our exhortation, to whom the ends 
 of time have come." 
 
 In the above-named BIBLIOTHECA GALLANDII, in the Ilippolyti 
 Sermo in sancta Theophania, is as follows : 
 
 SEC. 8, page 494. 
 
 (TwreivaTe JJLOL TOV vovv, 7rapa/ca\a), f^era dicpipelas 
 yap 7rl TTJV TrrjyrjV T?)9 wrjs dvaSpajAelv /cal Oedaaa- 
 Qai Ti]v TTTI^V TWV la/JLaTcov Tnyyd&vo-av. 'O 7-979 dOavaalas 
 Trarrjp TOV dOdvaTov viov /cdl \oyov aTrecrTetXe^ 6/9 TOV KOCTJLLOV, 
 09 d(j)ifco/jLevos et9 TOV dv0p(07Tov, \ovcraa6ai vSaTi /cal Trvev- 
 fjiciTi ' /cal dvayevvrjaas Trpos d(j)6apcriav tyvxfjs re /cal crcw//-aro9 * 
 ve(f)i>crr](TV rjfjiiv Trvev^a ^w^, TrepiaiJi^ido-a^ rj/jids d<f)0dpTM 
 7ravo7r\ia. El ovv dOdvaTOS yeyovev 6 dvOpatTros, ecrrat real 
 el $e 0609 &i? vSaTos /cal irvevfjiaTos dylov yttera r^9 
 
 XpicrTov jjieTcu Trjv /c vercpcov avdcrTacnv. 
 
 ALO Kijpvo-crct) \6ycov AevTG irdcrai at TraTpial TWV 
 7rl Trjv TOV /3a7TT/cr/^aT09 dOava&lav 
 
 * Ad illud respicit II Pet., i, 4, iva Sid TOVTGOV jevrjade 
 
 i 0UO-6C09, ut per hsec efficiarnini divinae consortes naturae 
 vol. I. 41 
 
318 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 T0t9 ev TO) o(>6[> T?5? dyvwo-las evSiaTpiffovo-tv. AevTe etV 
 eXevOeplav etc Soi>Xe/a9, et? /3aai\elav K TvpavvtSos, et9 
 a$6apo~tav IK T?9 (f>0opd$. Kal TTCO?, ^criv, eXevao^eOa ; 7TC09 ; 
 &' (;8aro9 jcal dyiov Trvev/juaTos. TOVTO Se earl TO vScoo TO 
 TrvevjjLO&C KOIVCWOVV,^ Si ov TrapdBeicros froTL^Tai f ^St ov ^yri 
 TTiaiverai, $i ov <pvrbv av^ei, SL ov tQa reKvo^ovel'^cal iva 
 Trdvra crvvekwv etTro^' ov avayevvct)jLLVos 
 
 f 7T09, ev a) Kal 6 Xpio-Tos e{3a7rTicraTp t -<&fl*> Kal TO 
 ev elbei TrepicrTepds. 
 
 9. 
 
 TOVTO oe ecru TO Trvev^a, TO CITT ap%>?9 eTTi^epoaevo 
 T(t)v vBaTcov ' oY ov Kotrfjios KiveiTai, $i ov KTicns IcrTarai, Kal TO. 
 av/jiTrdvTa ^oypWEiTai. To ev TrpotyrjTais evepyrjcrav, TO eirl 
 Xpio~Tov KaTOTTTav. TOVTO eaTL TO Trvevaa TO 
 
 TOVTO TO TrvevfJba etyrjrei Aaf3l$ \&ya)V, ( KapSlav KaOapav 
 KTL<JOV ev e/jiol 6 0609, #al Trvevfjia evOes ej/calvLaov ev Tot9 
 ey/caTOis JJLOV. Tlepl TOVTOV /cal TafBpi^\ e\eyev TTJ 
 * Uvev/jia ciyiov eVeXeucreTat eVt ere, :cu Svvafus V^ICTTOV 
 
 aoi? Aia TOVTOV TOV 7rvevfj,aTo<$ Herpo? e<f>$ey$aTO TTJV 
 eKelvr}V (J)O>VTJV * ^v el 6 XptcrTo^ 6 vifa TOV eov 
 TOVTOV TOV TcvevjjiaTos ecrrepetodr) rj TleTpa T?}9 
 TOVTO eaTi TO Trvev/jia, 6 TrapafckyTOs, TO Bio, ere 
 , r (va oel^rj ae Teicvov eov. 
 
 . 10. 
 
 Aevpo TOLVVV dvayevvrjOrjTi, av6pa>Tre, et? vloOeaLav Oeov. 
 Kal 7TW9 ; (frrjcriv eav /jurj/ceTi fio^evcr^^ /jLrjSe (froveva-ys, yu-^Se 
 eto&\o\aTpVO-7fi eav fjirj KpaTqOrfc v<j> 1780^79, eav /AT) TrdOo? 
 tcvpievcrr) aov. 'Eav a7rofecr?79 TOV pVTrov T^9 
 Kal airoppl'fyrfi TO (fropTiov TTJS afiapTia^ eav 
 TTJV 7ravo7r\iav TOV $ia/3o\,ov, Kal evSvcrr} TOV 0a)paKa 
 T>)9 7Ti(7Tea)9, Ka0a)S (frrjcnv ^Haatas AovaacrOe, K. T. X. 
 
 "I8e9, dyaTrrjTe, 7TW9 TrpoeiTrev 6 TrpofirJTr)? TO TOV /3a7TT/o- y aaT09 
 KaOdpaiov ; 6 yap KaTaftaivcav ueTa TrlaTeco^ 6t9 TO T7J9 dvayev- 
 \ovTpov, SiaTacra-eTai TOJ Trovijpw, o-WTdcrcreTai Se TG> 
 ^A'jrapveiTai TOV e^Opbv 6/jio\oyel 8e TO, Oeov elvai 
 Xpi<TTov t ^ATTOoveTat, TT)V Sov\e2av, evBveTat oe TTJV vloOe- 
 
A. D. 270.] XXXI. HIPPOLYTLS. 319 
 
 a Lav. ^Avep^erai ajrb rov /SaTrr/o-itaro? Xa^Trpo? co? o 
 aTTTCOv ra? r^9 Sucaiocrvvris a/crlvas. To be jjue 
 wo? Qeov fcal crvyKX/rjpovojjLos Xpiarov. 
 
 Iti Latin : 
 
 SEC. VIII. 
 
 Sed mentem, quaeso, mini accurate intendite : volo 
 enim recurrere ad fontem vitas et fontem medelas 
 scaturientem contemplari. Pater immortalitatis im- 
 mortalem Filium et Verbum in mundum misit, qui 
 venit ad homines loturus eos aqua et Spiritu : et 
 regeneraturus ad animse corporisque mcorruptibili- 
 tatem, inspiravit in nos Spiritum \itae, et incorrupti- 
 bili armatura nos induit. Sic igitur homo factus 
 immortalis est, Deus etiam erit [II Pet., i, 4]. Si vero 
 per aquam et Spiritum sanctum a regeneratione ex 
 lavacro Deus fit, comperitur etiam post resurrec- 
 tioneme mortuis cohseres [Rom. viii, 17] Christi esse* 
 Igitur prseconis voce proclamo, Venite omnes 
 tribus gentium ad baptismatis immortalitatem. Vi- 
 tam vobis qui in ignorantise caligine, versati adhuc 
 estis, fausto significo nuntio. Venite ex servitute in 
 libertatem, ex tyrannide ad regnum, ex corrviptione 
 ad incorruptibilitatem. Et quomodo, inquit, venie- 
 mus 1 Quomodo ? per aquam et Spiritum sanctum. 
 Haec est aqua cum Spiritu conjuncta, qua paradisus 
 rigatur, terra pinguescit, incrementum plantag capiunt, 
 generant animalia, atque, ut omnia compendio am- 
 plectar, per quam regeneratus homo vivificatur, qua 
 Christus baptizatus est, in quam Spiritus sanctus 
 columbae specie descendit. 
 
 IX. Hie est Spiritus qui ab foitio ferebatter super 
 aquas, per quern mundus movetur, natura creata 
 consistit, et omnia vitam accipiunt. Qui in prophetis 
 
320 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 operatus est, in Christum devolavit. Hie est Spiritus 
 specie linguarum ignearum datus Apostolis. 
 
 Hunc quaerebat David quum dixit : Cor mundum 
 crea in me, Deus, et spiritum rectum innova in visceri- 
 bus meis. De hoc Gabriel ad Virginem : Spiritus 
 sanctus superveniet in te, et virtus Altissimi obumbrabit 
 tibi. Per hunc Spiritum Petrus beatam illam vocem 
 effatus est : Tu es Christus, films Del viventis. Per 
 hunc Spiritum firmata Ecclesiae Petra est. Hie est 
 Spiritus Paracletus propter te missus, ut demonstraret 
 filium te esse Dei. 
 
 X. Accede igitur et regenerate, O homo, ad adop- 
 tionem in filium Dei. Et quomodo ? inquit. Si 
 non adulterium nee csedem commiseris, nee idola 
 colueris. Si non vincaris a voluptate, si non com- 
 mittas ut affectus superbias tibi dominetur. Si sordes 
 impuritatis abstergas, et onus peccati a te abjicias. 
 Si exuas armaturam Diaboli et induas fidei loricam, 
 sicut Esaias, "Lavamini," inquit, &c. [Is. I, 16-19.] 
 
 Vides, dilecte, quomodo Propheta baptismi vim 
 purgativam praedixit. Qui enim cum fide in hoc 
 regenerations lavacrum descendit, renunciat diabolo, 
 et Christo se addicit. Hostem abnegat, at Christum 
 Deum esse confitetur. Servitutem exuit, induit 
 adoptionem. Redit ex baptismo splendidus ut sol, 
 radios justitise effulgurans. Quod vero maximum 
 est, revertitur filius Dei et Christi cohaeres. 
 In English : 
 
 VIII. But I beseech you, give me strict attention: 
 for I wish to recur to the fount of life, and to contem- 
 plate the fount which sends up healing. The father of 
 immortality sent the immortal son and tfee Word into 
 the world, who came to men to wash them in water 
 
A. D. 270.] XXXI. HIPPOLYTUS. 321 
 
 and the Spirit, and to regenerate them to incorruption 
 of soul and body, who breathed into us the Spirit of 
 life, and clothed us with imperishable armour. Thus 
 therefore was man made immortal ; he will also be 
 fc. God_ [II Pet. i, 4]. But if he becomes God through 
 water and the holy Spirit after his regeneration from 
 the laver, he is also found, after his resurrection 
 from the dead, to be a coheir of Christ. 
 
 Therefore I proclaim ' Come all ye tribes of the 
 nations to the immortality of baptism. I announce 
 the glad tidings of life to you who are still in the ^ 
 darkness of ignorance. Come from slavery to liberty, r\ 
 from tyranny to a kingdom, from corruption to incor- 
 ruption/ 'And how,' says he, ' shall we come?' 
 HQW/? By watef and the Holy Spirit. This is the 
 
 water conjoined with the Spirit, by. which Paradise is 
 ****-* if/Sp^i Ko'Sfrv**- o &*i' ? ^ iul*|4ti<i 
 
 wateredj .the, earth grows tat, plants grow, nminnl: 
 
 "^ '~*^KT "" /Qjft f-ct^f^^^L ' ~~ '"' A ' *? ' "'^MMK... 
 
 gejieratej^aria, in short, to sum up all briefly] by 
 which regenerated man is restored to life, ^ywiuch 
 
 Christ was baptized, on whkh the Holy Spirit 
 descended in the likeness of a dove. 
 
 IX. This is the Spirit which from the beginning 
 was borne upon the waters, by which the world 
 moves, created nature exi'^s, and whereby all things 
 receive life. That which worked in the Prophets 
 descended_on^ Christ. This is the Spirit given to the 
 Apostles in the likeness of tongues of fire. 
 
 This David sought when he said, " Create in me a 
 clean heart, oh God, and renew a right spirit within 
 me." Concerning this Gabriel said to the Virgin, 
 "The Holy Spirit shall come upon thee and the 
 virtue of the Most High shall overshadow thee." 
 Through this Spirit Peter spoke those blessed words, 
 
322 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 " Thou art Christ the Son of the living God." (By : 
 this Spirit the rock of the Church is established.") 
 This is the Spirit, the Paraclete, sent on account of 
 thee to prove that thou art the Son of God. ^ 9^^ 
 
 X. Appypach, tl^ergf ore, and be regenerated, O man, 
 to adoption to the Son of God. And how ? he says. 
 If thou hast iK)t committed adultery or murder, nor 
 worshipped idols. If thou art not overcome by 
 pleasure, if thou act not so that pride may govern 
 thee. If thou washest away the filth of uncleanness, 
 and castest from thee the burden of sin. If thou 
 puttest off the armour of the Devil, and puttest on the 
 mail of the faith, as Isaiah says, "Be washed, &c." 
 [Is. i, 16-19]. 
 
 Thou seest, well beloved, how the Prophet foretold 
 the purifying power /of baptism. For he, who 
 descends with faith into this laver of Regeneration, 
 renounces the devil and devotes hirns&lf to Christ. 
 He denies the enemy but confesses. Christ to be Ged.^< 
 
 /\_V Ajy jJt ^^^ 
 
 He puts off slavery and puts bri adoption. He returns 
 frorn__baj}jisjnj^ darting forth rays 
 
 *of righteousness./ And what is greatest of all, he 
 returns a son of God and co-heir of Christ. 
 
A.D.290 XXXII ANONYMOUS AUTHOR. 233 
 
 XXXII. ANONYMOUS AUTHOR 
 
 OF THE 
 RECOGNITIONS, CLEMENTINA, HOMILIES. &c. 
 
 The real author of these works is supposed to have lived in 
 the third century ; they are, therefore, briefly noticed here : 
 but, as their reputed author is Clement of Home, the reader is 
 referred back to page 109 of this Synopsis, where the extracts 
 from them will be found under the head of CLEMENS ROMANUS. 
 
 In the* first volume of " Sacrosancta concilia, &c. Labbei et 
 Cossartii, &c. 16 vols in 17, folio, Paris, 1671, which volume 
 contains matter " ab initiis serae Christ, ad annum 324," are 
 the lives of about 30 popes : and an account of about 50 coun- 
 cils, synods, &c. 
 
 There does not appear to be much mention of Baptism, except 
 what follows. 
 
 In the books " Constitutionum quae tribuuntur apostolis " some 
 mention is made of Baptism, as has been already given in this 
 Synopsis under the first century. See page 69. 
 
324 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XXXIII. THE EIGHTY SEVEN BISHOPS 
 
 AT THE COUNCIL OF CARTHAGE. 
 
 A. D. 258. 
 
 In " Concilium Synnadense, " and in " Concilium Carthagin- 
 ense I, II, III, all held anno 258 : in a synod held at Eome 
 in some letters of Cyprian, &c. &c. the subject is discussed of the 
 necessity of rebaptizing heretics, " De heereticis baptizandis." 
 
 In "Concilium Iconiense held anno 258, " Ordinationes, 
 Baptismus, manuum impositiones, aliudve sacrum quodvis, ab 
 hsereticis facta, ab Ecclesia Catholica accipiendum esse. 
 
 In " Concilium Carthaginense III " sub Cypriano episcopo 
 improbatum ab Ecclesia, in causa baptisrni : celebratum anno 
 258 sub Stephano Papa, are "Sententise episcoporum de heere- 
 ticis baptizandis." 
 
 It may be curious to observe the expressions of these bishops 
 87 in number all agreeing in the necessity of baptizing, i. e. re- 
 baptizing heretics and schismatics, on their coming to the 
 Church of Eome. 
 
 Ut hsereticos et schismaticos, ad Ecclesiam venien- 
 tes qui pseudobaptizati videntur, verobaptismo baptiz- 
 emus. 
 
 In English : 
 
 That we baptise, with a true baptism, heretics and 
 schismatics, coming to the church, and seeming to 
 be falsely baptised. 
 
 After these sentences of the 87 bishops, and some notes of 
 Severinus Binnius, is the following : 
 
A. D. '258.] XXXIII. EIGHTY SEVEN BISHOPS. 325 
 
 OBSERVATIO PHILIPPI LABBE SOCIETATIS JESU 
 SACERDOTIS. 
 
 Idem concilium Carthaginense ab Ecclesia Catho- 
 lica reprobatum, una cum epistola S. Cypriani ad 
 Jubaianum Graece ac Latine hie subjungimus ex 
 collectione canonica Joanm's Zonarae monachi qui 
 fuerat magnus Drungarius Biglae et primus a secretis 
 imperatoris. Theodorus Balsamon epistolam Cy- 
 priani retulit quidem in suam quoque collectionem, 
 sed episcoporum sententias praetermisit et concilii 
 acta. 
 
 There are some various readings between the sentences as here 
 to be given and those alluded to in this note of Labbe, of the 
 collection of Joannes Zonaras. Such as appear to be of weight, 
 as to the doctrine contained in this Synopsis, are hereafter noti- 
 ced. The Sentences in Gallandius are in Latin only: those of 
 Johannes Zouaras have the Greek as well as the Latin. 
 
 Although some of these Sentences may not be decidedly on 
 the subject of this synopsis, yet they are here given, as they shew 
 the general opinions and feelings of 87 bishops who lived in 
 the third century, and how far these bishops entered into the 
 question, which is more particularly the object of this synopsis. 
 
 These Sententias are given in Eolith's Beliquise Sacrse, vol. 
 iii, p. 115, as having been delivered at the seventh council of 
 Carthage, under the following title : Carthaginiense concilium 
 sub Cypriano septimum, e^x tribus Africse provinces, quod de 
 Baptumo tertium est, annoque post Christum natum 256 habitum. 
 Sententise episcoporum 87 de hsereticis baptizandis. 
 
 For the convenience of the reader, the translation of each 
 bishop's opinion is inserted immediately after the Latin. 
 
 Quum in unum Carthagini convenissent, Kalendis 
 Septembris, episcopi plurimi ex provincia Africa, 
 Numidia, Mauritania, cum presbyteris et diaconibus, 
 
 praesente etiam plebis maxima parte, et lectae essent 
 
 42 
 
326 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 literal Jubaiani ad Cyprianum factae, item Cypriani 
 ad Jubaianum rescriptae, de licereticis baptizandis, quid- 
 que postm odum Cypriano Jubaianus idem rescripserit ; 
 Cyprianm dixit ; Audistis, collegaa dilectissimi, quid 
 mihi Jubaianus coepiscopus noster scripserit, consulens 
 medioeritatem nostram de illicito et profano haereti- 
 corum baptismo, et quid ego ei rescripseriin ; censens 
 scilicet, quod semel atque iterum et saepe censuimus, 
 haereticos ad ecclesiam venientes, ecclesiae baptismo 
 baptizari et sanctificari oportere. Item lectse sunt 
 vobis et alias Jubaiani literae, quibus pro sua sincera et 
 religiosa devotione ad epistolam nostram rescribens, 
 non tantum consensit, sed etiam instructum se esse 
 gratias agit. Superest ut de hac ipsa re, quid singuli 
 sentiamus, proferamus; neminem judicantes, aut a 
 jure cormnunionis aliquem, si diversum senserit, 
 amoventes. Neque enim quisquam nostrum episco- 
 pum se episcoporum constituit, aut tyrannico terrore 
 ad obsequendi necessitatem collegas suos adigit, 
 quando babeat omnis episcopus pro licentia libertatis 
 et potestatis suae arbitrium proprium, tamque judicari 
 ab alio non possit, quam nee ipse possit alterum 
 judicare ; sed expectemus universi judicium Domini 
 nostri Jesu Christi, qui unus et solus habet potestatem 
 et praeponendi nos in ecclesiae suae gubernatione et de 
 actu nostro judicandi. 
 
 There having assembled together at Carthage on 
 the first of September, several bishops from the pro- 
 vinces of Africa, Numidia, and Mauritania together 
 with the priests and deacons, and there being pre- 
 sent a great part of the people, letters of Jubaean to 
 Cyprian were read, as also the replies of Cyprian to 
 Jubaean, concerning the baptism of heretics, and the 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 327 
 
 further replies of Jubaean to Cyprian : after winch 
 Cyprian said : " You have heard, well beloved 
 colleagues, what our brother bishop Jubaean has 
 written to me recommending moderation to us in 
 the matter of the unlawful and profane baptism of 
 heretics, and what I wrote to him in reply ; namely 
 that it was my opinion, as I have often before 
 expressed, that heretics coming over to the church 
 ought to be baptized and sanctified by the baptism 
 of the church. There have also been read to you 
 other letters of Jubaean, in which, in answer to our 
 letter, in accordance with his sincere and religious 
 devotion, he not only agreed with us but also 
 returned thanks for having been instructed. It 
 remains for us to declare what we each think con- 
 cerning this same matter ; judging no man, nor 
 removing any one, if he differs in opinion from us, 
 from our communion. For neither does one of us 
 constitute himself bishop of bishops, nor does he 
 by tyrannical terror compel his colleagues to the 
 necessity of obeying him ; since each bishop has, ac- 
 cording to the liberty and power, his own judgment, 
 and cannot be judged by another, in the same way as 
 he cannot judge another ; but we all await the judg- 
 ment of our Lord Jesus Christ, who is the one and 
 the only one who has the power to appoint us to the 
 government of his church, and to judge of our 
 actions in it." 
 1. Cceciltus a Bilta dixit; Ego unum Baptisma 
 
 in ecclesia solum scio, et extra ecclesiam, nullum. 
 
 Hie erit unum, ubi spes vera est, et fides certa. Sic 
 
 enim scriptum est : Una fides, una spes, unum baptisma. 
 
 Non apud haereticos, ubi spes nulla est, et fides falsa, 
 
328 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 ubi omnia per mendacium aguntur, ubi exorcizat 
 daemoniacus, sacramentum interrogat, cujus os et 
 verba cancer emittunt, fidem dat infidelis, veniam 
 delictormn tribuit sceleratiis, et in nomine Christi tingit 
 Antichristus, benedicit a Deo maledictm, vitam pol- 
 licetur mortuus, pacem dat impacificus, Deum invocat 
 blasphemus, sacerdotium administrat profanus, ponit 
 altare sacrilegus. Ad haec omnia accedit et illud malum 
 ut antistites diaboli audeant eucharistiam facere, 
 aut qui illis assistunt, dicant haec omnia falsa esse de 
 haereticis. Ecce ad qualia ecclesia consentire cogitur, 
 et sine BAPTISMO AC VENIA DELICTORUM communicare 
 compellitur. Quam rem, fratres, fugere ac vitare 
 debemus, et a tanto scelere nos separare, et nnum 
 baptisma tenere, quod soli ecclesiae a Deo concessum 
 est. 
 
 1 . Cascilius of Bilta said : " I acknowledge only 
 one baptism in the church, and out of the church 
 none. This one will be where the hope is true 
 and faith certain. For it is thus written, ' One faith, 
 one hope, one baptism.' Not amongst heretics, 
 where there is no hope, and the faith is false, 
 where all things are done by means of falsehood, 
 where the demoniac exorcises, he questions the sac- 
 rament, whose mouth and words emit cancer, where 
 the infidel gives faith, the wicked man grants 
 pardon for sins, and Antichrist anoints in the name 
 of Christ, the man cursed of God bestows blessings, 
 the dead man promises life, the unquiet man gives 
 peace, the blasphemer calls on God, the profane 
 administers the Sacerdotal office, and the sacrile- 
 gious man places an altar. In addition to all these 
 things, is this evil also, that the high priests of the 
 
A. I\ 258.] XXXIII. EIGHTY SEVEN BISHOPS. 329 
 
 devil dare to administer the Eucharist. Or those 
 who assist at these ceremonies may say that all 
 these things are false concerning heretics. See, to 
 what kind of things the church is compelled to 
 consent, and how she is obliged to communicate 
 without baptism and pardon for sins. And this 
 proceeding, brethren, we ought to flee from and 
 shim^and to seclude ourselves from such great 
 wickedness, and to observe one baptism which was 
 granted by God to the church alone. 
 
 2. 
 
 Primus Felix a Migiripa dixit : Censeo omnem 
 hominem ab haeresi venientem, baptizandum. Frustra 
 enim illic putat se esse baptizatum, quum non sit 
 baptisma, nisi in ecclesia, unum et verum ; quia 
 Dominus et Deus unus, et fides una, et ecclesia una est, 
 in qua stat unum baptisma et sanctitas, et caetera. 
 Nam quae foris exercentur, nullum habent salutis 
 effectum. 
 
 Felix the first of Migiripa said : " I think 
 that every man coming over from heresy ought 
 to be baptized. For it is in vain that he thinks 
 that he is baptized there, since there is no baptism 
 except the one true one in the church ; because 
 there is one God, and one faith in which rests the 
 one baptism and holiness, &c. For the things which 
 are done out of the church have no salutary effect. 
 
 3. 
 
 Polycarpm ab Adrumeto dixit : Qui haereticorum 
 baptisma probant, nostrum evacuant. 
 
 [The Greek is, TIoXvicapTros ' ASpapivrov elTrev, " Ol TO ra>v 
 aiperiKcov jBdinma-^a So/cifjid^ovTes, TO 
 
 45 
 
330 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Polycarp of Adrumetus said ; Those who 
 approve the baptism of heretics, nullify our own. 
 
 4. 
 
 Novatus a Thamugade dixit : Licet sciamus omnes 
 
 scripturas testimonium reddere de salutari baptismo, 
 
 debemus tamen fidem nostram exprimere : haereticos 
 
 et schismaticos ad ecclesiam venientes, qui pseudo- 
 
 baptizati videntur, debere eos in fonte perenni 
 
 baptizari, et ideo secundum testimonium scripturarum, 
 
 et secundum decretum collegarum nostrorum, sanc- 
 
 tissimae memoriae virorum, omnes schismaticos et 
 
 haereticos, qui ad ecclesiam conversi sunt, baptizari : 
 
 sed et eos qui ordinati videbuntur, inter laicos recipi. 
 
 Novatus of Thamugade said ; "Although we 
 
 know that all the Scriptures render testimony 
 
 concerning saving baptism, yet we are bound to 
 
 declare our faith, that heretics and schismatics, 
 
 who come to the Church, and seem to have been 
 
 falsely baptised, must be baptized in the everlasting 
 
 fount ; wherefore, according to the testimony of 
 
 the Scriptures, and the decree of our colleagues, 
 
 men of most holy memory, all schismatics and 
 
 heretics, who are converted to the Church, must 
 
 be baptized ; and those who shall seem to have 
 
 been ordained, must be received as laymen. 
 
 5. 
 
 Nemesianus a Thubunls dixit : Baptisma, quod 
 dant haeretici et schismatici, non esse verum, ubique in 
 scripturis sanctis declaratum est : quoniam ipsi prae- 
 positi eorum, falsi Christi sunt, et falsi prophetse, 
 dicente Domino per Salomonem : " Qui fidens est in 
 falsis, hie pascit ventos : idem autem ipse sequitur 
 aves voiantes. Deserit enim vias vineae sure, et a 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 331 
 
 semitis agelli sui erravit. Ingreditur autem per 
 avia loca atque arida et terrain destinatam in sitim, 
 contrahit autem manibus infructuosa." Et iterum : 
 "Ab aqua aliena abstine te, et de fonte extraneo ne 
 biberis, ut longum vivas tempus, adjiciantur etiam tibi 
 anni vitae." Et in evangelic divina sua voce Donii- 
 nus noster Jesus Christus loquutus est, dicens : " Nisi 
 quis renatus fuerit ex aqua et Spiritu sancto, noil 
 potest introire in regnum Dei." Hie est spiritus, qui 
 ab initio ferebatur super aquam. NEQUE ENIM SPIRI- 
 
 TUS SINE AQUA OPEKARI POTEST, NEQUE AQUA SINE 
 
 SPIRITU. Male ergo sibi quidam interpretantur, ut 
 die ant quod per manus imposition em Spiritum sanc- 
 tum accipiant, et sic recipiantur, quum manifestum 
 sit, utroque sacramento debere eos renasci in ecclesia 
 catholica. Tune quippe poterunt filii Dei esse, 
 dicente apostolo : " Curantes servare unitatem Spiri- 
 tus in conjunctione pacis, unum corpus, et unus Spiri- 
 tus, sicut vocati estis in una spe vocationis vestrse, 
 unus Dominus, una fides, unum baptisma, unus 
 Deus." Haec omnia ecclesia catholica loquitur. Et 
 iterum in evangelio dicit : " Quod natum est de 
 carne, caro est : et quod natum est de spiritu, spiritus 
 est : quia Deus spiritus est, et de Deo natus est." 
 Ergo omnes haeretici et schismatici omnia qusecumque 
 faciunt carnalia sunt, dicente apostolo : " Manifesta 
 enim sunt opera carnis, quae sunt fornicationes, 
 immunditiae, incestum, idololatrioe servitus, veneficia, 
 inimicitise, certamina, zelus, ira, divisiones, baereses, 
 etbis similia : de quibus prasdixi vobis, sicut praedico, 
 quoniam quicumque haec faciunt, regnum Dei non 
 hereditabunt," Condemnat itaque apostolus cum 
 omnibus malis et eos qui divisionem faciunt, hoc est 
 
332 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 schismaticos et haeretlcos. NISI ERGO ACCEPERINT 
 BAPTISMA salutare in ecclesia catholica, quse una est, 
 SALVI ESSE NON possuNT, sed cum camalibus in juclicio 
 Domini Christi condemnabuntur. 
 
 Nemesian from Thubunis said ; " That the 
 baptism, given by heretics and schismatics, is not 
 genuine, is every where declared in Holy Scrip- 
 ture, since those who are set over them are false 
 Christs and false prophets, as the Lord says by the 
 mouth of Solomon, ' He who trusts in the false, 
 nourishes the wind ; yea, he pursueth the flying 
 bird. For he abandons the paths of his vineyard, 
 and hath wandered from the ways of his field. He 
 goeth through pathless and dry ways, and land 
 destined to be parched, and gathers in his hands 
 what is unfruitful. * ' And again : ' Keep thyself 
 from another's water, and drink not out of a strange 
 fountain, that thou mayest live a long time, and 
 years of life may be added unto thee.' And in 
 the Gospel our Lord Jesus Christ spoke with his 
 divine voice, saying ' Unless a man be born again 
 of water and the Holy Spirit, he cannot enter into 
 the kingdom of Heaven/ This is that Spirit, 
 which from the beginning moved upon the face of 
 the waters. For neither doth the Spirit work with- 
 out water, nor water without the Spirit. Some 
 / therefore interpret badly, when they say that the 
 Holy Spirit must be received by the laying on of 
 hands, and so they must be admitted ; for it is 
 \ manifest that they are born again in the Catholic 
 
 * The Scriptures are quoted from the Vulgate text : consequently the 
 translations do not exactly agree with the common English version. 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 333 
 
 Church by both the Sacraments. For they will 
 be able to become sons of God, as says the apostle 
 ( Taking care to observe the unity of the Spirit in 
 the bond of peace : one body, and one Spirit, as 
 ye are called in one hope of your calling : one 
 Lord, one faith, one baptism, one God.' All this 
 is the language of the Catholic Church. And 
 again in the Gospel she says ; ' That which is born 
 of the flesh is flesh ; and that which is born of the 
 Spirit is Spirit ; because the Spirit is God, and is 
 born of God.' All things, therefore, whatsoever 
 are done by heretics and schismatics, are carnal, as 
 saith the apostle ' For the works of the flesh are 
 manifest, which are fornications, uncleanness, 
 incest, the services of idolatry, poisonings, enmities, 
 contests, emulation, anger, divisions, heresies and 
 the like : of which I have foretold to you, as I 
 again foretell, that those who do these things shall 
 not inherit the kingdom of God.' The apostle 
 therefore, together with all evils, condemns those 
 also who make divisions, i. e. schismatics and he- 
 retics. Unless, therefore, they receive saving 
 baptism in the Catholic Church, which is one, they 
 cannot be saved, but will be condemned with the 
 carnal in the judgement of Christ our Lord/' 
 
 6. 
 
 Januarius a Lambese dixit : Secundum scriptu- 
 rarum sanctarum auctoritatem decerno, hsereticos 
 omnes baptizandos, et sic in ecclesiam sanctam 
 admittendos. 
 
 Januarius from Lambese said ; " I declare, on the 
 authority of Holy Scripture, that all heretics must 
 be baptized, and so admitted into the Holy Church." 
 
3IH SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 7. 
 
 Lucius a Castro Galhce dixit : Quum Dominus 
 in evangelic sue dixerit : " Vos estis sal terrae : si 
 autem sal infatuatum fuerit, in quo salietur ? ex eo 
 ad nihilum valebit, nisi ut projiciatur foras, et con- 
 culcetur ab hominibus : " iterum post resurrectionem 
 suam mittens apostolus suos mandaverit, dicens : 
 " Data est mihi omnis potestas in coelo et in terra. Ite 
 et docete omnes gentes, baptizantes eos in nomine 
 Patris, Filii, Spiritus sancti." Quum ergo manifestum 
 sit hcereticos, id est hostes Christi, non integram 
 sacramenti confessionem habere, item schismaticos 
 non posse condire sapientia spiritual!, quum ipsi ab 
 ecclesia, quae una est, recedendo infatuati et contrarii 
 facti sint ; fiat sieut scriptum est : " Domus centra- 
 riorum legis debent emundationem : " et consequens 
 sit, eos qui a contrariis baptizati inquinati sunt, 
 prime purgari, et tune deinum baptizari. 
 
 Lucius from Galba's Camp said ; " Since the 
 Lord hath said in his Gospel ; ' You are the salt 
 of the earth : but if the salt shall become tasteless, 
 wherewith shall it be salted ? Thenceforth it will be 
 of no use, but to be cast out and trodden under foot 
 by men/ and again, after his resurrection, when 
 he sent out his apostles, he commanded them, say- 
 ing, ' All power is given to me in heaven and in 
 earth. Go and teach all nations, baptizing them in 
 the name of the Father and the Son and the Holy 
 Ghost.' Since, therefore, it is manifest that here- 
 tics, i. e. Christ's enemies, have not the entire ac- 
 knowledgment of the Sacrament, and that schis- 
 matics cannot endow with spiritual wisdom, because 
 by departing from the Church, which is one, they 
 
A. D. 253.] XXXIII. EIGHTY SEVEN BISHOPS. 335 
 
 have become foolish and contrary, be it, according as 
 it is written ( The houses of the contrary ones &c.' 
 and consequently those who having been baptized 
 by the contrary ones, have been polluted, must first 
 be purified and then afterwards be baptized." 
 
 8. 
 
 Crescem a Cirta' "dixit ; In tanto csetu sanctis- 
 simorum consacerdotum, lectis literis Cypriani dilec- 
 tissimi nostri ad Jubaianum, itemque ad Stephanum, 
 quae tantum in se testimoniorum descendentium ex 
 scripturis deificis continent, ut merito omnes per Dei 
 gratiam adunati c onsen tire debeamus : censeo ego 
 omnes haereticos, et schismaticos, qui ad catholicam 
 ecclesiam voluerint venire, uon ante ingredi, nisi 
 exorcizati et baptizati fuerint, exceptis his sane, qui 
 in ecclesia catholica fuerint ante baptizati, ita tamen 
 ut per manus impositionem in : pcenitentiam ecclesiae 
 reconcilientur. 
 
 Crescens from Cirta said ; " In so large an 
 assembly of holy priests, after having heard the 
 letters of our dear brother Cyprian to Jubaean 
 and to Stephen, which have received so powerful a 
 testimony in their favour from the Divine Scriptures, 
 I, for my part, think that all heretics and schismatics, 
 who wish to come over to the Catholic Church, 
 should not enter it, without being first exorcised 
 and baptized, excepting those who have before 
 been baptised in the Catholic Church, yet so that 
 they be brought back by the laying on of hands to 
 repentance towards the Church. 
 
 9. 
 
 Nicomedes a Segermis /dixit : Mea sententia hasc 
 est, ut haeretici, ad ecclesiam venientes, baptizentur, 
 
33 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 EG QUOD NULLAM FORIS APUD PECCATORES REMISSIONEM 
 PECCATORUM CONSEQUANTUR. 
 
 Nicomedes from Segerma said ; " My opinion is 
 this ; that heretics, coming to the Church, must 
 be baptized, BECAUSE THEY CAN GET NO REMISSION OF 
 
 SINS AMONG SINNERS OUT OF THE CHURCH." 
 
 10. 
 
 Munnulus a Girba dixit : Ecclesiae catholicse matris 
 nostrae veritas semper apud nos, fratres, et mansit, 
 et manet, vel maxime in baptismatis Trinitate, Domino 
 nostro dieente : " Ite et baptizate gentes in nomine 
 Patris, et Filii, et Spiritus sancti.' 1 Quum ergo 
 manifeste sciamus haereticos non habere nee Patrem, 
 nee Filium, nee Spiritum sanctum, debent venientes 
 ad ecclesiam matrem nostram vere renasci et baptizari, 
 ut cancer quod habebant, et damnationis ira, et 
 erroris offectura per sanctum et cceleste lavacrum 
 sanctificetur. 
 
 Munnulus from Girba said ; " The truth of our 
 mother the Catholic Church, brethren, hath ever 
 remained with us, and doth remain, especially in 
 the Trinity of Baptism, as our Lord says ' Go and 
 baptise the nations in the name of the Father, and 
 of the Son, and of the Holy Ghost.' Since, there- 
 fore, we know for a surety that heretics have 
 neither the Father, nor the Son, nor the Holy 
 Spirit, it is necessary for them, on coming to the 
 Church our mother, to be really born again and 
 baptised, that the cancer which was in them, and 
 the curse of damnation, and the taint of error, 
 may be sanctified by the holy and heavenly laver. 
 
 II. 
 Sectmdmm a Cedias dixit : Quum Dominus noster 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 337 
 
 Christus dicat : " Qui non est mecum, adversus me 
 est : et Joannes apostolus eos qui ab ecclesia exeunt 
 Antichristos dicat, indubitanter hostes Christi, quique 
 Antichrist! nominati sunt, gratiam baptismi salutaris 
 ministrare non possunt. Et ideo censeo eos qui de 
 insidiis haereticorum confugiunt ad ecclesiam, baptiz- 
 andos esse a nobis, qui amici appellati sumus Dei de 
 ejus dignatione. 
 
 Secundinus of Cedias said; "Inasmuch as our 
 Lord Christ says, ' He who is not with me, is against 
 me/ and John the apostle calls those who go out 
 of the Church Antichrists, without a doubt the 
 enemies of Christ, and those who are called Anti- 
 christs, cannot administer the grace of saving 
 baptism. Wherefore I think that those who take 
 refuge in the Church from the snares of heretics, 
 ought to be baptised by us who are called friends 
 of God, by his condescension. 
 
 12. 
 
 Felix a Blgai dixit : Slcut coecus caecum ducens, 
 ambo mfoveam cadunt : ita haereticus hsereticum bap- 
 tizans, simul in mortem cadunt. Et ideo haereticus 
 baptizandus et vivificandus est, ne nos vivi mortuis 
 communicernus. 
 
 Felix of Bigai said ; " 'As, if the blind lead the 
 blind, both fall into the ditch, ' so if a heretic 
 baptize a heretic, they both fall into death. And 
 therefore a heretic must be baptized and renewed 
 to life, in order that we who are alive may not com- 
 municate with those who are dead." 
 
 31. 
 
 Polianus a Mileo dixit : Justum est haereticum 
 baptizari in ecclesia sancta. 
 
 14 
 
333 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Polianus of Mileum said ; " It is right that a 
 I, heretic be baptised in the Holy Church." 
 
 14. 
 
 Theogenes ab Hippone regio dixit; Secundum 
 sacramentum Dei gratiae ccelestis, quod 'accepimus, 
 unum baptisma, quod est in ecclesia sancta, cre- 
 dimus. 
 
 Theogenes 'from Hippo Regius said ;~ " Accord- 
 ing to the sacrament of God's heavenly grace, 
 which we have received, we believe in one baptism, 
 which is in the holy Church." 
 
 15. 
 
 Dativus a Badis dixit ; Nos, quantum in nobis 
 est, haereticis non cominunicamus, nisi baptizati in 
 ecclesia fuerint, et REMISSIONEM PECCATORUM ACCE- 
 PERINT. 
 
 Dativus of Badis said ; ' As far as lies in our 
 power, we have no communion with heretics, un- 
 less they have been baptised in the Church, and 
 received forgiveness of sins." 
 
 16. 
 
 Successus ab Abbir Germanldana dixit : Hae- 
 reticis aut nihil licet, aut totum licet. Si possunt 
 baptizare, DARE possunt ET SPIRITUM SANCTUM. Si 
 autem Spiritum sanctum dare non postunt, quia non 
 habent Spiritum sanctum datum, nee baptizare spirit- 
 aliter possunt : propterea censemus haereticos bap- 
 tizandos esse. 
 
 [The Greek is : ^ovfcevrios CLTTO 'Aftipyep/jiavi/ciavrjs elirev 
 
 s rj ovbev e^ccmv i) Trdvra el ^vvavrai ft currier at, 
 real Trvev^a, ayiov $ovvai. "Errei, Be JJLI] eypvoriv, ovSe 
 paTrrl^ovcri,, /ecu Bia TOVTO Kplvco Selu rot"? ai- 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 339 
 
 Successus, from Abbir Germaniciana, said ; 
 " Heretics either have no privilege, or have total 
 privilege. If they can baptize, they can communi- 
 cate the Holy Spirit.'* But, if they cannot com- 
 municate the Holy Spirit, because they have not 
 had the Holy Spirit given to them, they cannot 
 spiritually baptize : wherefore it is my opinion that 
 heretics must be baptized." 
 
 17. 
 
 Fortunatus a Tuchabori dixit : Jesus Christus 
 Dominus et Deus noster, Dei Patri et Great oris 
 Filius, super petram adificavit ecclesiam suam, non 
 super hseresim, et potestatem baptizandi episcopis 
 dedit, non hsereticis. Quare, qui extra ecclesiam 
 sunt, et greges spargunt, baptizare foris non pos- 
 sunt. 
 
 Fortunatus, of Thuceabori, said; ("Our Lord 
 and Ged Jesus Christ, s#.of God the Father and 
 Creator, built his Church upon a rock, not upon 
 heresy ; and gave the power of baptizing to bishops, 
 not to heretics. Wherefore those, who are without 
 the Church, and, opposing Christ, scatter his shee A ) 
 and flocks, cannot baptize without the Church." 
 
 18. 
 
 Sedatus a Ttiborho dixit : In quantum aqua 
 sacerdotis prece in ecclesia sanctificata ablait delicta, 
 in tantum haeretico sermone velut cancere infecta 
 cumulat peccata. Quare omnibus pacificis quidem 
 viribus nitendum est, ne quis haeretico errore infectus 
 et tinctus, singulare et verum ecclesiaa baptismum 
 detrectet accipere, quo quisquis non fuerit baptizatus, 
 regno ccelorum fiet alienus. 
 
 Sedatus, from Tuborbo, said ; " So far as water, 
 
340 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 consecrated by the prayer of the priest in the 
 Church, washes out sins, so also when polluted 
 by heretical words as by a cancer, it makes sin more 
 burdensome than before. Wherefore we should do 
 our best by all peaceful means, that no one 
 polluted or tainted by heretical error, shall refuse 
 to receive the only true baptism of the Church, 
 with which whosoever is not baptised, shall be an 
 alien from the kingdom of heaven. 
 
 19. 
 
 Privatiamis a Sufetula dixit : Qui haereticos pos- 
 testatem baptizandi habere dicit, dicat prius, quis 
 hseresim condiderit. Si enim haeresis a Deo est, 
 habere et indulgentiam divinam potest. Si vero a 
 Deo non est, quomodo gratiam Dei aut habere, aut 
 conferre alicui potest ? 
 
 Privatian, from Sufetula, said; "Whoever says 
 that heretics have the power of baptising, should 
 first say, what he considers to be heresy. For if 
 heresy be from God, it may receive the Divine 
 indulgence : but, if it be not from God, how can it 
 either itself have, or confer on another, the grace 
 of God?" 
 
 20. 
 
 Privatus a Siifibus dixit : Qui hsereticorum 
 baptismum probat, quid aliud quain hrereticis com- 
 municat ? 
 
 Privatus, from Sufes, said ; " By approving of 
 the baptism of heretics, what else does a man do, 
 but communicate with heretics ? " 
 
 21. 
 
 Hortensiamis a Larlbus dixit : Quot sint bap- 
 tism! viderint aut pi as sump tores, aut fautores hsere- 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 541 
 
 ticorum. Nos unum baptisma, quod 11011 nisi in 
 ecclesise novimus, ecclesias vendicamus. Aut quo- 
 modo possunt in nomine Christi aliquem| baptizare, 
 quos ipse Christus dicit adversaries suos esse ? 
 
 Hortensian, from Lares, said; "How many 
 kinds of baptism there may be, is a consideration 
 for the presumptuous and the favourers of heretics. 
 We claim for the Church one baptism, which we 
 recognize nowhere but in the Church. Or how 
 can any one be baptized in the name of Christ by 
 those whom Christ himself calls his enemies ? " 
 
 22. 
 
 Cassius a Macomadibus dixit : Quum baptisma- 
 ta duo esse non possint, qui haereticis baptisma con- 
 cedit, sibi tollit. Censeo itaque flebiles et tabidos 
 hasreticos baptizandos esse, quum ad ecclesiam ven- 
 ire cceperint, et sacra et divina lavatione lotos, et 
 lumine vitae illuminatos, non hostes, sed pacificos ; 
 non alienos sed fidei Domini domesticos ; non adul- 
 tcros, sed Dei filios ; non erroris, sed salutis effectos, 
 in ecclesiam recipi ; absque his qui de ecclesia fideles 
 supplantati, ad hseresis tenebras transierant, sed eos 
 per manus impositionem restituendos. 
 
 Cassius, from Macomadae, said ; " Inasmuch as 
 there cannot be two baptisms, he who concedes 
 Baptism to heretics, denies it to himself. I there- 
 fore think that miserable and polluted heretics 
 should be baptised, when they come to the Church ; 
 and that when they have been washed in the sacred 
 and Divine water, and illuminated with the light 
 of life, and have been made no longer hostile but 
 peaceful, no longer aliens but of the household, no 
 longer adulterers but sons of Gods, no longer heirs 
 
342 SYNOPSIS OF AUTHORITIES ON BAPTISM, 
 
 of error but of salvation, they should then be 
 received into the Church : excepting those who 
 having been in the faith have been subverted, and 
 passed over to the errors of darkness ; and that these 
 must be restored by the laying on of hands." 
 
 23. 
 
 Alms Januarius a Vlco Ccesaris dixit : Si non 
 
 obtemperat error veritati, multo magis veritas non 
 
 consentit errori. Et ideo nos ecclesise assistimus, in 
 
 qua praesidemus, ut baptismum ejus ipsi soli vendi- 
 
 cantes, eos, quos ecclesia non baptizavit, baptizemus. 
 
 Januarius from Caesarwick, (different from the 
 
 former) ^said ; " If error rebels against truth, much 
 
 more does truth refuse to be in agreement with error. 
 
 Therefore also we maintain the cause of the Church, 
 
 over which we preside, that, whilst we claim for her 
 
 the privilege of baptism which is hers, we baptize 
 
 those whom the Church has not baptized." 
 
 24. 
 
 Alms Secundinus a Carpis dixit : Heretic! Chris- 
 tiani sunt, an non ? Si Christiani sunt, cur in 
 ecclesia Dei non sunt ? Si Christiani non sunt, fiant. 
 Aut quo pertinebit sermo Domini dicentis : Qui non 
 est mecum, adversus me est : et qui non mecum colligit, 
 spargit. Unde constat, super filios alienos, et 
 soboles Antichristi, Spiritum sanctum per man us im- 
 positionem tantummodo non posse descendere, quum 
 manifestum sit, hsereticos baptisma non habere. 
 
 Also a second Secundinus, from Carpi, said " Are 
 heretics Christians or not ? If Christians, why are 
 they not in God's Church ? If not Christians, let 
 them become so. Or else what will be the mean- 
 ing of that which Christ said e He who is not with 
 
A. D. 258,] XXXIII. EIGHTY SEVEN BISHOPS. 313 
 
 me is against me ; and lie who gathereth not with 
 me scattereth.' Wherefore it is clear that the Holy 
 Spirit cannot descend on alien sons and the 
 children of Anti-christ by the laying on of hands 
 alone ; since it is manifest that heretics have 
 not baptism." 
 
 25. 
 
 Victoricm a Thabraca dixit : Si licet haereticis 
 baptizare, et remissam peccatorum dare, quid illos 
 infamamus, et hasreticos appellamus ? 
 
 Victoricus, of Thabraca, said ; " If heretics may 
 baptize and give remission of sins, why do we 
 stigmatize them and call them heretics ? " 
 
 26. 
 
 Alms Felix ab Uth'ma dixit : Nemini dubium 
 est, sanctissimi consacerdotes, non tantum posse 
 human am presumption em quantum Domini nostri 
 Jesu Christi adorandam et venerabilem majestatem. 
 Memores ergo periculi, hoc quoque non tantum 
 observare debemus, verum etiam ab omnibus nobis 
 confirmari debemus, ut omnes qui ad sinum matris 
 ecclesise accurrunt, baptizentur, ut mens hseretica, 
 quas diuturna tabe polluta est, sanctificatione lavacri 
 purgata, in melius reformetur. 
 
 Another Felix, from Uthina, said ; " No one can 
 doubt, most holy priests, that human presumption 
 cannot be of equal power with the ever to be 
 adored and venerated majesty of our Lord Jesus 
 Christ. We should therefore think of the danger, 
 and not only attend to this but cause the whole 
 body of us to attend to it, and baptize thoee who 
 come into the bosom of our mother Church, that 
 the heretical mind, which has been polluted by a 
 
S44 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 permanent stain, may be purified and reformed by 
 the hallowing influence of the laver." 
 
 27. 
 
 Quint us a Barucli dixit : Qui fide vivimus, 
 obsequi iis, quse instruendis nobis ante praedicta sunt, 
 sedula observation e debemus. Nam scrip turn est 
 apud Salomonem : " Qui baptizatur a mortuo, et 
 iterum tangit mortuum, quid proficit lavatio ejus ? " 
 Quod utique de his, qui ab haereticis tinguntur, et cle 
 tingentibus loquitur. Si enim qui apud illos BAPTI- 
 ZANTUR, PER REMissioNEM PECCATORUM vitam eeternam 
 consequuntur, cur ad ecclesiam veniunt ? Si vere a 
 mortuo salutis nihil accipitur, ac propterea agnito 
 err ore pristino, ad veritatem cum pcenitentia rever- 
 tuntur, uno vitali BAPTISMATE, quod est in ecclesia 
 catholica, sanctificari debebunt. 
 
 Quintus, from Baruck, said ; " We who live by 
 faith, must carefully attend to those things which 
 were spoken of old time for our learning. For it 
 is written in Solomon ' He who is baptized from 
 the dead, and again touches the dead, of what 
 profit is his washing to him ? ' This he speaks of 
 those who are defiled by heretics as well as 
 of those defile them. For if those who are 
 
 J*K 
 
 baptized among them, obtain eternal life by the 
 remission of sins, why do they come to the Church ? 
 If no salvation is obtained from the dead, and 
 therefore, perceiving their former error, they 
 return to the truth with repentance, it will be 
 necessary for them to be sanctified with that one 
 saving baptism, which is in the Catholic Church." 
 
 [The Greek is from the words " Si enim " in the above : 
 
 CL7TO OupOV/C 64776^, El OL TTClpa TOt? alpTlKOL^ 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 345 
 
 i dtyeorecos dfjiapTiwv KOI alwviov a79 rvy^dvovcn, 
 TI Trpos rrjv KK\rjo'lav ep^ovTai ; el Se et? fjuerdvoiav ep^ovrai,, 
 ev y ical fooTTOLOvvrai ^aTrrlo-^an, ojrep ev rfj KaOo\i/cfj 
 ecrrl, {3a7TTi,(T0r)V<u KOL 
 
 28. 
 
 Castus a Slcca dixit : Qui contempta veritate prae- 
 sumit consuetudinem sequi, aut circa fratres invidus 
 est et malignus, quibus veritas revelatur ; aut circa 
 Deum ingratus est, cujus inspiratione ecclesia ejus 
 instruitur. 
 
 Castus, from Sicca, said ; " Whoever, despising 
 the truth, presumes to follow custom, is either 
 jealous and malignant towards his brethren, to 
 whom the truth is revealed, or is ungrateful towards 
 God, by whose inspiration his Church is instructed." 
 
 29. 
 
 Eucratius a Thenis dixit : Fidem nostram, et bap- 
 tismatis gratiam, et legis ecclesiasticse regalam, Domi- 
 nus et Deus noster Jesus Christus, suo ore apostolos 
 docens, perimplevit dicens : "Ite, et docete omnes 
 gentes, baptizantes eos in nomine Patris, et Filii, et 
 Spiritus sancti." Falsum ergo hsereticorum baptisma 
 et iniquum a nobis pellendum est, et omni detestatione 
 refutandum ; de quorum ore virus, non vita, nee 
 gratia ccelestis, SED BLASPHEMIA TRINITATIS, EXPIMITUR. 
 Et ideo venientes ad ecclesiam hsereticos, integro et 
 catholico baptismate baptizari debere manifestum est, 
 ut a blasphemia suae prsesumptionis purificati, possint 
 Spiritus sancti gratia reformari. 
 
 [This dixit of Eucratius is very much shorter in the Greek: 
 " Ev/cpdrios aTrb Sevwv elirev. Tot? alpeTiKol 
 et? rrjv e/cK\7)a-lav opOcZ teal Ka6o\iKu> ^aTrrla/jLart, 
 Set, 'iva airovv^d^voi ra? d/^apria^ dyiaadoxTLV. '] 
 
 15 
 
34C SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Eucratius, from Thena, said ; " Our Lord and 
 God Jesus Christ, fulfilled the law of our faith, and 
 the grace of baptism, and the rule of Ecclesiastical 
 Law, when he taught his apostles by his own mouth, 
 saying, ' Go and teach all nations, baptizing them 
 in the name of the Father, and of the Son and of 
 the Holy Ghost.' The false and the unrighteous 
 baptism of heretics, therefore, must be rejected by 
 us, and repulsed with every kind of detestation : 
 for out of their mouth comes poison, not life, nor 
 celestial grace, but blasphemy of the Trinity. 
 Wherefore it is clear that when heretics come to 
 the Church, they must be baptized anew with 
 Catholic baptism, that being purified from the 
 blasphemy of their presumption, they may be 
 reformed by the grace of the Holy Spirit." 
 
 30. 
 
 Libosus a Vaga dixit : In evangelio Dominus Ego 
 sum in quit veritas : non dixit, Ego sum consuetudo. 
 Itaque veritate manifestata, cedat consuetudo veritati ; 
 ut si in praeteritum quis in ecclesia hsereticos non 
 baptizabit, nunc baptizare incipiat. 
 
 Libosus, from Vaga, said ; our Lord says in the 
 Gospel ' I am the truth : ' he does not say, ' I am 
 the custom.' Since, therefore, the truth has been 
 manifested to us, let custom give way jto^tmth ; so 
 that, if for the past time a man did not baptize 
 - heretics in the church, he should now begin to 
 baptize them. 
 
 31. 
 
 Lucius a Tkebeste dixit : Hcereticos blasphemes at- 
 que iniquos verbis vanis decerpentes suncta et adoni- 
 
A. D. 238.] XXXIII. EIGHTY SEVEN BISHOPS. 317 
 
 bilia scripturarum verba> EXECRANDOS CENSEO, ET IDEO 
 exorcizandos et BAPTIZANDOS ESSE. 
 
 Lucius, from Thebeste, said ; " Blaspheming and 
 unrighteous heretics, who by their various speeches 
 rend the holy and adorable words of Scripture, aie, 
 in my opinion, to be execrated, and therefore must 
 be exorcised and baptized." 
 
 32. 
 
 Eugenius ab Ammedera dixit : Et ego hoc idem 
 censeo, haereticos baptizandos esse. 
 
 Eugenius, from Ammedera, said ; " I also think 
 the same, that heretics should be baptized." 
 
 33 
 
 Item alms Felix a Bamaccura dixit ; Et ego ipse 
 sequutus divinarum scripturarum auctoritatem, bap- 
 tizandos esse haereticos censeo, sed et eos qui apud 
 schismaticos baptizatos se esse contendunt. Si enim, 
 secundum cautum Christi, privatus fons noster est, 
 intelligant cuncti ecclesiae nostrse adversarii, qia' 
 alienus ease non potest, f ttee duobus populis salutarem 
 aquam tribuere potest ille, qui unius gregis pastor 
 est. Et ideo manifestum est, nee hasreticos, nee 
 schismaticos aliquid cceleste posse suscipere, qui a 
 peccatoribus hominibus, et ab ecclesia extraneis, 
 audeant accipere. Quando danti locus non est, utique 
 nee accipienti prodest. 
 
 Another Felix also, from Bamaccura, said ; " I 
 also, following the authority of the Divine Scrip- 
 tures, think that heretics should be baptized, as well 
 as those who contend that they have been baptized 
 by heretics. For if, according to Christ's warning, 
 our fountain is a private one, let all the adversaries 
 of our Church understand that (the text is corrupt 
 
 &**- a. / **-*n^- f"ec*s~ !?*.. ^-^* -Mfifc-^ k ^ 
 
S48 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 here) nor can he who is the pastor of one flock, 
 give the saving water to two flocks. It is therefore 
 manifest that neither heretics nor schismatics can 
 undertake any thing heavenly, who dare to receive it 
 from men who are sinners, and aliens from the 
 Church. Where there is no privilege to give, there 
 is clearly no benefit to the receiver." 
 
 34. 
 
 Item alms Januarhis Muzule'nsis dixit ; Miror quod 
 quum omnes confiteantur unum esse baptisma, non 
 omnes intelligant ejusdem baptismatis unitatem. 
 Ecclesia enim et hseresis, duse et diversae res sunt. 
 Si hseretici habent baptisma, nos non habemus. Si 
 autem nos habemus, hasretici habere non possunt. 
 Dubium autem non est, ecclesiam solam baptismum 
 Christi possidere, quaa sola possideat et gratiam 
 Christi, et veritatem. 
 
 Also another Januarius, from Muzula, said ; " I 
 wonder that, though all admit there is one baptism, 
 yet all do not understand the unity of that same bap- 
 tism. For the Church and heresy are two and dif- 
 ferent. If heretics have baptism, we have it not ; 
 but, if we have it, heretics have it not. But there is 
 no doubt, the Church alone has Christ's baptism, 
 for it alone has Christ's grace and truth." 
 
 35. 
 
 Adelphius a Thasvalte dixit : Sine causa quidam 
 falso et invidioso verbo impugnant veritatem, ut 
 rebaptizare nos dicant; quando ecclesia haereticos 
 non rebaptizet, sed baptizet. 
 
 Adelphius, from Thasvalte, said ; " Some 
 persons, using false and invidious words, abuse the 
 Church without cause, charging us with re-baptizing, 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 
 
 340 
 
 whereas the Church baptizes, not re-baptizes here- / 
 tics." ( 
 
 36. 
 
 Demetrius a Leptiminus dixit : Unum baptisma nos 
 custodimus, quia ecclesiae catholicae soli rem suam 
 vendicamus. Qui autem dicunt quia haeretici vere 
 et legitime baptizare possunt, ipsi sunt, qui non 
 unum, sed multa baptismata faciunt. Nam quum 
 hsereses multae sint, pro earum numero et baptis- 
 mata computabuntur. 
 
 Demetrius, from Leptiminus, said ; " We pre- * 
 serve one baptism, because we defend the Catholic 
 Church in her rights. But those who say that here- 
 tics can truly and lawfully baptize, make out there 
 are not one only baptism but several. For as there 
 are many heresies, so many baptisms also there 
 will be. 
 
 37. 
 
 Vincentius a Thibari dixit : Haereticos scimus esse 
 pejores quam ethnicos. Si ergo conversi ad Deum 
 venire voluerint, habemus utique regulam veritatis, 
 quam Dominus praecepto divino mandavit apostolis 
 dicens : " Ite, in nomine meo manum imponite, 
 daemonia expellite." Et alio loco : " Ite, et docete 
 omnes gentes, baptizantes eas in nomine Patris, et 
 Filii, et Spiritus sancti. Ergo primo per manus 
 impositionem in exorcismo, secundo PER BAPTISMI 
 RKGENERATIONEM tune possunt ad Christi pollicita- 
 tionem venire, alias autem fieri censeo non debere. 
 
 Vincentius, of Thibari, said ; " We know that 
 heretics are worse than Gentiles. If therefore 
 they wish to be converted and to come to God, we 
 have a rule of truth, which the Lord by the Divine 
 
351) SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 precept, gave to his apostles, saying ; ' Go, lay on 
 the hand, in my name ; cast out devils : ' and in 
 another passage, ' Go and teach all nations, bap- 
 tizing them in the name of the Father, and of the 
 Son, and of the Holy Spirit.' First, therefore, by 
 laying on of hands in exorcism, and secondly by 
 regeneration of baptism, may they at length arrive 
 at Christ's promises, but, in my opinion, by no other 
 way. 
 
 38. 
 
 Marcus a Mactarl dixit : Mirandum non est, si 
 haeretici, hostes atque impugnatores veritatis, rem 
 sibi vendicent potestatis et dignationis alienae. Illud 
 mirandum est, quod quidam nostri, praevaricatores 
 veritatis, haereticis suffragantur, et Christianis adver- 
 santur. Propterea decernimus haereticos baptizandos 
 esse. 
 
 Marcus, from Mactari, said ; " It is not to be 
 wondered at, if heretics, the enemies and assailants 
 of the truth, arrogate to themselves the substance 
 of another's power and office. This, however is to 
 be wondered at, that some of our people, perver- 
 ters of the truth, give support to heretics, and oppose 
 the Christians. Therefore we determine that 
 heretics must be baptized." 
 
 39. 
 Satws a SiciUbba dixit : Si HAERETICIS IN BAPTISMO 
 
 SUA PECCATA DONANTUR, SINE CAUSA AD ECCLESIAM 
 
 VEXIUNT. Nam quum in die judicii peccata sint quae 
 puniarrtur, nihil est quod timere possint haeretici de 
 judicio Christi, si SUNT REMISSIONEM PECCATORUM 
 CONSEQUUTI. 
 
 [T/te Greek is : " Sarto? airo SaK(JXi/3w)<$ zlirev El rot? 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 351 
 
 'yivercu, 
 
 e/c/cX^crta irpoa-ep^ovrai. OvSev yap earn TO 
 
 avrovs, ev TYJ Kpicrei rov XpicrTov, afaa-iv dp,apTLO)V 
 
 Satius, from Sicilibba, said ; " If heretics in baptism 
 have their sins remitted to them, they come over 
 to the Church without cause. For since in Christ's 
 judgement, it is sin which is punished, heretics 
 have nothing to fear from Christ's judgment, if 
 they have obtained forgiveness of their sins." 
 
 40. 
 
 Victor a Gor dixit : " Quum peccata non nisi in 
 ecclesise baptismo remittantur, qui hasreticum ad com- 
 municationem sine baptismo admittit, utrumque con- 
 tra rationem facit ; nee hsereticos purgat, et Chris- 
 tian os inquinat. 
 
 Victor, from Gor, said ; " Inasmuch as sins are 
 only remitted in the baptism of the Church, he 
 who admits a heretic to communion without 
 baptism, does both contrary to reason : he does 
 not purify the heretics, and he defiles the 
 Christians." 
 
 41. 
 
 Aurelius ab Utica dixit : Quum clicat apostolus, 
 non communicandum peccatis alienis, quid aliud quam 
 peccatis alienis . communicat, qui haereticis sine 
 ecclesise baptismo communicat ? Et idea censeo bap- 
 tizandos esse hcereticos, ut accipiant remissionem pecca- 
 torum, et sic illis communicetur. 
 
 Aurelius, from Utica, said ; " Since the apostle 
 declares that we must not hold communion with 
 the sins of others, what else does that man do than 
 
352 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 hold communion with another's sins, who holds 
 communion with heretics without the baptism of 
 the Church ? And therefore it is my opinion that 
 heretics must be baptized, in order that they may 
 receive remission of their sins, and after that we 
 will hold communion with them." 
 
 42, 
 
 Jambus a Germaniciana dixit : Qui haereticorum 
 baptisma probant, nostrum improbant, ut extra 
 ecclesiam non dicam lotos, sed sordidatos, negent in 
 ecclesia baptizari oportere. 
 
 Jambus, from Germaniciana, said, " Those who 
 approve the baptism of heretics, disprove our own, 
 by saying that those, whom I call not washed, but 
 defiled without the Church, ought not to be bap- 
 tized in the Church." 
 
 43. 
 
 Lucianus a Rucuma dixit : Scriptum est : " Et vidit 
 Deus lucem, quia bona est, et divisit inter lucem et 
 tenebras." Si potest luci et tenebris convenire, potest 
 nobis et hasreticis aliquid esse commune. Propterea 
 censeo haereticos baptizandos esse. 
 
 Lucian, from Rucuma, said ; " It is written, 
 'And God saw the light, that it was good, and he 
 made a division between the light and the darkness.' 
 If darkness and light can agree together, then may 
 there be a community between us and heretics. 
 For this reason it is my opinion that heretics must 
 be baptized." 
 
 44. 
 
 Pelagianus a Luperciana dixit : Scriptum est : 
 "Aut enim Dominus Deus est, aut Baal Deus est." 
 Ita et mine, aut ecclesia ecclesia est, aut haeresis 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 353 
 
 ecclesia est. Porro si haeresis ecclesia non est, quo- 
 modo esse apud hsereticos baptisma ecclesiae potest ? 
 Pelagian from Luperciana, said ; " It is written, 
 ' For either the Lord is God, or Baal is God/ So, 
 at present also, either the Church is the Church, or 
 heresy is the Church. Now, if heresy is not the 
 Church, how can the baptism of the Church reside 
 with heretics ? " 
 
 45. 
 
 Jader a Midila dixit : Scimus non esse nisi unum 
 baptisma in ecclesia catholica, et ideo non debemus 
 admittere haereticum, nisi baptizatus apud nos fuerit, 
 ne se putet extra ecclesiam catholicam baptizatum 
 esse. 
 
 Jader from Midila, said ; " We know that there 
 is only one baptism in the Catholic Church ; and 
 therefore we ought not to admit a heretic, unless 
 he is baptized among us, lest he should suppose 
 that he has been [really] baptized beyond the pale 
 of the Catholic Church." 
 
 46. 
 
 Item alms Felix a Marazana dixit : Una fides, 
 unum baptisma, sed ecclesiae catholicae, cui soli licet 
 baptizare. 
 
 Another Felix also, from Marazana, said ; "There 
 is one faith, one baptism, but in the Catholic 
 Church, which alone has the privilege of baptism." 
 
 47. 
 
 Paulus ab Obba dixit : Me non movet, si aliquis 
 ecclesiae fidem et veritatem non vindicat, quando 
 apostolus dicat : " Quid enim si exciderunt a fide qui- 
 dam illorum ? Numquid infidelitas eorum fidem Dei 
 
 evacuavit ? Absit. Est enim Deus verax, est autem 
 
 46 
 
354 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 omnis homo mendax. Si autem Deus verax est, quo- 
 modo esse apud haereticos baptism! veritas potest, 
 apud quos Deus non est ? 
 
 Paul, from Obba, said ; " I care not though 
 some do not vindicate the faitli and truth of the 
 Church ; for the Apostle says ; ' What though 
 some of them have fallen away from the faith ? 
 Has their infidelity nullified the faith of God ? God 
 forbid ! For God is true ; but every man is false/ 
 If God is true, how can the truth of baptism reside 
 among heretics, who have not God ? " 
 
 48. 
 
 Pompomus a Dionysiana dixit : Manifestum est 
 hsereticos non posse BAPTIZARE, ET REMISSIONEM 
 PECCATORUM DARE, qui potestatem non habent, ut aut 
 solvere aut ligare aliquid in terris possint. 
 
 Pomponius, from Dionysiana, said ; " It is mani- 
 fest that heretics cannot baptize and give remission 
 of sins ; for they have not the power either to 
 loose or bind any thing on the earth." 
 
 49. 
 
 Venantlus a Tinisa dixit : Si maritus peregre profi- 
 ciscens amico suo commendasset uxorem suam custo- 
 diendam, commendatam sibi ille quanta posset dili- 
 gentia conservaret, ne ab aliquo sanctitas et castitas 
 ejus adulteraretur. Christus Dominus et Deus noster 
 ad Patrem proficiscens, sponsam suam nobis commen- 
 davit : utrumne earn incorruptam inviolatam custo- 
 diemus, an integritatem ejus et castitatem moechis et 
 corruptoribus prodemus ? Qui enim baptisma ecclesise 
 commune cum haereticis facit, sponsam Christi adul- 
 teris prodit. 
 
 Venantius, from Tinisa, said; "If a husband, 
 
A. D. 258.] XXX11I. EIGHTY SEVEN BISHOPS. 355 
 
 when about to go abroad, had committed his wife to 
 the charge of a friend, with what care would that 
 friend protect her, that no one should defile her 
 purity and chastity ! But Christ, our Lord and God, 
 when he departed to the Father, committed to our 
 charge his spouse : shall we keep her uncorrupt 
 and undefiled, or shall we give up her integrity and 
 chastity to adulterers and corrupters ? For he who 
 allows baptism to the Church in common with 
 heretics, betrays the spouse of Christ to adulterers." 
 
 50. 
 
 Ahymnus ab Ausvaga dixit : Nos unum baptismum 
 accepimus, et ipsum exercemus. Qui autem dicit, 
 quia et hsereticis licet baptizare, ipse duo baptis- 
 mata facit. 
 
 Ahymnus, from Ausvaga, said; "We have 
 received one baptism, and that we make use of. 
 But the man, who says that heretics may baptize, 
 makes two baptisms/' 
 
 5L 
 
 Saturninus a Victoriana dixit : Si licet hsereticis 
 baptizare, excusati sunt et defensi illicita [licita?] 
 facientes. Nee video quare eos aut Christus adver- 
 saries suos, aut apostolus Antichristos appellaverit. 
 
 Saturninus, from Victoriana, said ; " If heretics 
 may baptize, they have an excuse for their unlawful 
 deeds; nor do I see why Christ called them his 
 adversaries or the Apostle Antichrists." 
 
 52. 
 
 Saturninus a Thucca dixit : Gentiles, quamvis idola 
 colant, tamen summum Deum, Patrem creatorem 
 cognoscunt et confitentur. In hunc Marcion blas- 
 phemat, et quidam non erubescunt Marcionis baptis- 
 
3.jG SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 mum probare. Quomodo tales sacerdotes sacerdotium 
 Dei aut servant, aut vindicant, qui hostes Dei non 
 baptizant, et sic illis communicant ? 
 
 Saturninus, from Tucca, said ; " The Gentiles 
 worship idols ; but yet they know and confess the 
 supreme God, the Father and Creator. Marcion 
 blasphemes him, and yet some do not blush to 
 approve the baptism of Marcion. How can such 
 priests either keep or vindicate the priesthood of 
 God, when they do not baptize the enemies of God, 
 but yet hold communion with them ? " 
 
 53. 
 
 Marcellus a Zama dixit : QUUM PECCATA NON NISI 
 IN ECCLESUE BAPTISMO REMiTTANTUR, qui hsereticum 
 non baptizat, peccatori communicat. 
 
 Marcellus, from Zama, said ; " Inasmuch as sins 
 are remitted only in the baptism of the Church, 
 he who does not baptize heretics, communicates 
 with sinners." 
 
 54. 
 
 Irenceus ab Ululls dixit : Si ideo ecclesia hsereticum 
 non baptizat, quod dicatur jam baptizatus esse, 
 haeresis major est. 
 
 Irenaeus, from Ulula, said ; " If the Church does 
 not baptize a heretic because he is said to have been 
 already baptized, the heresy becomes greater." 
 
 55. " 
 
 Donatus a Cibaliana dixit : Ego unam ecclesiam 
 et unum baptisma ejus novi : si est qui dicat apud 
 hsereticos esse baptismi gratiam, ante est ut ostendat 
 et probet esse illic ecclesiam. 
 
 Donatus, from Cibaliana, said ; " I know of only 
 one Church and its baptism : if any one says that 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 357 
 
 the grace of baptism is found among heretics, he 
 must first shew that a Church is found there." 
 
 56. 
 
 Zosimus a Tharassa dixit : Revelatione facta verit- 
 atis, cedat error veritati : quia et Petrus, qui prius 
 circumcidebat, cessit Paulo veritatem praedicanti. 
 
 Zosimus, from Tharassa, said ; " When the 
 truth has been revealed, let error yield to truth ; for 
 Peter also, who before used to circumcise, yielded 
 to Paul preaching the truth." 
 
 57. 
 
 Julianus a Telepte dixit : Scriptum est : " Nemo 
 potest aliquid accipere, nisi datum illi fuerit de coelo." 
 Si haeresis de ccelo est, potest et baptisma dare. 
 
 Julian, from Telepte, said ; " It is written, ' No 
 one can receive any thing, unless it shall have been 
 given him from heaven.' If heresy is from heaven, 
 it may also confer baptism." 
 
 58. 
 
 Faustus a Timida regia dixit : Non sibi blandiantur 
 qui hasreticis patrocinantur. Qui pro haereticis 
 ecclesiastico baptismati inter cedit, illos Christian os, 
 et nos haereticos facit. 
 
 Faustus, from Timida Regia, said ; " Let not 
 those who patronise heretics, deceive themselves. 
 He who maintains that heretics have ecclesiastical 
 baptism, makes them Christians, and us heretics." 
 
 59. 
 
 Geminius a Furnis dixit : Quidam de collegis 
 haereticos praeponere sibi possunt, nobis non possunt. 
 Et ideo quod semel decrevimus, tenemus, ut ab 
 haereticis venientes baptizemus. 
 
 Geminius, from Furni, said ; " Some of our 
 
358 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 brethren may appoint heretics over themselves, 
 but they cannot do so over us. Wherefore we 
 hold to what we have once determined, that those 
 who come over to us from heretics must be baptized. 
 
 60. 
 
 Rogatianus a Nova dixit : Ecclesiam Christus 
 instituit, hseresim diabolus. Quomodo potest habere 
 baptismum Christi synagoga Satanae ? 
 
 Rogatian, from Nova, said ; " Christ founded the 
 Church, but the Devil founded heresy. How can 
 the baptism of Christ be with the synagogue of 
 Satan ? " 
 
 61. 
 
 Therapius a Bulla dixit : Qui hsereticis ecclesiae 
 baptisma concedit et prodit, quid aliud quam sponsae 
 Christi Judas existit ? 
 
 Therapius, from Bulla, said ; " If a man concedes 
 and abandons the baptism of the Church to heretics, 
 what is he but a traitor, like Judas, to the spouse 
 of Christ ? " 
 
 62. 
 
 Confessor alms Lucius a Membresa dixit : Scriptum 
 est : " Deus peccatorem non audit. Haereticus, qui 
 peccator est, quomodo audiri in baptismo potest ? 
 
 Another Lucius, a confessor, from Mambres, 
 said ; "It is written, ( God does not hear a sinner,' 
 how then can a heretic, who is a sinner, be heard 
 in baptism ? " 
 
 63. 
 
 Item alius Felix a Buslacenis dixit : In haereticis 
 sine baptismo ecclesiae admittendis, nemo consuetu- 
 dinem rationi et veritati praeponat, quoniam consuetu- 
 dinem ratio et veritas semper excludit. 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 359 
 
 Another Felix, of Buslacena, said ; " In admitting 
 heretics to the Church without baptism, no one 
 should set custom above reason and truth ; for 
 reason and truth always exclude custom." 
 
 64. 
 
 Alms Saturninus ab Avitinis dixit : Si potest Anti- 
 christus dare alicui gratiam Christi, possunt et haere- 
 tici baptizare, qui appellati sunt Antichristi. 
 
 Another Saturninus, from Avitina, said ; " If ^ 
 Antichrist can bestow on a man the grace of Christ, 
 heretics also, who are called Antichrists, may 
 baptize." 
 
 65. 
 
 Quintus ab Aggya dixit : Ille potest dare aliquid, 
 qui aliquid habuerit. Haeretici autem quid possunt 
 dare, quos constat nihil habere ? 
 
 Quintus, from Aggya, said ; " He who has any 
 thing, can give it to another ; but heretics, who 
 clearly have nothing, what can they give ? " 
 
 66. 
 
 Alms Julianus a Marcellina dixit : Si potest homo 
 duobus dominis servire, Deo et mammonae, potest 
 et baptisma duobus servire, Christiano et haeretico. 
 
 Another Julian, from Marcellina, said ; " If a man 
 can serve two masters, God and Mammon, baptism 
 also may be obedient both to a Christian and to a 
 heretic." 
 
 67. 
 
 Tena-x ab Horreis Ccelice dixit : Baptisma unum est, 
 sed ecclesiae. Ubi ecclesia non est, baptisma illic 
 esse non potest. 
 
 Tenax, from Horrea Coeliae, said; "There is 
 only one baptism, but it is in the Church. Where 
 
360 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 the Church is not, there Baptism cannot exist." 
 
 68. 
 
 Confessor alius Victor ab Assuras dixit : Script urn 
 est : quia Deus units est, et spirit us units est, et ecclesia 
 una, et baptisma unum" Quomodo ergo illic baptizari 
 aliquis potest, ubi Deus, et Christus, et ecclesia una 
 non est ? 
 
 Another Victor, a confessor, from Assuras, said ; 
 
 " It is written, that there is one God, one Spirit, 
 
 one Church and one Baptism. How then can a 
 
 - : , *-"' *> 
 
 man be baptized, where God and Christ and the 
 one Church are not ?" 
 
 69. 
 
 Donatulus a Capse, dixit : Et ego semper hoc sensi, 
 ut hseretici, qui nihil foris consequi possunt, quando 
 ad ecclesiam convertuntur, baptizentur. 
 
 Donatulus, from Capse, said ; " It has always 
 been my opinion, that heretics, who can obtain 
 nothing without the Church, must be baptized, 
 when they are converted to the Church. 
 
 70. 
 
 Verulus a Rusiccade dixit : Homo haereticus dare 
 non potest quod non habet, multo magis schismaticus, 
 qui, quod habuit, amisit. 
 
 Verulus, from Rusiccade, said ; " A heretic can 
 not give that which he has not ; much less a schis- 
 matic, who has lost what he once had. 
 
 71. 
 
 Pudentianus a Cuiculi dixit : Novitas episcopatus 
 ef fecit, fratres carissimi, ut sustinerem quid majores 
 judicarent. Nam hsereses nihil habere, nee posse, 
 manifestum est : atque ita, si qui ex iis venerint, bap- 
 tizari sequissime statutum est. 
 

 A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS 
 
 Pudentian, from Cuiculi, said ; " The recency of 
 of my appointment to the episcopal office has caus- 
 ed we to wait until now, my dear brethren, that T 
 might hear the opinion of my elders. For it is 
 clear that heresy has no rights or powers ; and it 
 has been wisely laid down that if a man come over 
 to us from them, he must be baptised." 
 
 72. 
 
 Petrus ab Hippone Dlarrhytorum dixit : Quum 
 haptisma unum sit in ecclesia catholica, manifestum 
 est, non posse extra ecclesiam baptizari. Et ideo in 
 haeresi tinctos, sive in schismate, venientes ad eccles- 
 iam, censeo baptizari oportere. 
 
 Peter from Hippo Diarrhytorum, said ; " Since 
 there is only one baptism in the Catholic Church, 
 it is clear that no one can be baptized out of the 
 Church. And, therefore, persons tainted with 
 heresy or schism, coming over to the Church, must, 
 in my opinion, be baptized." 
 
 73. 
 
 Item alius Lucius ab Ausafa dixit: Secundum 
 motum animi mei, et Spiritus sancti, quum sit unus 
 Deus, Pater Domini nostri Jesu Christi, et unus 
 Christus, et una spes, et unus Spiritus, et una eccles- 
 ia, unum debet esse et baptisma, Et ideo dico, si 
 quid ab haereticis motum aut factum fuerit, rescind! 
 debere : et eos, qui inde veniunt, in ecclesia baptiz- 
 andos esse. 
 
 Another Lucius, from Ausafa, said ; " According 
 to the impulse of my own mind and of the Holy 
 Spirit, since there is one God, the Father of our 
 Lord Jesus Christ, and one Christ, one hope, and 
 
 one Church, there ought also to be one baptism. 
 
 47 
 
362 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 I therefore think that whatever has been begun or 
 clone by heretics, ought to be undone, and that 
 those, who come over from them to the Church, 
 ought to be baptised." 
 
 74. 
 
 Item alms Felix a Gurgitibus dixit : Ego censeo, ut 
 secundum sanctarum scripturarum prascepta, baptiz- 
 atus ab hsereticis illicite extra ecclesiam, quum ad 
 ecclesiam confugere voluerit, gratiam baptismi, ubi 
 licete datur, consequatur. 
 
 Also another Felix, from Gurgites, said ; " My 
 opinion is, that according to the precepts of the 
 Holy Scriptures, a man unlawfully baptized by 
 heretics out of the Church, when he wishes to 
 come over to the Church, should obtain the grace 
 of baptism, where it is lawfully conferred." 
 
 75. 
 
 Pusillus a Lamasba dixit : Ego credo baptisma 
 salutare non esse, nisi in ecclesia catholica. Quid- 
 quid absque catholica fuerit, simulatio est. 
 
 Pusillus, from Lamasba, said ; " I believe that 
 Baptism has no saving power, except in the Ca- 
 tholic Church. Whatever is without the pale of Ca- 
 tholicity is counterfeit." 
 
 76, 
 
 Salvianus a Gazanfala dixit : Haereticos nihil habere 
 constat ; et ideo ad nos veniunt, ut possint accipere 
 quod non habent. 
 
 Salvian, from Gazaufala, said ; " It is certain 
 that heretics have nothing ; and therefore they come 
 to us, that they may get what they have not." 
 
 77. 
 Honor atm a Thucca dixit : Quum Christus veritas 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 30:5 
 
 sit, magis veritatem quam consuetudinem sequi debe- 
 mus, ut heretic os, qui ideo ad nos veniunt, quia foris 
 nihil accipere potuerunt, ecclesiag baptismo sanctifi- 
 cemus. 
 
 Honoratus, from Tucca, said ; " Since Christ is 
 the truth, we must follow the truth rather than 
 custom, so that heretics, who come over to us 
 because they could not obtain any thing without 
 the Church, may receive from us the baptism of the 
 Church." 
 
 78. 
 
 Victor ab Octavo dixit : Quod et ipsi scitis, non 
 olim sum episcopus constitutus : et ideo expectabam 
 praecessorum consilium. Hoc itaque existimo, ut 
 quicumque ex hseresi venerint, sine dubio bapti- 
 zentur. 
 
 Victor, from Octavus, said ; " As you well know, 
 I have not long been appointed bishop, and there- 
 fore I awaited the opinion of my elders. This 
 then is my opinion, that those who come over from 
 heresy, should without a doubt be baptised." 
 
 79. 
 
 Clams a Mascula dixit; Manifesta est sententia 
 Domini nostri Jesu Christi apostolos suos mittentis, 
 et ipsis solis potestatem a Patre sibi datam permitten- 
 tis, quibus nos successimus, eadem potestate ecclesiam 
 Domini gubernantes, et credentium fidem baptizantes. 
 Et ideo haeretici, qui nee potestatem foris, nee eccle- 
 siam Christi habent, neminem baptizare baptismo 
 ejus possunt. 
 
 Clarus, from Mascula, said ; " It is clear what 
 was the opinion of our Lord Jesus Christ when he 
 sent forth his apostles, and bestowed on them the 
 
361 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 power given him by his Father. We are their 
 successors, and by the same power govern the 
 Church of our Lord, and baptize true believers. 
 Wherefore heretics, who have neither privilege nor 
 the Church of Christ beyond our pale, can baptize 
 no one with His baptism. 
 
 80. 
 
 Secundianus, a Thambeis, dixit : Non debemus 
 hsereticos nostra praesumptione decipere, ut in ecclesia 
 Domini nostri Jesu Christi non baptizati, ac per hoc 
 remission em peccatorum non consequuti, quum judicii 
 venerit dies, nobis imputent, quod per nos non sint 
 baptizati, et indulgentiam divinae gratiag consequuti. 
 Propter quod, quum sit una ecclesia, et unum baptis- 
 ma, quando ad nos convertuntur, siraul cum ecclesia 
 et ecclesise baptismum consequantur. 
 
 \Tlie Greek is : ^exovvSiavos diro Od^/S^ elirev 
 o(f)ei\.o/jiev TO? aiperiKov; rfj rjfjLerepa $>i\oveuclq eveBpevfiv, r (va 
 ol Iv ry eKK\7]cr[q rov Kvplov 'f]jji,u>v 'Irjcrov XpicrTov {ATJ ft 
 Oevres, OTrorav 77 r^ipa rrjs Kpiaew^ e\0rj, rj^a 
 OTI Si 77/ia? OVK e/SaTTTLcrdTja-av, ovBe rr)i> afaaiv TGOV 
 \,a{3ov. Aioirep [JLias ova^ r^? KK\r)o-las, KOI e 
 TO?, orav TTpos rj/jias 6\0a)cri, //.era rrjs K/c\r)o-las, teal rov 
 
 Secundianus, from Thambeis, said ; " We must 
 not deceive heretics by our presumption, so that, as 
 they have not been baptised in the Church of our 
 Lord Jesus Christ, nor thereby obtained remission 
 of their sins, they may, on the day of judgement, im- 
 pute to us their not having been baptised, or obtained 
 the indulgence of the divine grace. Wherefore, as 
 there is one Church, and one baptism, when they 
 
A. I). 258.] XXXIII. EIGHTY SEVEN BISHOPS. 365 
 
 come over to our Church, let them also receive 
 the Church's baptism." 
 
 81. 
 
 Item alms Aurelius a Chullabi dixit : Joannes aposto- 
 lus in epistola sua posuit, dicens : " Si quis ad vos 
 venit, et doctrinam Christi non habet, nolite eum ad- 
 mittere in domum vestram, et Ave illi ne dixeritis. 
 Qui enim illi dixerit Ave, communicat factis ejus 
 malis." Quomodo admitti tales in domum Dei possunt 
 qui in dornum nostram privatam admitti prohibentur ? 
 Aut quomodo cum eis sine ecclesiae baptismo com- 
 municare possumus, quibus si Ave tan turn dixerimus, 
 factis eorum malis communicamus ? 
 
 Also another Aurelius, from Chullabi, said ; 
 "John the apostle says in his Epistle \ ( If any 
 one comes to you and has not the doctrine of 
 Christ, do not admit him into your house, nor say 
 to him Good morrow. For whoever says to him 
 Good morrow, has communion with his evil deeds.' 
 How then may those, who are excluded from our 
 private houses, be admitted into the house of God ? 
 Or how can we hold communion without the bap- 
 tism of the Church, with those, to whom if we say 
 Good morrow, we hold communion with their evil 
 deeds ? " 
 
 82. 
 
 Lit tens a Gemellis dixit : " Csecus cascum si ducat 
 ambo in f oveam cadunt ; " quum ergo haereticos 
 constet non posse illuminare quern quamutpote caecos, 
 baptisma eorum non valet. 
 
 Litteus, from Gemellae, said ; " If the blind lead 
 the blind, both fall into the ditch. Since then it is 
 
366 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 certain that heretics can enlighten no one, because 
 they are blind, their baptism is of no avail." 
 
 83. 84. 85. 
 
 Natalis ab CEa dixit : Tarn ego praesens, quam 
 Pompeius Sabratensis, quam etiam Dioga Leptimag- 
 nensis, qui mihi mandaverunt, corpore quidem absen- 
 tes, spiritu praesentes, censemus, quod et collegae 
 nostri, quod haeretici communicationem habere nobis- 
 cum non possunt, nisi ecclesiastico baptismo baptizati 
 fuerint. 
 
 Natalis, from (Ea, said ; " Both I who am here 
 present, and Pompey of Sabrata, as well as Dioga 
 of Leptimagna, who, though absent in body, yet 
 present in Spirit, have given me their proxies, 
 think with our brethren, that heretics can have no 
 communion with us, unless they are baptised with 
 the baptism of the Church." 
 
 86. 
 
 Julius a Neapoli dixit : Ab eo quod semel censui- 
 mus non recedo, ut haereticos venientes ad ecclesiam 
 baptizemus. 
 
 Julius, from Naples, said ; " I cannot recede 
 from the opinion which we have once given, that 
 heretics coming over to the Church, should be 
 baptized." 
 
 87. 
 
 Cyprianus a Cartkagme dixit : Meam sententiam 
 plenissime expressit epistola, quae ad Jubaianum 
 collegam nostrum scripta est, haereticos, secundum 
 evangelicam et apostolicam contestationem, adversa- 
 rios Christi et Antichristos appellatos, quando ad 
 ecclesiam venerint, unico ecclesiae baptismo baptizan- 
 
A. D. 258.] XXXIII. EIGHTY SEVEN BISHOPS. 307 
 
 dos esse, ut possint fieri de adversariis amici, et de 
 
 Antichristis Christiani. 
 
 Cyprian, from Carthage, said ; " My opinion has 
 been most fully expressed in the letter to our 
 colleague Jubasan, according to the doctrine of the 
 evangelists and apostles, that those who are called 
 enemies of Christ and Antichrists, when they come 
 over to the Church, must be baptised with the 
 only true baptism of the Church, that from enemies 
 they may be made friends, and instead of Anti- 
 christs, Christians. 
 
363 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XXXIV. THE MARTYRDOM OF PERPETUA 
 AND FELICITAS. 
 
 In the second volume of Gallandii Bibliotheca Patrum is 
 " PERPETUA ET FELICITATIS PASSIO/' occupying, with notes &c. 
 thirty pages, [pp. 167197], 
 
 The only passages where Baptism is mentioned are the follow- 
 ing. The first is taken from the Yeterum Testimonia de 
 martyrio SS. Perpetuse et Felicitatis : 
 
 Idem [i. e. Sermo Sancti Augustint] de anima et ejus 
 origine ad Vincentium, lib. Ill, cap. ix, num. 12. 
 
 Noli credere, nee dicere, nee docere, infantes, 
 antequam baptizentur, morte praeventos, pervenire 
 posse ad originalium indulgentiam peccatorum, si vis 
 esse Catholicus. Exempla enim, quas te fallunt, vel 
 de latrone qui Dominum est confessus in cruce, vel 
 de fratre Sanctse Perpetuae Dinocrate, nihil tibi ad 
 hujus erroris sententiam suffragantur. Latro quippe 
 &c. Diocrates autem septennis puer, in quibus annis 
 pueri quum baptizantur, jam symbolum reddunt, et 
 pro se ipsi ad interrogata respondent, cur non tibi visus 
 fuerit baptizatus potuisse ab impio patre ad gentilium 
 sacrilegia revocari, et ob hoc fuisse in pcenis, de 
 quibus sorore orante liberatus est, nescio. Neque enim. 
 
A. D. 300.] XXXIV. PERPETUA AND FELICITAS. 3G9 
 
 et ipsum vel nunquam fuisse Christianum, vel 
 catechumenum defunctum fuisse legist!. Quanquam 
 ipsa lectio non sit in eo canone Scripturarum, uncle in 
 hujusmodi qusestionibus testimonia proferenda sunt. 
 
 In English : 
 
 Do not believe, or say or teach, that infants cut 
 short by death, before they are baptized, can attain 
 to original forgiveness of sin, if you wish to be a 
 catholic. For the examples, which deceive you, of 
 the robber who confessed the Lord on the cross, or 
 of Dinocrates the brother of Saint Perpetua, do not 
 bear you out in this erroneous opinion. For the 
 
 robber &c But Dinocrates was a boy of five 
 
 years of age, at which age boys, when they are 
 baptized, already repeat the Creed, and answer the 
 questions for themselves ; and I do not see how you 
 cannot perceive, that he might have been brought 
 back by an unbelieving father, after baptism, to the 
 heathen sacrifices, and for this reason have suffered 
 the punishment from which he was released by his 
 sister's prayers. For you have not read that he either 
 was never a Christian, or died a catechumen. Though 
 the reading is not in that canon of the Scriptures, 
 from which, in such questions, our testimonies ought 
 to be adduced. 
 
 The second passage is in the beginning of the " NOT^E POSTUM^E 
 LITC^E HOLSTENII," where merely a reference seems to be made in 
 the words " De Baplismo ayens de aqua elemento Quanta vis 
 ejus aut gratia ! Quot ingenia, quot officia, quantum instrumen- 
 tum mundo feret ? " referring to Tertullian's chapter on Baptism 
 which has been already given in this Synopsis. 
 
 The third passage occurs a few lines further on, after the second, 
 and refers merely to Tertullian's chapter on Baptism. 
 
 48 
 
370 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 The fourth passage is in a note by Holstein, on the following, 
 in the first page, and third section of the Passio. 
 
 In ipso spatio paucorum dierum baptizati sumus ; 
 )mihi autem Spiritus dictavit, nihil aliud petendum in 
 aqua, nisi sufferentiam carnis. 
 
 "Under this passage is a foot note by Holstein : 
 
 Ab^aqua ; quod si quis posset interpretari, ab.jK>_ 
 tempoi;e quo baptismum suscepi. 
 
 And afterwards in the 182nd page of ' Notse postumse Lucse 
 Holstenii c.' is the following note on this passage, Et mihi 
 Spiritus &c. 
 
 Sanctus nimirum Spiritus baptizatos incitat ad 
 petendam martyrii gratiam. Dictus ideo a Tertulliano 
 lib. de Fuga in Perse quutione, in fine: " Paracletus 
 exbortator tolerantiarum." Porro, in hujus loci senten- 
 tiam egregie Cyprianus, Epist. ad Martyres designates : 
 " Nee quidquam nunc versatur in cordibus et mentibus 
 vestris, nisi Divina prsecepta et mandata ccelestia, 
 quibus vos ad tolerantiam passionis Spiritus Sanctus 
 semper animavit." Quod dicit ab aqua, intelligit post 
 perceptum baptisma, sive post aquae salutaris lava- 
 crum. Ita non semel Tertullianus, lib. de Pcenit. 
 "Si ab aquis peccare desistimus." Et lib. de Bapt., 
 Ergo et nos, dicit aliquis 9 a lavacro potius jejunare 
 oportet. Mox : Demde Dominus post aquam segre- 
 gatus in desertum. Sic lib. i, ad uxorem, Quot 
 enim siuit qul statim a lavacro carnem suam obsig- 
 
 nant ? E^t_de_ Ex.horL -XI^it^^jS2^ - 2jffi^2L 
 a sccunda natimtate, id cst a lavacro. Idem quoque 
 Tertullianus Baptisma simplici aquae nomine saapius 
 appellat, ut principio libri de Baptism o, Felix sacra- 
 mentum aquoe nostrce. Sed in ipsis quoque Scrip- 
 turis Sanctis, quotiescunque aqua sola nominatur, 
 
A. D. 300.] XXXIV. PEKPETUA AND FELICITAS. 371 
 
 baptisma praedicari, prolixe docet S. Cyprianus, 
 Epist. 63. Caeterum hoc plane insigni Sanctae Per- 
 petuae exemplo, mirum in modum confirmatur virtus 
 Baptismi contra novos sectaries. Per ultima ilia 
 verba nisi suffer entiam carnls significat Sancta Per- 
 petua edoctam se a Spiritu, quern in baptismo 
 accepit, intellexisse, quam necessaria foret, non solum 
 animi, sed etiam corporis patientia. 
 
 In English : 
 
 The Holy Spirit in fact excites the baptized to seek 
 th_e_gra.ce of martyrdom. Hence the Paraclete is 
 Called by Tertullian, at the end of the treatise ' On 
 Flight during a Persecution/ ' the exhorter to endur- 
 ance/ Moreover Cyprian says nobly, with respect to 
 the meaning of this passage, in his letter to those marked 
 out for martyrs, " Nor is there now any thing turned 
 over in your hearts and thoughts but divine precepts 
 and heavenly commands ; with which the Holy Spirit 
 has ever animated you to the endurance of suffering." 
 With regard to what he says ' after water/ he under- 
 stands by it ' after baptism has been received/ or, ' after V ( 
 the washing of the saving water/ So Tertullian says, 
 more than once in the treatise on Repentance, ' If we 
 desist from sinning after__the watej/ And in the 
 treatise on Baptism, ' Therefore, says some one, it 
 behoves us also to fast rather after the washing;' 
 and further on, < Then the Lord after the water sepa- 
 rated himself (by going) to the desert/ And in the 
 Exhortation to Chastity, ' The_ second virginity is 
 from the second birth, that is, after the washing/ 
 The same thing Tertullian frequently calls by the 
 simple name of water, as in the beginning of the 
 treatise on Baptism, ' Happy is the sacrament of our 
 
372 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 water.' Nay, even in Holy Writ likewise, as often as 
 water alone is mentioned, there baptism is preached, 
 as S. Cyprian teaches at length in Ep. 63. However 
 by this very remarkable example of S. Perpetua is 
 continued in a wonderful manner the virtue of Bap- 
 tism against new sectarians. By those^oncladiiig 
 
 words ' except the sufferance of the flesh/ S. Perpetua 
 
 "'" ' " ' .. '" * ' -....,.-- * 
 
 means that she was taught by the Spirit, which she 
 had received at Baptism, how necessary would be the 
 patient endumncejlQtjjf the mind alone but JJikewi 
 oijthebody. 
 
A. D. 300. J XXXV. SUMMARY OF THIRD CENTURY. 
 
 XXXV. MINOR WRITERS OF THE THIRD 
 
 CENTURY SUMMARY FROM 
 
 DUPIN COUNCILS &c. 
 
 The following writers are found in the Bibliotheca of Gallandius, 
 as of the third century ; but they do not write on Baptism : 
 
 Apollonius, S. Alexandrinus episcopus Hierosolymitanus, 
 Caius presbyter, Julius Africanus, Minucius Felix, Ammonius 
 Alexandrinus (evangeliorum harmoriia). 
 
 The following writers are mentioned in Dupin's work, as of the 
 third century, arid on some of them he gives several columns : 
 but none of them mention Baptism. 
 
 Caius, Ammonius (except that he may have written on or 
 mentioned Baptism in his harmony of the Gospels, in the Biblio- 
 theca Patrum, a work which Victor de Capua attributes to 
 Tatian) ; Ambrose disciple of Origen, Tryphon disciple of Origen, 
 Beryllus,' Pontius, Cornelius (except that he said that Novatian 
 could never hope to arrive to the episcopal order, because he was 
 baptized in his bed, and never received imposition from the hands 
 of the bishop, that is to say the sacrament of confirmation) ; 
 Novatian, St Martialis, Sixtus or Xystus, St Gregory Thauma- 
 turgus, Athcnogenes, Dionysius Bishop of Rome, Malchion, 
 Archelaus, Anatolius, Victorinus, Pierius, Methodius (except that 
 Dupin mentions that the third discourse of "Methodius states 
 that Christ died for the Church, and that he purified her by 
 Baptism and his Holy Spirit), Pamphilus, Lucian, Phih-as, 
 Arnobius, Commodianus, Julius Firmicus Maternus. 
 
374 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 The following is extracted from Dupin, so far as relates to 
 Baptism, in his Abridgement of the Doctrine, Discipline, and 
 Morality of the first three ages. Dupin writes : 
 
 The Fathers of the first three centuries were all 
 of them sensible of the wounds and punishments of 
 Adam's sin : but they do not seem to agree, that 
 infants were born subject to sin and worthy of dam- 
 nation. Nevertheless this appears to be the common 
 opinion ; as is evident from Cyprian, who says, " that 
 it was requisite to baptize infants before the eighth 
 day, for fear that if they died without baptism, this 
 delay should prove the occasion of their destruction. 
 
 The Fathers often spoke of the necessity and 
 wonderful effects of Baptism and said that the Holy 
 Ghost descended by the imposition of the hands of 
 the bishop. 
 
 In the first three ages the discipline was plain and 
 simple. The festivals of our blessed Saviour's nativity, 
 of Easter and Whitsuntide, were celebrated even in 
 those days with great solemnity. They baptized with 
 some ceremonies those that were well instructed in 
 their religion and who had given satisfactory signs of 
 their sincere conversion : they generally dipped them 
 thrice in the water, invoking the name of the Holy 
 Trinity, and they never administered the sacrament 
 solemnly, but at the feasts of Easter and Pentecost. 
 In Africa, towards the third age of the Church, they 
 made use of holy water in baptizing their Neophytes. 
 They anointed them with oil after baptism, and im- 
 agined that this ceremony conveyed some internal 
 benefit to them, and likewise in some churches they 
 gave them milk and honey to taste. They imposed 
 
A. b. 300.] XXXV. SUMMARY OF THIRD CENTURY. 375 
 
 hands on them, that the plenitude of the Holy Ghost 
 might descend on them ; and they considered that 
 imposition of hands, which was generally reserved 
 for the bishop, as a distinct sacrament from Bap- 
 tism. 
 
 Baptism was never reiterated among them, but by 
 heretics in some particular churches, and if, after it, 
 any Christians fell into sin, of which they were con- 
 vinced, or made a confession to the priest, they were 
 enjoined a severe penance ; that is to say, they were 
 thrown out of the Communion of the Church, forbid- 
 den the assemblies of the faithful, and obliged to fast, 
 to humble and mortify themselves publicly at the 
 churchporch. Nothing of considerable moment 
 could be done without the bishop ; even Baptism 
 itself was reserved for him. 
 
 Councils &c. 
 
 In vol. Ill of Dupin's "Table Universelle des auteurs Eccle- // 1 
 siastiques disposes par ordre chronologique &c." 45 vols 8vo, 
 Par. 1704- is "Table mriverselle des Conciles." It is of the first 
 fifteen ages. 
 
 In the ( Conciles ' of the first three ages, iu one Table, are the 
 following Rome, Ephesus, Palestine, Asia, against the Monta- 
 nists, Council of the Montanists in Asia, Africa, Iconium, Synnada 
 (concerning the baptism of heretics), Asia (against Noetus), two 
 of Alexandria (against Origen), Arabia (against Beryllus), Arabia 
 (on the immortality of the soul), Carthage, Rome (against Nova- 
 tian), Carthage on the baptism of infants (held April 252), 
 Carthage (held June 252), Carthage (254), Carthage (on the 
 baptism of heretics 255), Carthage II (on the same subject 256) 
 Carthage III (on the same subject and in the same year), Antioch 
 (256), Home, Antioch (264), Antioch (270). But none of 
 
375 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 these councils seem to have any thing decisively on Baptism, 
 except as here stated. 
 
 Mosheim, in his Rites and Ceremonies of the third century, 
 writes : 
 
 There were, twice a year, stated times when 
 Baptism was administered to such as, after a long 
 course of trial and preparation, offered themselves as 
 candidates for the profession of Christianity. This 
 ceremony was performed only in the presence of 
 such as were already initiated into the Christian 
 mysteries. The remission of sins zvas thought to be 
 its immediate and happy fruit ; while the bishop, by 
 prayer and the imposition of hands, was supposed to 
 confer those sanctifying gifts of the Holy Ghost, that 
 are necessary to a life of righteousness and virtue. 
 
 We have already mentioned the principal rites, 
 that were used in the administration of Baptism ; and 
 we have only to add, that none were admitted to this 
 solemn ordinance, until, by the menacing and formid- 
 able shouts and declamation of the Exorcist, they 
 had been delivered from the dominion of the prince 
 of darkness, and consecrated to the service of God. 
 The origin of this superstitious ceremony may be 
 easily traced, when we considered the prevailing 
 opinion of the times. The Christians, in general, 
 were presuaded, that rational souls, deriving theii 
 existence from God, must consequently be in them- 
 selves pure, holy, and endowed with the noble princi- 
 ples of liberty and virtue. But upon this supposition, 
 it was difficult to account for the corrupt propensities 
 and actions of men, any other way, than by attribut- 
 ing them rather . to the malignant nature of mat- 
 ter, or the influence and impulse of some malignant 
 
A. D. 300.] XXXV. SUMMARY OF THIRD CENTURY. 377 
 
 spirit, who was perpetually compelling them to sin. 
 The former of these opinions was embraced by the 
 Gnostics, but was rejected by the true Christians, 
 who denied the eternity of matter, considered it as a 
 creature of God, and therefore adopted the latter 
 notion, that in all vicious persons there was a certain 
 evil being, the author and source of their corrupt 
 dispositions and their unrighteous deeds. The 
 driving out this demon was now considered as an 
 essential preparation for Baptism, after the admini- 
 stration of which, the candidates returned home, 
 adorned with crowns, and arrayed in white garments, 
 as sacred emblems ; the former of their victory over 
 sin and the world ; the latter of their purity and 
 innocence. 
 
 This is all that Mosheim, in his Third Century, writes on 
 Baptism, except that, at the end of his chapter on " Division and 
 Heresies," he writes that 
 
 the Novatians, calling themselves also 'Cathari,' 
 i. e. the pure, had no difference in point of doctrine 
 with other Christians. What peculiarly distinguished 
 them was, their refusing to re-admit to the communion 
 of the church those, who, after Baptism, had fallen 
 into the commission of heinous crimes, though they 
 did not pretend that even such were excluded from 
 all possibility or hopes of salvation, &c. They obliged 
 such as came over to them from the general body of 
 Christians, to submit to be baptized a second time &c. 
 They considered the baptism administered in those 
 churches which received the lapsed to their commu- 
 nion, even after the most sincere and undoubted 
 repentance, as absolutely divested of the power of im- 
 parting the remission of sins. 
 
 49 
 
WRITERS OF 
 
 THE 
 
 FOURTH CENTURY. 
 
A. D. 300.] XXXVI. CONSTANTINE. 381 
 
 XXXVI. CONSTANTINE THJE FIRST 
 CHRISTIAN EMPEROR. 
 
 DUPIN seems to have only one passage, in writing on Constan- 
 tino, relating directly to Baptism viz : 
 
 The reader may doubtless wonder that I have not 
 spoken a word all this while of the Baptism of this 
 Emperor ; for it seems very strange that one, who 
 took so great care of the affairs of Christians, one who 
 was convinced of the truth of their religion, and was 
 ignorant of no point of their doctrine, should continue 
 so long a time without initiating himself into the church 
 by the sacrament of Baptism. And yet this was cer- 
 tainly so ; either because he waited to receive baptism 
 when he should be near his death, that by this Sacra- 
 ment he might throughly expiate his sins, and so ap- 
 pear innocent before God, or else because he had 
 some other reason for this delay. However it came to 
 pass, he never thought of preparing himself for Bap- 
 tism, until he felt himself sick ; nor had he ever the 
 imposition of the Bishop's hands to make him a Cate- 
 chumen, till the year 337, a few days before his 
 death, being then at Helenopolis, as Eusebius 
 observes in the fourth book of this Emperor's life 
 
382 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 After this he received Baptism from the hands of 
 Eusebius. 
 
 Eusebius' s Ecclesiastical History "has been lately published, 
 translated by Cruse, 8vo, Kivington. 
 
 It seems by Dupin that Constantine wrote nothing directly on 
 the Baptismal controversy. 
 
 A. CLARKE says Constantine may be considered an Author on 
 account of his " Oration to the Convention of the Saints, " which 
 Eusebius mentions. [Book IV, cap. 32.] A. Clarke does not 
 mention Constantine in his " Bibliothecal Dictionary, " but in 
 his " Succession of sacred literature, " where he mentions this 
 " Oration." 
 
 The British Museum has the following: "Cons. Magnus, 
 Donatio Sylvestro Papse cum versione Grseca duplici Theod. 
 Balsamonis et Matth. Blastaris, 4 to, 1610. Also the same, 
 Gr. Lat. cum comment. Also the same per Bart. Pincernum, 
 de Monte Arduo, cum variorum de eadem judicio, 4to and 8vo. 
 Also Geoponicon libri 20, <Qui a nonnullis Dionysio Uticensi; 
 ab aliis Constantino Magno Imper. attribuuntur/ 8vo. Lugd. 
 1658. 
 
 The Bodleian has the first of the above mentioned. 
 
 Constantine is not in the Bibliotheca veterum Patrum cura 
 Gallandii or in the Patres of Oberthur. He is not named in 
 Gary's Fathers on the 39 Articles, or in the Oxford Tract, no 67. 
 
A. D. 300.] XXXVII. LACTANTIUS. 383 
 
 XXXVII. LACTANTIUS (LUCIUS C.ELIUS 
 FIRMIANUS). 
 
 DUPIN (who classes Lactantius in the 3rd century) gives about 
 three pages on his works the chiefest are his " Divine Institu- 
 tions " in seven books. Dupin mentions also a book of " Signs 
 of God's anger ; " and of the " Work of God" also the Book 
 of Persecution/' and three Poems. But Dupin does not state 
 that any thing is said of Baptism in any of them. 
 
 In POLI SYNOPSIS is the following from Lactantius, in the 
 Comment on John iii, 5. After quoting from " Lightfoofs Har- 
 many" and " Chemnitii Harmonia Ev angelica :" 
 
 Licet aqua alibi spiritum denotat, nimirum quag 
 refrigerat aut mundat ; hie tamen phrasis nasci ab 
 aqua ab iis longe di versa." LIGHTF. HARM, iii, 27. 
 
 In English : 
 
 Though water elsewhere means the Spirit, which 
 refreshes or cleanses, yet here the expression "to be 
 born of water " has a far different sense. 
 And then from CHEM. HAUM. 
 
 Baptismum aqua? omnes Antiqui hie intelligunt. 
 CHEM. SIM. Li. 
 
 In English : 
 
 All the ancients understand here the baptism of 
 water. 
 
 Pool then quotes : 
 
 Phrasis Baptismum redolet At sicut 
 
 non agitur quidem de Eucharistia, sed 
 
 metaphorice loquutiones tacitam habent ad ilia signa 
 
384 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 allusionem, quia et signa ilia, et istse loquutiones, rem 
 eandem notant, ita hie non agitur directe de Bap- 
 tismo, sed loquutiones sunt alludentes ad Baptismum. . 
 
 In English : 
 
 As the Eucharist is not here the subject, but meta- 
 phorically a silent allusion is made to those signs, be- 
 cause those signs and modes of speech denote the 
 same thing, so here there is no direct question of 
 baptism, but a mode of speech alluding to Baptism. 
 
 He then quotes Lactantius as follows : 
 
 LIB. 5, sive DE JUSTITIA. 
 
 Quanto satius est mentem potius eluere, quae malis 
 
 cupiditatibus sordidatur, et uno virtutis ac fidei lavacro 
 
 universa vitia depellere ? Quod qui fecerit, quamlibet 
 
 inquinatum ac sordidum corpus gerat, satis purus est. 
 
 In English : 
 
 How much better is it to cleanse the mind which is 
 become filthy by wicked desires, and to put away by 
 one washing of virtue and faith all kinds of vice, an 
 act, which he who does, although he carries about a 
 body defiled and sordid, is still sufficiently pure. 
 HEB. X, 22. 
 
 Quibus itidem in locis lotio tribuitur verbo Evange- 
 lico. LACTANTIUS, LIB. V.^^ 
 
 In English: 
 
 In these places ^^^LJg ^ti.ri1riitg(] j.o . 
 
 gelic expression. -V^^ 
 
 Lij^Synopsis arej^J^^ following 
 
 authors who are also quoted in their places in this Synopsis 
 but not under the head Lactantius viz : Grotius, Gauchins, Es- 
 tius, Beza, Piscator, Menochius, Vorstius, Zegerus, Tirinus, and 
 Theodosius. 
 
 In the same Poli [Synopsis are quoted, on Tit. iii, 5, the fol- 
 lowing authors : Grotius, Sculterus, Medus, Estius, Tirinus, 
 
A. D. 300.] XXXVII. LACTANTIUS. 385 
 
 Beza, Piscator, Calvin, and Pricaeus who are also quoted in their 
 places in this Synopsis but Lactantius is not quoted on this text. 
 
 Also in Poli Synopsis are quoted,, on Heb. X, 22, the follow- 
 ing authors who are also quoted in their places Estius, 
 Jacobus Capellus, Piscator, Tirinus, Grotius, Medus, Ribera, 
 Vatablus, Zegerus, Gomarus, Chrysostom ; but Lactantius is not 
 quoted here. 
 
 In the British Museum are the following editions. 
 
 1. Lactantius, Opera, Eol, Monast : Sublac., 1465 also Pol., 
 1471. 
 
 JL cflflt scjioliis Erasrni, 8vo, Ant. 155JL 
 
 3 L cum notis ab I. B. Lebrun et ]\ T ic. Lenglet Dufresnoy, 2 torn. 
 4tOjJLut. Par.jJl/74'S; and several other editions. 
 
 " Lactantii opera omnia " is in Bibliotheca Vet. Patr., cura 
 Gallandii, vol. 4. The only mention of Baptism or direct allusion 
 to it that appears by any of the Titles to his chapters is the fol- 
 lowing, which is referred to in the Index to the 4th volume. 
 
 And in this Index there is no other reference on the word 
 Baptism except one to the works of Pamphilus. The passage in 
 Lactantius referred to is in lib. IV, " De vera sapientia et reli- 
 gione : " cap. XV, " De Jesu vita et miraculis atque de iis testi- 
 monia ; " whHi begins thus : 
 
 Quoniam de secunda nativitate diximus, qua se 
 hominibus in carne monstravit, veniamus ad opera 
 ilia miranda, quae quum essent coelestis indicia vir- 
 tutis, magum Judaei putaverunt. Quum primum 
 coepit adolescere, tinctus est a Johanne Propheta in 
 Jordane flumine, ut lavacro . spiritual! peccata, non 
 sua, quae utique non habebat, sed carnis quam gere- 
 bat, aboleret : ut quemadmodum Judaeos suscepta 
 circumcisione, sic etiam gentes baptismo, id est, puri- 
 fici roris perfusione, salvaret. Tune vox audita de 
 ccelo est ; "Filius meus es tu ; ego hodie genui te ; " 
 quae vox apud David praedicta invenitur. Et descen- 
 
 dit supra eum Spiritus Dei, formatus in speciem 
 
 50 
 
386 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 columbae Candidas. Exinde maximas virtutes coepit 
 operari ; non praestigiis magicis, quae nihil veri ac soli- 
 di ostentant, sed vi ac potestate ccelesti, quae jampri- 
 dem prophetis nuntiantibus canebantur. 
 
 In English, as follows : 
 
 Since we have spoken of his second birth, in which 
 he showed himself to men in ffie fl^ffi. let us proceed to 
 those wonderful works for which, as they were indica- 
 tions of his heavenly virtues, the Jews thought him 
 a magician. As soon as he began to grow up he was 
 dipped by the Prophet John in the river Jordan, in 
 order to wash away, by the spiritual laver, the sins, 
 not his own, but of the flesh which he took on him ; 
 that, in the same way as he saveoTl;he rjewiTTJy cir- 
 cumcision, so he might save the gentile, by_baptism, 
 that is, by the sprinkling of the dew of purification. 
 Then a voice was heard from heaven, saying : " Thou 
 art my son ; this day have I begotten thee ; " which 
 voice is found to have been foretold by David. 
 And the Spirit of God descended upon him in the 
 form of a white dove. Thenceforth he began to work 
 great virtues ; not by magical devices which show 
 nothing true or solid, but by the might and power of 
 heaven, which works were long ago proclaimed by 
 the annunciations of the Prophets. 
 
 The OXFORD TRACT,. No 67, does not quote Lactantius. 
 Lactantii opera cum commeiitariis, eclidit Spark. Svo* Oxon, 
 1684. 
 
 Lactantii opera omnia, 12mo, Cantab., 1685. 
 
 Lactantii opera omnia 8vo Bipont. 1786. 
 
 Lactantii opera omnia Walclrii, 12mo. 
 
 ADAM CLARKE,, in his. "Concise View/'' &c. gives nearly 20 
 
A. D. 300.} XXXVII. LACTANTIUS. 387 
 
 pages on Lactantius, naming his many Works, and Contents of 
 them, and Editions. It does not appear that he wrote on 
 Baptism. 
 
 Aclinn Clarke mentions Lactantius's "Divine Institutions." 
 In writing on "Epitome of the Divine Institutions, inscribed to 
 Pentaclios/' A. Clarke mentions about 7-3 subjects, and nothing 
 relating to Baptism appears among them. He mentions as almost 
 the only Translation of any part of Lactantius's Works, ee A part 
 of ihe Abridgement (Epitome) of Lactantius's Institutions." In 
 the Menoirs of Literature, Vol. 2, for Nov. 1712, pp. 339-340. 
 
 Tricalet's Bibliotheque des peres, 19 vols 8vo Paris, 1767 
 not Lactantius. 
 
388 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XXXVIII. EUSEBIUS PAMPHILUS, OflSSA- 
 RIENSIS EPISCOPUS. 
 
 There werejwp other autliQrg__QLt]ae._ name^of Eusebius in the 
 fourtli _ century, all three being mentioned by Dupin and in the 
 Bibliotheca Maxima, but only Eusebius Ernisenus is mentioned 
 as writing on Baptism. 
 
 DUPIN writes about half a page of Eusebius Emi semis (not 
 using the name Gallicanus, that being the second name given to 
 Eusebius in the Bibliotheca Maxima) and does not mention 
 among his works any on Baptism, except his Commentaries on 
 the Galatians and, perhaps, his Homilies. 
 
 In Bibliotheca Gallandii is, in " Eusebii Pamphili de Pide 
 adversus Sabellium," Lib. I, (containing 5 pages, i. e. 10 columns) 
 in the second column : 
 
 Ecce agnus Dei qui tollit peccata mundi. Quid, 
 inquit, ego laboro in pcenitentia baptizans ? quid 
 insudo ? Baptismum enim quod per Johannem dabatur 
 non erat idoneum ad purgationem ; quia non remiss- 
 ionem peccatorum poterat Joannes dare, sed hortaba- 
 tur ad poenitentiam. Servus enim erat, et non pot- 
 erat donare, Quid, inquit, baptizo jam ego ad poeni- 
 tentiam ? Ecce qui tollit, ecce qui exurit, qui eradicat, 
 qui penitus evellit peccatum, non unius aut quinque 
 
A. D.300.] XXXVIII. EUSEBIUS. 389 
 
 aut sex hominum, qui a me baptizantur, sed totius, 
 inquit, mundi. Homo enim non poterat totius mundi 
 tollere, quia omnes homines ex Adam, et non ex Deo. 
 
 In English as follows : 
 
 Behold the Lamb of God which taketh away the 
 sins of the world. Why, said he, do I labour, bap- 
 tizing to repentance ? why do I sweat ? for the bap- 
 tism which was given by John, was not fit for purifi- 
 cation ; because John could not grant remission of 
 sins, but he exhorted to repentance. For he was a 
 servant and could not give it. Why, said he, do I 
 now baptize to repentance ? Lo there is one that 
 taketh away, one that burneth out, one that uprooteth, 
 who entirely plucks out the sin, not of one, or five_or 
 six men who are baptized by me, but, said he, of 
 the whole world. For a man could not take away 
 the sins of the whole world, because all men are from 
 Adam and not from God. 
 
 In the British Museum is "Eusebius Emisenus, Homilise, Svo 
 
 ., 154-7. 
 
 Eusebius Emisenus is not in GALLANDII BIBLIOTHECA. 
 In the Epitome of the Bibliotheca Maxima, on the Title " Bap- 
 tistnus figuratur in aquis piscinae probaticse/' is the following : 
 
 Est autem Hierosolymis probatica piscina, quse 
 cognominatur Hebraice Bethsaida, quinqtie porticus 
 habens. Haec piscina baptismatis significabat. Unde 
 non immerito probatica, vel ovina dicebatur, quoniam 
 oves Dei fiunt, qui in baptismate lavantur. De qui- 
 bus in Cant, dicitur " Dentes tuas, sicut gregis tonsa 
 ovium, quse ascenderunt de lavacro." Hasc autem 
 piscina quinque porticos habet ; quia quinque libri 
 sunt Moysi, in quibus baptlsrni sacr amentum plenissime 
 
390 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 continetur, eorumque auctoritate munitur, et doctrina 
 declaratur. In his jacebat multitude languentium, 
 coecorum, aridorum, expectantium aquae motum. Hi 
 enim languentes, qui in praedictis porticibus jacebant, 
 Judaei intelliguntur, qui sub lege erant, legisque frseno 
 et moderamine arctabantur. EUSEBIUS GALLICANUS, fer. 
 vi, post pos. Dom. primam. 
 
 In English Urns : 
 
 Now there is at Jerusalem a sheep-pool, called 
 in Hebrew Bethsaida, having five porches. This 
 pool represents the pool of baptism. Wherefore it 
 was not improperly called the sheep pool, since those 
 are God's sheep, who are washed in baptism. Of 
 whom it is said in Canticles " Thy teeth like the flocks 
 of shorn sheep, which have gone up out of the laver." 
 But this pool has five^pprches ; i. e, the five books of 
 Moses, in which the sacrament of Baptism is most 
 fully contained, is fortified by their authority, and 
 declared by their doctrine. In these porches lay a 
 multitude of sick, blind, and withered, waiting for the 
 movement of the waters. For the^jick, who were 
 lying in the porches aforesaid, represent the Jews, 
 who were bound by the restraint and control of the 
 law. 
 
 BEES' s ENCLOP^DIA has several writers named Eusebius ; one 
 Eusebius Pampbilus, born at Csesarea in 270, Bishop in 320, (who 
 flourished in the fourth century), died in 340. Rees gives a long 
 account of this Eusebius's works, and it is likely that some of 
 them may have been on Baptism. 
 
 Eees has also another Eusebius, bishop of Berytus, &c. after- 
 wards of Constantinople in 339 also Eusebius Bishop of Emesa^ 
 flourished 340 also Eusebius bishop of Verceil (flourished in 
 354) also Eusebius of Dorvleum in the 5th century. 
 
A. D. 300.] XXXIX. ATHANASIUS. 391 
 
 XXXIX. SAINT ATHANASIUS OF ALEX- 
 ANDRIA. 
 
 hat A.ftang>ia.s believes, that 
 
 Circumcision was aggcdii^jm^tlifi. eighth day to be 
 a figure^ of that regeneration^ w]^cJ[iJ^ Tr ^ 
 lisni. 
 
 This passage is in Dupin in his account of Atbanasius's works, 
 as follows : 
 
 We must also place among the moral works of St 
 Athanasius his homrQraaon and the 
 
 bath. There lie treats of the institution of 
 bath, and thinks that the principal end of its celebra- 
 tion was not merely to rest, but that it was instituted 
 to make known the creator ; that the reason why it 
 is abrogated in the new law, and the feast ofJSunday es- 
 
 ^- -- .... ___^.,-,. -,.- MMMM^MMOTMM.I mf ^-*frr vlOBSiHpSRJr^^^*~^^ 
 
 tabJished in its room, is because the irst uuy was the 
 end of ihe first creation, and the second -was the be- 
 ginning of the new ; for the same reason he be- 
 lieves that Circumcision was appointed on the eighth 
 day to be a figure of that regeneration, which is made 
 by baptism. 
 
 "Di'pin also writes : 
 
 The treatise upon these words of Jesus Christ : 
 " Whose ver shall speak a word against the Holy 
 Spirit, his sin shall not be forgiven him, neither in this 
 
in \ 
 
 392 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 world nor in the other :" is an explanation of this 
 difficult part of Scripture, wherein he first observes 
 that ORIGEN and THEOGNOSTUS thought that the sin 
 against the Holy Ghost, was the sin of those., who,, 
 after they were baptized, lost the grace of baptism, by 
 their crimes. But St Athanasius maintains that this 
 explication is not natural, because those that violate 
 their vow of baptism, sin no more against the Holy 
 Spirit, than against the Father and the Son, in whose 
 name baptism is administered. And to shew that 
 this opinion of the ancients is not defensible, he ob- 
 serves that these words of Jesus Christ were ad^ 
 dressed to the Pharisees, who were never baptized, 
 /* , and yet sinned against the Holy Spirit, by saying 
 t-K Mffcat Jesus cast out devils in the name of Beelzebub. 
 He adds that, if this explication were admitted, it 
 would give up the cause to Novatus. 
 
 Dupin says that " tlie doctrine of St Athanasius is very pure, 
 and his opinions very orthodox," and that '' he speaks of the 
 efficacy of baptism and rejects that of the heretics." But 
 Dupin does not state in what works St At-hanasius writes 
 on Baptism. He adds that Athanasius strongly defended the 
 Nicene Creed, especially in a letter to the emperor Jovian. 
 
 The works of Athanasius have been frequently published. One 
 of the best editions is the Benedictine, 3 vols folio, Paris 1698. 
 
 In the Index rerum to the second volume is Baptismata tria, 
 } aquae, sanguinis et lacrimarum. The reference is to Queestiones 
 ad Antioclmin in two columns Greek and Latin. 
 
 At the end of the Answer to the 72nd Question are these 
 words 
 
 QlJvESTIONES AD AsTIOCHUM. 
 
 0/3. 
 
 OVK ea~TUV a/juaprla acruy^cop/TO? trapa eu> ev rot? 
 ocrlcos Kal KCLT a^lav 
 
A. I). 320.] XXXIX. ATHANASIUS. ,393 
 
 In English : 
 
 For there is no sin unpardonable with God, to 
 those who righteously and duly repent. 
 
 The 73ud Question and Answer are: 
 
 07. 
 
 Ti ow ; e^et afacrw Sta i^eravola^ o TOV XpicrTov a 
 
 Kal /3\a(7(^7jf^^v et9 TO Trvevfjia TO dyiov ; 
 
 *AIIO'KPISIS. 
 
 Tpia {BaTTTio-jjiaTa xaQaprifca nrdcrr)? o f ia<$ S^TTOTe aftaprfaf 6 
 eo? rfj (frva-ei, T&v av9pc*)7ra)v eBwprfa-aro \eyco Se TO {/SaTO?, 
 Kal 7rd\iv TO &ia fjiapTuplov TOV ISlov ai//-aTO9, Kal TpiTov TO 
 $ia Satcpvcov, et? oirep Kal rj Tropvrj eicaQapiaOr) Tr\r]v 8e 
 Kal avTos 6 icopvfyalos TMV djicov aTrocrToXxov IIeTpo<; jj,Ta TTJV 
 apwjcnv K\av<Ta<i TrpocreSe^drj Kal ecrco^?;." 
 
 In English : 
 
 Q. What then ? Has that man forgiveness by re- 
 pentance, who denies Christ and blasphemes against 
 the Holy Spirit ? 
 
 A. God has given to man's nature three baptisms 
 to purify him from all manner of iniquity, that of water, 
 and again by the testimony of his own blg^d, and 
 thirdly by tears, in which also the harlot was purified. 
 Moreover Peter, also, the chief of the Holy Apostles, 
 by weeping after his denial, was again received and 
 saved. 
 
 At the end of the same answer : 
 
 Ael yap elSevat, OTL o/xowo? TOU /3a7TT/cryu,a.TO9 f) T&V 
 TTrjyrj KaOapi^ei TOV dvdpcoTrov Stoirep 7ro\\ol Bid 
 jjuo\vvavTs TO ayiov /3a7may/,a Sid SaKpvwv eKadapicrOrja-av 
 
 * 
 
 In English : 
 
 For we must know that the fountain of tears 
 
 51 
 
394 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 a^^ Wherefore 
 
 had defiled the holy baptism by their offences,, have_ 
 been purified by tears and pronounced righteous. 
 
 In the Index Eerum of vol. II, on Baptism,, is also Bap- 
 tisma variaj ; and in page 329 is, under the heading " Quses- 
 tiones in Epistolas Pauli/' as follows : 
 
 pa. 
 Tl \eyL, Kal Trdvres e/9 TOV Mcovarjv 
 
 rjv TOV ^aTrrio-^aro^ TO SiaTrepdaau TOV ^ 
 "kaov ev TTJ 'Epv0pa 6a\ao~<jf) cocnrep yap eKeivot, 7repdcravTS 
 <j)vyov T)V e%dpwv rrjv 67ri,/3ov\rjv, K&l ev rfj eptj/jiti) TO 
 Tpe(f>ovTO, OVTCO Srj /cal ol ftaTrTiCp^tvoi \vTpovvTai TOV vp 
 <&apa(b, /cal TCOV AlyvTTTloav ^aijjLovwv, Kal TpecfrovTai TU> eirov- 
 pavlfo apTM TOV dyiov irvevfJiaTOS. 'Ejrel Se Trepl TOV /3a7rTL<r- 
 /Ltaro? o Xo7o?, ecTrco/nev aafyea-Tepov Trepl avTov. 
 
 IIEPI TOT 'AFIOT BAIITISMATOS. 
 IIpwTOv /3d7TTL(Tfjia TO TOV KaTaK\v(7/jLov 6^9 CKKOTTrjv djjLapTias. 
 AevTepov TO TOV Mcovo-ews, ore TTJV 'EpvOpdv SieTrepaaev TVTTIKOV 
 yap r}v w<T7rep ydp e/cet r) ddkacra-a, OVTCOS TO vScop ev TM 
 ' Kal waTrep e'/cet r) v(j>e\7], OVTWS, IvTavOa TO 
 TO ayiov. T/9 Se ^v r) ve(f>e\7) eKelvrj, aKovaov' ore 
 
 T7/9 AlyVTTTOV ol 'EftpaiOL jJ,T(i M&)i)(7e&)9, a7T60-Ti\6V 
 
 vefos, wsirep O~TV\OV TTf/309, Kal efaoTi^ev avTovs T7]v vvKTa ; wcr- 
 re TrepiTraTeiv avTovs Kal TTJV vvKTa, f (va f^rj (^Odawcnv avTovs 
 ol AlyviTTLOi. "'OiTiaOev Se avTwv TrepieTrdTeu vecf)e\r), Kal 
 eirecrKia^ev avTovs, iva fir) bp&aiv avTOvs ol AlyvTTTioi, Kal 
 
 TOVTO ZCTTi TO 8eVT6pOV ^dlTTKT^a. TplTOV ^6 TO VOfJLlKOV, 
 
 oirep efyov ol 'Eftpaloi. I7a9 ydp dicdOapTos e\oveTO v 
 nr\vvero Ta Ifjidria avTov, Kal ovrco9 elarjp'^eTO et9 TTJV 
 /3oX^. TeTapTov fidTTTio-fJia, TO TOV ^Iwdvvov, eicraycoyiKov 
 ov7ra) e o\ov TrvevfjLaTiKov, aXX' 6/9 fieTavoiav /JLO 
 TO bid TOV Kvplov r)jj.wv 'Irjcrov XpKTTOV, oirep Kal avTOS e 
 TLcraTO. TOVTO Se o\ov TrvevjJiaTiKOV *TOVTO Kal 77/^669 
 fyfLeOa. "EKTOV TO $id SaKpvwv, OVTG>? CTTITTOVOV, &>9 o \ovwv 
 
 K.d<JTJ)V VVKTa T1JV K\IV7]V aVTOV, Kal fJ,6TaVOWV KOi 6pr)VU>V 
 
A. D. 320.] XXXIX. ATIIANASIUS. 395 
 
 ol? Tj/jiaprev. "E{3So/biov /SaTrrKT/Lia, TO 8ia paprvpiov vat 
 s, oTrep KOI avros o Xptcrro? e/BaTrrlcraro, Kal TTO\V ye 
 
 alSeari,[j,(t)T6pov, ocro> Sevrepow pvTrois ov fjb 
 "OyBoov TO Te\,evTaiov, ov awr^piov, a\\a Kavarucov Kal Ko 
 areX^vr^ra Kal alctyviw^ TOf? a/JiapT(i)\ovs+ 
 
 In English : 
 
 Q. What does it mean that all were baptised into 
 Moses 1 
 
 A. The Israelitish people having been led across 
 the Red Sea was a sign of Baptism. For as they by / 
 crossing escaped the snares of their enemies, and were 
 fed on manna in the desert ; so also those who are 
 baptized are released from the Spiritual Pharaoh,, and 
 the devils of Egypt, and are fed__wi_Jh^heavenly 
 bread of the Holy Spirit. But since the discussion 
 is concerning Baptism, let us speak more clearly 
 about it. 
 
 Ox HOLY BAPTISM. 
 
 The first baptism was. that of th JJeluge for the 
 eradication of sin. The second that of Moses,, when 
 he crossed the Red Sed : for it was typical ; for,, as 
 there was the Sea, so in baptism is the water : and 
 as there was the cloud, so here is the Holy Spirit. 
 But hear what that cloud was. When the Hebrews - >/ 
 went out of Egypt with Moses, he sent a cloud, as a 
 pillar of fire, and gave them light by night ; so that they 
 walked in the night also, that the Egyptians might 
 not overtake them. Behind them went the cloud, 
 and overshadowed them, that the Egyptians might j 
 not see them. Andthis is, the second baptism. The 
 thiixl^js^thal^f^the^^^ which the Hebrews held. 
 For every one who was unclean, washed himself with 
 water, washed his clothes, and so entered into the as- 
 
395 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 sembly. The fourth baptism was that of John which 
 was introductory, and not wholly spiritual, but only 
 to repentance. The fifth is that through our Lord 
 Jesus Christ, with which he also was baptized. This 
 is wholly spiritual : with this we also are baptized. 
 The sixth is by tears, and is painful ; with which one 
 washes his bed nightly, and weeps and mourns for 
 
 I the sin, which he has done. The seventh is the bap- 
 '^^'^il^^*^iif'f^f'^^^9f9t' a '^ft3SSf^^SSf f ^ n ^^ r ^''''^ 
 tism of martyrdom and of blood, with which our Lord 
 ... - - ... J ..- .,..,:- -- - <-.-. /., . . . ..,- 
 
 himself also was baptized, and is more reverenced 
 than the others, inasmuch as it is not defiled by after 
 sins. Lastly is the_ eighth, not to save but to 
 burn, and to punish sinners without end and 
 
 *< - 
 
 Question 102 is as follows. 
 
 p{3. 
 TL \eyei, (rapg /cal alpa /3curi\eiav 9eov Kkrjpovop]aai ov 
 
 TTO,? 6 TTJV eavrov crdpKa Tpe<po)V els tcopov ov 
 Oeov 
 
 In English : 
 
 Q. Why does he say. Flesh and blood cannot 
 inherit the kingdom of God ? 
 
 A. Because every one who nourishes his flesh to 
 satiety is unable to inherit the kingdom of God.'* 
 
 The word Regeneratio does not occur in the Index to either 
 volume. 
 
 In "VValchii Bibliotheca Patristica, chap. XIV ' De Patrum 
 Erroribus/ it is stated that St Athanasius wrote 
 
 Sacramentum Veteris Testamenti tantum significas- 
 se, non contulisse gratiam. 
 
 -.-' .'vr ;...,* ^ 
 
A. D. 320.] XXXIX. ATHANASIUS. 397 
 
 In English : 
 
 That the Sacrament of the Old Testament only 
 signified Grace, but did not confer it. 
 
 Observe here the words are Veterls Testament! : the allusion is 
 to the Old Testament dispensation. Walsh does not give the 
 places in Athanasius, where this doctrine is. He writes about 
 three pages altogether on the doctrines of Athanasius, but no 
 more on exactly this subject. He concludes with writing : 
 
 De doctrina Athanasii exposuerunt monachi Bene- 
 dictini prasfatione, quamillius OPERIBUS praemiserunt. 
 
 In his Bibliotheca Theologica he mentions Alhanasius, but 
 not on the subject of Baptism. 
 
 P a S e 75 > 
 
 203, 239 and 395. At page 75, after contending that 
 
 Being baptized into the. name (not names) of the 
 three persons of the undivided Trinity, j^ no more 
 profession of obedience, sovereignty, belief, but (if 
 one may so speak) a real appropriation of the person 
 baptized to the Holy Trinity, a transfer of him from 
 the dominion of Satan to Them <&c. and that the 
 cjonsubstantiality of the Persons of the Blessed 
 Trinity is proved by the ancient Church from the, 
 words of baptism 
 
 The Tract continues : 
 
 And in this way we may much more appreciate 
 the force of the argument, which the Ancients, when 
 vindicating the Catholic doctrine of the Trinity, drew 
 from the words of Baptism, but which to us has been 
 much weakened and obscured ; for if by these words 
 were only meant that we thereby acknowledged the 
 
3S8 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Father, the Son and the Holy Ghost, the co-equality, 
 and co-essentiality of the three Divne Persons will 
 not thence be so evident, since in different ways we 
 might believe in and acnowledge the undivided au- 
 thority of the Creator, and the derived authority of 
 a created ; but since the words, as Christian Anti- 
 quity understood them, further denote the power of 
 those in whose name we are baptized, as manifested 
 in that baptism, then the argument appears clear, 
 that in this work of power He would not have joined 
 the Creator with the created. 
 
 " For neither did lie conjoin " (argues St Athanasius, ep. \ > ad 
 Serapionem, c. xi, p. 660) an angel with the Godhead, nor did 
 He unite us with himself and the Father in one created, but in 
 the Holy Spirit." 
 
 And again : " They (the Arians) rislk the very fulness 
 of the mystery Baptism. For sinefe this perfecting 
 is conferred into the name of the Father and the Son, 
 bt these acknowledge not the true FathelL because 
 they deny Him who is derived of Him, and his con- 
 substantiality, and deny again the true Son, atid feign 
 to themselves another, created out of things^, which 
 were not, and name him ; how should not what they 
 administer be wholly vain and profitless, having a 
 semblance but nothing real as an aid to holiness ? for 
 the Arians impart not baptism into the Father and 
 the Son, but into a Creator and a creature, a maker 
 and made. But, as this ' created, is different from 
 the Son, so would that which they are thought to 
 give, be from the reality, although they affect to 
 name the name of the Father and the Son." 
 
A. D. 320. J XXXIX. ATHANASIUS. 399 
 
 The Greek of this is as follows : 
 ORAT. II, CONTRA ARIANOS, 42, p. 510 edit. Paris. 1698. 
 
 OvTot 8e K(,vSvvevovo~i, \OLTTOV Kal Trepl avTo TO TrKr^p(t)p,a TOV 
 jjivcrTTiplov (f>rj/jil orj TO SaTrTicrjjLa. El_ yap et9 ovofjia Harpbs 
 Kal Tlov SlSoTai ?/ reXe/oxjfc?, ov Xeyoucrt e IlaTepa d\rj0ivbv, 
 <Ha TO apvelcrOai TO ef avTov Kal ouoiov TTJ? overlap, dpvovvTai 
 e Kal TOV a\rj6ivbv vlbv, Kal a\\ov eavTois ef OVK OVTCOV 
 KTIO~TOV avaTrKoTTOVTes ovo/JLa%ov<ri TTW? ov Tra^reXw? Kevbv 
 Kal d\V(rtTe\6S TO Trepl avTwv SiSouevov eort, 
 JAW eftov, Ty Se a\7]0ela /wfiev e%ov TT^O? evaefteLav 
 Qj]^a ; ov yap ei? IlaTepa Kal Tlov i$oao-iv ol 'Apeiavol, dXX? 
 t? KTLcrTrjv Kal XTUTfAO,, Kal et? TTOirjTrjV Kal TTOirjua. "flo-Trep 
 &e aXXo ecrrl KTL&fjia irapa TOV Tibv, OVTCOS aXXo av eir) r/}<> 
 aKTjQeias TO Trap avTMV vo/jM^o/jievov oi$oo-0ai, Kav TO ovo^a TOV 
 UaT/oo? Kal TOV Tiov, &ia TO yeypafifjievov, ovofid^eiv Trpocr- 
 
 TTOlOCOVTat,' 
 
 At page 203, the Oxford Tract, arguing on the " one Faith 
 conjoined with the one baptism ; one grace of baptism, because 
 one Godhead," writes : 
 
 And St Athanasius [Ep. iii, ad Serapionem, c. vi, 
 p. 695 ed. Bened.], in the same way, so characteristic 
 of the ancient Church, while he blends the passage 
 of St Paul with our Lord's commission to baptize, 
 connects the confession of the true faith with the 
 grace and blessings of baptism. 
 
 " For this cause the Lord himself united his own 
 name with the name of the Father, to show^that the 
 Holy Trinity consisted not of different beings , i. e. 
 ^of a Creator and a creature, buythat it is one God- ^ 
 head. This Paul having learnt, taught that the grace .^"0 
 given therein was one, one Lord, one Faith, one Bap- 
 tism,. As there is one baptism, so also one Faith. For 
 whoso believeth in the Father, in the Father know- 
 
100 SYNOPSIS , OF AUTHORITIES ON BAPTISM. 
 ~ "37 */,, :/,' '.!.?> tjttr,.i, ^~>.Ji- 
 
 f AU, V &^/fc*~fr- t^ KV^6wVMf^^ 
 
 eth the Son, a^-the-4^&-iet~ai&'o the Son. And 
 
 therefore, he believeth in the Son also,(jind in the 
 Holy Spirit, inasmuch as the Godhead of the Trinity 
 is also one^being known from the one Father." 
 
 The Greek of this here follows : 
 EPIST. in, AD SERAPIONEM, 6. p. 695. Edit. Benedict. 
 
 Aia TOVTO avTos 6 Kvpios TW ovo^ari TOV iraTpo^ avro awe- 
 
 Tagev, iva Se/f/7, OTI/OVK e/e Siacftopcov, TovTeo-Tiv IK /crlcrTov 
 
 real KTicrpaTOS, crvveo-T'rj/cev rj ayla rpias, a\\a pia rdvrr}<; rj 
 
 Oeorrjf; eVrt* TOVTO fiaOcbv 6 UaOXo?, eBiBa^e fjulav elvai t Trjv 
 
 ev avTrj SiSo/jievrjv ^dpiv, Xeyouv-JS^ Kvpios, fila TT/CTT^?, ev 
 
 ftaTTTicr/jLa. *O yap 7TL(TT^va)v els TOV Ila^epa, olbev ev rw UaTpl 
 
 S TOV Tlov, teal TO Ilvev^a, ou/c e/cro? TOV Tiov. Kal Bia TOVTO 
 
 * Trarreuet ical et? TOV vlovf/cal et? TO Tcvevjjba TO ayiov ) eVetS^ teal 
 
 D fiia TT}? r/9taSo9 17 QeoTTj? e% ew? TOV UaTpos ywcoa/copevij. 
 
 The same Oxford Tract, at page 239, after writing " On 
 Baptism-beneficial or pernicious," quotes Atbanasius : 
 
 Blessed is the man to whom the Lord imputeth no 
 sin ; for he is truly blessed who with his whole heart 
 approacheth to Holy Baptism. But whoso is baptized 
 in hypocrisy (^era $6\ov), besides that he obtaineth 
 not remission, shall also receive damnation." 
 
 In Greek: 
 PSALM xxxi, 1, 2. p. 1050 edit. Bened. 
 
 Mafcdpios dvrjp ov ov firj \oylty]TCU 6 Kvpios dfjuapriav, ov& eo~Tiv 
 ev TW o-TOfiaTi avTov ^0X09. OuTO? yap aXrjOw paicdpios, o o\rj 
 tcapSla Trpoarep^o^evo^ TOJ dyl<*) /BaTTTicrfJuiTi. 
 
 There is no Greek in Athanasius, corresponding to the 
 last sentence " But whoso &c. 
 
 The Tract, in page 395, referring to page 279, where the 
 subject is the meaning of the words " fulfilling all righteousness," 
 quotes, on the efficacy of our Lord's Baptism, Athanasius as 
 
A. D. 320.] XXXIX. ATHANASIUS. 401 
 
 stating that he gives an additional testimony on the interpretation 
 of I Cor. i, 22. I John ii, 2027 : 
 
 But if for our sakes he sanctifies Himself, and doth 
 this when he became man, it is plain, that the descent 
 of the Spirit upon Him in Jordan, was upon us 
 
 [77 e& OVTQV ev rat *Iop$dvy rov Ilvevaaros yevouevr) /ea$oSo9 et9 
 
 ^/xa? rjv yevo^evrf] because he bore our body ; and it 
 was not to amend the word, but again for our sancti- 
 f ication, that we might partake of his anointing ; and 
 of us it might be said " Know ye not that ye are the 
 temple of God, and the Spirit of God dwelleth in 
 you?" For, when the Lord, as man, was washed in 
 Jordan, it was we who in Him, and by Him, were 
 washed ; and when he received the Spirit, it was we 
 who from him became capable of receiving it. 
 Thence did we also begin to receive the unction and 
 the seal, John saying, " And ye have an unction from 
 the Holy One," and the Apostle " And ye were sealed 
 by the Holy Ghost of promise." This then was said 
 on our account and for us. 
 
 The Greek : 
 ORA.T. T, CONTRA ARIAXOS, 47, p. 451. 
 
 El Se rj/J&v 'xdpiv eavrbv dyidQi, KCU rovro rroiel ore yeyovev 
 , ap'i^>rj\.ov on, /cal TI 669 avrov ev T> 'lopSdvrj rov Hvev- 
 yevo/J,ev?j /cdOoSos, et9 ^a? rjv <yevo/j,evr], Sia TO (f)opelv 
 avrbv rb rj/jierepov aw/jba' /cal OVK eVl {3e\m&orei rov \6yov 
 yeyovev, dX>J et? r^^v Trd\iv ayiacr^ov, iva rov xplo-jnaro*; 
 avrov fjieTaXdpay/jiev, KOI rrepl r}/j,wv Xe^deirj, " OVK otSare on 
 vabs Oeov eare, Kal rb rrvevjJia rov deov olfcei ev vfuv ; " rov yap 
 Kvplov, o>9 dv0pci)7rov, \ovofJLevov ei9 Tov 'lopSdvyv, rjfjuels r)i^ev 
 ol ev avrq) /cal rrepl avrov \ovouevoi,. Kal Se%o/jt,evov pev avrov 
 rb TrvevjJia, rjaets rj^ev ol Trap avrov yivojjuevoi rovrov Seicn/col. 
 
 52 
 
402 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 PA bin, in his "Primitive Doctrine of Regeneration, "Book i, 
 ch. 3, p. 42, on the Ideality of Regeneration, quotes Athanasius, 
 Oper. I, p. 767, thus : 
 
 He that is baptized, puts off the old man, and, as 
 being born from above, is renewed by the grace of 
 the Spirit. 
 
 In the second part of the same chapter, page 46, Paber also 
 quotes Athanasius, Oper. II, p. 291. as one of his witnesses, 
 that regeneration is not only a moral, but a federal change. 
 
 Holy Baptism purifies us from all hereditary sins. 
 
 Paber also, Book II, chap, vi, page 134, on the Statements 
 of the Early Fathers respecting the concomitance of Moral 
 Regeneration upon outward Baptism viewed as a mean or channel, 
 quotes the same passage from Athanasius. 
 
 He that is baptized puts off the Old Man ; and, as 
 being born from above, is renewed by the grace of 
 the Spirit. 
 
 He also, Book II, chap, viii, page 168, on the Doctrine of the 
 early Fathers touching the possibility of & future reception of Moral 
 Regeneration quotes Athanasius : Oper. II, p. 296. 
 
 To the nature of man God hath given three 
 Baptisms,, which are capable of purifying from every 
 sin : the Baptism through water ; the Baptism through 
 a person's own blood in martyrdom ; and the Baptism 
 through tears. Know, then, that, in like manner as 
 the Fountain of Baptism, so, moreover, the Fountain 
 of tears purifieth a man. 
 
 Paber also, Book II, chap, ix, page 200 On the Doctrine of 
 the Early Fathers touching the possibility of a reception of Moral 
 Regeneration either before Baptism, or, in some cases, without 
 baptism, ([notes from AtKanasius, the same passage: 
 
A. D. 320.] XXXIX. ATHANASIUS. 403 
 
 To the nature of Man God hath given three 
 Baptisms, which are capable of purifying from every 
 sin ; that through Water ; and that through a person's 
 own blood in Martyrdom ; and that through Tears. 
 
 Paber also, in Book II, chap, ix, page 216, quotes Athanasius, 
 Oper. I, p. 232, as follows : 
 
 God not only created them men, but likewise 
 called them sons, as having begotten them : for the 
 very tenn^^^^inj^lies and involves the idea of a 
 Begetting, as where he says by the Prophet, " I have 
 begotten sons and brought them up." And, on the 
 whole, whgneyer^ Scripture would indicate a Son, it 
 expresses the noun, not by the term Creation, but by 
 the term Begetting. This accordingly John well 
 knew, when he said ; " He gave unto them power to 
 become the Sons of God, who were born, not from 
 blood, nor from the will of man, but from God." Here 
 we may note the excellent distinction which he makes. 
 He uses the word " Become " : because he would say, 
 that they are called sons, not by nature but by adoption. 
 And he uses the expression " Were born " ; because he 
 would intimate, that they had altogether received the 
 name of Sons. Such is the philanthropy of God, that 
 of those, of whom he is the Creator, afterwards, 
 through Grace, he becomes also the Father. But 
 he becomes their Father, when men, who have 
 already been created, receive, as the Apostle speaks, 
 into their hearts the spirit of God, crying, "Abba, 
 Father." These are they, who, having received the 
 word, have received from him power to become the 
 sons of God. Otherwise by najufre being only crea- 
 tures, they would never have become sons, unless 
 they had received the spirit of him who is by nature 
 
 * 'MMMMMM'MMMMMMHMMMaHMIMHMIHMMMMMMMn^ 
 
i 
 
 404 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 the true Son. From this it may be shewn, that we 
 are not sons by nature, but that such alone is the 
 Son who is within us : and, conversely, it may be 
 shewn that God is not our Father by nature, but 
 that he is only the Father of the Word, within us, in 
 whom, and on account of whom we cry, " Abba, 
 Father." Hence we are not first begotten, but we 
 are first made : for it is written, " Let us make man." 
 Afterward, when we have received the grace of the 
 Spirit, we are said also to be begotten. 
 
 Since the Father is Light, and since the Son is 
 splendor from him, we shall not grudge to use the 
 same phraseology respecting them both. Thus, in 
 the Son we may behold the Spirit in whom we are 
 illuminated : for says the Apostle, " That he may give 
 unto you the spirit of wisdom and revelation, the 
 eyes of your heart being illuminated in the knowledge 
 of him." But when we are illuminated by the Spirit, 
 it is Christ who illuminates us in him; for saith John, 
 " He was the true Light, which illuminates every man 
 that cometh into the world." And, again, since the 
 Father is the Fountain and the Son is called the River, 
 we are said to drink the Spirit ; for it is written, that 
 " We have all been made to drink of one Spirit. But 
 when we drink the Spirit, we drink Christ : for " They 
 drank of that Spiritual Rock which followed them ; 
 and that Rock was Christ." And, yet again, Christ 
 being the true Son, we, when we receive the Spirit, 
 are made Sons : for " Ye have not received the spirit 
 of bondage again unto fear, but ye have received the 
 spirit of a&jsita& Wherefore, being made Sons by 
 the Spirit, we are called, in Christ, the Sons of God : 
 for " As many as received him, to them gave he power 
 
A. D. 320.] XXXIX. ATHANASIUS. 405 
 
 to become the Sons of God." ATHAN. AD SERAP. 
 Spir. sanct. non esse creat. Oper. vol. I, p. 359. 
 
 Faber also in the same Book II, chap, ix, beginning page 
 193, On the doctrine to baptism as above states in page 221, 
 On the other means through which Moral Regeneration is com- 
 municated : 
 
 Those other means, two in number, are verbally 
 referred to, and fully Tecognized by Athanasius, 
 under the aspect of their being, along with the mean 
 of outward Baptism, propounded in Scripture : A 
 believing Reception of Christ, to wit : and The 
 Revealed Word of God or of Truth. 
 
 The following is from TRICALET, Sur le Sacrament de Bapteme : 
 
 St Athanase enseigne que T edifice de notre foi est 
 fonde sur le Bapteme ; qu'il doit etre confere non au 
 nom du Verbe seul, au nom du S. Esprit, mais au 
 nom du Pere, du Fils, et du S. Esprit ; sans quoi 
 celui qui est baptise ne recevrait rien, et ne serait pas 
 initie, puis qu'il ne le pent etre qu' au nom de la 
 Trinite ; car il n'y a qu'un Bapteme, qui doit etre 
 confere au nom du Pere, du Fils, et du S. Esprit. 
 
 In English : 
 
 Athanasius teaches that the edifice of our faith is 
 founded on baptism, that it ought to be conferred not V, 
 in the name of the Word only; or in the name of / 
 the Holy Ghost ; but in the name of the Father, and ^' ; 
 of the Son, and of the Holy Ghost, without which /' 
 whoever is baptized receives nothing ; and will not $/& 
 be initiated into it, because he cannot be so but in - 
 the name of the Trinity ; for there is but one baptism, ' 
 which ought to be given in the name of the Father 
 and of the Son, and of the Holy Ghost. 
 
406 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XL. HILARY OF POITIERS, 
 
 St HILARY, bishop of Poitiers, was born about A. D, 300 and 
 died 367. 
 
 DUPTN says that Hilary, in his Commentaries on St Matthew, 
 Second Canon, writes : 
 
 Jesus Christ did not cause St John to baptize him 
 for the purification of his sins, since he was without 
 sins; but that water might sanctify us by Jesus 
 Christ. Then he speaks of the effect of Baptism. 
 
 After Baptism (says he) the Holy Spirit descends 
 upon the baptized: he fills them with a celestial 
 unction, and makes them the adopted children of 
 God. 
 
 Dupin says : 
 
 Hilary ascribes wonderful effects to Baptism, when 
 it is received with good dispositions. 
 
 Dr WOTTOX, in a note on Dupin, quotes St Hilary writing in 
 his book of Synods, about baptism, thus : 
 
 Regeneratus pridem Formerly Regenerated. 
 
 Adam Clarke, in his " Concise view c." has fourteen pages on 
 Hilary. He enumerates the works of Hilary, but does not" men- 
 tion Baptism as mentioned in any of them. He says they have 
 never been translated into English. 
 
A. I). 310,] XL. HILARY OF POITIERS. '107 
 
 The Oxford Tract, No, 67, page 131, quotes St Hilary, 9, 
 8, thus : 
 
 We are circumcised, then, not by a carnal circum- 
 cision, but by the circumcision of Christ ; i. e. being 
 re-born into a new man. For, when we are baptized 
 with him, in his Baptism, we must needs die as to the 
 old man, because the regeneration of Baptism is the 
 power of resurrection. 
 
 The Tract gives a quotation of about two pages on ' One Lord, 
 one Faith, one Baptism, one God and Father of all/ to shew how 
 the deeper value for the ' one Baptism ' was bound up with the 
 deeper and more settled apprehension of the ' one Faith ' which 
 they had in baptism received &c. 
 
 The Tract quotes St Hilary in pages 74, 78, 117, 118, 130, 
 131, 133, 180 and 203. 
 
 In page 74 the quotation is long and not quite directly on the 
 subject. 
 
 In page 78 St Hilary is quoted thus : 
 
 That what I professed in the creed of my regene- 
 ration, being baptized in the Father, Son and Holy 
 Spirit, I may ever retain. 
 
 In pp. 117, 118, the quotation is very long, and brought for- 
 ward to shew that the real unity of Baptism proves the real unity 
 of the Trinity. DE TIUNITATE, 8. 79. 
 
 The quotations in pages 130, 133, 180 and 203, are very long, 
 and not easily abridged. To understand them, the Tract itself 
 must be consulted. 
 
 TEICALET'S " Precis" of St Hilary is as follows : 
 
 Tous nos peches nous sontremis dans le Bapteme, 
 qui est le Sacrement de la divine regeneration. Le 
 Bapteme est un, de meme que la foi ; it doit etre con- 
 fere par T invocation expresse du Pere, du Fils et 
 
408 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 du S. Esprit : et ceux qu ' on destinait au Bapteme, 
 devaient savoir ce que ces noms signifient, et croire 
 distinctement ce qui est designe par chacun de ces 
 termes ; on les obligeait encore a confesser qu'ils 
 croyaient au Fils de Dieu ; qu'il a souffert et qu'il est 
 resuscite, et pour preuve de leur foi on les faisait 
 jeuner tout le temps de la Passion du Seigneur ; ils 
 recitaient le Symbole et confessaient entr' autres 
 articles, que le Fils de Dieu est ne de Marie. Inter- 
 roges s'ils renoncaient au diable, au monde, au peche, 
 ils repondaient qu'ils y renoncaient. Ils faisaient 
 serment de garder inviolablement la foi qu'ils avaient 
 professee au Pere, au Fils, et au S. Esprit. Outre le 
 Bapteme d'eau, S. Hilaire en distinguait trois autres, 
 le Bapteme du feu, le Bapteme du sang, ou du mar- 
 tyre, fonde sur ce que dit S. Jean dans 1' Evangile, Je 
 vous baptise dans lean, pour vous porter a la penitence, 
 maiscelui qui doitvenir apres moi. .vous boptisera dans 
 le S. Esprit, et dans le feu ; et sur ces paroles de 
 Jesus Christ Je dois etre batise a" urn autre Bapteme. 
 Par le Bapteme du feu S. Hiliare entend le feu, qui 
 au jugement dernier purifiera tout, et par le Bapteme 
 du S. Esprit il parait entendre le sacrement de con- 
 firmation, qu'il appelle ailleurs le sacrement du S. 
 Esprit, en le distinguant expressement du Bateme. 
 
 In English : 
 
 All our sins are remitted in baptism, which is 
 the sacrament of divine Regeneration. Baptism is 
 one, the same as Faith ; it must be conferred by the 
 express invocation of the Father, of the Son, and of 
 the Holy Ghost : and they who are to be baptized 
 must know what these names signify, and believe dis- 
 
A. D. 350.] XL. HILARY OF POITIERS. 403 
 
 tinctly what is designed by each of these names ; 
 they must also confess that they believe in the Son 
 of God ; that he suffered and is risen again ; and 
 for proof of this faith they fast all Passion week ; 
 they repeat the creed, and confess among other 
 articles, that the Son of God was born of the Virgin 
 Mary. On being interrogated if they renounce the 
 Devil, the world, and sin, they answer that they 
 renounce them. They make an oath to keep inviolate 
 the faith they have professed of the Father, of the 
 Son and of the Holy Ghost. Besides the baptism of 
 water S. Hilary distinguishes three others, the 
 baptism of the Spirit, the baptism of fire, and the 
 baptism of blood, or martydom, founded on what St 
 John says in his Gospel, " I baptize you with water to 
 repentance ; but he, that comes after me, will baptize 
 you with the Holy Ghost, and with fire : " and on the 
 words of Jesus Christ " I have a baptism to be bap- 
 tized with. By the baptism of fire, St Hilary means 
 the fire which at the day of judgement shall purify all ; 
 and by the baptism of the Holy Spirit, he seems to 
 mean the sacrament of Confirmation, which he calls 
 in another place the baptism of the Holy Spirit, dis- 
 tinguishing it expressly from baptism. 
 
410 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XLI. PACIANUS. 
 
 St Facianus was born about A. D. 310 and died about 380. 
 
 DUPIN states that 
 
 He wrote strongly on the efficacy of Baptism, and 
 / composed a treatise expressly upon that subject. 
 Also that from this treatise it appears that the righte- 
 ousness of Christ was communicated to all men by 
 
 * i.... - . _. - -i u^^^g*-* ""n ~ ' """ * 
 
 baptism, and by the aid of the Holy Spirit, provided 
 that Faith precede. That this regeneration cannot 
 be perfected but by the Sacrament of baptism and 
 unction, and by the ministry of the priest. "For 
 (says he) baptism purifies from sin, and unction brings 
 down the Holy Spirit the whole man is born again 
 and renewed in Jesus Christ, that we may lead a new 
 life, which shall never end ; because, though this 
 body shall die, yet we shall always live in Jesus Christ, 
 in a heavenly and eternal life." He observes that 
 being delivered in baptism from the bands of sin, we 
 renounce the devil and the world ; and, if afterwards 
 by forgetting the grace which we have received, we 
 relapse into a crime, our relapse is almost irrecovera- 
 ble ; because that Jesus Christ suffered but once, 
 and we cannot be washed and purified above once. 
 
A. D. 350.] XLI. PACIANUS. 411 
 
 He concludes with an exhortation to those that are 
 newly baptised, to preserve the grace which they have 
 received, to sin no more, to keep the purity and inno- 
 cency of baptism till the day of judgement, and to 
 endeavour to obtain treasures by their prayers and 
 spiritual labours. There is hardly (Dupin says) any / 
 of the ancients that speaks more clearly of the effi- 
 cacy of the Sacrament of Baptism, Confirmation, and 
 Penance. He attributes to Chrysm the effect of 
 Confirmation, which is an opinion very rare among 
 the Latins, who attribute it to imposition of hands. 
 Though he speaks advantageously of the efficacy of 
 the sacraments, yet he requires very great dispositions, 
 in order to their producing such effects as they ought 
 to have. 
 
 In the epistle of Pacianus " Contra tractatus Novationum," he 
 writes : 
 
 Si pcenitentibus remissio peccatorum dari potuit, 
 eis baptismum non fuit necessarium. Insulsissinm 
 comparatio ! Baptisma enim sacramentum est Donri- 
 nicse passionis, poenitentium venia, meritum confiten- 
 tis. Illud omnes adipisci possunt, quia gratiae donum 
 est, id est gratuita donatio. 
 
 In English : 
 
 If remission of sins could be given to penitents, 
 baptism was not necessary for them. Most foolish 
 comparison ! For Baptism is the sacrament of our 
 Lord's passion, the pardon of penitents, the merit of 
 him who confesses. All may obtain it, because it is 
 the gift of grace, i, e. a gratuitous gift. 
 
 ADAM CLARKE, in his " Concise view &c." gives three pages 
 on Pacianus ; he writes as follows : 
 
412 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 He was no less pious than eloquent, and wrote 
 several treatises, of which all are lost, except three 
 letters addressed to Sempronianus, against the Nova- 
 tians, an exhortation to repentance, and a Sermon 
 on Baptism; the genuineness of which latter has 
 
 been douhted. &c On Baptism he shews, in the 
 
 first place, that " all men are born in sin, as partaking 
 of Adam's sinful nature ; in the second, that a restora- 
 tion is purchased by Christ through baptism, by 
 (which the whole man is re-born and renewed in 
 Christ ; for in the font all sins are purged away, and 
 by Chrysm the Holy Spirit flows into the soul ! " and 
 warning those baptized to remain stedfast, he tells 
 them not to destroy the efficacy of their baptism by 
 again becoming servants to Satan and the world by 
 an evil life ; because, as Christ died but once, they 
 can be purified but once, therefore a relapse is almost 
 beyond cure. 
 
 The ' Sermo de Baptismo ' is too long for insertion here ; but 
 some passages of it are worthy of notice ; for example the 
 following : 
 
 Aperire desidero qualiter in Baptismo nascamur, 
 
 et qualiter innovemur. . . . 
 
 I am anxious to unfold how we are born and 
 renovated in Baptism .... 
 Aperiam igitur quid fuerit ante gentilitas, quid 
 
 fides praestet, quid Baptismus indulgeat. 
 
 I will therefore declare, what gentileship was be- 
 fore, what faith effects, and what indulgence Bap- 
 tism affords. 
 Accipite ergo, dilectissimi, homo ante baptismum 
 
 in qua morte sit positus. 
 
A. D. 350.] XLI. PACIANUS. 413 
 
 Hear therefore, dearly beloved, in what a state J 
 of death man is placed before Baptism. 
 
 There are several other passages in this sermon, similar to 
 the foregoing. 
 
414 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XLII. OPTATUS. 
 
 St OPTATUS, bishop of Milevi, was born about A. D. 340. 
 DUPIN says that Optatus writes that 
 
 All men that come into the world, though they he 
 born of Christian parents, are filled with an unclean 
 spirit, which must be driven away by baptism. 
 
 Dupin observes that Optatus mentions Exorcism with com- 
 mendation : also that 
 
 Optatus proves that the Donatists commit a great 
 crime in reiterating Baptism, which Jesus Christ has 
 commanded to be given but once only. He approves 
 of the commendations which Parmenianus (^against 
 whom in some respects Dupin says Optatus wrote) 
 has given this sacrament, by saying that it is the 
 " life of Virtue, the death of crimes, the immortal 
 birth, the means of obtaining the kingdom of heaven, 
 the port of innocence, and the shipwreck of sin." 
 j But he adds that it is not he [the minister] who gives 
 \ this sacrament of Baptism that confers the grace ; 
 but the faith of him that receives it (which must be 
 understood of adults only) and the virtue of the 
 Trinity that it is Jesus Christ who baptizes. 
 
 The index generalis of Bibliotheca Maxima of Delabigne quotes 
 Optatus with the words " Baptism! laudes" thus : 
 
A. D. 370.] XLII. OPTATUS. 415 
 
 Quis enim fidelium nesciat, singiila baptismata 
 virtutum esse vitam, criminum mortem, nativitatem 
 immortalem, coelestis regni comparationem, innocen- 
 tire portum, peccatorum, ut et tu dixisti, naufragium. 
 
 This is the passage to which Dupin alludes above : in English 
 it is as follows : 
 
 For who, among true believers, does not know that 
 every baptism is the life of virtues, the death of crimes, 
 the immortal birth, the obtaining of the heavenly 
 kingdom, the port of innocence, and the shipwreck 
 of sins, as you also expressed it. 
 
 There are about seven columns more of Optatus ; but much of 
 them is not easily understood without the work against which he 
 writes ; and much of il is not exactly on this subject. Optatus 
 further writes : 
 
 Denique vos, qui baptisma quasi libenter duplicare 
 contenditis, si datis alterum baptisma, date alteram 
 fid em ; si datis alteram fidem, date et alterum Chris- 
 tum ; si datis alterum Christum, date et alterum Deum. 
 Unum Deum esse negare non potestis &c. 
 
 In English : 
 
 In short you, who are so ready to confer baptism 
 twice, if you admit a second baptism, you admit a 
 second faith ; if a second faith, also a second Christ; 
 if a second Christ, also a second God. But you 
 cannot deny that there is only one God &c. 
 
 On the part referred to in the Index Generalis, "In ipso 
 [baptismo] tres esse species/' is as follows : 
 
 In hoc sacramento baptismatis celebrando, tres esse 
 species constat, quas et vos nee augere nee mimicre 
 
416 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 nec praetermittere poteritis. Prima species est in 
 Trinitate, secunda in credente, tertia in operante. 
 Sed non pari libramine ponderandag sunt singular. 
 Duas enim video necessarias, et unam quasi necessa- 
 riam. Principem locum Trinitas possidet, sine qua 
 res ipsa non potest geri : hanc sequitur fides credentis ; 
 jam persona operands vicina est, quae simili auctoritate 
 non potest &c. &c. 
 
 In English : 
 
 In celebrating the sacrament of baptism, it appears 
 there are three species, which even you will not be 
 able to augment, to diminish, or to pass over. The 
 first species is in the Trinity, the second in the 
 believer, the third in the person officiating. But 
 these are not to be weighed in the same scale. For 
 I see that tu r o of them are necessary, and one in the 
 next degree to necessary. The Trinity holds the 
 chief place, for without it the thing cannot be done 
 at all : then comes the faith of the believer ; and 
 lastly the person officiating, which is of less importance. 
 
 The best editions of the works of Optatus are, 1. Dupin, folio, 
 1700. 2. Cum notis Dupin aliorumque, Amst. fol. 1702. 
 
A. D. 370.] ST CYRIL OP JERUSALEM. 417 
 
 XLIII. ST CYRIL OF JERUSALEM. 
 
 DUPIN writes of St Cyril's Catechetical Discoourses and says that 
 
 " The 18 first are addressed to those of the 
 Catechumens who are called the elect, or the enligh- 
 tened ; that is to say, those that have passed through all 
 the other degrees of Catechumens; and are now 
 instructed in order to receiving Baptism, within a little 
 time : for the ancient churcli did not give Baptism 
 immediately to all those zv/io desired it, but onli/ to those 
 who had given signs of a sincere faith; and of the 
 change of their life, by a long trial, and by a course 
 of penance. So, when an infidel offered himself 
 to be admitted among the number of Christians, they 
 began with discovering to him in particular the 
 blindness wherein he had hitherto been ; but they did 
 not permit him to enter into the Church, to hear the 
 public exhortations. Afterwards, when he was suffici- 
 ently undeceived of his old errprs, and desired to be in- 
 structed in the truth, he was permitted to enter into 
 the Church, but only to hear the sermons, without 
 being present at any of the prayers. This sort of 
 Catechumens were called hearers, because they heard 
 the instructions which were given to the church. The 
 
 54 
 
418 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 third rank of Catechumens was that of those who 
 were present at the prayers, who were called the 
 Supplicants or the Prostrati, because they were present 
 at the prayers of the Church, till the offertory ; and 
 they kneeled and prostrated themselves to the ground 
 to receive the blessing of the Bishop. In the mean 
 time they were instructed in the doctrine of the 
 church ; and their behaviour and actions were care- 
 fully inspected ; and when they found them disposed to 
 receive Baptism, they were permitted to desire it ; and 
 to give in their names, that they might be admitted to 
 it. Those who did so, were called COMPETENTES, that 
 is, COMPETITORS ; and if their petition was admitted, 
 they were called ELECT ; and then they were prepar- 
 ed to receive baptism by instructions, by exorcisms, 
 and by many ceremonies. These are all the degrees 
 that can be distinguished among the Catechumens. 
 But commonly, the fathers, without insisting on these 
 distinctions, called those Catechumens, who were 
 either hearers or partakers only of the prayers ; and 
 they gave the name of Competitors to those who were 
 in a condition to receive baptism. The last are 
 they whom St Cyril calls <f)c0Ti%6pevoi,, that is enlighten- 
 ed ; because they were already instructed in the doc- 
 trine of the church, and had given in their names in 
 the beginning of Lent, to be baptized at Easter, 
 according to custom. 'Twas to ground them well in 
 our mysteries, and dispose them to receive baptism 
 with purity, that St Cyril composed those instructions ; 
 as he himself testifies in this preliminary discourse ; in 
 which he treats of those dispositions, that they ought 
 to bring with them to Baptism, and of the necessity 
 of hearing instruction. He exhorts them to purify 
 
A. D. 370.] XLIIl. ST CYRIL OF JERUSALEM. 419 
 
 themselves from their sins, and to embrace a truly 
 Christian life, if they would have Baptism profitable to 
 them. He admonished them not to approach this 
 sacrament, if their souls were still polluted with 
 heinous sins, and they persevered still in their wicked 
 designs, and their sinful customs. He tells them 
 that they deceived themselves,, if they imagined that 
 they should receive the fruit and effects of Baptism, 
 while they continued in this state. " If ye are still, " 
 says he, "of the same wicked disposition as ye have 
 always been, in vain do ye think that ye shall 
 receive the grace of Baptism : ye shall be washed with 
 those waters, but ye shall not receive the Holy Spirit. 
 Therefore, if any of you finds himself troubled with 
 some secret disease in his mind, let him take a 
 remedy. Ye yet have time ; the church offers you a 
 penance of four days. Ye may, during this time, retire 
 to do penance ; and after that re-enter into the rank 
 where ye were, to be baptized at Whitsuntide." 
 He adds that " since they cannot receive Baptism but 
 once only, (for none but hereticks" says he " are re- 
 baptized ; because the baptism which they have re- 
 ceived out of the church, is no baptism) they must 
 take good heed that they do not receive it in vain." 
 After this he explains the disposition which they 
 ought to have, that this sacrament may be profitable 
 to them. God has said, " I require nothing of you but 
 a good heart." Say not ye " How is it that my 
 sins shall be forgiven me ? I declare it unto you, it 
 is by faith and a good disposition. What is there 
 more easily to be had ? forsake then presently your 
 infamous company ; give over your obscene discourse ; 
 avoid covetousness ; and the love of riches: come 
 
420 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 and hear instruction with diligence and delight ; be 
 careful to receive exorcisms ; though ye have been 
 solemnly exorcised. Nothing is more wholesome 
 than this ceremony : for as the gold is purified by 
 fire, so the soul is purified by exorcisms." He exhorts 
 them afterwards to hear intruction with attention. 
 He makes then understand that there is a great dif- 
 ference between catechising, and sermors ; for if it 
 happens that any one does not apply his mind to a 
 sermon,, or neglects to hear it, it is easy to recover 
 that loss because he may hear tomorrow the 
 same thing. But when all the mysteries which 
 are necessary to be known for receiving baptism are 
 explained in their order by catechising, if perhaps 
 you neglect to hear any one of them, you cannot re- 
 turn to it again ; and there is such an essential connec- 
 tion of all these mysteries one with another, that if 
 you do not understand any one of them, you are in 
 danger of understanding nothing of all the rest. &c. 
 
 The first lecture is also an exhortation to those 
 that are to be baptized to prepare themselves by a 
 holy life and good works, that so they may receive 
 the grace of baptism. It is composed upon a lesson 
 taken out of the first chapter of Isaiah, ver. 16, which 
 begins with these words "Wash you, make clean, put 
 away the evil of your doings " Sic. He exhorts them 
 wholly to put off the old man ; sincerely to renounce 
 all sin ; and to spend in the exercises of piety, the 
 forty days that are appointed to prepare them for 
 baptism. 
 
 The second lecture is concerning sin and penance. 
 
 The third lecture is concerning the necessity of 
 hciplhm, and of penance, which ought to precede it. 
 
A. D. 370.] XLIII. ST CYRIL OF JERUSALEM. 421 
 
 " You must prepare yourselves/' says he, " by purity 
 of conscience ; for you ought not to consider the ex- 
 ternal baptism, but the spiritual grace which is given 
 with the water, that is sanctified by the invocation of \ 
 the Father, the Son, and Holy Ghost. The 
 water washes the body, but the Spirit sanctifies the { 
 soul ; that we, being purified, may become worthy / 
 to approach unto God. You cannot be perfect unless 
 you be sanctified by the water and the Spirit. So if 
 any one be baptized, without having the Holy Spirit, he 
 receives not the Grace of baptism ; and likewise, if any 
 one receive not baptism, though his conversation 
 were never so well ordered, he shall not enter into 
 tlie kingdom of heaven. This discourse is bold ; but 
 it is not mine, but Jesus Christ's, who has pronoun- 
 ced this sentence, when he said " Except a man be 
 born again of water and the Holy Spirit, he cannot 
 enter into the kingdom of heaven." He proves this 
 truth by the example of Cornelius ; then he shews 
 the necessity of baptism by water ; and says that 
 none but Martyrs only can enjoy the kingdom of 
 heaven without being baptized.* 
 
 He teaches that, since Jesus Christ was baptized to 
 sanctify the waters of baptism, we must descend into 
 the water to be sanctified ; and as the Holy Spirit 
 did then visibly appear, so now he descends likewise, 
 though after an invisible manner, upon those that are 
 baptized, if they be well prepared for it. In short he 
 still exhorts those to whom he speaks, to prepare 
 
 * Note by Dr Wotton. "The ancients generally believed that martyr- 
 dom was that baptism by fire, which John the Baptist foretold. MATT. 
 3, 11. and that was the cup which our Saviour foretold Zebedee's children 
 that they should drink, and the baptism wherewith they were to be bap- 
 tized." 
 
422 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 themselves in the lemaining part of Lent, so that they 
 may obtain by baptism the pardon of their sins, and 
 the Grace of the Holy Spirit. 
 
 In the 2d of his Mystagogical lectures he treats of 
 the ceremonies and effects of baptism : he says that 
 the catechumens, after they were unclothed, were an- 
 ointed from the feet unto the head with exorcised oil ; 
 that after this they were conducted to the laver ; that 
 they were asked, if they believed in the Father, the 
 Son, and the Holy Spirit; that, after they had made 
 profession of this faith, they were plunged three times 
 into the water ; and that they retired out of it by de- 
 crees. at three times likewise. He teaches them that 
 
 o y 
 
 the baptism of Jesus Christ, does not only remit sins, as 
 that of John the Baptist did, but also fills the soul zvith 
 the gifts of the Holy Spirit, and makes us the children 
 of God by adoption. 
 
 GARY in his "Testimonies" &c. writes on the 27 Articles: 
 
 Cyril of Jerusalem says to the catechumens who 
 were about to be baptized : 
 
 " This preferred baptism is a great thing ; it is a 
 ransom for the captives ; the remission of sins ; the 
 death of sin ; the regeneration of the soul : a bright 
 garment ; a holy and indissoluble seal ; a carriage to 
 heaven ; the enjoyment of paradise ; the pledge of 
 the kingdom of heaven ; the grace of adoption into 
 son ship." Cyril. Hieros. Praefat. Cateches. 
 
 In Greek : 
 
 , Odvaros d/jiaprlas, TraXiyyevea-la tyv^s, e 
 payls dyla d/card\VTO<;, o^?;/m Trpbs ovpavov, 
 io-QV rpo(f>rj, 
 
A. D. 370.] XLIII. ST CYRIL OF JERUSALEM. -12;} 
 
 The OXFORD TRACT, no 67, quotes St Cyril of Jerusalem, in 
 page 241 of the third edition. 
 
 If thoufeigrrest, now do men baptize thee, but the 
 Spirit will not baptize thee. CATEC. 17, 36. 
 
 In the British Museum is Cyrilli Hieros. Opera, Gr. Lat. folio 
 Lutet. 1631. 
 
 In the Bodleian is the same besides other editions. 
 
 The best edition of Cyril's works is the Benedictine reprinted 
 at Venice, fol. 1763, a copy of which is in the British Museum 
 and in Darling's circulating library. 
 
 ADAM CLARKE, in his Concise View c., gives about 22 pages 
 on Cyril of Jerusalem. He states that in the preface to Cyril's 
 work, " Eighteen books of Catechetical Discourses," 
 
 The catechumens are exhorted to receive the exor- 
 cism, the words of which, he tells them, were drawn 
 from the Sacred Writings, and the ceremony itself 
 very profitable for the purification of the soul. He 
 exhorts them to receive baptism in a becoming man- 
 ner, of which he gives a very pompous description, 
 styling it a deliverance from their captivity the re- 
 mission and death of sins the regeneration of the 
 soul and the ineffable seal of holiness. In the 
 Catechesis itself, he exhorts them to confess the sins 
 which they had committed, &c. and quoting Isaiah 
 c. i, v. 16, "Wash you, make you clean," he invites 
 them to come to Baptism, promising them the most 
 blessed effects from a proper use of this ordinance. 
 
 The second discourse treats on Repentance. 
 
 The third discourse is founded on these words of 
 St Paul, " Know ye not that so many of as have been 
 baptized into Christ, have been baptized' into his 
 death ? ROM. vi, 3." In this he endeavours to shew 
 
424 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 that Baptism is of the highest utility and excellence : 
 I. Because through it the soul becomes the spouse of 
 God : II. Because through the medium of this water, 
 we receive the grace of the Holy Spirit) by which the 
 soul is washed from all defilements : III. Its excel- 
 lence is shewn in the various types, by which it was 
 prefigured ; water being always used when God made 
 a covenant with his people : IV. This is farther shewn 
 by the eminence of that person by whom it was first 
 administered under the Christian covenant, viz : John 
 the Baptist ; and V. By the example of Christ himself, 
 who also received baptism. The necessity of it he 
 proves by the command of Christ, and asserts that 
 none can enter Heaven, who have not obeyed this 
 command, except martys. Christ, says he, when he 
 died for the redemption of the world, had his side 
 pierced with .a spear, out of which came water and 
 blood : water, to denote that all those who were in 
 the peace of the Church, should be baptized with 
 water ; and blood, to intimate that those who should 
 suffer in the time of persecution, should be considered 
 as baptized in their own blood. Though he appears 
 to lay so much stress on the performance of the rite 
 itself, yet he very justly observes, that the water 
 cannot sanctify us ; it is the Holy Spirit alone which 
 impresses the seal of divine grace upon the soul ; for 
 the water can only cleanse the body. Thus under- 
 stood, he says, the effects of Baptism are the remission 
 of sins the effusion of righteousness final salvation 
 and glory. 
 
 A. Clarke gives (after Dupin) the substance of the other 15 dis- 
 courses : in none of which there seems to be any direct mention of 
 
A. D. 370.] ST CYRIL OF JERUSALEM. 425 
 
 Baptism. A. Clarke then gives an analysis of Cyril's "Jfive 
 Mystagogic Catechetical discourses." The two first treat of the 
 ceremonies which precede Baptism, and of the anointing with oil, 
 sanctified by exorcisms. 
 
 After about a page on these ceremonies, A. Clarke quotes Cyril 
 as saying : 
 
 Thus they had their sins not only blotted out, but 
 were made children of God, for this baptism did 
 both, and therefore differed from the baptism of John, 
 which only conferred on them that received it, the 
 remission of sins. 
 
 Adarn Clarke writes : 
 
 There is much reason to believe that these (Mys- 
 tagogic Catechetical discourses) are not the genuine 
 works of Cyril, but the fabrication of a later age . . 
 
 . . I do not find that any of the works of this author 
 have been translated into English. 
 
 FABEU, in his " Primitive Doctrine of Regeneration," Book, i, 
 chap. 4, page 49, quotes Cyril thus : 
 
 If thou remain est in an evil choice, he that speaketh 
 unto thee is blameless : but expect not thou to re- 
 ceive grace. The water indeed will accept thee ; but 
 the Spirit will not accept thee. CATEC. in Procem. p. 3. 
 
 In Greek: 
 
 El Be eTTifievels /cafcy Trpocupe&ei, 6 /j,ev Xeycov avalrLos, av &e 
 firj irpoo-SoKa X7?"\Jre<r#afc rrjv %/>>. To ^ev jap vbap <re Sef erai, 
 TO 8e Ilvev/jia ov Se^erai. 
 
 Eaber, in the same page, quotes Cyril again, as follows ; 
 
 Simon Magus approached to the washing. He 
 was baptized : but he was not illuminated. His body, 
 indeed, he baptized with water : but he illuminated 
 
 55 
 
426 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 not his heart with the Spirit. His body descended, 
 and ascended ; but his soul was not buried along with 
 Christ, nor was it raised again with him. CATEC. in 
 Procem. p. 1. 2. 
 
 In Greek: 
 
 Trore teal ^ifjiwv TO> \oirr pq> 6 
 OVK tyayrlo-Orj. Kal TO pev (rwfjLa effaijrev voaros rrjv Se 
 av OVK e<omcre HvevfJbaTt. Kal Kare/Sr) fjuev TO crco/^a Kal 
 i, rj Be ^v^r) ov cruz/eTa^ XpicrTW, ov$e 
 
 Again, at Book ii, ch. 6, page 1 34, on the concomitance of 
 moral regeneration upon outward baptism, viewed as a mean or 
 channel. 
 
 And again at page 3 40, as follows : 
 
 Great is the baptism which lies before you : a 
 ransom to the captives, a remission of offences, the 
 death of sin, the regeneration of the soul. CATEC. in 
 Prooem. p. 8. 
 
 In Greek : 
 
 Meya &c. as before quoted in p. 422. 
 
 And, in the same page, as follows : 
 
 You were conducted to the Holy Laver of divine 
 baptism, as Christ was conveyed from the cross to 
 the tomb provided for him ; and each one was asked, 
 if he believed in the name of the Father, and of the 
 Son, and of the Holy Ghost. And you con- 
 fessed the saving confession ; and you were thrice 
 plunged into the water, and you thrice emerged from 
 it, symbolically exhibiting the trihemeral continuance 
 of Christ in the sepulchre. Thus you, at once, died 
 and were born again : and the salutary water was to 
 you, at once, both a tomb and a mother! 9 CATEC. ii, 
 p. 232. 
 
A. D. 370.] ST CYRIL OF JERUSALEM. 127 
 
 In Greek: 
 
 'Eiri Tr)V ayiav TOV Oeiov /3a7rrtcr/>wzTO9 
 
 KO\VfJ,/3rf0paV, ft>9 O X/MC7T09 aiTO TOV (TTaVpOV 67rl TO 
 
 fievov fjuvfj/jia' /cal rjpcoraro e/caa-ros, el Tnarevei et? TO 
 rov Tlarpbs /cal TOV Tlov teal TOV aylov Trvev/jLaros. Kal O)/JLO\O- 
 yrfcraTe rrjv crcorrfpiov 6jjio\o'yiav, /cal /careSvere rplrov et9 TO 
 vScop /cal Trd\LV dveovere, Kal evravOa $ia <rvn,(Bo\ov rrjv rpir]^e- 
 pov TOV Xpio-Tov alviTTOjACVoi, TO(f>ijv+ Kal ev TW avTW direOvr'ia-- 
 KT Kal eyevvaaOe, Kal TO <rc0Tijpi,ov eKeivo vSayp Kal Ta^>o9 
 vjuv eyeveTO Kal /j,iJTr]p. 
 
 Paber also quotes Cyril, in Book 2, Chapt. 7, page 143, On 
 Explanatory Statements of the Early Fathers. 
 
 Eaber also in page 158, quotes Cyril as follows 
 
 He, who is baptised with Water, but who has not 
 been deemed worthy of the Spirit, has no perfect grace : 
 and he, wlio is moral and decorous in his conduct, but 
 who refuses to receive the Seal through Water, shall not 
 enter into the kingdom of heaven" Catec. iii, p. 16. 
 
 In Greek : 
 
 Ouoe TO} vSaTt, /3a7TTt,%6fjLevo<;, /JLTJ Ka,Ta%ia)9eis 8e TQV Ilvev- 
 , T\elav e%et TTJV yapiv ovSe KCLV IvdpeTos TLS yevrjrcu Tot9 
 UTJ \d/3y 8e Tr\v Si /8aTO9 o-<ppaylSa, elo-e\evaeTai e/9 
 /3ao-t,\elav TCOV ovpavwv. 
 Eaber also, in page 159, quotes Cyril as foiro'ws 
 They, who yet remain in the perverseness of their 
 sins, shall he placed on the left hand, because they 
 attained not to the grace of God which is given through 
 Christ in the Regeneration of Baptism I speak not of 
 the mere Regeneration of their Bodies : I am 
 speaking of the spiritual Regeneration of the Soul. 
 CATECH. i, p. 2. 
 
 In Greek : 
 Ot9 yap TL TO Tpa^y T&V djjiapTiwv TrepUeiTai,, OVTOL ev rot9 
 
423 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 apiarepots Tvy%dvovcri, Sia TO fjurj irpoaeXOelv rfj rov Qeov 
 ' rfj SoOelo-y Sia XpKrrov, eirl TTJ rov \ovrpov avayev- 
 dvayewTjcnv 8e ov (rco/jidrcov Xeyo>, d\\a 
 
 Tricalefalso, in vol. II, p. 190, quotes St Cyril thus : 
 Tons les peches, quelque grands qu'ils soient, 
 sont remis par le Bapteme : le Bapteme est necessaire 
 au salut hors le cas du martyre. Avant que de le re- 
 cevoir, on donnoit son nom ; et ceux, qui etoient 
 inscrits pour etre baptises portoient des lors le nom 1 
 de fideles, par un usage particulier a 1'Eglise de Jeru- 
 salem : car ailleurs on les appelloit Competens. Ce 
 n'etoit pas la coutume d'expliquer aux Catechumenes 
 les mysteres, en particulier celui de la Trinite. On 
 ne leur confioit pas meme le Symbole de la foi : et 
 pour cette raison les Competens, a qui on le donnoit, 
 avoient ordre de le tenir secret et defense de 1'ecrire, 
 de peur qu'il n'en vint quelque chose a la connois- 
 sance des simples Catechumenes, qui n'etoient pas 
 encore capables d'ecouter meme la Doctrine de nos 
 Mysteres, qui etoient indignes de 1'entendre, et qui 
 quelquefois "meme s'en mocquoient. On faisoit des 
 exorcismes sur ceux qui devoient etre baptises, sur 
 chacun en particulier, les hommes pendant ce temps 
 etant avec les hommes, les femmes avec les femmes, 
 de peur que dans le lieu ou Ton venoit apprendre a 
 se sauver, on n'y trouvat Toccasion de se perdre. On 
 regardoit les exorcismes comme essentiels pour puri- 
 fier Tame, et ils etoient pris des divines Ecritures. 
 Pendant que le Pretre les recitoit, on mettoit un voile 
 sur le visage de celui que Ton exorcisoit, a fin que 
 son esprit fut plus recueilli ; et que ses yeux ne 
 pouvant s'egarer, il fut plus en etat d'ecouter et de 
 
A. D. 370.] XLIII. ST CYRIL OF JERUSALEM. 429 
 
 retenir les choses du salut. Le Pretre lui souffloit 
 aussi sur le visage, pour marquer que le Demon 
 n'etoit chasse que par la vertu de 1'Esprit de Dieu. 
 Les Ministres de 1'Eglise avoient seuls le pouvoir de 
 faire cette ceremonie a regard de ceux, qu'on pre- 
 paroit au Bapteme, avec le droit d'exorciser 1'huile 
 destinee au bapteme, et d'en benir 1'eau. 
 
 Immediatement apres le Bapteme, on administroit 
 le Sacrament de Confirmation. S. Cyrille le distingue 
 bien nettement du Bapteme, comme il les distingue 
 Tun et 1'autre de la participation du Corps et du 
 Sang de Jesus Christ ; il Tappelle Chreme, Onguent 
 mystique, et dit que c'est par elle que nous est 
 donne le sceau qui nous communique le S. Espirit, 
 nous arme et nous fortifie contre les puissances 
 ennemies de notre salut. On en oignoit premiere- 
 ment le front ; ensuite les oreilles, les narines et la 
 poitrine. Cette onction rendoit celui, a qui on la f aisoit, 
 digne du nom de Chretien, et elle etoit regardee 
 comme un preservatif salutaire tant pour Tame que 
 pourle coips. S. Cyrille dit, " qu'en meme temps que 
 notre corps est oint de cet onguent visible, notre ame 
 est sanctifiee par le S. Esprit." 
 
 In English: 
 
 All sins, however great, are remitted by Baptism. 
 Baptism is necessary to salvation, except in the case 
 of martyrdom. Before receiving it, they gave in their 
 names ; and those, who were enrolled to be baptized, 
 bore from that time the name of believers, by 
 an usage peculiar to the church of Jerusalem ; for 
 otherwise they called them Candidates. It was not 
 the custom to explain to the Catechumens the mys- 
 
430 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 teries, in particular that of the Trinity. They did 
 not even trust to them the symbol of the Faith 
 [the Creed'] ; and for this reason the Candidates, to 
 whom it was given, had orders to keep it secret, and 
 were forbidden to write it, for fear lest something 
 about it should come to the knowledge of the simple 
 Catechumens, who were not yet capable of hearing 
 even the doctrine of our mysteries, who were 
 unworthy to hear it, and who sometimes even made 
 a mockery of it. They made exorcisms over those 
 who were to be baptized, over each in particular, 
 the men, all this while, remaining with the men, and 
 the women with the women, for fear lest, whilst they 
 were come to learn how to be saved, they might find 
 occasion to ruin themselves. They looked upon 
 exorcisms as essential to purify the soul, and these 
 were taken out of the Holy Scriptures. Whilst the 
 Priest recited them, they placed a veil over the face 
 of him whom they exorcised; to the end that his 
 spirit might be more composed, and that, his eyes 
 not being able to wander, he might be more in a 
 state to hear and to retain the things which concerned 
 his salvation. The priest, also, blew on his face, to 
 shew that the Devil could only be expelled by virtue 
 of the Spirit of God : the ministers of the church 
 alone had the power to perform this ceremony with 
 regard to those who were in preparation for Baptism, 
 with the right to exorcise the oil intended for baptism, 
 and to bless the water. 
 
 Immediately after the Baptism, they administered 
 the sacrament of Confirmation. St Cyril distinguishes 
 it very appropriately from baptism, as he distinguishes 
 both from the receiving the body and blood of Jesus 
 
A. D. 370.] XLIII. ST CYRIL OF JERUSALEM. 431 
 
 Christ : he calls it Chrysm, Mystic Unguent, and says 
 that " by it is given to us the seal which communi- 
 cates to us the Holy Ghost ; arms us, and fortifies 
 us against the powers, which are enemies of our Sal 
 vation. First they anointed their foreheads, then 
 their ears, their nostrils and their breasts. This 
 anointing rendered him, on whom they bestowed it, 
 worthy of the name of Christian, and it was regarded 
 as a salutary preservative, as well for the soul as for 
 the body. Cyril says that at the same time that our 
 body is anointed with this visible unguent, our soul 
 is sanctified by the Holy Spirit. 
 
432 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XLIV. MARK THE HERMIT. 
 
 DUPIN says that Mark writes : 
 
 By Baptism we have received not only the pardon and 
 remission of our sins, but also the grace of the Holy 
 Spirit, and many other spiritual gifts. 
 
 Dupin says that 
 
 Mark likewise ascribeth, in another place, much to 
 the virtue and efficacy of Baptism : and pretends 
 that it delivers us not only from death, but also from 
 lust ; and puts us in a condition of doing either good 
 or evil : so that they who have received Baptism, are 
 as free either to good or evil, as the first man was. 
 
 The original Greek of Mark's Homilies is in the first volume 
 of the Bibliotheca Patrum, Gr. et Lafc. printed at Paris, 1624. 
 
 In the Bibliotheca Gallandii, vol. VIII, is " Marci Eremitse 
 opera quse extant omnia." One of the works is entitled DE 
 BAPTISMO, containing about 19 pages, Greek and Latin, in parallel 
 columns. 
 
 The following extracts are to our present purpose : 
 
 Trpo? TOW? cLTropovvras irepl rov 6eiov 
 
 L^TI ol /juev T\iov Xeyouo-t TO a<yiov 
 rfi typafyfi Xeyovo-T}, f 'Avao-ra? ^(VTrTiaai KOI a,7r6\ovaat, 
 ra? a^aprla^ crov ' /cal TO, ' AovaacrOe ical tcaOapol yeveaOe* 
 
A. D.-370.J XLIV. MARK THE HERMIT. 433 
 
 K.al 7ra\lv, t 'A\\' d7T6\ovcra<T0e, aAA,' f/ytaer^re,' /cal 
 roiavra eZ? fiapTVplav (fiepovres. "Erepoi Se e dycovcov dvai- 
 peicrdai, TTJV irakaidv dfiaprlav, (frepovres teal avrol fiaprvplav 
 7779 <ypa<f)r)<; \e r yov<j'rj^ * KaOapi&cofjiev eavrov? dirb TTCLVTOS 
 ftoXuo-yLtoy o-ap/co? /cal Trvev/jbaTOf' apa Be /cal avrrjv rrjv 
 evepyelav r/}? djAaprlas jj,era TO paimcr^a ev eavrois evpla-Kovres 
 7T/30? ravra ^/aet? ri epov/jbev, rj rlvt, TriaTevcrofjLev. 
 
 In English : 
 
 For some say that Holy Baptism is perfect, trusting \ 
 to the Scripture, which says " Arise and be baptized, / 
 and wash out thy sins ; " and again, " Wash and be i 
 clean : " and again, " But ye are washed, ye are sancti- 
 fied : " and many other such testimonies which they 
 adduce. Others say that former sin is washed out 
 by sufferings ; and they also bring forwards the tes- 
 timony of the Holy Scripture. " Let us purify our- 
 selves from all uncleanness of body and spirit ;" find- 
 ing also in themselves after baptism the efficacy of I 
 sin. What shall we say to these things, and what 
 shall we believe ? 
 
 ADAM CLARKE, in his " Concise View &c., " gives five pages on 
 Mark the Hermit. He mentions Mark's work on Baptism : 
 
 A treatise, by way of Question and Answer, attemp- 
 ting to prove that Baptism is the cause of Regeneration, 
 and the source of many spiritual gifts. 
 
434 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XLV. ST JEROME. 
 
 SANCTUS HIERONYMUS, commonly called St Jerome, was one of 
 the most celebrated of the Latin Fathers : and his works are three 
 or four times as bulky as any other Latin writer, except St Aug- 
 ustin. He was born about A. I). 332 and died about 420. 
 
 DUPIN says that St Jerome writing against the errors of Joviu- 
 ian, shews that 
 
 The holiest of men may fall from baptismal grace.. 
 In one of St Jerome's letters to Paulintis, he answers 
 the question why St Paul calleth the children that are 
 born of baptized parents holy, since they cannot be sav- 
 ed, but by receiving and preserving the grace of Baptism. 
 He answereth with Tertullian that the children of 
 Christians are called holy, because they are, as it 
 were, candidates for the Faith, and have not been 
 defiled with idolatry, &c. 
 
 DUPIN gives nineteen pages on St Jerome : but there seems to 
 be no more than the above on Baptism. 
 
 The OXFORD TRACT, No 67, quotes St Jerome at 
 pages 51, 234, 248, 371, 380, and 395. 
 
 At page 51 on the subject that the efficacy of Baptism was 
 connected with the Incarnation, St Jerome is caioted thus : 
 
A. D. 370.] XLV. ST JEROME. 435 
 
 Seest thou that our being taken into the participa- 
 tion of this substance, is not of nature, but of grace ; 
 and He therefore loves us, because the Father loved 
 the Son ; and the members are loved, namely in the 
 body. "For as many as received Him, &c." The 
 Word was made flesh, that we from the flesh might 
 pass into the Word. 
 
 The Latin is : 
 
 Vides ergo, quod in consortium substantiae ejus as- 
 sumimur, non naturae esse sed gratiae : et ideo nos 
 diligit, quia Filium dilexit Pater ; et membra diliguntur 
 scilicet in corpore. " Quotquot enim receperunt 
 Christum, &c." Verbum caro factum est, ut nos de 
 carne transiremus in Verbum. Adv. Jovinian. ii, 29. 
 
 In pages 234 and 235, where -and for serveral pages before 
 and after the subject is Simon Magus, Jerome is quoted as 
 follows : 
 
 There are many washings, which the heathen in 
 their mysteries, and the heretics hold out, who wash 
 all, but ' wash not to health ' ; wherefore, it is added, 
 * and thou wast not washed in water to health/ Which, 
 indeed, may be understood, not only of heretics, but 
 of those attached to the Church (ecclesiastici),.who do 
 not in full faith receive healthgiving baptism. Of whom 
 it must be said that they received the water, but receiv- 
 ed not the Spirit, as that Simon Magus also, who 
 wished to purchase with money the gift of God, was 
 baptized indeed with water, and was not baptized to 
 health. 
 
 In Latin: 
 
 Multa sunt lavacra, quae Ethnici in mysteriis suis 
 et Haeretici pollicentur ; qui omnes lavant, sed non 
 
436 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 lavant in salutem. Propterea additum est, ' Et in 
 aqua non es lota in salutem.' Quod quidem non 
 solum de Haereticis, sed de Ecclesiasticis intelligi 
 potest, qui non plena fide accipiunt baptismum salu- 
 tare. De quibus dicendum est, quod acceperint 
 aquam, sed non acceperint spiritum ; sicut et Simon 
 ille magus, qui pecunia volebat redimere gratiam Dei, 
 baptizatus quidem est in aqua, sed nequaquam baptiz- 
 atus in salutem. 
 
 In page 248 and 249, on our Lord's baptism alone perfect, St 
 Jerome is quoted from ADV. LUCIF. s. 7, thus : 
 
 Hear what the Scriptures teach. The baptism of 
 John did not so much remit sins, as was a baptism of 
 repentance to the remission of sins, i. e. to a future re- 
 mission, which was to follow through the sanctification 
 of Christ.. . . For, as he before was the precursor of the 
 Lord, so was his baptism also preparatory to the 
 baptism of the Lord.^ " He who is of the earth," he 
 said, " speaketh of earthly things : he who cometh 
 from above is above all." And again " I baptize you 
 in water ; he shall baptize you in the spirit." But if 
 John, as himself confesses, did not * baptize in the 
 Spirit,' neither consequently did he remit sins, because 
 sins are remitted to none without the Holy Spirit. Or 
 if you argue contentiously that John's Baptism there- 
 fore remitted sins, because it was from heaven, tell 
 me what more we obtain from the baptism of Christ ? 
 That which remits sins, frees from Hell ; what frees 
 from Hell is perfect. But no other can be called per- 
 fect bqptism than that which is in the Passion and 
 Resurrection of Christ. 
 
A. D. 370.] XLV. ST JEROME. 
 
 Vv 
 
 In Latin : 
 
 Audi quid Scripturae doceant. Joannis baptisma 
 non tarn peccata dimisit, quam poenitentiae baptisma 
 fuit in peccatorum remissionem, quae esset postea per 
 sanctificationem Christ! subsequutura. Ut enim ipse 
 ante praecursor Domini, sic et baptisma ejus prasvium 
 Dominici baptismatis fuit." Qui de terra est, "aiebat, 
 " terrena loquitur ; qui de supernis venit super omnes 
 est" Et iterum, " Ego baptizo vos in aqua ; Ille bap- 
 tizabit in spiritu." Si autem Johannes, ut confessus 
 est ipse, non baptizavit in spiritu, consequenter neque 
 peccata dimisit, quia nulli hominum sine Spiritu sancto 
 peccata dimittuntur. Aut si contentiose argumentaris, 
 ideo Johannis baptisma dimisisse peccata, quia de coe- 
 lis fuit, edoce quid amplius in Christi baptismate con- 
 sequamur ? Quod peccata dimittit, liberat a Gehenna. 
 Quod liberat a Gehenna, perfectum est. Perfectum 
 autem baptisma, nisi quod in cruce et in resurrectione 
 Christi est, non potest dici. 
 
 In page 371, on arguing that Ezekiel prophecies of Baptism 
 under the type of the Levitical washings, St Jerome is quoted 
 as writing that 
 
 God said I spared them, and sanctified them, and 
 restored them to their former glory, so as to ( pour 
 upon those who believed, and were converted from err- 
 ing the c clean water 1 of saving Baptism, and to cleanse 
 them from their abominations and all their errors, 
 and to give them ' a new heart/ and that they should 
 believe on the Son of God, and a ' new Spirit,' whereof 
 David speaks. And it is to be considered, that the 
 'new heart' and 'new spirit' are given through the 
 affusion and aspersion of water.' 
 
438 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In page 380, on Baptism the fountain of living water, St 
 Jerome is thus quoted : 
 
 Of this fountain which proceedeth out of the house 
 of David, is written in the prophet Ezekiel also,' that 
 a fountain springeth up in the house of God, and in- 
 creaseth to a river, and goeth forth to the desert, and 
 to the sea, now called the Dead Sea, and maketh all 
 the fish to live, &c. This fountain . . is referred to the 
 Church, and the knowledge of the Scripture, that we 
 be all re-born in Christ, and in the water of baptism 
 / our sins be forgiven us. 
 
 In page 395, which is the first page of the Addenda, Jerome 
 is quoted thus : 
 
 Our Lord Jesus Christ, who was not so much cleansed 
 by the baptism, as by his baptism cleansed all waters. 
 ADV. LUCIF. s. 6, and AD OCEAN. The Saviour himself, 
 after he was baptized, and by his baptism had sancti- 
 fied the waters of Jordan, begins to preach the king- 
 dom of heaven, 
 
 In Latin : 
 
 Ipse Dominus noster Jesus Christus, qui non tarn 
 mundatus est lavacro, quam in lavacro suo universas 
 aquas mundavit. &c. 
 
 In the Verona' edition of Jerome's works, 11 vols folio, 1735 
 in vol. vii are these words " In Matt, comment. In Lucain 
 Horn. Origenis ex Gr. in Lat. Comment, in Galatas, Ephesios, 
 Titum, Phil, et JBreviarium in Psalterium." In the Galat. c. iii. 
 v. 27, p. 444, is as follows : 
 
 Quomodo filii Dei per fidem, quae est in Christo 
 Jesu, nascamur, ostendit dicens : " Quicunque enim 
 in Christo baptizati estis, Christum induistis." . . Quod 
 
A. D.370.J XLV. ST JEROME. 430 
 
 autem Christus sit indumentum', non solum de prae- 
 senti loco, verum etiam de alio comprobatur, Paulo 
 eodetn cohortante, " Induite vos Dominum Jesum 
 Christum." Si igitur qui in Christo baptizati sunt, 
 Christum induerunt, manifestum est eos qui non sunt 
 induti Christum,, non fuisse baptizatos in Christo. Ad 
 eos enim qui fideles et Baptisma Christ! consequuti 
 putabantur, dictum est, " Induite vos Dominum Jesum 
 Christum." Si quis hoc corporeum et quod oculis car- 
 nis aspicitur, aquae tantum accipit lavacrum, non est 
 indutus Dominum Jesum Christum. Nam et Simon ille 
 de Actibus Apostolorum, acceperat lavacrum aquae ; 
 verum, quia Sanctum Spiriturn non habebat, indutus 
 non erat Christum. Et haeretici vel hypocritae, et hi 
 qui sordide victitant, videntur quidem accipere Bap- 
 tismum, sed nescio an Christ! habeant indumentum. 
 Itaque consideremus ne forte et in nobis aliquis de- 
 prehendatur, qui ex eo quod Christ! non habet indu- 
 mentum, arguatur non baptizatus in Christo. Quum 
 autem quis semel Christum indutus fuerit, et, missus 
 in flammam, Spiritus Sancti candqre canduerit, non 
 intelligitur aurum sit an argentum. Quamdiu calor 
 massam sic possidet, unus igneus color est, et omnis 
 diversitas generis, condkionis et corporum aufertur 
 istiusmodi vestimento. Non est enim Judaeus neque 
 Graecas. Pro Graeco gentilem accipere debemus, 
 quia "E\\7]v, et Groecum et ethnicum utrumquo 
 significat. Nee Judaeus idcirco melior est, quia cir- 
 cumcisus est, nee gentilis ideo deterior, quia praepu- 
 tium habet ; sed pro qualitate fidei, vel Judaeus, vel 
 Graecus melior sive deterior. Servus quoque et li- 
 ber non conditione separantur. Caeterum fides pro 
 mentis devotione censetur, et saepe evenit ut et mu- 
 
440 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Her viro in religione prascedat. Quum autem ita se 
 res habeat, et tota diversitas generis, conditionis et 
 corporum, Christi baptismal e et indumento illius 
 auferatur, omnes unum sumus in Christo Jesu ; ut, 
 quornodo Pater et Films in se unum sunt, ita et nos 
 in ipsis unum simus. 
 
 In English : 
 
 He shews bow we are born the sons of God, by 
 the faith whicliMs in Christ Jesus, saying : " For as 
 many of you as are baptized in Christ, have put on 
 Christ." Now that Christ is a thing to be put on, is 
 proved not only from the present passage, but also 
 from another, the same Paul exhorting us, " Put ye 
 on our Lord Jesus Christ." If therefore those who 
 have been baptized in Christ have put on Christ, it is 
 manifest that those who have not put on Christ, have 
 not been baptized in Christ. For to those who were 
 considered to be believers, and to have obtained the 
 baptism of Christ, it was said " Put ye on the Lord 
 Jesus Christ." If any one receives this mere bodily 
 washing of water which is seen with the eyes of the 
 flesh, he has not put on the Lord Jesus Christ. For 
 even that Simon, in the Acts of the Apostles, had 
 received the washing of water, but, because he had 
 not the Holy Spirit, he had not put on Christ. The 
 heretics also and hypocrites, and those who live 
 grossly, seem indeed to receive baptism, but I know 
 not that they have the clothing of Christ. Let us 
 consider therefore, lest perhaps some one be found 
 among us, who can be proved not to have been bap- 
 tized in Christ, by his not having the clothing of 
 Christ. When a man has once put on Christ, and 
 
A. D. 370.] XLV. ST JEROME. 441 
 
 being passed into the flame, has been made white 
 with the whiteness of the Holy Spirit, it is not per- 
 ceived whether he is gold or silver. As long as the 
 heat thus occupies the mass, there is one colour of 
 fire, and every diversity of kind, of condition and of 
 bodies is taken away by a clothing of that sort. For 
 he is neither Jew nor Greek. By Greek we must 
 understand Gentile; because Hellen has both the 
 meaning of Greek and of Gentile. Neither is a Jew the 
 better for being circumcised, nor a Gentile the worse 
 for being uncircumcised ; but both Jew and Greek 
 are the better or worse, according to the quality of 
 their faith. The slave, also, and the free man are 
 not separated by their condition. Faith is estimated 
 as devotion of mind ; and it often happens that the 
 woman precedes the man in religion. Bat since the , 
 case is so, and all diversity of kind, condition and of 
 bodies, is taken away by the baptism of Christ and by 
 being clothed with him, we are all one in Christ Jesus ; 
 so that, as the Father and Son are one in themselves, 
 so we also may be one in them. 
 
 On- Ephesians V, 26, mundans lavacro aquae in verbo 
 Jerome writes on husbands and wives, but nothing on Baptism. 
 
 He writes nothing on Colos. ii, 12, nor on Tit. iii, 4, 5. 
 
 In his Homily on Luke the 14th homily when on another 
 subject, he writes : 
 
 Parvuli baptizantur in remissionem peccatorum. 
 Quorum peccatorum ? vel quo tempore peccaverunt ? 
 aut quomodo potest ulla lavacri in parvulis ratio sub- 
 sistere, nisi juxta ilium sensum, de quo paulo ante 
 diximus ?. ."Nullus mundus a sorde, nee si unius 
 diei quidem fuerit vita ejus super terram." Et quia 
 per baptismi sacramentum nativitatis sordes deponun- 
 
412 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 tur, propterea baptizantur et parvuli. Nisi enim quis 
 renatus fuerit ex aqua et Spiritu, non poterit intrare 
 
 in regnum ccelorum Unde in regenerationebap- 
 
 tismi assumitur sacramentum, ut quomodo Jesus se- 
 cundum dispensationem carnis oblatione purgatus est, 
 ita etiam nos spiritual! regeneratione purgemur. 
 
 In English : 
 
 Little children are baptized for the remission of 
 sins. Of what sins ? or when have they sinned ? or 
 how can there be any reason for washing infants, ex- 
 cept according to that sense, of which we before spoke : 
 " No one is clean from defilement, not even if he has 
 lived but one day upon the earth/' And because by 
 the sacrament of baptism the sin of birth is removed, 
 therefore also little children are baptized. For, unless 
 a person is born of water and of the spirit, he cannot 
 enter into the kingdom of heaven . . Wherefore in re- 
 generation the sacrament of baptism is assumed, that 
 as Jesus was purified by oblation according to the 
 dispensation of the flesh, so may also we be purified 
 by spiritual regeneration. 
 
 There is little more if any thing said of Baptism in this 7th 
 volume. 
 
 FABER, in his "Primitive Doctrine of Regeneration," quotes 
 Jerome,, Book I, eh. iii, p. 29, ' On the ideality of Regeneration/ 
 as his 8th witness : he adduces the following : 
 
 If any one has received only that washing which is 
 of the body, and which is seen by the eyes of the flesh, 
 he hath not put on the Lord Jesus Christ. HIER. 
 Comm. in Gal. iii, 27, Opp. vol. vi, p. 137. 
 
 In Latin ; 
 Si quis hoc corporeum et quod oculis carnis inspici- 
 
A. D. 370.] XLV. ST JEROME: 413 
 
 tur, aquae tantum accepit lavacrum, non est indutus 
 Dominum Jesum Christum. 
 
 Faber also quotes Jerome in his same Book l.Chap. 3. page 29. 
 as one of his Witnesses who intimate that Regeneration is not 
 only a moral but yet that additionally it is also a federal 
 change quotes as follows page 47 
 
 Man is conceived and born in original sin, which is 
 derived from Adam : but, through the grace of Christ, 
 he is purified by Baptism. Comment in Psalm 51.5. 
 Oper. Vol. 7, p. 63.- 
 
 In Latin : 
 
 Concipitur et nascitur in originali peccato, quod ex 
 Adamo trahitur; sed baptismo per gratiam Christi 
 purificatur. 
 
 Eaber also in Book 1, Chap. 4, page 49, on stating that, though 
 the Idea of a moral change involves a federal the Converse of 
 the Proposition does not of necessity follow, quotes Jerome as 
 follows page 55 : 
 
 It is written : Unless a man be born again of 
 water and the Holy Spirit, he cannot enter into the 
 kingdom of God. There are many Washings, which 
 the heathens use in their Mysteries and which heretics 
 promise to communicate ; for all these wash ; but 
 they wash not unto salvation. Now in the way of 
 application, this may be understood, not only of here- 
 tics, but also of those members of the Church, who 
 receive not, with full faith, salutary Baptism. Of these 
 it must be said : that they received the water indeed, 
 but did not receive the Spirit. Such was the case of 
 Simon Magus, who would fain have purchased the 
 grace of God with money. He was baptised, indeed, 
 in the water ; but he was, in no wise, baptised unto 
 Salvation. COMMENT, in Ezuk. 1G. 5. 4. Oper. Vol. 
 4. p. 395. 
 
4-14 SYNOPSIS OF AUTHORITIES ON BAPTISM, 
 
 In Latin : 
 
 Scriptum est enim ( Nisi quis renatus f uerit ex 
 aqua et Jpiritu sancto, non potest intrare in regnum 
 Dei/ Multaque sunt lavacra, qua? Ethnici in myst- 
 eriis suis et Hseretici pollicentur ; qui omnes lavant, 
 sed non lavant in salutem. Propterea additum est 
 ' Et in aqua non es lota in salutem/ Quod quidem 
 non solum de Haereticis sed de Ecclesiasticis intel- 
 ligi potest ; qui non plena fide accipiunt baptismum 
 salutarem. De quibus dicendum est, quod acceperint 
 aquam, sed non acceperint 'Spiritum, sicut et Simon 
 ille Magus, qui pecunia volebat redimere gratiam Dei ; 
 baptizatus est quidem in aqua, sed nequaquam baptiz- 
 atus est in salutem. 
 
 Faber also quotes Jerome in Book 2, Chap. 6, page 134, sta- 
 ting that the early Fathers perpetually associate Moral Regenera- 
 tion with Outward Baptism, which he describes as the 
 sensible or visible or cognizable mean, through which, to the 
 devout Eecipient, the Blessed Spirit of God communicates the 
 grace of Moral Regeneration, he quotes Jerome, as follows 
 
 Spiritual Generation needs the Salutary Washing : 
 for no one is clean from filth, even though he has 
 lived but a single day. In the Psalms also we read : 
 ' I was born in iniquity ; and in sin did my mother con- 
 ceive me/ The second birth dissolves the first birth. 
 For it is written : 'Unless a man be born again of 
 water and the Holy Ghost, he cannot enter into the 
 kingdom of God/ COMMENT, in Ezek. 16, 4. Oper. vol. 
 4, p. 368. 
 
 In Latin : 
 
 Generatio Spirituals lavacro indiget salutari. ' Nul- 
 lus enim mundus a sorde nee si unius quidem diei 
 f uerit vita ej us/ Et in Psalmis legimus :' ' In iniqui- 
 
A. D. 370,] XLV. ST JEROME. II.', 
 
 tatibus conceptus sum, et in delictis concepit me mater 
 mea/ Secunda nativitas solvit primam nativitatem. 
 Scriptum est enim ' Nisi quis renatus f uerit ex aqua 
 et Spiritu Sancto, non potest intrare in regnum Dei. 
 
 Paber also in Book . Chap. 7 , page 143, in liis explanatory 
 statements on the inseparability of outward ' baptism and moral 
 regeneration quotes Jerome as follows page 148. 
 
 It is added : Thou art not washed in water unto 
 salvation. Now, in the way of application, this may be 
 understood, not only of heretics, but also of those 
 members of the sound Catholic Church, who receive 
 not Baptism with full faith in any salutary manner. 
 Of these, it must be said, that they received the 
 water indeed, but did not receive the Spirit. Such 
 was the case of Simon Magus, who would fain have 
 purchased the Grace of God with money. He was 
 baptized indeed in the water : but he was, in no wise, 
 baptized unto salvation. Comment, in Ezec. 16, 4. 
 Oper. vol. 6. p. 368. The Latin is Propterea &c. 
 Paber also quotes Jerome in the same page 148 as follows 
 If any one has received only that washing, which 
 is of the body and which is seen by the eyes of the 
 flesh, he hath not put on the Lord Jesus Christ. For 
 Simon also, in the Acts of the Apostles, had received 
 the washing of water : but he had not put on Christ, 
 because he had not received the Holy Spirit. Here- 
 tics, likewise, or hypocrites, or profligates, appear 
 indeed to receive Baptism : but it may wjell be doubted 
 whether they have the putting on of Christ. Com- 
 ment-in Gal. 3, 27. Oper. vol. 6, p. 137. 
 
 In Latin : 
 
 Si quis hoc corporeum et quod oculis carnis inspi- 
 citur, aquae tantum accepit lavacrum, non est mdutus 
 
446 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Dominum Jesum Christum. Nam et Simon ille de 
 Actibus Apostolorum acceperat lavacrum aquas. 
 Verum quia spiritum sanctum non habebat, non indu- 
 tus est Christum. Et hasretici vel hypocritae, et hi qui 
 sordide victitant, videntur quidem accipere baptis- 
 mum, sed nescio an Christi habeant indumentum. 
 
 Faber also, in Book 2, Chap. 8, page 162, On the Doctrine 
 of the Early Fathers, touching the possibility of a future reception 
 of Moral Eegeneration by those, who, on account of their insin- 
 cerity and un worthiness, had failed to receive it through the 
 medium of Outward Baptism, quotes JEROME as follows, page 170. 
 
 Under the Law, he, who was cutting wood, if the 
 head of his ax should accidentally fly off and kill a 
 man, was commanded to go to the city of refuge, 
 and there to remain until a High Priest should rise 
 up. That is, let a person be redeemed with the blood 
 of the Saviour, either in the House of Baptism, or in 
 Penitence which imitates the Grace of Baptism : a 
 privilege granted through the ineffable clemency of 
 the Saviour, who willeth not that any should perish, 
 who delights not in the death of sinners, but who 
 rather delights that they should be converted and 
 live. Adv. Pelagian, lib. 1. c. 10. Oper. vol. 2. p. 232. 
 
 In Latin : 
 
 Qui ligna caedit, si securi ac ferro fugiente de ligno 
 homo f uerit occisus, pergere jubetur ad urbem fugiti- 
 vorum, et tarn diu esse, quamdiu Sacerdos Max- 
 imus oriatur, id est, redimatur sanguine salvatoris, aut 
 in domo bapfismatis, aut in pcenitentia, quae imitatur 
 baptismatis gratiam, per ineffabilem dementi am Sal- 
 vatoris, qui non vult perire quenquam, nee delectatur 
 mortibus peccatorum, sed ut convertantur et vivant. 
 
 Faber also, in Book 2, Chap. 9, page 1 93, On the Doctrine 
 of the Early Fathers, touching the possibility of a reception of 
 
A. D. 370.] XLV. ST JEROME. 447 
 
 Moral Regeneration, either before baptism or in some cases 
 without Baptism, quotes Jerome as follows, page 201. 
 
 The Blood and the Water, which flowed from the 
 wound in Christ's side, exhibited a type of Martyrdom 
 and baptism, through which lies the road to heaven. 
 COMMENT, in Psalm. 69. 27. Oper. vol. 7. p. 84. 
 
 In Latin : 
 
 Et sanguis et aqua, quse de vulnere lateris ejus 
 e xit, Martyrii Baptismique praetulit typum, per quod 
 itur ad coelum. 
 
 Paber also in the same page 193 quotes Jerome as follows : 
 
 His side wounded with a lance, flowed with Water 
 and blood, dedicating to us Baptism and Martyrdom. 
 Comment, in Esai. 48. 21. Oper. vol. 4. p. 155. 
 
 In Latin : 
 
 Latus, lancea vulneratum, aquis fluxit et sanguine, 
 Baptism um nobis et Martyrium dedicans. 
 
 ADAM CLARKE, in his " Concise View &c." gives 20 chapters 
 on St Jerome. He writes thus :. 
 
 Of this learned and important Father the works are 
 numerous ; which may be divided into : 1st, the Vul- 
 gate, a translation of the Scriptures into Latin. 2d, 
 Commentaries on some books of the Old and New 
 Testament. 3d, Controversial Tracts. 4th, Epistles, 
 and 5th, An account of the Ecclesiascital Writers his 
 predecessors &c. To the four gospels there is pre- 
 fixed a general preface, and one to the seven canoni- 
 cal epistles. 
 
 Among these there may be something on Baptism or subjects 
 connected with it. Also in the Commentaries; Controversial 
 Tracts and Epistles, there may be something on these subjects, 
 and particularly in the Commentaries on Galatians, Ephesinns, 
 and Titus : but Adam Clarke does not mention any thing on 
 Baptism. 
 
118 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XLVI. SAINT BASIL. 
 
 DUPIN quotes St Basil "as saying that 
 
 Faith is inseparable from Baptism, because faith is 
 perfected by Baptism, -and Baptism supposes Faith. 
 , . . The profession of Faith precedes Baptism, which 
 is as it were the seal of it. He maintains that it is not 
 sufficient to baptize in the name of Jesus Christ, but 
 that we must invoke the three persons of the Godhead 
 according to inviolable tradition. 
 
 .... The baptism of St John, being received with a 
 penitent heart, conferred remission of sins ; but the 
 baptism of Jesus Christ is much more excellent and 
 efficacious ; by this baptism we die unto sin, and live 
 unto righteousness : we are crucified and buried with 
 Jesus Christ ; we are raised again together with him ; 
 sin hath no more dominion over us, we are filled with 
 the Holy Spirit. . .It is not the water that baptizes 
 us, but the Spirit : the watqr indeed is joined with 
 the Spirit, as the sign of the death and burial of the 
 old man ; but it is the Spirit who gives a new life. 
 Baptism is administered by dipping three times into 
 the water, and by invoking the Trinity three times, 
 to signify our dying to sin, and the giving of life. . . 
 
A. D. 370.] XLVI. ST BASIL. 44 
 
 The baptism of Jesus Christ is very different from 
 that of St John, which was only the baptism of water ; 
 whereas that of Jesus Christ is the baptism of the 
 Holy Ghost, and of Fire &c. 
 
 Basil shews that in order to salvation 'tis not enough 
 to be baptized ; but that we must also keep the com- 
 mandments and do good woiks. 
 
 Dupiu writes : 
 
 The doctrine of Basil is very pure and orthodox ; 
 &c. He admitted the efficacy and necessity of baptism; 
 yet he believed that this sacrament might be supplied 
 by faith and charity ; and by the baptism of blood ; 
 and that it signified nothing, at least, to those who 
 had not faith, and were not well disposed to receive it. 
 
 In "Geo. Walchii Bibliotheca Patristica/' cap. ix, s. 84, is 
 ^Basilius Magnus hue referendus ob libros duos Trepl ftaTrrio-- 
 /JLCITOS, de Baptismo, &c. 
 
 The Oxford Tract, No 67, in page 34 of the 3rd edition, 
 quotes Basil in nearly but not quite the same words, as in the 
 beginning of this account of him from Dupin ; thus 
 
 Faith and Baptism are two modes of Salvation, akin 
 and indivisible ; for Faith is perfected by Baptism. &c. 
 
 The Tract also quotes St Basil in favor of Baptismal Regene- 
 ration in pages 98, 99, 101, 121, 333, 38G, 391 and 397 of the 
 third edition. 
 
 Tn pages 98, 99, in arguing that Baptism is actual death to sin 
 and a commencement to life, St Basil is quoted thus : 
 
 The dispensation of our God and Saviour in behalf { 
 of man is a calling him upward from his fall, a return 
 to familiar intercourse with God from that alienation, 
 
 which took place through the disobedience. To this 
 58 
 
450 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 end was the presence of Christ in the flesh ; the pat- 
 terns of evangelical life ; the passion ; the cross ; the 
 burial ; the resurrection, so that man, being saved 
 by the imitation of Christ, might receive again that 
 ancient adoption of sons. To the perfection then of 
 life, there is needed the imitation of Christ, not only 
 of the gentleness and humility, and long-suffering, 
 displayed in his life, but also of His very death ; as 
 St Paul saith he, the imitator of Christ "being 
 conformed to His death, if by any means I may attain 
 unto the resurrection of the dead." How then are 
 we made in the likeness of his death ? Having been 
 buried with him through baptism. What then is the 
 mode of burial, or what the benefit of the imitation ? 
 First, it is necessary that the course of the former 
 life should be broken through. But this is impossi- 
 ble, unless a man be born again, as the Lord said. 
 For the generation (as the name also itself implies) is 
 the beginning of a second life, so that, before we 
 begin the second, an end must be put to the preced- 
 ing. . . .Wherefore the Lord, who dispenseth life to 
 us, gave us the covenant of Baptism, containing an 
 image of death and life ; the water fulfilling the 
 image of death, and the Spirit giving the earnest of 
 life. This, then, is " to be born again of water and 
 the Spirit ; " our death being effected in the water, and 
 our life worked in us by the Spirit . . .so that, what- 
 ever grace there is in the water, is not from the 
 nature of the water, but from the presence of the 
 Spirit. DE SPIRITU S. c. xv, s. 35. 
 
 In Greek : 
 
 *H rov 0eoO /cal awrripos ri^v Trepl TOV avOpwirov olfcovo/jila 
 avd/c\r)crl<; earriv airo r/}? e/CTrrcocrea)^ /cal e7rdvoo<$ et? 
 
A. D, 370.] XLVI. ST BASIL. 451 
 
 Oeov, CLTTO T?}? Bid rrjv Trapafcorjv yevouevrjs dXXorpictxrea)^ Bia 
 rjvro ?j uerd (rap/cos eTTiBrjula Xpio-rov* al rwv evayye\t,KtoV 
 vTrorvircoo-e^ rd TrdOrj 6 aravpo^ ?? rafyr) rj 
 ware rov <ra)6fj,evov dvOpwirov Bid /u//,??<rea>9 
 Xpiarov rrjv dp%aiav e/ceivrjv vloBeaiav a7ro\a/3eiv. 'Avay/caia 
 TO'LVVV eVrl TT^OO? reXe/a>aw fceJij? 17 XpiaTOv fjulprjo-is, ov povov 
 cv rot? Kara TOV /3lov irrroSely/jLaa'iv dopyrjcrlas /cat raTrelvcxppo- 
 o-vvris KOI jJbaKpoOvfJbLa^, d\\a teal avrov rov Oavdrov, <w<? 
 ITauXo? (f>7jo-w, 6 fJiip,r)Tr)s TOV Xpicrrov " (Tvpfiopfovfjievos rat 
 Oavdrco avrov, el7ra>? Karavrrjaco 6t9 rrjv e/c vetcp&v efaz/acrracrt^." 
 ovv <yLv6fj,0a ev ro3 ofjuoiw/jiari, rov Oavdrov avrov ; (rvvra- 
 s avrw Sid ^aTTTtcryLtaro? ; T/? ovv 6 TJOOTTO? TT}? ra<f>rjs ; 
 Kal ri TO /c TT}? yLfct/z-rJo-eo)? xpr}<Tifjiov ; Upwrov pev dvay/caiov 
 rrjv dtcoKovdiav rov rrporepov ftlov Sia/coTrrjvai, rovro Se dSvva- 
 rov, fj,r) avcoOev yevvr)6evra Kara rrjv rov Kvpiov (jxavrjv rj yap 
 7ra\iyyevecria,' &>? real avrb Srj\ol TO ovopa, Bevrepov fflov earlv 
 dp%ij wcrTe irplv dp^acrdai rov Bevrepov, Trepas %pr) Bovvai r& 
 rrpo\aftovTi ...... Tovrov %dpLV o rrjv ^CDTJV f)fuv oiKovofJL&v 
 
 Kvpios, rrjv rov fBaTrriGfJiaTos 0ero BiaOrjtcrjv, Oavdrov TVTTOV 
 Kal fwTJ? TrepLe^ovo-av, rrjv /juev rov Oavdrov elfcova, rov vBaros 
 eK7r\r)povvro$, rov Be TJ}? %a)f)<i dppaffwva Trape-^oaevov rov 
 Trvevuaros ......... wo~T6 el' Tt9 eorrlv ev rw vBart, yapis, ov/c etc 
 
 T^? (f>v(rea)S eanv rov vBaros, aXX' e/c rfjs rov Trvevparos 
 rrapovvias* 
 
 In page 104, in arguing that baptism at Easter is to bring us 
 close to our Lord, St Basil is quoted : 
 
 What can be more akin to baptism than this day of / 
 Easter? for the day is the day of the resurrection, \ 
 and Baptism is a power to resurrection. On the day, 
 then, of the resurrection, let us receive the grace of 
 the resurrection. Dost thou worship him who died 
 for thee ? Allow thyself then to be buried with him in 
 baptism ; for, if thou be not planted in the likeness 
 of his death, how shalt thou be partaker of his 
 resurrection? HOM. xiii, IN S. BAP. s. 1, 2, torn, ii, 
 pp. 114-115. 
 
452 SYNOPSIS OF AUTEIORITIES ON BAPTISM. 
 
 The original is ; 
 
 Ti 8' av yevoiTO r?;? rjuepas TOV Trda^a avyytvecrTepov 
 TO fidTTTKr/jia ; *H fjiev 'yap rjjjiepa fJiVYj^oo-vvov k&Tiv dvacrTd(iea)<i ' 
 rb Be ftdTTTKr/jia Si/m/u? eVrt TT^O? rrjv dvdcrTacriv, 'Ev 
 Toivvv TT) dvao-Tacn/Lia) r^fjuepa TT}? dvao-rdaeays 'X.dpiv i/TroSefco- 
 (JieOa, , ..... (&.) TIpoa-Kvvels rov vTrep aov diroOavovra; 
 OVKOVV Kard&et;(u avTa> (rvvTa&fjvai, Sia TOV 
 
 In page 121, in arguing that 
 
 The baptismal putting on of Christ is a motive to 
 intense charity, content, &c. 
 
 St Basil is quoted from CfpoiENT. in Es. iii_, 18, p. 466. 
 
 For from us also He strippeth off the glory of our 
 garment, if we be found to use it unworthily, trampling 
 it under foot, and filling it with the defilements of the 
 flesh. But what else is that garment, than the 
 clothing of the saints, our Lord Jesus Christ ? 'for as 
 many of you as have been baptized into Christ, have 
 put on Christ, ' which the Lord strippeth off from 
 those who ' trample upon the body by sinning, ' and 
 count the blood of the covenant an unholy thing/ 
 Of this garment, ' the garments of Israel which waxed 
 not old, ' were types. 
 
 The original is : 
 
 ' ' A^aipeLTdi ^evTOi teal d<f) r)fj.wv TVJV $cj;av TOV i/uidTio-jjiov, eav 
 ava^lax; avTai Ke^py/nevai (fxtvtojjbev, KaTdTraTovvTes CLVTOV, /cal 
 
 Tes. T/9 e eariv OVTOS 
 
 rj TO eVSf/xa TWV dylav, o Kvpios TJ/AWV 'Irj 
 os ; "Ocroi <yap ei? XptaTov eftanrThr&qTe, XpicrTov e 
 craaOe, ov dfyaipel Kvpios UTTO TWV Sid TOV d/JiapTaveiv TO 
 KaTdTraTOWTtov, real TO aljjLa r^9 SiaQtJKijs KQIVQV 
 TOVTOV TOV i/jiaTLcrfjLov avfjifioXa TJV TO, IfjiaTia TOV 'I<rparj\, TO, 
 
A. D. 370. J XLVI. ST BASIL, 433 
 
 In page 3-33, St Basil is quoted, from Horn, in S. Papt. s. 2. 
 
 The Jew delays not circumcision, on account of 
 the threat, that ' every soul which shall not be circum- 
 cised on the 8th day shall be destroyed from its 
 people, ' and dost thoit delay the circumcision made 
 without hands, m the putting off the flesh, ' which is 
 accomplished in baptism, when thou hearest the Lord 
 Himself, " Verily, verily, I say unto you, Unless a man 
 be born of water and of the Spirit, he shall not enter 
 into the kingdom of God." 
 
 The original is : 
 
 'O 'lov Sato? T^V TrepiTO/jirjV ov% VTreprlOercu Sia Ti]V aTretXijv, 
 on Trdaa ^vyy, % Tfc? ov TeptTftiy^creTat ry r)p>epa rfj 078077, 
 6%o\odp6vdrj(7eTai, IK TOV \aov avrtjs. 3v Be TTJ 
 
 avaflaXXy ev ry aireK^vaei T/;? aapKO^ ev TW 
 ekeiov^ev^v, avTov TOV Kvplov afcovaa^, 
 , \eya) vfuv, eav ^ rt? <yevv7]6f) Si v&aros Kal 
 ov fjirj ei<T6\6y et? rrjv {3aal\eiav TOV OeoO." 
 
 In page 386, in arguing on the ' Prophecy of the Voice at our 
 Lord's baptism/ St B.is quoted, Horn. in. Psalm. 28, T. i, p. 117. 
 
 Perhaps, also, in a more mystical way the ( Voice 
 of God' was ( upon the waters,' when the voice came 
 from above to Jesus, when baptized, 'This is my 
 beloved Son.' For then ' the Lord was upon many 
 waters,' sanctifying the waters through baptism. And 
 ' the God of glory thundered ' from above with the loud 
 voice of his testimony ; and the voice bequeathed by 
 the Lord is still pronounced over the baptized, " Go 
 ye, baptizing in the name, " &c. ' The voice of the 
 Lord,' then, is ' upon the waters.' 
 The original is : 
 
 Td-%a oe Kal fjivaTi,Ka)Tpov (fxovri Kvpiov eVt TWV voaTaiv, ore 
 
454 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 TU> 'Irjo-ov eyevero avwdev (pcomj, ore ovros eo-Tiv 6 
 fjiov 6 dyaTrrjTOS. Tore yap 6 Kvpt,os [Jiev TJV evrl vbdrcov 
 , dyid^cov ra vSara Sia TOV /BaTrrlcr/jLaro^. 'O Be @eo? 
 7-779 Sof?79 ry /j,eya\o(j)Ci)vla TTJ? fxaprvpla^ avcoOev eppovrrjcre, fcal 
 /3a7TTiop,evo(,<; Se 7) TTapa TOV &ov /caTa\ei<p@el(ra (fxavrj 
 
 " HopevOevres yap, <^r]al, ftaTrrl^ere et? TO 
 TOV Harpos leal TOV Tlov, /cal TOV aylov TIvevpaTos" 
 ovv Kvplov eVl TWV v 
 
 In pages 391 and 392, in arguing on the present value of types 
 and the greatness of baptism illustrated by their variety, St Basil 
 is quoted, DE SPIRITTJ S. c. xiv, . 32. 
 
 What then ? Because they were typically baptized 
 to Moses, is the grace of Baptism therefore slight ? 
 So should nothing else bestowed upon us be great, were 
 we to employ the types to disparage what is exalted 
 in each. For neither would the love of God to man 
 be any thing great and surpassing, in that he gave 
 His only begotten Son for our sins, inasmuch as 
 Abraham also spared not his own son. Nor were 
 the Passion of God glorious ; inasmuch as the -ram 
 in lieu of Isaac fulfilled the type of the oblation. Nor 
 were the descent into Hell awful ; inasmuch as Jonah, 
 during three days and three nights, fore-fulfilled the 
 type of the death. He then doth the same, whoso 
 as to Baptism also, estimates the truth by the shadow, 
 and from the types judges of the things signified by 
 them, and essays, by means of Moses and the Sea, to 
 disparage at once the whole dispensation of the gospel. 
 For what remission of sins was there ? what renewing 
 of life in the sea ? what spiritual gift through Moses ? 
 what destroying of sin there ? They died not together 
 with Christ ; wherefore neither were they co-raised. 
 They bore not the image of the Heavenly ; they bore 
 
A. D. 370.] XLVI. ST BASIL. 455 
 
 not about in the body the dying of Jesus ; they put 
 not off the old man ; they put not on the new, which 
 is renewed to knowledge, after the image of Him who 
 created him. Why then comparest thou the baptisms 
 which have the title only in common, while the sub- 
 stance differs as doth a dream from the reality, and a 
 shadow and images from things having a substantive ex- 
 istence ? So then he subjoins a little after, DE SPIR. S. 
 c. xiv. 33, in answer to those who disparaged baptism^ 
 in order to elude the argument in proof of the Divinity 
 of the Holy Ghost speaking of the legal baptism he 
 said : They were baptized into Moses ; why then 
 would they, who by aid of the shadow and types 
 calumniate the truth, cast contempt upon the boast 
 of our hope, and the rich gift of our God and Saviour, 
 who through ' regeneration ren ewe th our youth, like 
 an eagle ? ' This is altogether the part of an infant 
 mind, and of a child, which hath indeed need of milk, 
 to be ignorant of the great mystery of our Salvation ; 
 because, after the manner of all elementary teaching 
 we are, in the school of godliness, led step by step to 
 perfection, being first instructed in what is easier, 
 and proportioned to our knowledge; He, who dis- 
 poseth our concerns, practising our eyes, which were 
 inured to darkness, and leading us upwards to the 
 great light of truth. For He spareth our weakness in 
 the depth of the riches of His wisdom, and in the 
 inscrutable judgments of His understanding. He 
 adopted this easy guidance, well adapted to us, accus- 
 toming us to see the shadows before the bodies, and 
 to see the sun in the water, that we might not be 
 blinded, by coming at once to the sight of the unmin- 
 gled light. In like way, both the law, having a 
 
455 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 shadow of good things .to come,, and the outlines of 
 the prophets, being a dark likeness of the truth, were 
 devised to exercise our eyes ; that from these we 
 might the more readily pass to the wisdom hidden in 
 mystery. 
 
 The original is: 
 
 Ti ovv ; 67ret&7 TVTTIKWS et? Mayvcrrjv ejSa.TTTLO'Orjo'av, $ta 
 TOVTO jJiiKpd r) ftaTTTia-fjiaTos ^P L ^ > OVTCO fiev ovS* dv a\\o TI 
 
 eur) TWV rj/jLerepwv, eiirep TO ev e/cdcrrw cre/jivov rot? 
 iafldXXoifjiev. OVTW yap f) ei? dv9pa)7rovs TOV Seov d 
 
 TI /cal inreptyves, 05 TOV jjiovoyevij vlov e$co/cv virep 
 
 fjuwv, evreiB)) KOI ^ABpaafjb TOV IBlov vlov ov/c efal- 
 ovoe TO TrdOos TOV Kvptov eVSofo^, eVetS?} TrpojBaTov VLVT\ 
 *IcraaK TOV TVTTOV 67r\tjpov r?}? Trpoacfropas ovTe 77 et? 
 (fco{3epd 67ret8?) 'Iwm? ev Tpicrlv rjfjiepais KOI 
 
 TOV Oavdvov TOV TUTTOV Trpoe^eTrKrjpov. TavTov TOLVVV 
 
 teal 67rl TOV /SaTTTLcrfjLaTOS 6 TTI cr/cta crirfffpli'cov Tr)v akri- 
 Oeiav, ical rot? TVTTOIS 7rapa{3dX\.a)V TO, Trap* CLVTWV o-^jjLaivoiJieva, 
 /cal Sid Mcovcrea) 1 ? /cal TT}? 6a\a<j(rr)^ Tracrav O^JLOV Siacrvpeiv TTJV 
 evayyeXXitcrjv olfcovofiiiav eTri^eipwv. Ilola yap a^ecrt? Trapajr- 
 TWfJLaTwv ; Uoia fa)";? dvavsaicris ev 6a\da(Trj Holov 
 ^dpidfjia Trvev/juaTitcbv Sid Mwixrecos ; Tloia veKpcoa^ dfjiapTias 
 e/cel ; Ov auveOavov e/celvoi, XpicrTw SioTrep ovBe crvvyyepOrjcrav 
 Ou/c e(f>6p(Tav Tr]v 6i/c6va TOV e7rovpavlov, ov jrjv veicpwaiv TOV 
 'I^crof ev TO) (rco/jiaTi, Trepir/vey/cav, ov/c aTreovcravTO TOV 7ra\aiov 
 avdpcoTTOV, ov/c eveSvcravTo TOV veov, TOV dvafcaivov^evov et? 
 7rlyvQ)<Tiv /caT el/cova TOV KTICTCUVTOS avTov. Ti ovv crvyicpLveis 
 Ta jBaTrTio-^aTa, wv r) TT poo-myopia /jLovrj KQivr), ?; Se TWV Trpay. 
 /jiaTcov Sia^opd TocravTri, oaij av yevoiTo ovelpov Trpb? 
 Oeiav, /cal cr/aa9 /col el/covcov TTpbs TCL /caT ovcrlav v 
 
 'E/3a7rTicr07]o~av et? TOV Mwvo-fjv TI ovv TO Kav-^^a r?)? 
 eXTT/So? rj/jLwv, real Trjv TrXovalav TOV Seov /cal CTWT^OO? rju&v 
 Saipedv, TOV Sid r??9 7ra\iyyeveo-las dva/cawl&vTos ?}/na)v, co? 
 dsTov, TTJV veoTijTa, ev/caTacftpovrjTov Seucvvovaiv ol aTrb r?}? 
 cr/aa? KOI TCOV TVTTWV TY)V d\rj0eiav Sta/3d\\ovTs ; iJTrov 
 
A. D. 370.] XL^I. ST BASIL. 457 
 
 S rovro KOI TratSo? rti/o?, a>? a\r)0ws <yd\a/cro<; 
 Seo/jLvov, dyvoelv TO fjieya 7^7? o-wrrjplas fjfJLWv, on Kara rov 
 l<ra i ya)<yi/cbv TT}? StSooveaX/a? rporrov ev T^ /eara T?)V evcre/Beiav 
 a rcpos T?)Z> reX.elcoo'iv evaybfjuevoi, rot? ev 
 KCU a-vfAfAerpow rjjMV Kara rrjv yvwcriv, e< 
 rov olicovofJiovvTOS ra r)/j,er6pa, axrjrep o<$6a\povs iv 
 
 TO) /car 6\lyov eOicrpa) TT/DO? TO /j.eya (/5W? 
 avdyovros ^>etSo6 yap TT}? acrOeveias r)fj,<ov, ev 
 rov ir\ovrov T^}? croc^/a? avrov teal rot? 
 
 a-ews rrjv Trpo&rjvr) ravrijv /cal eudp/juocrrov 
 vireSei^ev dycoyrjv, ra? cr/cia? irporepov opav rwv o"Q)fj,dra)V, 
 Kal ev vBari j3\,67reiv rov rjkiov 7rpoe6ip>v, &>? ^/rj evOvs rfj 6ea 
 rov dtcpdrov (frcorbs 7rpo<r/3a\6vras d/jiavpwOijvai, Kara yap rov 
 icrov \6yov o re vo/Jio^ crtciav eywv rwv /jLehXovrwv /cal rj Sea rwv 
 7rpo(f)7)r(*)V rcporvrrwo-is, aivvypa ovora r^9 a\7)0etas yvfjuvao-- 
 rrjpia r&v o<f)da\fjL(t)V rfjs /capSlas ZTrivevbujrai, co? drro TOVTGW 
 paBlas TT)? /xera/3acrea)9 TJJJLLV rrpbs rrjv dTro/ceKpv/jifjievrjv ev /JLVO~- 
 rrjplw o-o(f)lav ryevrj&ofAevrjs. 
 
 ADAM CLARKE, in his " Concise Yiew &c." has given 15 pages 
 on Basil bishop of Csesarea. 
 
 His works consist of very eloquent homilies : excel- 
 lent commentaries on the Holy Scriptures, and very 
 instructive letters concerning Ecclesiastical Discipline. 
 
 A. Clarke mentions the subject of most of these ; and they do 
 not seem to relate to Baptism : further than as Dupin and the 
 Oxford Tract have quoted them. 
 
 The following extract is from TEICALET : 
 
 Sur le Bapteme. Parmi les eloges que S. Basile 
 fait du Bapteme on peut remarquer qu'il 1'appelle le 
 commencement de la vie, le prix de notre redemption, 
 la mort du peche, la regeneration de 1'ame, le sceau 
 ineffacable, la grace d'adoption. II est si essentiel 
 
 de nommer les trois Personnes, le Pere, le Fils, et le 
 
 59 
 
458 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 S. Esprit dans Tad mini strati on du Bapteme, suivant 
 le precept e du Seigneur, qu'il n'y a pas moins de dan- 
 ger a en omettre une que de mourir sans bapteme. 
 Si Papotre parle d'un Bapteme donne au nom de 
 Jesus Christ, ce n'est pas qu'il ait effectivement ete 
 confere en ce nom seul, et qu'il soit indifferent de 
 nommer les trois Personnes. L'in vocation du nom 
 de Jesus Christ est une profession de foi de la sainte 
 Trinite, par laquelle on declare que Ton reconnoit, et 
 Dieu le Fere qui a oint Jesus Christ, et le Fils qui a 
 ete oint, et le S. Esprit qui est Tonction meme : 
 car sous le nom de Jesus Christ ces trois choses 
 sont so us-en ten dues : celui qui oint, celui qui est 
 oint, et 1'onction. En quelque n ombre que soient 
 nos peches, le Bapteme les efface tous. II nous 
 delivre de la servitude en nous associant avec les 
 Anges dans la qualite de citoyens du Ciel : il nous 
 fait enfans de Dieu et coheritiers des biens de Jesus 
 Christ, c'est le vetement de rimmortalite. II n'y a 
 aucun temps ou Ton ne puisse. recevoir le bapteme, 
 la nuit comme le jour, a chaque moment de la vie. 
 Mais le temps Paschal etoit specialement destine a le 
 recevoir ; et on y disposoit ordinairement les Cathecu- 
 menes pendant un assez long temps, c'est a dire, pen- 
 dant le Careme. Avant que de le leur administrer, 
 on benissoit 1'eau, 1'huile et celui qui recevoit le bap- 
 teme ; on le plongeoit trois fois dans Teau, et a 
 chaque fois on nommoit les trois Personnes de la 
 sainte Trinite, pour marquer les trois jours que le 
 Sauveur etoit reste dans le tombeau. Le Cathed- 
 ra en e en recevant le Bapteme faisoit profession de 
 croire au Pere, au Fils et au S. Esprit, et il renoncoit 
 au demon et a ses Anges. II n'est rien dit de toutes 
 
A, D. 370.] XLVI. ST BASIL. 459 
 
 ces pratiques dans 1'Ecriture, et les Peres les obser- 
 voient pour les avoir re9ues par une instruction "secrete 
 de ceux qui les avoient precedes dans le ministere. 
 
 In English : 
 
 Among the eulogies which St Basil gives of baptism 
 it may be remarked that he calls it the beginning of 
 life, the price * of our redemption, the death of sin, the 
 regeneration of the soul, the ineffaceable seal, the 
 grace of adoption. It is so essential to name the 
 three Persons, the Father, the Son, and the* Holy 
 Ghost, in the administration of baptism, according to 
 the precept of the Lord, that there is not less danger 
 in omitting one of these than in dying without bap- 
 tism. If the apostle speaks of a baptism given in the 
 name of Jesus Christ, it is not that it has been actually 
 conferred in that name only, and that it is indifferent 
 whether the three Persons be named. The invoca- 
 tion of the name of Jesus Christ is a profession of 
 faith in the Holy Trinity, by which it is declared that 
 one acknowledges both God the Father who has 
 anointed Jesus Christ and the Son who has been 
 anointed, and the Holy Spirit who is himself the 
 unction ; for under the name of Jesus Christ these 
 three things are implied, he who anoints, he who is 
 anointed, and the unction. Whatever be the number 
 of our sins, baptism effaces them all. It delivers us 
 from servitude, by associating us with angels in the 
 quality of citizens of heaven ; it makes us children 
 of God and coheirs in the benefits of Jesus Christ ; 
 
 * For some remarks on this term, see the Appendix. 
 

 460 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 it is the garment of immortality. There is no time 
 in which baptism may not be received, by night as in 
 the day, at any moment of life. But the Paschal 
 time was specially appointed for receiving it and the 
 Catechumens were usually prepared during a consid- 
 erable time, that is, through Lent. Before adminis- 
 tering it to them, they blessed the water, the oil, and 
 the person to be baptized ; he was plunged thrice in 
 the water, and at each time the three Persons of the 
 Trinity were named, to mark the three days that the 
 Saviour remained in the tomb. The Catechumen in 
 receiving baptism made a profession of belief in the 
 Father, the Son, and the Holy Spirit, and renounced 
 the devil and his angels. 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 461 
 
 XLVII. ST GREGORY OF NAZIANZUM. 
 
 Dupin says : 
 
 He [Gregory] speaks of the wonderful effects of 
 Baptism, which had the virtue of purifying us . . He 
 speaks of Baptism and its marvellous effects . . he 
 observes that it consists of two things, the water and 
 the Spirit; that the_ washing the body with water 
 represents the operation of the Spirit in purifying the 
 soul &c. that it is very dangerous to break the promise 
 which we made at Baptism ; for there is no more 
 regeneration, nor perfect renovation to be hoped for 
 afterwards c. &c. . . St Gregory proves that we ought 
 not to delay the receiving of baptism, and refutes the 
 vain pretences of those who delay it. He says that 
 infants are to be baptized, to consecrate them to 
 Jesus Christ from their infancy. c . . He says that 
 infants must be baptized, though there be no danger 
 of their death. After this he enlarges upon the 
 effects of Baptism, and upon the divine fire which 
 purifies us. 
 
 Gary quotes Gregory Nazianzen as arguing against those half 
 Christians who sought out pretences for delaying their baptism, 
 saying : 
 
 Hast thou an infant-child ? Let not wickedness have 
 the advantage of time ; let him be sanctified by 
 infancy ; let him be dedicated from the cradle to 
 the Spirit. - i<*~ h&k^t 
 
462 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 The Greek is as follows : 
 
 " NIJTTWV ea-Ti ao i ; pr) Xa/3era> /ccupbv rj /cafcia, etc 
 ayiao-d^Ta), e ovv^wv KaOiepwOrirw r&> IIvevfiaTi" 
 
 Gary also gives the following from Gregory Nazianzen : 
 
 This is the grace and power of Baptism, not 
 bringing a deluge upon the world as formerly, but 
 purifying every one from his sins, and entirely 
 removing the obstructions or spots which are caused 
 by wickedness To speak in a few words, we are to 
 consider the power of Baptism as a contract with 
 God as a second life, and a more pure conversation, 
 there being no second regeneration. ORAT. xi, p. 641. 
 The Greek is : 
 
 AVTJ) /jiev rj TOV {3a7TTlo~/j,aTos %/ot9 fcal SvvajjLOs, ov 
 KaTaK\vo-[JLOv &>5 Trakai, rrjv Se TOV KaOiitaa-Tov 
 fcddapcnv e^ovcra. 
 
 The OXFORD TEACT, no 67, quotes Gregory Nazianzen in pages 
 76, 78, 120, 183, 202 and 252 of the third edition. 
 
 In page 76, thus : 
 
 If He (the Holy Ghost) be not adorable, how does 
 He deify (0eol) me through Baptism? ORAT. xxxi 
 THEOL. 4, De Spir. viii, s. 28, p. 574. ed. Paris 1778. 
 
 In Greek: 
 
 El Jblv <a OV TTOCTKVVTJTOV, 7TGJ? eA6 0i Bid TOV ftcUTT- 
 
 In page 120, arguing that Baptismal putting on of Christ is a 
 motive to intense charity, &c. the Tract quotes Nazianzen : 
 
 Seest thou one naked ? Clothe him, reverencing thy 
 own garment of immortality and that is Christ ; ' for 
 as many as have been baptized into Christ, have put 
 on Christ/ ORAT. xl. in S. Bapt. . 29. p. 716. 
 
 'Eav $$779 <yvfjLvov, rrepi^ake, TO crov TI^&V evSv/j,a T/}<? a<f*6ap- 
 
 <7/a<? ' XpKTTOS 06 TOVTO IcTTLV, 7TlOrj 0(701, 6t? XplffTOV i 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 4(J,1 
 
 In pages 78, 183, and 202 the quotations are not so very 
 directly on this subject. 
 
 In page 252, arguing that John's baptism was far above 
 Mosaic rites, but far inferior to the sacrament of Christ, Nazianzen 
 is quoted : 
 
 moses baptized, but with water, and before this, in 
 the cloud and in the sea ; but this was typically, as 
 Paul also pronounceth the sea a type of the water ; 
 the cloud of the Spirit; the manna of the bread of 
 life ; the drink of the divine draught. John also 
 baptized, and he no longer Judaically ; for he baptized 
 not with water only, but, ' to repentance ' ; but not as 
 yet altogether spiritually, for it addeth not ' with the 
 Spirit.' Jesus also baptizeth, but with the Spirit. 
 This is its perfection. ORAT. xxxix (in S. Lumina), . 
 17, p. 688, ed. Ben. 
 
 'EffaTTTtcre M(0v<rffi X,X' ev voaTi, KOI irpo TOVTOV ev 
 ve<pe\r) KOI 0a\do'crr} TVTTLKWS oe TOVTO rfv, fo>9 KOI TIav\w So/eel 
 TI ddXacraa TOV vSaros, rj ve(j)e\,rj TOV Trvev/jbaros, TO pawa TOV 
 TJ? fonj? apTOV ; TO iro^a rov Oelov Tro/zaro? e/BaTrna-e /cal 
 ^Itoavvris, ovtc en fjiev 'JovSalVcw? * ov yap ev vSari povov aXXd 
 /cal et9 fjuerdvoiav OVTTW Be o\ov Trvev/jLariKcos ' ov yap TrpocrTl- 
 Oyo-i TO, ev TrvevjjLaTi ftaTTTi^ei /cal 'I^o-oO? dXX' ev TrvevfiaTi,, 
 TOVTO rj Te\eioTrj<>. 
 
 The Oxford Tract, immediately after the above extracts, quotes 
 as follows : 
 
 But since your piety hath demanded of us an 
 account of the most amazing Baptism of the Gospel, 
 I think it in harmony with what has been above said 
 on the ' Kingdom of Heaven/ that we should observe 
 briefly the difference between Moses' baptism and 
 that of John ; and then, by the grace of God, we shall 
 be fit to perceive the surpassing wondrousness in the 
 Baptism of our Lord Jesus Christ, in the incom- 
 
46 1 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 parable exceedingness of glory. For the Only Begot- 
 ten Son of the Living God declared that there was 
 here what was * greater than the temple/ ' greater 
 than Solomon/ ( greater than Jonas.' And the Apos- 
 tle having related the Glory of Moses in the ministry 
 of the law, to the Jews inapproachable, testifieth sub- 
 joining, 'for that which was glorified had no glory in 
 this respect, on account of the glory which excelleth ; 
 and John the Baptist, than whom ' no one was greater 
 among those born of Woman/ testifieth, saying at 
 one time, that ' He must increase, and I must 
 decrease;' at another, ( l indeed baptize you with 
 water unto repentance, but He baptizeth you with 
 the Holy Ghost and with fire/ and many like things. 
 For by how much the Holy Ghost is more excellent 
 than water, by so much plainly is He Who baptizeth 
 with the Holy Spirit than he who baptizeth with 
 water, and the Baptism itself ; so that John himself 
 being such and so great, and having such witness 
 from the Lord, said unashamed, ' I am not worthy to 
 unloose the latchet of his shoe/ From all this the 
 exceeding excellence of the Baptism according to the 
 Gospel of Christ is plain, which though it is impossi- 
 ble to conceive of as it deserves, it is pious and useful 
 to speak of, as one is able and enabled by God, out 
 of scripture itself. The baptism then delivered by 
 Moses, first of all recognized a difference of sins, for 
 all sins had not the gift of remission ; then it required 
 divers sacrifices ; was very precise about purifying ; 
 separated for a time him who was in defilement ; 
 observed times and seasons ; and then received bap- 
 tism, as a seal of cleansing. But the Baptism of 
 John had manifold more. For it made no distinction 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 465 
 
 of sins, required no difference of sacrifices, no accu- 
 racy of purification, no observance of days or seasons ; 
 but without any delay a man came to the grace of 
 God and His Christ, confessing his sins, of whatever 
 kind and magnitude they might be, and immediately 
 received remisjdon of sins. But the Baptism of the 
 Lord hath a value far above all human (baptism), and 
 a glory high above all human desire and prayer, and 
 an exceedingness of grace and power more than the 
 sun is superior to the stars. AUCT. de Bapt. i, 5, ap. 
 Basil. Opp. t. ii, p. 632 ed. Ven. 
 
 As we enter upon the consideration of the saving 
 and new, i. e. the spiritual and evangelical Baptism, 
 there first presents itself the well known preaching 
 begun by John the Baptist, who departing a little from 
 the law, i. e. from the oldest baptism of Moses, and 
 paving the way for the new and true grace, by the 
 baptism which mean time he used of water and repent- 
 ance, gradually prepared and accustomed the Jews to 
 hear of the future spiritual Baptism which he 
 announced, ' He shall baptize you with the Holy 
 Ghost, and with fire.' The Lord has confirmed these 
 same words of John after His Resurrection (Acts 1.) 
 And Peter also rehearsed these same words of the 
 Lord, giving account of himself in presence of the 
 Apostles (Acts G), and again (Acts 15). Lib. de Re- 
 bapt. ap. Cypr. p. 737. Ven. 
 
 The Greek of the first part of this is asfolloivs : 
 
 ^ETreiSr) Be, o>9 TTpoelprjTcu, TO eTrirayfjia TT)? vfierepas evXafteias 
 TOV \oyov rov Kara TO evayye\i,ov Oav^acnwrdrov (Bain ia paras 
 r trap r)^o)v t Trpo? rot? elp^pevoi^ Trepl r/)<? /3acn\ela<; 
 60 
 
4S5 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 rS)V ovpav&v d/co\ovOov ewai Xo7/byu,at, /carapadelv JHJLOLS cv 
 j3pa%ei /cal rrjv Biacfropdv rov Kara Maivc-ea (Barer i<r par o<$ rrpbs 
 TO rov 'Iwdvvov, ical Tore ^dpiri deov d^iovs yeveadat, /caravorj- 
 aai TO ev TO) ftarfrio-fjiari rov Kvplov rjfji&v 'Irjaov Xptarov 
 vrrepe^ov davpa ev do-vy/cplroi) V7rep/3o\f) rr)<$ B6t;r)s ' ^el^ov yap 
 rov tepov wBe aTrefyyvaro elvat, 6 /j.ovo<yevrj<; vibs rov fwz/ro?, KOI 
 jjbel^ov roO^oXoyLtw^ro? wSe, /cat fjieifyv rovlwva c5Se' ical o ^Arrocr- 
 ro\09, TrpoSiTjyrjcrdfjLevos TTJV rov Mcovcrea)^ ev rfj Sia/covlq rov 
 vofJLov rot? 'lovSalois drrpoo-irov $6%av, ^ia^aprvperaL e7ra<ycvya)V 
 " /cal jdp ov SeSogao-rai, rb BeBo^acr/jLevov ev rovrw ray fjiepei eve/cev 
 7 5? v7Tp^a\\ovo-'r}^ 6^779." /cal 'IwdvvTj? 6 /SaTrrtcrr^, ov pel^cov 
 '?> ryevvrjrois yvvaitcwv ovBels, juiaprvpel \ejwv rrore fjuev ' e/celvov 
 ^v^dveiv, efjue &e \arrova6ai, rrore 8e ' 670) fiev vfjids jBarr- 
 sv vSart et? fjLerdvoiav, eicelvos Be vfjias /3a7rri^ei ev Trvev/nari, 
 H\il TroXXa. rotavra ocrov Be Suityepet, rb wvev/jia rb ayiov 
 Sa.ro9, roorovrov virepe^ei Sr)\ovori, KOI o ftairrl^v ev 
 TTvev/jLan arylw rov ftarrrl&vros ev vBari, /cal avrb rb fldTrrtcr/jta, 
 wo~re avrbv rbv *Iwdvin)v ical roaovrov /cal roiovrov /cal ovra)<> 
 fjuaprvptjOevra vrrb rov Kvplov dveTraio-xyvrwH-poeiTreiv, on ' ov/c 
 Ifcavbs \vaat, rbv Ifiavra rov VTroBtfjAaros. 
 29 etc Trdvrcov (f)avepbv elvat rrjv V7rep/3o\r}v rov /card rb evaj- 
 rov Xpt,o-rov ftarcricrparos rjv el /cal 7rpo9 d%lav /cara- 
 vorjo-ai, dSuvarov, /card Svvafuv yovv /cal ravrrjv, 0)9 dv 6 
 ifcavwo-r), % avrwv rwv yeypa^evcov elrrelv evcrefies KOI a 
 rb fiev ovv Bid Mcovo-ea)^ TrapaBoOev ftdrcnviia rrpwrov fj,ev 
 ^Treylvcoa/ce Biatyopdv d^aprrjiJbdrdov * ov yap rrdvra rd 
 fjuara el^e rr)V X a P LV T ^ dcfreo-eax; erreira Be Ovaias 
 Bt,a<f>6povs ' r}Kpi/3o\oyeLro rrepl dyvio-jjiov d(f>a)pt,%ev ea>9 Kaipov 
 rbv ev dfcadapaia /cal //-oXfcryLta) 7rapartfp7)<riv erroielro rj/mepwv 
 teal eopwz/ /cal rbre rb fBdrmo-fJia rrape\a^dvero, axrTrep em- 
 <7(f)pdyio-/jba rov KaOapidfJiov rb Be ' 
 GIQV el%e rb 7r\eov ovBeplav ydp errot,elro 
 pdrwv, ov Biafopdv erretyrei Ov&i&v, ov/c d/cpl/3eiav erroielro 
 ov TraparijpTjcrw efyev rj/meptov rj a)pa)V /cal /car ovBev 
 dvafBo\r)<; yivo^ev^ errl rfi ^dpiri rov Oeov /cal rov 
 avrov apa re rrpoa-rf^Oe Ti9 6^0/^0X070^6^09 r9 d^iap- 
 > 6Va9 BtJTror ovv /cal OMW Bijiror ovv, /cal effarrrl^ero ev 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 467 
 
 rta 'lopSdvrj Trora/jLoi, teal evOvs e\d/j,/3av6 rrjv afacnv rcov 
 d/j,apTr)/ji,dTCt)v TO Se rov Kvptov ftdinLa-^a \6yov pew e^ei 
 Kpeirrova Travrbs avdpcoirlvov, S6av 8e dvwrepav 
 /jblas /cal eu^9 dvOpwjrivrjs, inrepftokrjv Be %dpiTos /cal 
 trXelova rj ocrov ^Xio? darepwv VTrepe^et. 
 
 The Latin of the last part of this herefollowe : 
 
 Igitur adgredientibus tractatum salutaris et novi, 
 hoc est spiri tails et evangelic! baptismatis, in primis 
 occurrit notissima omnibus praedicatio celebrata atque 
 ccepta ab loanne Baptista, qui aliquantum desciscens 
 a lege, id est Moysis antiquissimo baptismate, et viam 
 novae et verae gratiae praesternens, et baptismate, 
 quod interim exercebat, aquaa et pcenitentias, sensim 
 aures Judaeorum praeveniebat et occupabat spiri talis 
 baptismatis futuri annuntiatione, adbortans eos et 
 dicens, ' Qui post me venit, fortior me est ; cujus 
 ego non sum dignus corrigiam calceamenti solvere; 
 Ipse vos baptizabit in spiritu sane to et igni.' Nam 
 et Dominus hanc eandem vocem Joannis post suam. 
 resurrectionem in Actis confirmans Itemque Petrus 
 eadem verba Domini percensuit rationem pro se apud 
 Apostolos reddens. Lib. de Rebaptism. ap. Cypr. p.. 
 737. ed. Ver. 1758. 
 
 ADAM CLA.RKE, in his " Concise View, &c." gives- 28 pages on- 
 Gregory Nazianzen, "the most eloquent of all the writers of 
 his time." 
 
 His works consist of 55 Discourses, 2 Poems, and 
 3 Epistles. 
 
 After about 25 pages, Adarn Clarke mentions among Gregory's 
 works the following ; " Orations on Theology/' and " Oration on 
 Baptism/' 
 
 Among other strong names he calls Baptism the 
 "drowning deluge of sin, the best and most ad van- 
 
468 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 tageous of the gifts of God, not only taking away 
 individual sins, but washing out the stains contracted 
 by vice, and, as we consist of body and soul, so it, 
 to suit each, consists of water and the Spirit." He says 
 that there is no second regeneration after the efficacy 
 of the baptismal one has been destroyed by sin ; only a 
 covering the wound, but no cure ; that infants should 
 be baptized ; since baptism takes the place of circum- 
 cision, which was performed on infants ; and if unbap- 
 tized when they die, though they cannot enter 
 heaven, yet they will not be sent to hell, intimating 
 the existence of a separate place for them." 
 
 In the British Museum and Bodleian libraries are several 
 editions of the works of Gregory Nazianzen. 
 
 TEICALET, vol. ii, p. 329, lias the following abstract of Gregory 
 Kazianzen's doctrine : 
 
 Stir le Bapteme. II distingue cinq sortes de Bap- 
 temes : le premier est celui de Moyse, qui a baptise 
 dans 1'eau avant que de baptiser dans la nuee et dans 
 la mer ; mais ce n 'etoit qu'en figure, comme le dit S. 
 Paul. La mer etoit le symbole du Bapteme de 1'eau, 
 la nuee representoit le S. Esprit, et la manne etoit la 
 figure du pain celeste. Le second est le Bapteme de 
 S. Jean, qui a baptise non a la Juive : car il ne s'est 
 pas contente de verser de 1'eau, il a preche la peni- 
 tence ; cependant son bapteme n'etoit pas purement 
 spirituel. Le troisieme est celui de Jesus Christ qui 
 a baptise dans 1'Esprit; et c'est ce qui rendoit son 
 bapteme entierement parfait. Le quatrieme est le 
 Bapteme de sang, qui est d'autant plus auguste, qu'il 
 n'est defigure clans la suite par aucune nouvelle 
 ordure : Jesus Christ a ete baptise de cette sorte. Le 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 4/39 
 
 bapteme de larmes tient le cinquieme rang, mais il 
 est plus penible et plus laborieux que les autres : S. 
 Gregoire appelle le Bapteme de Jesus Christ, qui est 
 le plus parfait et le plus exellent de tous, de differens 
 noms : don, grace, Bapteme, onction, illumination, 
 habit d'incorruption, bain de la regeneration et sceau. 
 C'est un don, parce qu'on le re9oit gratuitement ; 
 c'est une grace, parce qu on 1'accorde a ceux qui 
 doivent ; il est nomme Bapteme, parce que le peche 
 y est enseveli dans 1'eau : on 1'appelle onction, parce 
 que c'est un caractere sacre et royal ; illumination, 
 parce qu'il eclair e ; habit, parce qu'il cache notre 
 honte et notre nudite ; bain, parce qu'il lave les 
 peches ; sceau, parce qu'il conserve et que c'est une 
 marque de domination. Les Cieux et les Anges 
 1'honorent a cause de son eclat, et parce qu'il est 
 comme la representation de la beatitude. 
 
 Sur le Mlmstre du Bapteme. En Cappadoce on ne 
 leconnoissoit pas pour valide le bapteme donne par 
 un laic. Les Constitutions Apostoliques qui repre- 
 sentent la discipline observee par 1'Eglise Grecque dans 
 le troisieme siecle, de fen dent etroitement aux laics de 
 baptiser, et de faire aucune fonction sacerdotale ; 
 mais dans 1'Eglise latine on etoit dans un usage 
 contraire. 
 
 Sur le Bapteme des adultes. On etoit aussi dans une 
 grande reserve sur le temps du Bapteme : les uns, 
 comme S. Gregoire de Nazianze, S. Basile, S. Paulin, 
 S. Ambroise, S Jean Chrysostome, differoient de le 
 recevoir par respect et par 1'estime qu'ils faisoient de 
 la grace de ce sacrement : voulant travailler a se de- 
 pouiller du viel homme, avant que de se revetir du 
 nouveau. Us craignoient aussi de n'etre pas en cHat 
 
47,0 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 de satisfaire aux obligations qu'on s'impose en le 
 recevant. D'autres, par un motif que Ton ne pouvoit 
 approuver, remettoient leur bapteme pour se conser- 
 ver la liberte de vivre suivant les maximes du siecle. 
 et parce qu'ils ne vouloient pas renoncer a certains 
 peches, qu'ils scavoient etre punis severement dans 
 ceux qui etoient baptises. S. Gregoire attaque vive- 
 ment ces derniers, et detruit tous leurs vains pre- 
 textes. 
 
 Sur les personnes qui meurent sans Bapteme et sur 
 les peines qu'il souffrent en Vautre vie. S. Gregoire fait 
 trois classes de ceux qui meurent sans Bapteme. Les 
 premiers se livrant a taut ce que leur penchant on leur 
 brutalite leur inspirent,ajoutent a leurs crimes le mepris 
 du bapteme : si on le leur donne, ils le re9oivent avec 
 indifference : si on ne leur accorde pas, ils s'en 
 mettent peu en peine. Les seconds estiment la grace 
 de ce Sacrament ; mais soit lachete, soit attachement 
 a leurs mauvaises habitudes, ils different de le rece- 
 voir. Les troisiemes sont ceux que le bas age, ou 
 quelque accident imprevu mettent hors d'etat de le 
 recevoir, quoiqu'ils le desirent. II dit " que les pre- 
 miers, outre la peine due a leurs peches, porteront 
 encore celle que merite le mepris qu'ils ont fait du 
 Bapteme ; que les seconds seront punis rrioins severe- 
 ment; que les troisiemes n'entreront point dans la 
 gloire, mais aussi qu'ils ne seront point condamnes 
 aux supplices : car quoiqu'ils ne soient pas marques 
 au sceau des enfans de Dieu, c'est moins un effet 
 de leur malignite que.de leur malheur." 
 
 Sur le temps du Bapteme. Tout temps est propre 
 au Bapteme parce qu'on peut mourir a tout moment : 
 mais le Bapteme solennel ne s'administroit en Cap- 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 471 
 
 padoce qu'a Paques, a la Pentecote et a I'Epiphanie. 
 S. Gregoire est le premier qui ait parle du bapteme 
 solemnel donne en ce dernier jour : mais c'etoit 
 1'usage en Orient. Sous le regne de Justinien, le 
 Roi des Herules nomme Getes, fut baptise a Con- 
 stantinople le jour de 1'Epiphanie, et Temper eur lui 
 servit de parain ; et on voit par Jean Moschus qu'on 
 donnoit le Bapteme en ce jour la. II y avoit meme 
 des Eglises en Occident qui suivoient cette pratique, 
 entr'autres celles de Sicile, d'Hybernie et Normandie. 
 On la suivoit aussi dans 1'Eglise d'Afrique, ou Dicu 
 1'autorisa par un miracle rapporte par Victor de Vite, 
 auteur contemporain. II y avoit, dit-il, a Carthage 
 un aveugle nomine Felix, tres-connu dans la ville. 
 La nuit de la fete de 1'Epiphanie, il lui fut dit en 
 songe : Leve-toi, e va trouver mon serviteur 1'Eve- 
 que Eugene, e dis-lui que je t'ai envoye vers lui, a 
 I'heure qu'il benira les fonts baptismaux, il touchera 
 tes yeux, e tu recouvrira la vue. L'aveugle croyant 
 que c'etoit un songe ordinaire, ne voulut pas se lever. 
 S'etant rendormi, il re9ut un second ordre, et enfin un 
 troisieme avec de grands reproches de sa desobeis- 
 sance. II eveilla le garcon qui avoit accoutume de 
 lui donner la main, et alia sous sa conduite a la Basi- 
 lique de Fausta. La, apres avoir prie avec beaucoup 
 de larmes, il s'adressa a un soudiacre, nomme Pere- 
 grin, et le pria d'avertir 1'eveque, disant qu'il avoit un 
 secret a lui communiquer. L'Eveque le fit entrer : 
 on chantoit alors les prieres de la nuit. L'aveugle 
 declara son songe a 1'eveque, et lui dit : " Je ne vous 
 quitterai point que vous ne m'ayiez rendu la vue, ainsi 
 que le Seigneur vous 1'a ordonne." L'Eveque s'en 
 excusa sur son indigmite : mais Faveugle lui tenant 
 
 C- O 
 
472 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 les genoux repetoit la meme priere. Eugene, voyant la 
 foi de cet homme, et presse par 1'heure de 1'office, alia 
 avec lui aux fonts baptismaux, accompagne de son 
 Clerge : il pria a genoux avec de grands gemisse- 
 mens, fit la benediction de 1'eau, se lava et dit a 1'aveu- 
 gle, " Je vous ai deja dit, mon frere, que je suis un 
 grand pecheur ; mais je prie le Seigneur, qui a daigne 
 vous visiter, de vous donner selon votre foi, et de vous 
 ouvrir les yeux ; et en meme terns il fit sur les yeux 
 le signe de la croix, et aussi tot Dieti lui rendit la 
 vue. L'Eveque retint Felix aupres de lui jusqu' 
 a ce que les Cathecumenes eussent reU le Bapteme, 
 craignant que le peuple ne 1'ecrasat en s'empressant 
 de la voir : puis il fit connoitre le miracle a toute 1'as- 
 semblee. Felix accompagna 1'Eveque jusqu'a 1'Autel 
 et y fit son offrande en actions de graces : le peuple 
 qui en fut temoin, jetta de grands cris de joie. Le 
 Roi Hunneric, informe de cet evenement miraculeux, 
 se fit amener Felix, qui le lui raconta comme il s'etoit 
 passe. Les Ariens, que ce miracle couvroit de con- 
 fusion, dirent qu'Eugene avoit gueri Felix par magie. 
 II paroit que la raison que Ton avoit en Orient, et 
 dans les autres Eglises que nous avons nommees, de 
 baptiser au jour de 1'Epiphanie, etoit fondee sur ce 
 que Ton y etoit persuade que Jesus Christ avoit re9u 
 le Bapteme en ce jour la, c'est-a-dire le 6e de Janvier. 
 En effet, 1'Eglise y a toujours celebre la memoire du 
 Bapteme du Sauveur. Les fideles alloient meme 
 pendant la nuit de cette fete, puiser de 1'eau pour la 
 garder toute 1'annee, et souvent davantage, sans qu'elle 
 se corrompit ; et S. Chrysostome, que personne 
 n'accusera d'avoir ete trop credule, trouvoit en cela 
 du miracle. 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 473 
 
 Li English ; 
 
 He distinguishes five sorts of baptisms : the first 
 Is that of Moses, who baptized in water before baptizing 
 in the cloud and in the sea ; but this was only a figure, 
 as St Paul says. The sea was the symbol of the 
 baptism of water, the cloud represented the Holy 
 Spirit, and the manna was the figure of the heavenly 
 bread. The second is the baptism of St John, who 
 baptized not in the Jewish manner : for he did not 
 content himself with pouring water, but he preached 
 penitence : yet his Baptism was not purely spiritual. 
 The third is that of Jesus Christ who baptized with 
 the Spirit ; and this is what rendered his Baptism 
 entirely perfect. The fourth is the baptism of blood, 
 which is so much the more august, as it is not dis- 
 figured afterwards by any new defilement. Jesus 
 Christ was baptized in this manner. The baptism of 
 tears holds the fifth rank, but it is more painful and 
 more laborious than the others. St Gregory calls the 
 Baptism of Jesus Christ which is the most perfect 
 and most excellent of all, by different names ; gift, 
 grace, baptism, unction, illumination, clothing of 
 incorruption, bath of regeneration, and seal. It is a 
 gift, because it is received gratuitously ; it is a grace, 
 because it is granted to those who are debtors ; it is 
 named Baptism, because by it sin is buried in the 
 water ; it is called unction, because it is a sacred and 
 royal characteristic ; illumination, because it enlightens ; 
 clothing, because it hides our shame and nakedness ; 
 bath, because it washes away sins ; seal, because it 
 preserves and is a mark of domination. The heavens 
 
 and angels honour it on account of its lustre, and 
 
 61 
 
47* SYNOPSIS OF AUTHORITIES ON BAPTISM 
 
 because it is as it were the representation of beatitude. 
 
 On the minuter of Baptism. In Cappadocia they 
 did not acknowledge the vadility of baptism given by 
 a layman. The Apostolic Constitutions, which shew 
 the discipline observed by the Greek Church in the 
 third age, forbid laymen to baptize, or to discharge 
 any Sacerdotal office : but in the Latin church the 
 usage was the contrary. 
 
 On the baptism of adults. There was also a great 
 reserve as to the time of baptism ; some, as S. Gregory 
 Nazianzen, S. Basil, S. Paulinus, S. Ambrose, S. John 
 Chrysostom, put off the receiving it, out of the respect 
 and esteem which they had for the grace of this 
 sacrament, wishing to labour to put off the old man, 
 before they put on the new. They also feared lest 
 they should not be able to satisfy the obligations im- 
 posed in receiving it. Others, by a motive, which 
 could not be approved, put off their baptism, in order 
 to preserve the liberty of living according to the 
 maxims of trie age, and because they would not 
 renounce certain sins, which they knew would be 
 severely punished in those who were baptized. St 
 Gregory briskly attacks these last, and destroys all 
 their vain pretexts. 
 
 Concerning those who die without Baptism, and the 
 pains which they suffer in the other world. St Gregory 
 makes three classes of those who die without baptism. 
 The first are those who giving themselves up to all 
 which their bias or brutal nature inspires them with, add 
 to their crimes the contempt of baptism. If it is ad- 
 ministered to them, they receive it with indifference ; 
 if it is withheld, they care little about it. The second 
 are those who value the grace of this sacrament, but, 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 475 
 
 whether from neglect, or attachment to their bad 
 habits, they defer to receive it. The third are those, 
 whose youthful age or some unforeseen accident 
 disqualify for receiving it, though they may desire it. 
 He says that " the first, besides the penalty due to 
 their sins, will receive an additional penalty due to 
 their contempt of Baptism ; that the second will be 
 punished less severely ; that the third will not enter 
 into glory, nor on the other hand be condemned to 
 punishment : for, although they are not marked with 
 the seal of the children of God, this is less the effect 
 of their malignity than of their misfortune. 
 
 Concerning the time for administering Baptism. 
 All times are appropriate for baptism ; because death 
 may come at any time ; but solemn baptism was ad- 
 ministered in Cappadocia only at Easter, Whitsuntide 
 and the Epiphany. St Gregory is the first who has 
 spoken of the baptism solemnly administered on the 
 last of these days : but it was the custom in the East. 
 Under the reign of Justinian, the king of the Heruli, 
 named Getes, was baptized at Constantinople on the 
 day of the Epiphany, and the emperor was his god 
 father. It may be seen in John Moschus that bap- 
 tism was administered on that day. There were even 
 some churches in the West, which followed this prac- 
 tice ; among others, those of Sicily, Ireland, and 
 Normandy. They followed it in the African church 
 also, where God authorized it by a miracle related by 
 Victor Vitensis, a contemporary author. His words 
 are : " There was at Carthage a blind man named 
 Felix, well known in the city, On" the night of 
 the feast of the Epiphany, it was said to him in a 
 dream, Rise, and go find my servant, bishop Euge- 
 
476 SYNOPSIS OF AUTHORITIES ON BAPTISM, 
 
 nius, and tell him that I have sent you to him : at 
 the hour when he blesses the baptismal waters, he 
 shall touch your eyes, and you shall recover your 
 sight. The blind man, believing that it was an 
 ordinary dream, would not get up, but went to sleep 
 again, whereupon he received a second order, and 
 at length a third, accompanied with great rebukes 
 for his disobedience. He waked the boy who was 
 used to lead him by the hand, and went under 
 his conduct to the basilica of Faustus. There, after 
 having prayed with many tears, they addressed a sub- 
 deacon, named Peregrinus, and begged him to inform 
 the bishop, saying that he had a secret to communi- 
 cate to him. The bishop made him come in : they 
 were then singing the evening prayers. The blind 
 man told his dream to the bishops, and said to him, 
 " I will not leave you, until you have restored me my 
 eye sight, as the Lord has commanded you." The 
 bishop made excuses for his unworthiness ; but the 
 blind man, clasping his knees, repeated his request. 
 Eugenius, seeing the man's faith, and pressed by the 
 hour of service, went with him to the baptismal water, 
 accompanied by his clergy : he there prayed on his 
 knees with loud sighs, and, having blessed the water, 
 washed himself and said to the blind man, " I have 
 already told you, my brother, that I am a great sin- 
 ner ; but I pray the Lord, who has deigned to visit 
 you, that he will give to you according to your faith, 
 and open your eyes." At the same moment, he made 
 the sign of the cross over his eyes, and God 
 instantly restored to him his sight. The bishop kept 
 Felix with him, until the catechumens had receiv- 
 ed baptism, fearing lest the people should crush him 
 
A. D. 370.] XLVII. ST GREGRYO NAZIANZEN 177 
 
 to death in their eagerness to see him ; after which he 
 made known the miracle to all the assembly. Felix 
 accompanied the bishop to the altar, and there offer- 
 ed his thanks, while the people, who witnessed it, ut- 
 tered loud cries of joy. King Hunneric, when he 
 learnt of this miracle, made them bring Felix into his 
 presence, where he related to him what had hap- 
 pened. The Arians, who were covered with confus- 
 ion at this miracle, said that Eugenius cured Felix by 
 magic. It appears that the reason why in the East ; 
 and in other countries which we have mentioned, they 
 baptized on the Epiphany, was because they believed 
 that Jesus Christ had received baptism on that day, ' 
 i. e. on the first of January. In fact the Church 
 there has always celebrated the memory of our Sav- 
 iour's baptism. The believers even went, during the 
 night of this festival, to draw water, which they kept 
 all the year and even longer, without its spoiling ; and 
 Chrysostom, whom no one will accuse of being too 
 credulous, looked upon this as a miracle. 
 
478 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XLVIII. ST GREGORY OF NYSSA, 
 
 Dupin states that Gregory Nyssen says of Baptism : 
 
 There are three things in this Sacrament which con- 
 duct us to immortal life prayer, water, and faith : 
 that the Regeneration which is wrought in Baptism 
 ought not to be attributed to the water, but to a divine 
 virtue" " that without Baptism, no man can be 
 washed from his sins ; because by it the divine virtue 
 is rendered effectual, in consequence of that which 
 he believes to depend on free-will." .... He thinks 
 that Regeneration depends, an some manner, upon 
 our will and free pleasure : and shews that it is unpro- 
 fitable, unless after we have received the Sacrament, 
 we lead a life free from sin ! In his discourse on the 
 festival of the baptism of Jesus Christ, he treats of the 
 spiritual Regeneration which is wrought by Baptism. 
 In a discourse against delaying Baptism, he thinks it 
 would be better to sin after Baptism than to die with- 
 out it.' He refutes the pretenses of those who delay 
 to receive Baptism, because they find themselves 
 inclined to sin. He says that they deceive themselves 
 if after they have spent their lives in pleasures and 
 
A. D. 370.] XLVII. ST GREGORY NAZIANZEN. 479 
 
 debauchery, they shall be purified by receiving Bap- 
 tism at the point of death. He distinguishes, as St 
 Gregory Nazianzen did, three sorts of persons with 
 relation to another life. The first are the Saints and 
 righteous, who are happy. The second those who 
 shall be neither happy nor miserable. The third are 
 those who shall be punished for their sins. He places 
 in the second rank, those who delay their Baptism. 
 This DUPIN says is a singular opinion of his, and does 
 not agree with the Holy Scripture : which has made 
 some believe that this treatise was not St G. Nyssen's, 
 but it has his style and air, and is not much different 
 from his doctrine; nor from that of St Gregory 
 Nazianzen, in the discourse which he made upon the 
 same subject. 
 
 The following is from TRICALET, vol. ii, p. 136. 
 
 Sur la Circoncision et le Bapteme. La circoncision, 
 qui ne fut etablie que pour un temps, ne justifioit 
 personne. Abraham, avant que d'etre circoncis, etoit 
 agreable a Dieu; tous les enfans, qui naquirent 
 pendant les 40 ans que les Israelites voyagerent 
 dans le desert, ne reurent point la circoncision, et on 
 ne la donna a aucun des Justes depuis Abel jusqu'a 
 Abraham. Elle ne fut en usage que depuis ce 
 Patriarche, et ordonnee aux Juifs que comme un 
 signe qui devoit les distinguer des nations etrangeres, 
 avec lesquelles ils devoient se meler dans la suite. 
 La raison de cette distinction est que Dieu, ayant 
 resolu de faire naitre le Messie de la race d'Abraham, 
 il convenoit qu'elle ne fut point confondue avec les 
 autres Peuples. Mais le Christ, etant ne, la circon- 
 cision devenue inutile a etc abrogee. L'effet du 
 
480 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Bapteme est tout different. II expie et remet les 
 peches; il renouvelle I'homme, et le regenere inte- 
 rieurement et (Tune maniere invisible. C'est un 
 remede facile, qui guerit les playes que nous avons 
 contractees par la morsure du serpent. Toute eau 
 est propre pour le Bapteme, pourvu qu'elle soit 
 accompagnee de la fbi de celui qui le recoit, et de la 
 benediction du Pretre qui la sanctifie par la priere. 
 Le Bapteme est imparfait, si, en le donnant, on omet 
 une des Personnes de la Trinite. 
 
 In English : 
 
 Circumcision, which was established for a time 
 only, justified no one. Abraham, before he was 
 circumcised, was pleasing unto God. All the children 
 which were born during the 40 years that the Israel- 
 ites travelled in the Desert, did not receive circumci- 
 sion, nor was it given to any of the righteous from 
 Abel down to Abraham. It was in use only after 
 this patriarch, and enjoined on the Jewish nation only 
 as a sign to distinguish them from the strange nations, 
 with which they were afterwards about to be mixed. 
 The reason of this distinction is that, God having 
 resolved that the Messiah should be born from the 
 race of Abraham, it was fitting that they should not 
 be confounded with the other nations. But when 
 Christ was born, circumcision became useless and was 
 abolished. The effect of Baptism is quite different. 
 It expiates and remits sins ; it renews a man, and 
 regenerates him inwardly and in an invisible manner. 
 It is an easy remedy, which heals the wounds that 
 we have contracted by the bite of the serpent. Any 
 kind of water is fitting for Baptism, provided that it 
 
A. D. 370.] XLV1II. ST GREGORY NYS3EN. 481 
 
 is accompanied with the faith of him who receives 
 it, and with the blessing of the priest who sanctifies 
 it by prayer. Baptism is imperfect, if in administer- 
 ing it, one of the persons of the Trinity is omitted. 
 
 The OXFORD TRACT, no 67, quotes St Gregory Nyssen in 
 pagss 76, 356, 384 and 386 of the third edition. 
 In page 76 Gregory Nyssen is quoted thus : 
 
 Leave off your controversy with men, and resist, if 
 thou canst, the words of the Lord, which laid down 
 for men the invocation in Baptism. But what says 
 the Lord's command ; "baptizing them into the name 
 of the Father, and of the Son and of the Holy 
 Ghost ?" How ' into the name of the Father ? ' because 
 he is the beginning of all things. How 'into the 
 Son ? ' because he is the author of creation. How ' into 
 the Holy Ghost ? ' because he perfecteth all things. We 
 immerse them 'to the Father/ that we may be sanc- 
 fied ; we immerse ' to the Son/ also, for the same 
 end ; we immerse also ' to the Holy Ghost/ that we 
 may be that which he is and is called. There is no 
 difference in the sanctification, as if the Father sanc- 
 tified more, the Son less, the Holy Spirit less than 
 those two. Why then dissect the three persons into 
 different Natures, and make three Gods unlike each 
 other, when thou hast received one and the same 
 grace from all ? Opp. iii, p. 372. 
 
 I* Greek: 
 
 rov 
 
 Kvpiov <pcova2$, el ^vvacrai, al rrjv eTrl/tXrja-w rov /BaTrrla/jLaros 
 TO*? dv0pa)7roi,<; evo^oOirrjcrav. Tl Se (prjat, TO rov Seairorov 
 7rapdyye\iJ,a ; jBaiTTi^ovre^ avrovs et? TO ovo/j,a rov IlaTpbs teal 
 
 rov Tiov teal rov dyiov Tlvevijuaro^ ; J7w? et? TO ovo^a rov 
 
 62 
 
482 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 I7arpo9 ; eVetS?) apxfi v iravroyv. Uco? ei9 TOP TLOV ; 67rei$rj 
 ?79 /mcre9. 17o)9 et9 TO HvevfJia TO dywv ; eVetS/) 
 
 T&V TTaVTCOV. ^TTOKVTTTOf^eV OVV TO) HcLTpl, IVO, 
 
 dyt,ao-6cojjiev. 'TTroKVTTTO/jiev Kal Tip r (va avro TOVTO yevyrcu. 
 
 'T'TTOKVTrTO/J.eP KOI dyLM TlveVfJLCLTl, Iva TOVTO <yeVGt)fjL0a 07T6p 
 
 ecTTl /cal \e<yeTai. Ovtc ecrrt TOV d<yiaor/jiov $ia<j>opa, 009 rr\eov 
 TOV IJaTpos a<yid%ovTOS, \(ITTOV Se TOV Tiov, TJTTOV Se TWV Svo 
 TOV dylov TIveu/jiaTOS. Aia TL ow TCLS rpet9 vTcoaTao-ei^ /caTa- 
 KepnaTi&is et9 Biacftopovs c/>ucret9 teal Tpds epydtfl ^eot/9 dvo/j,oiovs 
 d\\r)\a)i>, piav irapa TrdvToyv Kal T^P avTr)V 'xdpiv Se^o/xe^o9 ; 
 
 In page 356 arguing on the Contest of Elijah and the Pro- 
 phets ; of Baal, of the Water being lost in its own power, and ab- 
 sorbed into fire emblematic of Baptism Gregory of N. is quoted : 
 That wondrous sacrifice of the aged Tishbite, sur- 
 passing all thought of man, what else does it than in 
 action foresignify the faith in the Father, Son, and 
 Holy Ghost, and redemption ? he did not simply by 
 prayer bring down fire from heaven upon the dry 
 wood, but having thrice poured the barrels of water 
 upon the divided wood, by prayer he kindled fire out 
 of water, that from the physical opposition of the 
 elements, which thus strangely met together in unity 
 and co-operation, he might show the exceeding might 
 of his own God. Thus did Elijah, through that his 
 wondrous sacrifice, evidently proclaim to us before- 
 hand the mysterious consecration by Baptism, which 
 was afterwards to be For the fire was kindled, when 
 the water had been thrice poured over, so as to show 
 that where the mystic water is, there also is the kind- 
 ling, glowing, fiery Spirit, Which buraeth up the un- 
 godly, and enlighteneth the faithful 
 
 The Original is ; 
 r H Se OavfiacrTTj iepovpyla Kal irdvTa vovv avflpamcov virep. 
 
A. D. 370.] XLVIU. ST GREGORY NYSSEN. 483 
 
 ftaivovora TOV Sea^irov TOV yepovTos, ri TTOTG aXXo rj 
 
 7rpop,r)vvi, Tr)V e<? Ilarepa /cal Tlbv /cal ayiov Trvev/jia 
 
 teal d7ro\VTpa)o-iV ; ............ Ou yap avrXw? evgdpevos tfyaye 
 
 TO Trvp e% ovpavov Kara TWIT ^v\(ov fyp&v VTrap-^ovTcov, d\\a 
 rot? VTrrjpeTaL? eyK\ev(rdfj,evo<; /cal TTpoo-rd^as vScop 
 
 rplrov Be TWV o"^i^dfcwv KaTa^eas rou? 
 TO Ttvp dvijtyev eg vSaros, tva etc T^? <f)v<Ti,KT)s rcov 
 
 K Tov 7ra/xxS6f ov (TVv'BpajJLovTcov <f)i\iav KOI crvvep- 
 yelav pera TroXX?;? UTrep/SoX^? TOU ISlov Seov TTJV ^vvafjav 
 Vei%r)Tai. Tavra fjiev 6 ( H\las cra(/>w? TTJV e? ixrrepov //-eXXou- 
 (TCLV T6\eicrdaL rov /3a7TTicrfJLaTO<i fjuva-raycoylav Si,a TT}? Oavpacr- 
 T>}9 etcelvTr} 1 ? lepovpylas TJJJLLV TTpoavefy&vrjcrev. "TBari yap 
 dv/]<f)0r) TO Trvp rplrov 67rai>r\r)0evTL ' COCTTG Sif\,ovcr8ai, ore vScop 
 TO fjivcTTLKov, e/cel teal irvevfjua TO fawvpovv, TO Oepfjibv, TO irvpo- 
 , TO TOU? acre/Set? Kalov ical TOU? TTta-Tou? (/>om'bz/. iii, 376. 
 
 In page 384,, arguing on " Baptism being the putting oft of 
 filthy grameute," St Gregory Nyssen is quoted : 
 
 Most manifestly, says St Gregory of Nyssa, doth 
 Zachariah prophesy of Jesus clothed with the filthy 
 garment, our slavish flesh, and stripping Him of his 
 mournful vest, adorns him with a pure garment ; 
 teaching us through this image and likeness, that in 
 the Baptism of Jesus we all, stripped of sins, as a beg- 
 garly and many shredded garment, are in lieu, clothed 
 with the sacred and most beautiful garment of regene- 
 r at ion. 
 
 In Greek: 
 
 *EvapyecrTaTa 8e Kal 6 Za^apla^ TOV T6 ^Irjcrovv 7rpo(fn)Tevi, 
 TOV evbeSvjjLevov TO pVTTapbv l/jbaTiov Tr)V OOV\LKTJV Kal rjfjieTepav 
 o-dp/ca, efcSvav Se avrov Trp (TKv9pa>7rr)S ecrOrJTOS, Koor^iel Trj 
 KaOapa /cal \afj,7rovo-rj aTO\r), SiSdcrKCdV 77/^0,5 ia TOV el/covi/cov 
 vTrobelyfJiaTos, OTL Srj ev TCO (BaTTTidfJiaTi TOV 'Irjcrov 7rai/Te? i]^et^ 
 KOv6^evoi T<Z? dfMapTias w? ^iTcova TTTWK.I'^OV Te real TTO\VKO\~ 
 \r)Tov, TOV lepov /cal /cd\\Lo-Tov TOV T/}? 7ra\vyycvecrlas 
 T. iii, p. 377. 
 
484 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In page 386, arguing on the " Prophesy of the Voice at our 
 Lord's baptism/' Gregory Nyssen (1. c. 378), is quoted (and it 
 seems St Basil.) 
 
 Perhaps, also, in a more mystical way, ' the voice 
 of God ' was ' upon the waters/ when the voice came 
 from above to Jesus, when baptized, ' This is my be- 
 loved Son/ For then ( the Lord was upon many 
 waters/ sanctifying the waters through Baptism. And 
 the ' God of glory thundered ' from above, with the 
 loud voice of his testimony ; and the voice bequeathed 
 by the Lord is still pronounced over the baptized, ' Go 
 ye baptizing in the Name/ &c. ' The voice of the Lord ' 
 then is ' upon the waters/ 
 
 In the Original : 
 
 ( O e e<77reo-09 Aafffi* fcal rrjv (pcovrjv 7rpo<f>r)Tvcov, i)v % 
 ovpavwv 6 Tlarrjp 7ra<f)r)K6 ra> Tla) (3a7rTt,ofj,eva), iva TT/OO? TO 
 fyvcriKov TT}? $eoT?7TO? a^loy/jia TOV<? d/covovras oSijyrjcrr}, TT^OO? TTJV 
 alcr9rjT7)v rcw<; evreKeiav QXeTrovras, eveypatyev eicelvo Trj 
 TO, (f>wvr) Kvplov 7rl TWV vSdrwv, (pcovrj Kvptov ev 
 
 The quotation from St Basil has been given before. 
 
 ADAM CLARKE, in his " Concise View " &c. gives 26 Chapters on 
 Gregory Nyssen. All that A. C. writes of his treating of Baptism 
 or the Sacraments, is as follows : 
 
 Against those that delay Baptism By the impor- 
 tance of the rite, the uncertainty of life, and the 
 spiritual advantages consequent on Baptism, all men, 
 and especially Catechumens, are exhorted to immedi- 
 ately partake of it. The address altogether is, perhaps 
 justly, suspected not to be Gregory's. 
 
 In Gregory's " Great Catechetical Discourse " A. C. states 
 that among much other matter Gregory's opinions on Baptism, 
 
A. D. 370.] XLVIII. ST GREGORY NYSSEN. -lr> 
 
 which are in accordance with the Romish Church, are contained 
 in the 33rd, 36th, and 40th Chapters. 
 
 A. C. in his last page on Gregory, writes : 
 
 There is hardly one error in the Romish Church, 
 which he does not,not merely incidentally mention,but 
 strongly express and defend : among other errors, 
 " The necessity of blessing water for Baptism : " in 
 his work (in eos qui differ. Bapt. et de Bap. Christ.) 
 " Baptism expiates and destroys Sin." (Orat. in 
 Bap. Christ.) 
 
 A. C. mentions an Edition Opera Integra, cum notis Johan. 
 Leunclavii, Johan. Gulonii, Front. Ducrei. 3 Vol.Eol. Paris 1738 
 JEgid. Morell. 
 
 In the British Museum and Bodleian libraries are this and 
 several other editions of this Father's works. 
 
480 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 XLIX. ST AMBROSE OF MILAN. 
 
 DUPIN says that St A. in his book of Mysteries or Sacraments, 
 in which is an Instruction to the newly baptized, says 
 
 The Holy Ghost descended on this water, you 
 ought not to fix your mind on the external part of it ; 
 but to consider in it a divine virtue. Do not imagine 
 therefore, that it is this water which purifies you ; it 
 is the Holy Spirit &c. This Sacrament blots out your 
 hereditary sins ; and the Baptism blots out the sins 
 contracted by your own will &c. you received the seal 
 of the Holy Spirit, the Spirit of Wisdom, of Power 
 &c. Having therefore received these Sacraments, 
 let us be persuaded, that we are regenerated, and let 
 us not say, how can this be. 'Tis not by nature, but 
 by the Holy spirit. c. 
 
 Dupin says : 
 
 Since these ceremonies and the doctrine of this 
 treatise do not agree with the opinion of Protestants, 
 some among them have done what they could, to 
 raise doubts about this book, whether it were St 
 Ambrose's. But the reasons which they alledge, are 
 
A. D. 370.] XLIX. ST AMBROSE. 487 
 
 so weak, that the ablest men among them have 
 sincerely acknowledged that It is really his. 
 
 The OXFORD TRACT No. 67, quotes St A. in pages 108,121, 181, 
 182, 250, 259, 297, 305, 348, 385, and 397, of the 3rd edition. 
 
 In page 108 of this Oxford Tract arguing that Baptism acts 
 on implanted feeling to guard what we have, Ambrose is quoted 
 as saying : 
 
 That this [that no unclean person, nor covetous 
 man, which is an idolater, hath any inheritance in the 
 kingdom of Christ, and of God,) is said of baptised 
 persons ; for they receive the inheritance, who are 
 baptized in the death of Christ, and are buried with 
 him, that they may rise with him Therefore, they 
 are 'heirs of God, joint heirs with Christ ;' ' heirs of 
 God,' because the grace of God is transcribed into 
 them ; ' co-heirs with Christ,' because they are renew- 
 ed into his life ; heirs also of Christ, because through 
 his death, as of a testator, the inheritance is given 
 them. They then ought more to take heed to them- 
 selves, who have what they may lose, than they who 
 have it not they must act with greater watchfulness, 
 must avoid the enticements to vices, the provocatives 
 to sins, especally such as arise from meat and drink. 
 Lastly, ' the people sat down to eat and drink, and rose 
 up to play.' Recollect, says St Jerome, that day of 
 thy commencing warfare, wherein ' buried with Christ 
 in Baptism,' thou swarest into the words of that 
 sacramental onth. 
 
 In Latin : 
 
 Hoc enim scitote, quod omnis impudicus aut im- 
 mundus aut avarus, quod est idololatria, non habet 
 ha3reditatem in regno Christi et Dei. De baptizatis 
 
488 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 utique dictum liquet ; ipsi enim accipiunt haere- 
 ditatem, qui baptizantur in morte Christi et con- 
 sepeliuntur cum ipso, ut cum ipso resurgant. Ideo 
 haeredes Dei, cohaeredes Christ sunt ; hseredes Dei, 
 quia transcribitur in eos Dei gratia ; cohaeredes quo- 
 que Christi, quia renovantur in vitam ipsius ; haeredes 
 quoque Dei ; quia datur illis per mortem ipsius tarn 
 quam testatoris hagreditas. Isti igitur magis sibi de- 
 bent attendere, qui habent quodpossint amittere, quam 
 qui non habent. Isti majore agere custodia, isti 
 cavere vitiorum illecebras, erroris incitamenta debent, 
 quas maxime ex cibo potuque oriuntur. " Denique 
 sedit populus manducare, et surrexerunt ludere." T. 
 ii, p. 1025. ed Par. 1690. 
 
 In page 250 of this Oxford Tract, writing on " Baptism of 
 John a carrying on of the Office of the law." St A. is quoted : 
 Ep. 26. s. 7, col. 895 ed. Ben. 
 
 Neither repentance avails without grace, nor 
 grace without repentance ; for repentance condemns 
 sin, that grace may blot it out So then John, be- 
 coming a type of the law, baptized to repentance, Christ 
 to grace. 
 
 Ye have heard it read this day, that ' John bap- 
 tized in ^Enon, near Salim.' yEnon signifies ' the eye of 
 punishment ;' Salim, ' ascending ;' so it is interpreted. 
 Whoso then chooses to be baptized, doth it, foreseeing 
 punishment, and therefore flees to the Sacrament of 
 Baptism, that he may lay aside all sin, and so not 
 be obnoxious to punishment. And perchance he too 
 foresees punishment who is baptized with the ' baptism 
 of repentance ;' but he looks to grace who is baptized 
 in Christ. The baptism then of John is the 'eye of 
 punishment;' the Baptism of Christ, the 'eye of 
 
A. D. 370.] XLIX. ST AMBROSE. 489 
 
 grace ' Although John baptized in ynon, he baptized 
 near the < ascending ' (Salim) ; he was then very near 
 to Christ, who announced his coming. For the Son 
 of Man who < descended from heaven, he it is also 
 who ascended into heaven that he might fill all things.' 
 But because 'as is the heavenly, such also are 
 the heavenly,' he also ascended into heaven, who, lay- 
 ing aside things earthly is buried together in Christ 
 in Baptism (Rom : 6), that with Christ he may rise 
 again from the death of Sin to the newness of life and 
 participation of the inheritance, as it is written, ' heir 
 of God, joint heir with Christ." 
 
 In Latin : 
 
 Neque pcenitentia ergo sine gratia neque gratia sine 
 poenitentia ; debet enim pcenitentia prius damnare 
 peccatum ut gratia possit abdere. Ideo typum legis 
 accipiens Joannes baptizavit in poenitentiam, Christus 
 in gratiam. AMBROS. T. ii. p. 895. ed. Par. Ep. 26. . 7. 
 
 Audisti hodie legi, quia Joannes baptizabat in /En- 
 on juxta Salim. ^Enon dicitur oculus suppliciorum ; 
 Salim ipse adscendens ; hoc habet interpretatio. 
 Qui ergo baptizari eligit, supplicia prsevidet, et ideo 
 confugit ad baptismatis sacramentum, ut peccatum 
 omne deponat ; ne obnoxius incipiat esse suppliciis. 
 Et forte supplicia praevidet, qui baptizatur baptismo 
 poenitentiae : at vero ille gratiam spec tat, qui baptiza- 
 tur in Christo. Baptismus ergo Johannis oculus 
 suppliciorum est ; baptismus Christi oculus grati- 
 arum. Tametsi in ^Enon baptizabat Johannes, juxta 
 adscendentem baptizabat. Hoc enim et ista habet 
 interpretatio, ut Salim dicatur ipse adscendens. Prox- 
 imus ergo erat Christo, qui ejus nuntiabat adventum. 
 
490 SYNOPSIS OF AUTHORITIES ON BAFFISM. 
 
 Etenim films hominis, qui descendit de ccelo, ipse est 
 et qui adscendit in coelum, qui ut impleret omnia. 
 Sed quia qualis coelestis, tales et coelestes ; et ille ads- 
 cendit in coelum, qui, terrena deponens, consepelitur 
 in Christo, ut cum Christo resurgat a morte peccati 
 ad novitatem vitae, haereditatisque consortium ut fiat 
 sicut scriptum est, Dei haeres Christi cohaeres. Am- 
 bros. in Ps. 37 Prsef. T. i. p. 816. ed. Par. 
 
 In page 297 of this Oxford Tract, in a note, St Ambrose is 
 quoted, thus : 
 
 Thou bast read tbat tbe tbree witnesses in bap- 
 tism are one, water, blood, and tbe Spirit, whereof if 
 one be withdrawn, the sacrament of baptism ceases. 
 For what is water without the cross of Christ ? A 
 common element without any sacramental efficacy. 
 Nor again does the mystery of regeneration take 
 place without water ; for, ' unless a man be born of 
 water and the Spirit, he cannot enter into the kingdom 
 of God/ For the catechumen also believes in the cross 
 of the Lord Jesus, wherewith also he is marked ; but 
 unless he be ' baptised in the name of the Father, and 
 Son, and Holy Spirit,' he cannot receive remission of 
 sins, nor obtain the gift of spiritual grace. 
 
 In Latin : 
 
 Legisti quod tres testes in baptismate unum sunt, 
 aqua, sanguis, et Spiritus ; quia si unuin horum detra- 
 has, non stat baptismatis sacramentum. Quid est 
 enim aqua sine cruce Christi ? Elementum commune 
 sine ullo sacramenti effectu. Nee iterum sine aqua 
 regenerationis mysterium est. ' Nisi enim quis 
 renatus fuerit ex aqua et spiritu, non potest introire 
 in regnum Dei.' Credit autem etiam catachumenus 
 in crucem domini Jesu qua et ipse signatur : sed nisi 
 
A. D. 370,] XLIX. ST AMBROSE. 491 
 
 baptizatus fuerit in nomine Patris et Filii et Spiritus 
 Sancti, remission em non potest accipere peccatorum, 
 nee spiritualis gratise munus haurire. Ambros. De 
 Myster. . 20. T. ii. p. 330. ed. Par. 
 
 In page 305 of this Oxford Tract, in a note, St Ambrose is 
 quoted : 
 
 " It is water then/' says St Ambrose, I.e." where- 
 in flesh is immersed, that all carnal sin may be 
 washed away All wickedness is buried there." And 
 de Sacr. 1. 2, c. 1. " What is the deluge but that 
 wherein the righteous is preserved for a stock of right- 
 eousness, sin dies ? Therefore the Lord when he saw 
 the offences of men multiply, preserved only the 
 righteous man with his offspring, and bade the waters 
 go forth above the mountains. And therefore in that 
 deluge all the corruption of the flesh perished ; the 
 stock and pattern of the righteous man alone remain- 
 ed. Is not the deluge the same as Baptism, whereby 
 all sins are washed away; the righteous mind and 
 grace alone are brought back to life ? " And de Off. 
 Min. 3, 18. " All flesh died, the righteous man alone, 
 with his offspring, was preserved Is not man con- 
 sumed, ' when that mortal is swallowed up of life.' 
 Lastly, ' the outward man is wasted but the inward 
 renewed.' And not in Baptism only, but in repentance 
 also, is there ' a destruction of the flesh to the profit- 
 ing of the Spirit/" 1 Cor. v. 5. 
 
 In, Latin : 
 
 Aqua ut emundaret ; sanguis, ut redimeret. Quare 
 de latere ? Quia unde culpa, hide gratia ; culpa per 
 fccminam ; gratia per Dominum Jesum Christum. 
 
492 SYNOPSIS OF AUTHORITIES ON BAPTISM, 
 
 Ambros. De Sacrament, c. v. . 1. 4. T. iL p. 373. ecL 
 Par. 
 
 Aqua est ergo, qua caro mergitur, ut omne abluatur 
 carnale peccatum. Sepelitur illic omne flagitium, 
 Ambros. De Myst. 1. c. p. 328. 
 
 Quid est diluvium, nisi in quo Justus ad seminarium 
 justitiae reservatur, peccatum moritur ? Ideo Dominus 
 ut vidit hominiim pullulare delicta,justum solum cum 
 sua progenie reservavit ; aquarn autem supra montes 
 quoque exire prsecepit. Et ideo in illo diluvio omnis 
 corruptela carnis interiit ; sola justi prosapia et forma 
 perrnansit. Nonne hoe est diluvium, quod est bap- 
 tisma ? quo peccata omnia diluuntur ; sola justi mens 
 et gratia resuscitate. Ambros. De Sacram. ii. c. L 
 p. 355. 
 
 In diluvio quoque Noe tempore mortua est omnis 
 caro ; Justus tamen cum sua progenie servatus est. 
 An non eonsumitur homo, quum absolvitur mortale 
 istud a vita ? Denique exterior corrumpitur, sed inte- 
 rior renovatur. Nee solum in baptismate, sed etiam 
 in poem ten tia fit carnis interitus ad profectum Spiri- 
 tus. Ambros. Offic. Ministror. iii. 18. p. 134 ed. Par. 
 
 In page 347 and 48 of this Oxford Tract St Ambrose is 
 quoted : 
 
 " Elisha," remarks St Ambrose, " invoked the name 
 of the Lord, and the iron of the axe, which was sunk, 
 arose from the water. Behold another kind of Bap- 
 tism. Why ? Because, before Baptism, every man is 
 weighed down and sunk like iron ; when he has been 
 baptized, no longer like iron, but now like some light 
 sort of fruit bearing wood, he is raised. Lo, then, 
 another figure ! It was an axe, wherewith wood was 
 
A. D. 370,} XLIX. ST AMBROSE. 493 
 
 being cut. The handle fell from the axe, i. e. the 
 iron was sunk. The son of the prophet knew not 
 what to do ; this only he knew, to ask the prophet 
 Elisha, and pray for a remedy. Then he cast in the 
 wood, and the iron was raised. Seest thou then that 
 in the cross of Christ all human weakness is raised ? 
 
 The priest, he subjoins, comes, says a prayer at the 
 font, invokes the Name of the Father, the Presence of 
 the Son and of the Holy Spirit ; uses heavenly words. 
 What are these ? They are Christ's ; that we ( baptize 
 in the name of the Father, and of the Son, and of the 
 Holy Ghost/ If then at the words and the invoca- 
 tion of a Holy man, the Trinity were present, how 
 much more when the Eternal Word operates \ 
 
 In Latin : 
 
 Invocavit Elisseus Domini nomen, et de aqua fer- 
 rum sectiris adscendit, quod demersum fuerat. Ecce 
 aliud genus baptismatis. Quare ? Quia omnis homo 
 ante baptismum, quasi ferrum, premitur atque demer- 
 gitur ; ubi baptizatus fuerit, non tanquam ferrum, sed 
 tamquam jam levior fonctuosi lignei species elevatur. 
 Ergo et hie figura altera. Securis erat, qua csedeban- 
 tur ligna. Cecidit manubrium de securi ; hoc est 
 ferrum demersum est. Filius prophetae nescivit quid 
 faceret ; sed hoc solum scivit, ut rogaret Elisseum 
 prophetam, et remedium postularet. Tune ille lignum 
 mi sit, et ferrum levatum est. Vides ergo quod in 
 cruce Christi omnium hominum levatur infirmitas. 
 1. c. v. . 14. 
 
 Venit sacerdos, precem dicit ad fontem, invocat 
 Patris nomen, praesentiam Filii et Spiritus sancti; 
 utitur verbis coelestibus. Ccclestia verba, quae ? 
 
194 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Christ! sunt ; quod baptizemus in nomine Patris et 
 Filii et Spiritus sancti. Si ergo ad hominum sermon- 
 em, ad invocationem sancti aderat praesentia Trinitatis, 
 quan to magis ibi adest, ubi sermo operatur aeternus ? 
 
 " Ye are eagles/' says St Ambrose, " renewed by 
 the washing away of Sin : " since it is our enlighten- 
 ing, to it they believed that the psalmist invited, 
 " Come and be enlightened," and the more, since there 
 followed, " O taste and see that the Lord is good." 
 " Having said, ' Come unto him and be enlightened/ 
 he exhorts, ' and taste/ The meaning hidden in the 
 depth of the letter, hints secretly at the grace of the 
 divine mysteries ; for through all holy Baptism is the 
 true enlightening bestowed on those who come to it ; 
 and the ' tasting ' of the life giving food shows plainly 
 the goodness of the Saviour. For what so clearly 
 shows His love for man, as the Cross, and Passion, 
 and Death, for us, and that He is at once the food 
 and the fountain for His own sheep ? " 
 
 PABEB, quotes Ambrose, Book 2, Chap. 6. page 134 " On the 
 statements of the early Fathers respecting the concomitance of 
 Moral Regeneration upon outward Baptism viewed as a mean or 
 channel," page 14 1, as follows : 
 
 Through the Sacrament of Baptism, Christ operates 
 this great change : namely, that each one should put 
 off that in which he was born naturally, and should 
 put on that into which he is born again spiritually. Ara- 
 bros. Enarr. in Psalm 36. 63. Oper. vol. 1. col. 806. 
 
 In Latin ; 
 Hoc per Baptismatis sacramentmn Christus ope- 
 
A.D. 370.J XLIX. ST. AMBROSE. !<).", 
 
 ratur, ut exuat unus quisque quod natus est, induat 
 quod renatus. Ambros. Enarr. in Pa 36. 63. T. i. p. 
 806. ed. Par. 
 
 Faber also quotes Ambrose in Book 2. Chap. 7, page 143. 
 On the Explanatory Statements of the early Fathers, page 149, 
 as follows : 
 
 I see water, which I am in the habit of seeing 
 daily. Can this cleanse me, into which I have often 
 descended, and have never been cleansed ? Learn 
 hence, that water cleanses not without the Spirit. 
 
 In this faith, then, hold the order and succession 
 of the matters. Thou hast died to the world : and 
 thou hast risen again unto God : and, when 
 dead to sin, being as it were buried along with it in 
 that element of the world, thou hast been raised up 
 again to life eternal. Believe, therefore, that the use 
 of water is not 3, mere empty cprernonial. 
 
 Now all afe'healed ; or, at le&st, one sole Christian 
 people : for, in some, even water is mendacious. The 
 Baptism, which is administered to perfidious dissem- 
 blers, heals them not, so far from cleansing, it only 
 pollutes them. Ambros. de Myster. c. 4. Oper. vol. 1. 
 col. 330. 
 
 In Latin : 
 
 Aquas video, quas videbam quotidie. Istae me 
 habent mundare, in quas ssepe descendi, et nunquam 
 mundatus sum ? Hinc cognosce quod aqua non 
 mundat sine spiritu. 
 
 Tene ordinem rerum in hac fide. Mundo mortuus 
 es ; et Deo resurrexisti ; et quasi in illo mundi con- 
 sepultus elemento, peccato mortuus ad vitam es 
 
496 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 resuscitatus aeternam. Crede ergo, quia non sunt 
 vacuae aquae. 
 
 Nunc omnes sanantur; aut certe unus populus 
 Christianas ; est enim in aliquibus et aqua mendax. 
 Non sanat Baptismus perfidorum. Non mundat 
 sed polluit. Ambros. De Myster. c. 4. T. I. p. 330. 
 ed. Par. 
 
 Eaber also quotes Ambrose Book 2, Chap. 8, page 162, On 
 the Doctrine of the early Fathers touching the possibility of a 
 future reception or Moral Regeneration by those who on account 
 of their insincerity and unworthiness, had failed to receive it 
 through the medium of outward Baptism : page 169, as follows. 
 
 Mortify the flesh ; and sprinkle over it the con- 
 trition of the heart : then, over all its evil propen- 
 sities, send the water of Jordan. For, of Jordan, there 
 is a descent, and an ascent : inasmuch as he, who shall 
 have descended into the sacred Fountain, ascends also, 
 in order that he may seek those things which are 
 above; because he, who is baptized in the death of 
 Christ, and ascends to his resurrection, first descends 
 to the death of Christ. But, if, being already baptised, 
 thou hast erred, send over thy sin the water of tears, 
 not mendacious, but true. Thou hast sent, then, the 
 water of Jordan, the water of grace : drink this first : 
 thou hast also sent the water of tears, the water of 
 penitence : this is the second cup, that thou mayest 
 repair the first. If tears be bread, thou hast, from 
 the very sinfulness of thine iniquity, the food of con- 
 version. We often see persors, who had previously 
 been negligent Christians, become more diligent, after 
 the commission of some sin ; and thus^ouLof^that 
 sin, through penitence, not unfrequently _J>ecome 
 )erfect. 
 
A. D. 370.] XLIX. ST AMBROSE. 47 
 
 In Latin. ; 
 
 Contere igitur has carnes, et super eas contritionem 
 tui cordis adsperge; deinde mitte super omnia ea 
 Jordanis aquam. Jordanis enim descensio et adscensio 
 est ; quoniam qui in fontem sacrum descenderit, et 
 adscendit, ut, quae superiora sunt, quasrat. Descendit 
 enim in mortem Christi, qui baptizatur in Christo, et 
 in resurrectionem ejus adscendit. Si autem jam 
 baptizatus errasti, mitte aquam lachrymarum, non 
 mendacem sed veram. Misisti ergo aquam Jordanis, 
 aquam gratiae. Hoc primum bibe. Misisti aquam 
 lacrymarum, aquam pcenitentiae. Hoc secundum est 
 poculum, ut primum repares. Si lacrymae panes, 
 habes ex peccato iniquitatis cibum conversionis. 
 Unde saepe videmus aliquos, qui ante negligentes 
 fuerant Christian], peccato aliquo commisso, fieri 
 diligentiores, et ex illo per prenitentiam evadere 
 solere perfectos. Ambros. Enarr. in Ps. 37. 10. 11. 
 T. I. p. 819. 820, ed. Par. 
 
 TRICALET, in vol. iii, has the following on the doctrine of Saint 
 Ambrose. 
 
 II n'y a qu'une Bapteme dans 1'eglise qui est telle- 
 ment necessaire au salut, que personne, sans ce 
 sacrement, ne peut entrer dans le royaume des 
 cieux, pas meme les catechumenes qui ont deja la 
 f oi, et qui marquent par le signe de la croix, qu'ils im- 
 priment sur leurs fronts, qu'ils croient en Jesus 
 Christ. II est besoin, pour obtenir la remission de 
 leurs peches, qu'ils soient baptises au nom du Pere, du 
 Fils et du S. Esprit ; et qu' etant rachetes du sang de 
 Jesus Christ, ils le re9oivent : la foi seule ne suffit 
 
 pas. On peut neanmoins etre sauve sans avoir rccu 
 
 04 
 
498 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 la Bapteme de 1'eau, ce qui arrive lorsque se trouvant 
 dans rimpossibilite de le recevoir, on en a un grand 
 desir. Dieu supplee alors par sa misericorde, et ac- 
 corde la meme grace de regeneration a ceux qui meu- 
 rent en cet etat qu'a ceux qui ont ete baptises dans 
 1'eau. S. Ambroise le prouve par 1'exemple de ceux 
 qui n'etant que catechumenes, repandent leur sang 
 pour la foi, et recoivent la couronne du martyre. 
 
 In English : 
 
 There is but one baptism in the Church necessary 
 to salvation, as no one without this Sacrament can 
 enter into the kingdom of heaven : not even the Cat- 
 echumens who have Faith already, and who shew, by 
 the sign of the Cross, which they mark on their fore- 
 heads, that they believe in Jesus Christ. It is neces- 
 sary for obtaining remission of their sins, that they 
 be baptized in the name of the Father, of the Son, 
 and of the Holy Ghost, and being redeemed by the 
 blood of Jesus Christ they receive him : faith alone is 
 not enough. One can however be saved without 
 having received the baptism of water, which happens 
 when finding themselves unable to obtain it, they yet 
 have a great desire so to do : God then supplies it by 
 his mercy, and gives the same grace of regeneration 
 to those who die in that state with those who are bap- 
 tized in water. St Ambrose proves this by the exam- 
 ple of those who being only Catechumens shed their 
 blood for the faith and receive the crown of 
 martyrdom. 
 
 ADAM CLARKE in his " Concise view &c." gives 18 Pages on 
 Ambrose : the first 8 pages are on his Annotations on the old 
 Testament, and then on " St Luke but not on the other Evan- 
 
A. D. 370.] XLIX. ST AMBROSE. 499 
 
 gelists then A. C. mentions Ambrose's commentaries on St Paul's 
 Epistles : then after 5 pages, not mentioning Baptism or the 
 Sacraments, is 
 
 On the Sacraments This is a treatise in 6 books 
 to teach newly received converts to the Christian 
 Faith more fully after their Baptism. 
 
 A. C. says the best and only good edition of his works is S. 
 Ambrosius Op. cura Monac. Benedict. 2 vols fol. Paris 1686-90. 
 
 In Walchii Bibliotheca Patristica, page 745, ed. Jense, 1834, 
 in the chapter on the errors of the Fathers, is mentioned Ambro- 
 sias, stating in his work ' De Sancto Spiritu, lib. i, cap. 3/ 
 
 Baptismum in nomine unius tantum persons colla- 
 tum, esse legitimum, suaque vi praeditum. 
 
 In English : 
 
 That baptism, conferred in the name of one person 
 only, is lawful, and has its efficacy. 
 
 It is also stated, p. 489, that Ambrose wrote on the sacraments. 
 The bishop of Exeter, in a note to his charge to his clergy, 
 1848, quotes Ambrose thus : 
 
 Spiritus Sanctus descendit et consecrat aquam 
 
 The Holy Spirit descends and consecrates the water. 
 
 
 & 
 
 + /^ 
 ^ 
 
500 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 L. ST EPIPHANIUS. 
 
 EPIPHANIUS was bishop of Salamis in the island of Cyprus, 
 and was educated in Egypt, where he imbibed the principles of 
 the Gnostics, and afterwards returning to Palestine, adopted the 
 discipline of Saint Hilarion, who founded monachism in that 
 country. 
 
 Dupin says that 
 
 Epiphanius, in his treatise on heresies, shews that 
 the Sacraments of the new law, are more excellent 
 and efficacious than those of the old. In his 
 Anchoratus he speaks of faith as a disposition neces- 
 sary to the receiving of Baptism. 
 
 The OXFORD TRACT, No 67, states in page 297 that 
 
 Epiphanius refers, at least, to Baptism by his 
 expression " to the water poured forth, (from our 
 Saviour's dead body,) to signify the cleansing of 
 the filth of our sins " as the means of restoring the 
 soul upon repentance in his words to shew to us the 
 sprinkling of his blood to the cleansing of our defile- 
 ment and of the repentant soul. 
 
A. D. 370.] XLIX. ST EPIPHANIUS. 501 
 
 In Greek: 
 
 a rov peixravTos UTT avrov uSaro? teal at/taro?, &a TT}<? 
 avrou nrKevpas 'atV^/LtarwSw? e8eife T^V - 
 
 piav iva teal r^MV vrroSel^rj rbv pavrofibv rov avrov 
 els KaOapaiv rijs rjn&v tcoivo!)(rea)<; teal tyv^ 
 Epiphaiiius Hieros. 49. p. 894. ed Petav. Par. 1622. 
 
 In page 395, Epiplianius is quoted : 
 
 Coming to the Jordan, baptized by John, Christ 
 not needing the bath, but in conformity to His incar- 
 nation under the law, not disturbing what was righte- 
 ous, that as He saith, ' all righteousness might be 
 fulfilled,' that He might show that He had assumed 
 real flesh, and real incarnation, descending to the 
 waters, giving rather than receiving, bestowing rather 
 than needing, enlightening them, empowering them 
 as a type of those who should be perfected in him, 
 that they who believe in him in truth, and have the 
 true faith, might learn that He was truly incarnate, 
 truly baptized, and thus they also, coming through 
 His compliance, might receive the power of His con- 
 descension, and be illuminated by the light he brought. 
 Anaceph. . 7. T. 2. p. 153. 
 
 In Greek : 
 
 eVt TOV 'lopSdwjv, /BaTrriaOels VTTO 'Icodvvov, OVK em- 
 \ovrpov, $ta Se TO atco\ov6ov r?}9 ev vofjLw evavdpw- 
 /-M) rapdacrcov TO Bltcaiov, OTTO)? 7r~\,r)pa)@i), &>? auro? e'(/>?/, 
 Tracra SitcaLocrvvr}, Iva ei%r) on a\r)6ivr)V adptca eveovcraro, 
 evavOpwTrycriv, KaTep%6/jievo<; els ra vBara, Si^ou? rjjrep 
 7rap%o/>teyo5 ijirep eTriSeo/jievo?, (f>a)T%a)i> avra, 
 avra els TQTTOV TWV /jie\\6vTa>v Iv avrq* re\eiovo-0ai, 
 6Vft>9 ol avrq> TreTTicrrevtcores lv a\r)0ela, teal e^ovres TTJV 
 Tijs dXvjOeias fjidOwaiv on a\r)0tv(0<i 
 
502 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 , /cal otmw? Sta rrj? avrov avy/caraOeo-ecos teal avrol 
 A,a/3o)crt TT}? avrov /carafe acrea)? rrjv ^vvajjuv Kal 
 Trb TI)? avrov (frcoraycoyia?. Epiphanius Anace- 
 . . 7. T. ii. p. 153. cd. Colon. 1682. 
 
 A. Clarke mentions, Epip. Op. a Dionysio Petavio. Gr. et Lat. 
 2 Vols, Pol. Par. 1622 and 1624. 
 
 CAVE'S Chartophylax Ecclesiasticus lias 5 writers of this name : 
 but only one so early as the fourth century. They are Epiphanius 
 Constantinus claruit 520. Ep. Catanensis 787. Ep. Cyprian. 
 871. Ep. Scholasticus 510. and Ep. Constantius 368. This 
 last is probably the above. He is thus described in Cave, Ep. 
 Palsestinus ex Prsefecto monachorum ab an. circa 368. Saiaminse 
 sive Constantire in Cypro Epis. Hsereticorum malleus ab decrepita 
 setate. an. 403. Extant Opp. Gr. Lat. 2 Yol. Par. 1622. Col. 
 1682. Folio. 
 
A. D. 370.] XLIX. ST JOHN CHRYSOSTOM. 503 
 
 TS JOHN CHRYSOSTOM. 
 
 DUPIN says : 
 
 St Co attributes much virtue and efficacy to Sacra- 
 ments ; but he requires very holy dispositions that 
 men may be the better for them. H<e^aith_;&at_c^ 
 cumcision and the. other Sacraments of the JEWS did 
 not blot out sins ; but cleansed only bodily filthinesses, 
 whereas our Baptism has far greater virtue, purifying 
 the soul, delivering it from sin, and filling it with the 
 grace of the Holy Spirit &c. The ^Baptism of Jesus 
 Christ not only frees the soul from sin, but also 
 
 1 .! i . ifc - y ft~~ 
 
 sanctifies it : wherefore it is called the laver of <^i 
 Regeneration ; because it renews the soul to grace &c. i 
 
 Dupin in his 'Method of studying Divinity translated into 
 English/ 1720, 8vo, in his Chapter 'on the Study of the 
 Sacraments, mentions the 18th homily of St J. Chrysostom, being 
 on St Matthew. 
 
 GARY quotes Chrysostom thus : 
 
 Jewish purifications did not free them from their /<./ 
 sins, but only bodily defilements ; ours however is 
 not such, but far greater, and abounding with much 
 grace ; for it frees us from our sins, and cleanses the 
 soul, and gives us the guida.ice of the Spirit. Chrysos. 
 
501 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Hom. 24 de Bapt. Christ. Kal jap a 
 a'7rdX\drTei ) teal tyvxfjv dTroor^tj^e^ /cal TIvev/JLaTos 
 
 In " Opera omnia of St 3. C. Gr. et Lat. studio D. Bernard! de 
 Montfnucon, &c. 13 Yols imp. 8vo Par. 1837," is as follows in 
 the 8th Vol., being homilies on the Gospel of St John He 
 gives about 5 pages on the discourse with Nicodemus, not seeming 
 to go much into this controversy On " Nisi quis natus fuerit 
 desuper," after 8 lines he writes " Hoc autem significat Nisi natus 
 fueris desuper, nisi per lavacrum regenerationis Spiritual acceperis, 
 non potes ad rectam de me opinionem pervenire." 
 
 In the Original: 
 
 A O Se \eyei, TOLOVTOV eo-nv. 'Eav fir} <yevvr]9fj$ avcodev, lav 
 fLL7j fjLerdcr'xfjs TrvevjjLaTos TOV Sio, \ovrpov ira\iyj6ve(7la^, ov 
 Sfaewat Trepl e/jiov $6j;av \ajBelv rrjv Trpoo-iJKovo-av. 
 
 In English : 
 
 What he says, is this : "Unless you are born from 
 above, unless you partake of the spirit of regeneration 
 through the laver, you cannot embrace a fitting 
 opinion concerning me." 
 
 He writes 4 pages after, " Quomodo ergo spiritualis per Baptis- 
 mum Generationis, qase longe sublimior est, rationem dare poteri- 
 mus ? quo pacto stupendi partus ratio a nobis expetatur ? Nam et 
 angeli huic generation! adfuere. At vero modum explicare mirabilis 
 illius per Baptismum Generationis nemo potuerit. Adfuerunt illi 
 nihil efficientes; sed ea quse fiebant solum videntes, Pater, Films 
 et Spiritus Sanctus omnia operatur. Obtemperemus ergo Dei 
 ssntentise, qua3 et ipso visu certior. Nam visus ssepe fallitur ; ilia 
 fall! nequit. Obtemperemus itaque ipsi. Nam qua3 ilia, quse 
 non erant, prodaxit, de eorum natura loquens fidem meretur. 
 Quid igitur ilia dicit ? Id quod efficitur, esse generationem : 
 Quod si tibi quispiam dixerit, Quomodo ? ex Christ! sententia os 
 ejus obstrue, qua) magna claraque cst demonstratio. Si quis vero 
 
A. 1). ;J70.] 1,[. ST JOIIX CUIIYSOSTOM. 505 
 
 interrogaveritj Cur Aqu;i assumatur? vicissim interrogcmns te 
 nos, Cur terra ab initio ad hominis formationem products sit ? 
 Nam quod sine terra posset hominem formare, nemini non con- 
 spicuum est. Ne itaque curiosius inquiras. Quod eiiim necessaria 
 sit aqua, hiric ediscas : quum aliquarido Spiritus ante Aquam 
 descendisset, non hie stetit Apostolus ; sed ut ostendat lianc 
 necessarian! nee superfluam esse, vide quid <licat : Numquid 
 aquam quis prohibere potest ut 21011 baptizentur hi, qui Spiritual 
 Sanctum acceperunt, sicut et nos ? 
 
 The Original is ; 
 ovv Trepl 7779 vorjTfj? TV}? BLO, TOV ftannla /Aaros yevvrjo-eo)*: 
 
 a BovvaL euOvvas r/}9 7roXXo> TOUTCOV v'^nj\orepa^ ) ical 
 \oyicrfjiov5 aTrairelcrOat, rJ}? &av/JUHrrffc /cat TrapaSo^ov 
 
 eVet KOI dyye\oi ry <yW>j(rei ravrrj 
 
 6i7T6ti/ $e Tov TpoiTOV ov% GUV %oi Tt9 TT 
 Kivr]<; <yevvYj<redds r/)? Sia TOV /3a7TT/<r/u.aTO? /cat 
 
 v ovSev, fjuovov bpwvres e ra ^ivo^eva Tlarrjp real 
 KOI ayiov Uvevpa jrdvra epyd^eTat, IletO^eda TOLVVV rfj 
 (iTTocfrdo-ei, rov Qeov o^rea)? yap earTiv avTrj ma-TOTepa 77 
 yap o~^n^ TroXXa^oO tcai <r<^aXXerat lueivriv Be 
 SiaTrecrelv 7T6i9a>fj,e9a TOIVVV avTrj rj yap TCL ^ ovra Trapa- 
 yayovcra dfyoTricrTos av elf], KOI Trepl r5<? 6ycrea)? avT&v StaXe- 
 yofjiev7). Ti ovv avTrj ^CTLV ; OTL yevvrjais eVrt TO Te\ov/j,evov. 
 El Be rt? (TOi \eyot, TTW? ; eTTtcrro fjaa ov avrov TJJ a7TO(f>do-6i, TOV 
 XpwTOv, iJTrep ecrrl /jLeyt<rTr) KOI aafyris aTroBet^. El Be T49 
 pa)Tc0r), TVV05 eveiczv TO vBajp TrepteiX^iTTai ; dvTepcDTijcrtopev 
 KCLI T^yLtet?, T/i/o? eveicev rj yt) nrapa Tr)V ap-^v et9 rrjv TOV dv6pa>- 
 TTOV BiaTrXcunv iraprjyeTo ; OTL yap Kal T^ 7^9 XPP^ troiijo'at 
 avOpcoTrov aura) Bwarov r,v, TCCLVTI TTOV Brjj\ov. MijSev TOLVVV 
 'Trepiepyd^ov OTL yap avaytcala Kal aTrapaLTrjTO^ f) TOV /Saro9 
 vpeta, oi;Tft)9 av /judOoLs, rov jrvev/jiaTos TTOTC /caTairTavTos vrpb 
 TOV vBaTOS, OVK ecrTr) fuie^pL^ GKCLVOV 6 '-47ro<jroXo9, aXX' a>9 
 dvaytcaiov Kal TOVTOV ov TrepLcra-ov, opa TL <f>rjcri. MrJTL TO 
 vBcop BvvaTal rt9 KCoKvcrai TOV jjur) {3a7TTio-0r]vai TOVTOVS, OL Ttve? 
 TO Uvevf^a TO ayiov e\a/3ov 009 Kal rj^el^. p. 115. 
 Li English : 
 
 How then shall we be able to give a reason of 
 
 65 
 
506 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 spiritual birth through baptism, which is much more 
 elevated than these, and to be asked for an explana- 
 tion of this wonderful and surprising birth ? for even 
 angels were present at this birth.-JJNo one could 
 explain the manner of this marvellous birth through 
 '*? baptism they were present, doing nothing but wit- 
 ^ Anessing what was done, JThe Father, Son and Holy 
 Ghost, worketh all things^ Let us be obedient, then, 
 to the declaration of God : for it is more trust-worthy 
 than sight ; for sight is often deceived, but that can- 
 not fail : let us then obey it. For that which brings 
 forward things that are not, is worthy of belief also, 
 when it speaks concerning their nature. What then 
 does it say ? that it is a birth which then takes place. 
 If any one asks, how, stop his mouth with the decla- 
 ration of Christ, which is the greatest demonstration, 
 and clear. If any one asks, why water is used, we 
 also will ask in return, why earth in the beginning 
 was introduced into the formation of man ; for it is 
 manifest to every one, that he might have made man 
 even without clay. Do nothing therefore inquisi- 
 tively : for^that the use of water is necessary and 
 cannot be excused, you may learn from this, that 
 whereas the spirit descended before the water, the 
 apostle did not stand until this, but to shew that this 
 is necessary and not superfluous, see what hgjsays : 
 " Can any one forbid water, that these should be bap- 
 tized, who have received the Holy Spirit, as well 
 as we ? " 
 
 In his homily on Acts 2, v. 37 (his 7th Homily), he does not 
 name verse 28. His 47th Homily is on Acts 21. His 48th 
 Homily is on Acts xxii, 17. (not 16). But in his 47th Homily, 
 he writes towards the end, "15. Quia eris testis illius ad omnes 
 
A. D. 370.] LI. ST JOHN CHRYSOSTOM. 507 
 
 homines eorum qua; vidisti et audisti. Et videres, inquit, justuni ; 
 hoc nunc dicit, Si Justus, illi rei sunt. Et audies vocem ex. ore illius. 
 Vide ut rein cxtollit ... Quia eris inquit testis illius. Ideo ergo non 
 prodes visum et auditum, ea nempe quse vidisti et audisti : per 
 utrumque sensum fidem facere datur. 16. Et nunc quid moraris? 
 Exsurge et baptizare et abiue peccata tua, invocato nomine ipsius. 
 Hie rein magnam loquitur. Non enim dmt In nomine ejus bap- 
 tizare sed Invocato nomine Christ!. Hoc autem declarat ilium 
 esse Deum : nequa alium licet invocare, nisi Deum. 
 
 The Original is : 
 
 "On ea-y fjudprvs avrov TT/JO? irdvras dvdpwTrovi, &v ewpatcas 
 KOI rjvouo-a? Kal l&elv, (f>r)(rl, rov SIKCUOV rew? TOVTO Xeyet 
 el Se Siicato^t OVTOI virevOvvoi /cal aKovaai (j>a)Vi]V etc rov <rro- 
 fiaTO$ avrov opa TTW? TO Trpay/jua eTraipei on ear), (jjrjcrl, /jidp- 
 TL>5 avrov OVKOVV $ia TOVTO ov TTpoSwcret? rrjv o^riv, Kal rrjv 
 d/cpoacriv, wv re ecopascas Kal iJKOvcras &i eKarepc&v TWV al<T0ij- 
 <rQ)V avrov TnarovraL Kal vvv ri yu-eXXet? ; dva<rras 
 jSairrlaaL Kal avroXoucrat rd? daaprlas arov, e7TiKa\e(rd^evo^ 
 TO ovoua avrov. 'EvravOa /bueya e<f>0ey^aro ov yap elirev, t y 
 et? TO ovoaa avrov ^airrl<jai aXX' eVi/caXeo-ayLtez/o? TO ovo^a \ 
 rov Xpicrrov rovro Be SeiKvvvros ecrrlv (MS. unus TO ovo^a 
 avrov, oeiKVvcriv avrov) Oeov ovra. Horn. 47. T. ix, p. 354. 
 
 In English: 
 
 That thou mayest be a witness to all men of the 
 things which thou hast seen and heard &c. &c. See 
 how Jjc magnifies the matter. "That thou mayest 
 be his witness" he says: therefore thou wilt not 
 betray the sight and the hearing, the things which 
 thou hast seen and heard : it is confirmed by each of 
 the senses : and now why dost thou delay ? Arise, 
 baptize and wash away thy sins, calling on his^ name. 
 In that he spake a great thing: for he said not 
 ' Baptize into his name,' but ' calling on the name of 
 
SOS SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Christ.' This shews that he was God^ for we may 
 not invoke any other than God himself. 
 
 On Bom. 6, v. 5, 11-th homily, after 5 lines he writes, ' Duas ergo 
 hie ait mortificationes duasque raortes et aliam quidem a Christo 
 factara esse inbaptisrnate,alterain vero a nobis fieri oportere per sub- 
 sequens studium- Nam quod priora peccata sepulta fuerint ex illius 
 dono factum est ; quod autem post Baptisrnum peccato mortui 
 maneamusj id studii nostri opus esse debet. Etsi videamus Deum 
 in hisce nos multurn juvare. Baptismum enim non rnodo priora de- 
 licta delere potest, sed etiam adversus futura firmare. Quemadino- 
 dum ergo ibi fidem adhibuisti ut ilia delerentur, sic et in sequenti- 
 bus studii rautationem exhibe, ne rursus teipsum oontaminaveris. 
 Hsec et similia consulens dieit, " Si enim complantati facti sumus 
 similitudini mortis ejus, simul et resurrectionis erinras/ J 
 
 The Original is : 
 
 Avo TQ'IVVV evravda veKpaxreLS (frycrl KOL Oavdrovs Bvo KOI 
 TJJV fjuev VTTO XpicrTov yeyvrj<r0oi s rrjv Se vfi j)^v o<f>ei\eiv 
 ylvecr0(U Sla rr)S p,era ravra aTrov&rjs TO /xev jap raffivcu ra 
 TTporepa afjuapTr^ara r^? avrov yeyove Scoped^ rb 8e fjuera TO 
 ySaTTTtcTyLta [jLelvai ve/cpovs rfj afjiapriq, rfjs t]^rlpa<^ Sel yeveaOai 
 epyov CTTTOI/S^? el KOI TO, p,d\i(TTa TroXka Kal evravOa rov Beov 
 fiorjdovvra ^JM-V * &? yap Brj T&VTO lo"^yei TO 
 
 TO rd Trporepa d<pavl(rat, Tr'k'rjfj.fjLe^fjiara, dXX.d /^w TT/DO? 
 
 rd jjLsXkovra da<f)a\L%Tcu atcnrep ovv ev e/ceivois rrjv 
 exrrjveyictvi 'iva d(f>avicr0fj, OUTGO /cat ev Tot? perd ravra rrfi irpo- 
 eV/Setfat rrjv fJierajSok^v, 'iva yu,?} 7rd\iv aavrov /carappv- 
 ravra ydp KOI roiavra av}JLJ3ov\evwv ^aiv El yap 
 <rv/jb<f)VToi yeyova/Aev TtoQjjLOi&jjLaTi'Tov Oavdrou avrov, d\\d Kal 
 
 In English : 
 
 He speaks here of two mortify ings and two deaths..: 
 that the one was made by Christ, and the other must 
 be made afterwards : for that our sins were buried 
 
A. D. 370.] LI. ST JOHN CFIRYSOSTOAr. 50* 
 
 was Iiis gift, but our remaining dead in sin after bap- 
 tism, must be our deed, even though we see that 
 God aids us much even there ; for this baptism 
 avaijs u#t only to blot out our former transgressions, 
 butalsesecurel us against future ones. As therefore 
 thou hast brought faith therein that they may be 
 blotted out, so also afterwards you should shew a 
 change of zeal, that you may not again defile your- 
 self. For such and such like is his advice when he 
 says, " For, if we have been planted into the likeness 
 of his death, we shall also be, of his resurrection." 
 
 After 9 lines he writes, Sicut enim corpus ejus eej/ultum in 
 terra fructum orbis salutem attulit, ita et nostrum in baptisinate 
 sepultum fructum tulit justitiam, sanctificationem, adoptionem, 
 inuumera bona ; feret etiam deinum resilrreetioms donum. 
 The Original is : 
 
 KaOdirep yap TO crw/xa CSVTOV Tatyev ev TTJ yfj xapTrbv r>J<? 
 ol/cov/juevr)s TTJV (rayrrjplav rjveytcev, OVTCO teat, TO rj/JbeTepov Tafyev 
 ev rc5 /JaTTT/cTyLtart Kapirov rjveyfce TJJV $(,Kaio(rvvr]v t 
 TTJV vloOea'iai', TO, jjivpla dyaOd ol<xet St' KOL TO TT} 
 
 In English : 
 
 For as his body, buried in the earth, bore for its \ 
 fruit the salvation of the world, so also ours, buried 
 in baptism, bore for its fruit righteousness, holiness, 
 adoption, ten thousand benefits, and shall hereafter 
 produce, last, the gift of the resurrection. 
 
 In the next page, he writes Si ergo mortuus es in bap- 
 tismo, inane mortuus ; etenim quisquis mortuus est, non ultra 
 peccare potest ; si autem pecces,, Dei donum labefactas. Post 
 qumn ergo tantam a nobis philosoplu'am exegit, coronam statim ad- 
 jecit dicens, Si atUem mortui suinus cum Christo. Atqui et hoec 
 ante corouam magna corona est communicare cum Domiuo. 
 
513 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Yerumtamen et aliud inquit do sibi proemium. Quodimin illud ? 
 Yitam acternam. Nam ait, Ciedinms, quia simul etiam vivemus 
 cum illo. Et uudenam hoc liquet ? 9. Scientes quod Christus 
 qui resurrexi.t ex mortuis, jam non moritur. At vide rursus illius 
 contentionem, et quomodo a contrariis illud probet. Quia enim 
 verisimile erat qaosdam a cruce morte conturbandos fore, osten- 
 dit ob hoc ipsum habendam fiduciarn esse. Ne putes enim, inquit, 
 qiiia semel mortuus est, ipsuiu esse mortalem. Ideo namque im- 
 mortalis permaiiet, mors quippe ejus mors mortis facta est ; et quia 
 inortuus est, ideo non moritur. Etenim ilia morte peccato mor- 
 tuus est. Quid est illud peccato ? Id est, non illi peccato obnox- 
 ius erat ; sed propter peccatura nostrum ; nam, ut illud tolleret, 
 et ejus nervos vimque omnem abscinderet, ideo mortuus est. Vi- 
 den' quomodo terruerit ? Si enim non secundo moritur, secundum 
 lavacrum non est; si secundum lavacrum non est, cave ne ad 
 peccatum declines. Hcec enim omnia dicit, ut contra illud pugnet, 
 Eaciamus rnala ut veniant bona ; et illud quoque, Perseveremus 
 in peccato, ut abundet gratia ! 
 
 In the Original ; 
 
 El TOLVVV cLTreQaves ev rep paiTrlcr/juan, pive ve/cpos teal yap 
 airoOavoDV, ov/ceri afjLaprdvew Svvair av el Be afiap- 
 , \vfjbalvr) rov eov rrjv Boopedv dirairria-a^ TOLVVV ro(rav- 
 T^V rjjAas <$>i\oa-o$>iav teal rbv arefyavov ra^eco? ewtfyar/e \eya)v 
 (8.) et Be aTreOdvo/juev <rvv XpHTTG). Kalroi KOI TOVTO Trpb rou 
 crTe<j)dvov fjieyicTTOS crTe^avos rb Koiva)vf](ra(, TO) SecrTrory TrXrjv 
 d\\a ical erepov BiBwal croi, tfrrprlv, 67ra0\ov. Holov Brj TOVTO ; 
 wr]v. Uio-Tevo/Jbev <ydp, <f>r)crlv, OTI KOI avfyfaroficv 
 Kal 7ro6ev Brj TOVTO B?)\ov ; (9.) et'Sore? OTL Xptcrro? 
 dels etc veicp&v ov/ceTt, airoQviqG'Ke.L ' Kal a/coTrei 7rd\iv avTOv 
 <j)(,\oveKiav, Kal TTW? CLTTO T&V evavTiwv avTo KaTao~Kevdei, 
 rj yap etVo? TJV Tivas 6opv(Beia-6ai Bia TOV crTavpbv Kal TOV 
 Odvarov, eiKi>vcnv OTL Si ' avTo uev ovv TOVTO ^p?) Oappeiv \onrov 
 fju?) yap, CTrecBrj arra^ dnreOave, <j)7](rl, 1/0/^/0-779 avTOV Qirr)TQV 
 elvai' Kal yap Bia TOVTO avTo aQav euros pevei,' OavaTov 
 yap OdvaTos b OdvaTos avrov yeyove" Kal eTreiBrj aTreOave, 
 Bia TOVTO OVK diroOvrjo-Ket, Kal yap eKeivov TOP OdvaTov 
 
A. D. 370.] LI. ST JOHN CHRYSOSTOM. 511 
 
 rf) afiaprLa cnrkQcuve. TL ecm rfj a/jLapria ; rovr ecmv, ovBe 
 eKelvw virevOvvos v}v, d\\a teal oY d^apriav rrjv ^fjuerepav iva 
 yap avrrjv dveXrj /cal eKKo^rj ra vevpa avrrjs KOI rrjv ^vvafjuiv 
 ajracrav, Sia TOVTO cnreOavev. JEISe? TTOK tyopTjcrev ; el jap 
 OVK aTToOvrjcr/cei Sevrepov, ov8e \ovrpov ecm, Sevrepov el Se 
 \ovrpbv OVK ecrri Seurepov, ^Se av TT^O? d^aprlav eVfcyopeTrw? 
 e^e. Tavra yap Travra \eyei, irpo^ e'/cet^o tcrra/AS^o? TO, 
 TroirjcrwiJiev ra tca/ca, Yva e\6rj ra dyaOa, /cal TO, eTrtfjLevco^i' rfj 
 dfjiapna, iva rj %pt? TrXeovacrrj. 
 
 In English : 
 
 If then thou hast died in baptism, remain dead : 
 for every one who is dead, cannot sin any more : but 
 if you sin, you defile the gift of God. Having asked 
 of us then so much philosophy, he immediately intro- 
 duces the crown, saying ' But if we died with Christ/ 
 And indeed this also before the crown was a great 
 crown to communicate with the Lord. " Bat," says 
 he, " I give you another prize." What then is its 
 nature ? Everlasting life. " For we believe " says he 
 " that we shall also live with him." And when is this 
 manifest ? Knowing that Christ risen from the dead 
 dieth no more ; and consider again his perseverance, 
 and he establishes it from opposites. For when it was 
 probable that some would be troubled on account of 
 the cross and of death, he shews that for this we 
 should rejoice. ' For, because he has once died,' says 
 he, ' do not suppose that he is mortal : ' for on this 
 very account he remains immortal : for his death was 
 the death of death ; and when he died, on this account ; 
 he dieth not; for he died that death also to sin. ^ 
 What is that ( to sin ? ' it is this : lie was not subject 
 jeven to that death, but on account of our sin ^for,.] 
 that he might take that death away, and destroy its 
 
512 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 \ierves and all its force, on that account he died, 
 See what fear he caused. For, if he dieth not a 
 second time, neither is there a second laver : but, 
 if not a second laver, do not thou turn aside to sin, 
 He says all these things in opposition to that saying 
 ' Let us do evil that good may come,' and ' Let us 
 remain in sin, that grace may abound.' 
 
 On Gal. 3. 27. In the tenth Vol. of this work of Chrysostom 
 is his commentary on Galatians. He writes on 3, v. 27. Post 
 hsec, quoniam res est magna et admirabilis, explicat et modum 
 quo fiunt filii Dei. 27. " Quicumque enim in Christum bapti- 
 zati estis, Christum, induistis." "Et cur non dixit Quicumque 
 in Christum baptizati estis, ex Deo nati estis ? hoc enim con- 
 gruebat ad demonstrandum quod essent filii. Sed rem ille rnodo 
 tremendo magis exponit. Et enim si Christus est filius Dei, tu 
 vero ilium induisti : quum habes " Filium in te, et in ilium per 
 similitudinem transformatus es, in eandem cognationem uuam- 
 que speciem perductus es/' 
 
 In The Original; 
 
 Elra, eTretS?) //.eya teal Oav/jLaa-rbv, \ejei KOI TOV rpovrov r/}? 
 v!o0e<Tias ocroi yap ew Xpiarrbv ej3a7rrlcr0rjT, Xpiorrov eveSv- 
 craaOe /cal TWOS eve/cev ov/c elirev, QGOI jap efc Xpurrov ejSaTT- 
 TLcr0r]T6, K Tov Oeov eyevvijOrjTe ; rb jap aKO\ov6ov rov Sei^ai 
 
 TOVTO T)V ' QTl 7TO\V (j)pLfCO}^6(7T6pOV dVTO TiO'TjO'LV ' el jap 
 
 vibs TOV Seov, av Se avrbv ez^SeSucrat, TOV vlbv e^cov ev 
 teal TT/JO? avTOi/ afyopoiwOels, ek plow (TVjj&euw KOI piav 
 ISeav tfxOrjS. 
 
 In English : 
 
 Afterwards, as this is a great and , wonderful thing, 
 he states also the form of adoption :' Jor as many of 
 you as were baptized into Christ, have put on Christ : 
 and why did he not say, ' For as many of you as were 
 baptized into Christ, were born of God : for this was 
 
A. D. 370.] LI. ST JOHN CHRYSOSTOM. 513 
 
 consequent upon declaring them to be sons. He lays J 
 this down in a more fearful manner. For, if Christ / 
 is the son of God and you have put him on, having / 
 in you the Son, and being made like unto him, you 
 have been brought into one relationship and one \ 
 likeness. 
 
 li\ theJLibrary f the Bathers of the Holy Catholic Church &c. 
 translated by members of the English Church Oxford, Parker 
 3840 &c. in the 5th volume is Chrysostom on the Gal. 3. 27, 
 thus translated : 
 
 Why does he not say " For as many of you as 
 have been baptized into Christ have been born of 
 God ? for this was what directly went to prove that 
 they were sons, because he states it in a much more 
 awful point of view : if Christ be the son of God and 
 thou hast put on Him, thou who hast. the Son within 
 thee, and art fashioned after his pattern, hast been 
 brought into one kindred and nature with him. 
 
 In the Oxford Tract, No 67, Chrysostom is quoted, in pages 
 21, 45, 56, 97, 100, 103, 120, 139, 185, 197, 201, 213, 215, 
 218, 228, 251, 254, 259, 281, 313, 314, 331, 342, 367. 
 
 In page 21, writing on the different points of viewing baptism, 
 St Chrysostam is quoted among others thus : 
 
 See how many are the largesses of baptism : and 
 whereas some think that the heavenly grace consists 
 only in the remission of sins, lo, we have recounted 
 ten glories thereof. Wherefore we baptize infants, 
 although they have no sins, that holiness, righteous- 
 ness, adoption, inheritance, brotherhood with Christ, 
 may be added to them : that they may become his 
 members. Orat. ad Neophytos, ap. Augustin. c. ; 
 Julian 1. 1. s. 21.* 
 
 * It is plain (as St Augustin remarks) that since Chrysostom speaks of 
 children being free from sins, he means actual sins, since original sin 
 
 66 
 
511 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In page 45, writing on the context of the discourse with 
 Nicodemus, Chrysostom is quoted : 
 
 Nicodemus . . thought that he had made some great 
 confession of Christ when he had so spoken. 
 But what saith Christ ? He showeth that he had not 
 reached the very threshold or vestibule of the true 
 knowledge, .. who had such thoughts of the Only 
 Begotten. What said he ? ' Verily, verily/ &c. i. e. 
 ' Unless thou be born from above, and receivest the 
 truth, thou wanderest without, and art far from the 
 kingdom of God ; ' only, to make the words less 
 grievous, he speaketh not plainly but indefinitely, 
 ( unless a man/ all but saying, whether thou or any 
 other thinkest this of Me, he is without the kingdom. 
 What he says then is of this sort! unless thou be 
 born again, unless thou receive the Spirit through the 
 bath of regeneration, thou canst not receive the 
 fitting conception of Me. For this conception (that 
 he was a teacher only) is not spiritual, but carnal. 
 
 Here in the Tract is a long Note of about 2 pages on the 
 word avwOev : that St Chrysostom gives the two renderings of 
 . the word awg&ev, as some say ' from heaven/ and others ' again/ 
 but that he does not decide : yet his language leads one to think 
 that he took that sense which he placed first, and so his Bene- 
 dictine editors have manifestly understood him &c. 
 
 In the Original ; 
 
 J Ev6jjLt,cre (Nifc6&7i/jios) /ji<yd\a TCva elprjfclvar,, ravra 
 Ti ovv o XpicrTos ; SeiKvus OTI ovBe T&V TrpoOvpcov 
 
 must always be spoken of in the singular : so the Pelagians, to make the 
 .passage serve their end, substituted the singular for the plural which St 
 Chrysostom used. 
 
A. 1). 370.] LI. ST JOHN CHRYSOSTOM. 515 
 
 yvaxrecos tTrefir), ov&e ev rofc 7rp07rv\aiois 
 , aXX' e%a) TTOV TJ)? Qa<Ti\eias 7r\avarai en teal avrbs o 
 ravTtjv ire pi rov fiovoyevovs e%a)v rrjv Bo^av. Ti $7]<rlv ; 'A^v, 
 a/jurjv ...... eav fjuij rt? yevvrjdf) dvtoOev, ov Svvarai, ISeiv n]v 
 
 /3acri\eiav rov Oeov TOVT ecmv, eav /j,rj yevvTjOris avaOev ical 
 Trjv TWV Soy/JidTwv 7rapa\d/3r)<s a/cplffeiav, e^co TTOV 
 teal TToppa) r/}? /Saa-tXe/a? et r&v oupavwv aXV ovrco /j,ev c 
 ov <f>7jcnp, f ivai> Be aveira^Oea'Tepov Troirjcrr) TQV \6yov, ov 
 aurov aTToreiverai (f>avepa)$, a\X' ao^icrra)? Xeyet, eav jjuf) rt,<$ yev- 
 vr]6fi fiovov ov^l \eycov, on fcav <rv /cav oancrovv erepo? y roiavra 
 irepl ejjkov Bo^dfav, e^&) TTOU r/7? /3acn\elas ecrnv. - 6 Se 
 \eyet, roiovrov eav fjirj yewif0rjs avcoOev, eav /A>; fAerderj^ 
 7Ti>ev/j,aTos rov 8t,a \ovrpou r>)? 7ra\iyyevecrla<?, ov Svvacrai Trepl 
 e/jLov oogav \a/3eiv rrjv Trpoo-rjfcova-av aunt] yap ov 
 i) &6j;a aXXa 
 
 In page 56, writing on the context of Tit. 3, 5. the Tract says : 
 Chrysostom well gives the context of the whole 
 passage, and brings out the greatness of the mystery 
 therein declared, and the application of the context 
 to such of us as, having been made Christians from 
 the 8th day, have persevered. 
 
 It quotes C. as saying after repeating the 5th verse of Tit. 3 : 
 Oh ! how were we plunged in wickedness, so that we 
 could not be cleansed, but required to be born again ; 
 for such is regeneration. &c. 
 
 In the Original ; 
 
 Ba/3al, 7TW9 rj/i/ei/ ev ry tcafclq {3e(3a7m<T/j,evoi,, o>? /AT) SvvaaOai, 
 KaOapOrivai, aXX' dvayevvrj(7Q)<; Berjdrjvai, ! 
 
 In page 97. The Tract quotes of C. the same as is quoted here 
 before in Latin from Chrysostom llth Homily being on Rom. vi, 5. 
 
 In page 100. The Tract, writing on " Baptism being the 
 pledge of the resurrection " quotes Chrysostom in his 10th homily/' 
 
 " Hast thou believed," says Chrysostom, "that 
 Christ died and rose again ? believe then what 
 
516 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 jf 
 
 A " * 
 is thine. For it is like unto it/inasmuch as the cross 
 
 and the burial is thine also ; for if thou hast shared 
 with Him in the death and burial, much more shalt 
 thou in the Resurrection and the Life. c." 
 
 In page 103, writing on ' The Resurrection in Baptism greater 
 than that to come/ quotes Chrysostom, Adv. ebrios et de 
 resur. s. 4. 
 
 (, fc*i In Christ there was but one death ; for He sinned 
 not, and that one death was for us ; for he owed no 
 death, since he was not subject to sin, and so neither 
 to death; wherefore he arose from the one death, 
 but we, having died a double death, arise by a double 
 resurrection ; one at that time for sin, for ( we were 
 buried with Him in baptism. 5 
 
 , In Me Original ; 
 - - : A-, fc W < * * 
 
 ^ETrl rov Xpicrrov a7T\ovs o Odvaros' ov jap tffJMpTCV 6 
 f\ Xpi<rr6$ ' d\\a KOI avrbs 6 aTrXovs Odvaros Bi rjfjids ' ov jap 
 a>cj)i\e rov Oavarov e/celvos, ov jap fy virevOvvos d/jLaprla* 
 Sib ovBc Oavdrov Sia TOVTO e/ceivos /jiev dvea'Trj TTJV avdcrTacrw 
 CLTTO TOV airKov Oavdrov rj/jueis $e ^ijfkovv Odvarov arroQd- 
 Si7r\7Jv KOI rrjv avdcrracriv dvicrrd/AeOa jjuiav {lev avkarif]- 
 Teo)9 rrjv CLTTO rrjs dfjiaprlas crvverd^>7]i^ev jap avrut 
 ev roS ^a/JTrifffJueTij KOI <Tvvijjep67]jjLv avr<p $ia rov /3a7T- 
 
 In page 120 Chrjsostom is quoted, Ad illuminandos Catech. 
 2. t. 11. p. 237. 
 
 Let us not continue (to the candidate for baptism) 
 to gape after the things of this life, the luxury of 
 the table, or the splendour of dress ; for thpu hast a 
 most glorious garment : thou hast the glory which is 
 on high &c. for as many as have been baptized into 
 Christ, have put on Christ. &c. 
 
A. D. 370.] LI. ST JOHN CHRYSOSTOM. 517 
 
 In the Original: 
 
 Mrj Toivvv en Trpbs ra ySt&mtfa fMeivw^ev Ke^rjvore^, ur) irepl 
 Tpv<j)v rpaTre&s f^rjSe irepl 7ro\vre\ei,av IfjLariwv KOI yap e'^et? 
 iudnov fJLeyta-rov, e^et? rpajre^av Trvev/jLaTiicrjv, e^et? ryv ava), 
 Kal Travra crol 6 Xpicrrbs y literal, teal TpaTre^a KOJ l^anov /cal 
 owco? teal K6<j)a\7] /cal jna o<roi yap et? Xpiarbv 
 Xpicrrbv e 
 
 In page 139, writing that St Paul and the ancient church 
 speak of baptism as the Seal of Christians themselves, not of an 
 outward covenant, quotes St Chrysostom : 
 
 Again the being sealed is a mark of great Provi- 
 dence ; that we are not set apart only, not taken by 
 lot only (K\r)po)0rjvai,), but sealed. 
 
 In page 185: Writing that "sprinkling of the body" can 
 refer only to baptism, the Tract says : 
 
 They (the Jews), paraphrases St Chrysostom, were 
 sprinkled as to the body, we as to the conscience &c. 
 
 In page 197, Writing that baptism ' is the application of Christ's 
 passion,' Bp Jewell is named as saying: 
 
 In like sort St Chrysostom writeth [Ep. ad Heb. 
 Horn. 16] of the sacrament of baptism, ( St Paul 
 showeth that the Blood and Water are one. For 
 Christ's baptism is Christ's Passion also/ ' what the 
 Cross and Grave was to Christ, that has Baptism 
 been made to us.' &c. 
 
 In Greek : 
 
 Aeltcwcriv evravOa TO avrb ov Kal alaa real vSayp rb yap 
 avrov rov iraQovs earl avjjt,/3o\ov. 
 
 In page 201 Chrysostom is quoted, 2d Horn, xi, init. 
 
 The very head and chief things are common to all, 
 
518 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Baptism, to be saved by Faith, to have God for our 
 Father, all to partake of the same Spirit.' 
 
 In page 213 Chrysostom is quoted as speaking of the eagerness 
 of the Ethiopian to be baptized, 
 
 " These are words," subjoins St Chrysostom, " of a 
 soul set on fire ' what hindereth'me to be baptized ?' 
 see his longing, he saith not ' baptize me/ nor is he 
 silent, but he saith something intermediate, expressing 
 both longing and reverence ; ' what hindereth me to 
 be baptized ? ' See how well he apprehended the doc- 
 trines ; for the prophet contained all, the Incarnation, 
 the Passion, the Resurrection, the Ascension, the 
 future Judgement, which things especially infused 
 into him an exceeding longing. 
 
 In the Original : 
 
 fjs TOVTO KK,aio^kvr\^ TI K(o\vet, fie / 
 Qr\vai ; opas avrov TT}J> emOv^Lav ov \eyei, (SaTTTiorov fj,e, 
 ovre criwrra d\\a fjueaov TI /cal TT?? eVtfluyLua? KOI 7% euXa/Seta? 
 Xey&v, rl Ka)\vei, pe /BairrLo-Orjvai, opa TTW? ra 
 aTrrjpTKr/jLeva el^e, teal yap 6 Trpo^rrj^ Trdvra 'jrepiel'xe, 
 rrjv adpKW(Tiv, TO TrdOos, Trjv avdcrTaa-LV, TT)V dvd\r)i{nv, TYJV 
 Kpiarw TTJV fjLe\\ovcrav a S/} /cal rroXkijv TTJV etnBvfilcut CLVTW 
 eveTTolrjcrav. 
 
 In page 215 is something of the same of Lydia and the 
 Jailor. 
 
 " See," says St Chrysostom, "how she persuaded 
 all [her family]. Then observe her prudence, how 
 she constrains the Apostles, what humility in her 
 words, what wisdom ; ' If ye have judged me/ she says, 
 ' faithful to the Lord.' Nothing could be more mov- 
 ing ; see how immediately she bears fruit, and thinks 
 her calling a great gain. But that ye have judged me 
 
A. D. 370.] LI. ST JOHN CHRYSOSTOM. 519 
 
 faithful, is manifest from your having entrusted me 
 with so great mysteries, wherewith ye had not entrus- 
 ted me, unless ye had judged me such. And before 
 this she ventured not to invite them, but ' when she 
 was baptized ;' showing thereby that she should not 
 otherwise have persuaded them.' " Lo, she is baptiz- 
 ed, and receives the Apostle with so much entreaty, 
 with more than Abraham used. She appeals to no 
 other evidence than that whereby she had been saved ; 
 she saith not, ' If ye have judged me great,' if ' devout' 
 but ' faithful to the Lord ;' if to the Lord, how much 
 more to you ! " 
 
 In the Original: 
 
 TTfti? airavras eireia-e' elra /3Xe7re crvvecrw, 
 TOU? ' ATTOO"TO\OVS, TTOCTT;? raTreivoTijTos yefjuet TO, 
 pijfj,ara, TTOCTT;? cro<f)las El /ce/c pi/care fie, (frrjal, TTLarrjV Tft> 
 Kvplw. OvSev evrpeTm/ctoTepov "Opa THM? evOews /capTro- 
 <f>opei teal rcepSos rj'yelrai /neya r^v K\ijcnv on, 8e Tno-rrjv fjue 
 e/cplvare, 8r)Xo^ e'/c rov erf)(eipl<Tai ^01 roiavra fjuvo-rrfpia, ov/c av 
 eyXeiplaavres, el fju-rj Toiavrrjv eKpLvare. Kal ov/c eroX/x^cre trpb 
 rovrov KaKiaai, aXX' ore iftaTrrlffQi) Sr)\ov evrevQev 7roiov<ra, 
 OTI OVK av aXXo)? eVetcre. "Opa teal ySaTrr/^erat Kal Several 
 
 TOL>9 'ylTTOO'TOXoU? yLtTa TO<Tai)Tr)S UCeTIJplctQ, yU-CTO- TrXe/OJ^O? rj 6 
 
 ^Appadfi Kal OVK eiTrev ovbev aXXo reKfjbrjpiov, aXX* etceivo 6<f> 
 ov ecrctiOrj ov/c elirev, el jJLeyd\rjv yvval/ca, el ev\a/3rj /ceKpl/care 
 fj,e ; aXXa ri ; iri,o"TY]v rq> Kvplw el ru> Kvplcp, 
 
 In the same page : 
 
 " He washed them," says St Chrysostom, " and was 
 washed ; them he washed from their stripes, himself 
 was washed from sins ; he nourished them, and was 
 nourished ; ' and he rejoiced/ it is said ; and yet there 
 had been nothing but words and fair hopes. This was 
 
520 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 a proof that he believed that all had been forgiven 
 him." 
 
 In the Original : 
 "E\ov(T6V avTOVs Kal e\ovdrj Ztceivovs fjuev UTTO raw 7T\rjycjv 
 
 e\ovcrev, aJro? Be CLTTO T&V d/jLapri&v eKovdrj eOpe^e Be Kal 
 ^Tpoufnjf teal rjyaXXiaTO, <f>rjcri KCLITOI ovBev rjv, d\\a prf/iara 
 IJLOVOV, Kal eA/TT/Se? jyviyarreU' TOVTO o-rj^elov r)v TOV TCZTTKI- 
 revfcevai, avrbv, on TTCLVTCOV d(f)edrj. 
 
 In page 218, writing on the conversion of St Paul, Chrysostom 
 is quoted Rom. 20 : 
 
 Not even upon St Paul did grace come immedi- 
 ately &c. Ananias taught him nothing, but only 
 baptized him. But as soon as he was baptized, he 
 drew down on himself a great grace from the Spirit, 
 through his zeal and great earnestness. &c. 
 
 In the Original: 
 
 Kal ouro? eBlBa^e fjiev avrbv ovBev, eftaTrncre Be povov a 
 <yovv TOO ftaTma-Qtyai eVecrTrao-aro nrd^rjv rov HvevjJiaTos 
 Xdpiv CLTTO rov ^tj\ov Kal T77? TTpoOvfjbias r>/9 ?roXX^9 p. 163. 
 Kal Bia TL fjur) eTTijpcoae avrov rovs 6<f)0a\/jiov<; ; TOVTO TrapaBo- 
 ^OTepov rjv Kal yap dvewypevwv, OVK /3\7rev OTrep evraOev 
 eirl TOV vofAov, e&J9 TO ovofjua errT0r) TOV 'I^o-oO. Kal Xa/BcSw 
 Tpocfrrjv evio-^yo-ev apa Kal e^rjo-OevrjKCD^ rjv diro re r^? oBonro- 
 
 pia<$, CUTTQ T6 TOV <f)6/3oV, CLTTO T6 TOV \LfJLQV KOI T^9 ddvfJbtaS. 
 
 Bov\6/ui,vos ovv avTov eTTLTelvai Trjv d&v/jilav, Tv<f>\bv piveiv 
 eiacrev, eoj? rj\6ev ' Avavla^. 
 
 In page 228, writing on Object of the descent of the Holy Ghost, 
 to authorize baptism Chrysostom is quoted, Horn. 12, 
 in Actt. 1944 
 
 illowed not /the discourse to be finished, nor 
 >tism to teke^laee at the command of Peter, 
 
 but sBg they h$d evinced an admirable character of 
 /*^* 
 
/xW^ 
 
 y 
 
 A. D. 370.] LI. ST JOHN CHRYSOSTOM. 52l 
 
 mind, and the foundation of the teaching haid been 
 laid, and they believed fully that baptism is the re- 
 mission of sins, then came the Spirit upon them. &c. 
 
 Sea TOV Qeov rr)V oltcovoplav ov/c d<f>f)K6v aTrapTiaOfycu, 
 TOV \6yov, ovSe GK 7rpoo-Tay/.iotTo<? Ilerpov yeveaOai TO $a^Ti(ruaJ 
 aXX' ^TreiSr) T^V Sidvoiav avTwv e$tav{0av,a<rT$v oy<Tav\Kal 
 r?}? StSacr/caXta? apXV V&yove^ /cal 7rl<rT6vcrav on irdvTws TO 
 PaTTTur fjua d<petrfa eaTiv d/jLapTrj/jLaTo^v, Tore CTrijXde TO Tr 
 J. Chrysostom. Horn. 24. in Act. T. ix. p. 192. ed. Montf. 
 
 In page 251 and 252 Chrysostom is quoted as saying 
 
 Not that the baptism of John is nothing : but that 
 it is imperfect. 
 
 To yovv irXfj&os %'npX 6ro > ^ K dxovo-ofjLevov wv eXeyev, d\\ci 
 TI ; /3a7TTloraa-0ai,, e'^o/u-oXoyou/zevot ra? dfjiapTias CLVTWV ' Trapa- 
 ^evo^voi Se e$i$acncovTO TCL nepl TOV XpicrTOv /cal TOV (BaTTTLGr^a- 
 TO; TO $i,d<popov ' /cal TOI TOV 'lovSai/cov TOVTO cre/AVOTCpov TJV, /cal 
 Sea TOVTO TrdvTes &irerpe)(pv aXX' o/o>? real our&)9 areXe? TJV. 
 J. Chrj'sostora. Horn. 17. al. 16. in Johann. T.viii. p. 98 ed. Montf. 
 
 Kal ov/c elTrev, ov&ev eVrt TO {SaTTTio-jua ^Iwdvvov, XX' on, 
 areXe?. J. Chrysostom. Horn. 40 in Act. T. ix. p. 303 ed. Montf. 
 
 In page 254 Chrysostom is quoted : 
 
 If any ask whether the baptism of the disciples 
 (while our Lord was on earth) had any thing more j 
 than that of John, I would say nothing ; for both of 
 them were destitute of the grace of the Spirit : and 
 both had one object in baptizing, to bring the baptized 
 to Christ. 
 
 El Be rt9 e'ferafot, teal TI Tc\kov et^e TO TWV ftaOijr&v fBdir- 
 TLo~fJLa TOV 'Icodvvov ; epovftev OTL ovBev e/caTepa yap 
 TT}? /c TOV TrvevfjLaTos ^aptTo? a^oipa TJV, /cal 
 rjv TOV ftaTTTi^eiv, TO TM Xpi(TTq} Trpocrdryew TOU? 
 J. Chrysostom. Horn. 29, al. 28, in Joha. T. viii. p. 165 ed. Montf. 
 
 67 
 
522 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In page 259 Chrysostom is quoted 'In Matt. Horn. 12, s. 3, 
 p. 164. 
 
 ' This baptism alone has the grace of the Spirit ; 
 and that of John was void of the gift/ 
 
 In the Greek : 
 
 HvevfJiaros yap yapw TOVTO e^ei pdrrTHTjuia JAOVOV TO oe 'Icodv- 
 vov TavTrfi epTj/jiov rJ9 So>peci9 %v. J. Chrysostom. Horn. ]2. in 
 Matth. T. vii. p. 164. ed. Montf. 
 
 In page 281 The quotation is not quite directly ou this sub- 
 ject. 
 
 In page 313 and 314 The Tract writing on the passage of the 
 Red Sea Chrysostom is quoted. Horn. 23, ad 1 Cor. 10, s. 2. 3. 
 
 Think not, that because ye have believed, this suffi- 
 ceth to your salvation. As it profited them not, to 
 have enjoyed gifts so great, so neither will it y^^, to _ 
 have obtained baptism, and been admitted to the 
 spiritual mysteries, unless ye shall exhibit a life wor- 
 thy of such grace. Wherefore he introduces mention of 
 the types of Baptism and the Mysteries.*, He who gave 
 them these things, he also prepared this table ;) a4*d 
 the same led them through the sea, and you tnrough 
 baptism, and gave them manna and water, thee the 
 body and blood./^ Such were his gifts ; but did he 
 spare them, showing themselves unworthy ? yea 
 though he so honoured them, it profited them nothing, 
 but the most punished.^ &c*TJHe spared them not, 
 but destroyed them all. And all this is for thee, for 
 as the gifts were types, so also, .are the punishments 
 types ; and as Baptism ai%the Table were foreshadows, 
 so also by what subsequently happened, was it for 
 our sakes proclaimed, that they who are unworthy of 
 this gift, shall be punished ; that we may by those 
 
A. D. 370.] LI. ST JOHN CHRYSOsTOM. 
 
 examples be brought to a better mind. P^ 
 
 the benefits, the types preceded, the truth foHqwcd, 
 
 so also shall it follow in the vengeance. 
 
 In Greek : 
 
 Mi) yap ro/uo^Te, <f>r)<riv, erreiotj eTrio-TevcraTe, OTI dp/eel TOVTO 
 el? (TWTrjpiav vytiv ' &a~7rep eKelvov? OVK WKVijae TO 
 d7ro\avcrai Scoped?, [p. 103] OVTCO? ovSe TOVTOV? TO 
 TV%eiv Kal fjLvo-TTjpiwv rrvevjJiaTiKwv d7ro\av(rai, el 
 ai;iov TTJ? %dpiTo? eTT&eiKwa-Oai ftiov &LO Kal TOV? TOV 
 TttTjJiaTO? Kal TCV? TO*V uvaTripiwv iractdyei TVTTOV? ' 6 <ydp 
 
 ; y v , , &*tr ; / /cT 
 
 e/ceti/a Trapacr^cop eKeipois, (prjC'iv., o&TOS Kat, Ta'JTnv KdTfo~KevaLe 
 yaTrelav' Kal 6 avTos Kaxeivovi cw 
 
 fV Tpd7ret,av /cal 6 avros Kcuceivotfi via r^9 OaXdrT^ KOI at- 
 a TOV /3a7rT/oy/,aT09 r/yaye, Kcuceivovs pawa /cal vScop /cal aol 
 
 KOI alfjia 7rapeo"^G /:al ra pev rr)? ccopcas avrov 
 
 e /cal TG, 6^7)9 Kal o-KO7nj&&/jV, el rr}? Swpeas dva^lcov 
 
 <f>avevrwv TOVTWV efaio-aro aX\! ovSev cvrov? TOIITO - 
 
 tXX' ol 7rXe/ou9 dTrcoXovTO-^K-aiTOiye a'trcipoi rjcray ' aXX ovBev 
 TO rrXrjdos a)<f>e\,7]a6 Kal TcdvTa etcelva dyaTrfjs TKjJt/r)pla *]V 
 ' ovSe TOVTO avTOVs wvijaev, eirel ^;oe avrol TCL Trj? dyajrrrj? 
 eTreior) yap TOLS Treplyeevviis \Zyoi? ol vroXXol Sia- 
 are yu-?; Trapovcrt, /nrjSe (fraivofAevow, [p. 204?] TTO TCOV 
 r)$Y) yeyev7)fjieva)v SeiKvvcriv OTI, icoKaCei TOV? d&apTavovTa? 6 deb?, 
 KCLV fjuvpiaKt? evepyeTijKco? r> el yap Kal TOL? /LLeXXovaiv aTrtcrretre, 
 
 il ->*>/ \ r > / rcm 
 
 wrjcriv, aXX Of orjirov Kai TOL? yeyevrj/jievoi? aTrio'T^aeTe, L^.oJ 
 %KOTrelTe yovv rjXiKa evepyeTrjae TOVTOV?. AlyvTTTOV Kal Trj? \ 
 eKel &ov\ia? aTT^XXa^e, Tr\v 6d\ao~o~av vTreaTopecrev, eg ovpavov 
 Lidvva KatfoeyKe, /caTcoOev vbaTwv mjyd? eva? Kal r !rapaS6^ov? 
 dvtJKe, vr&priv avToi? TcavTayoi) OavfJuaTOVpyS^v, Kal rravroOev 
 avTOV? Tei'vl^cov. '^4XX O/JLOJ?, eTreioi] TTJ? ocopea? TavTTj? ovoev 
 aiov eTreteltfavTo, OVK e^e/craro avTcov, aXX' a7ra>Xecrey anrav- 
 
 ' J \ % \ n ff 
 
 fd?. Kat TI rrpo? rjfjia? raura, (fyrjcri, ; Trpo? ere fjuev ovv o)o~7rep 
 yap al Scopeal TVTTOL, OVTO) Kal al Ko\dcr(,? TVTTOL Kal wo~7rep 
 
 TO (BaTTTLcSfJia Kal t] Tpdjre^a irpoSieypdffieTO^ OVTM Kal {Sid TCOI 
 TavTd, OTi /cal Ko\ao-6r)<Tovrai ol " ^./.t.~. ~& 
 
 Scopeas, TTpoavecfxoveLTo Bt vjjAas, wcrre crwfypovea-Tepovs yevecrOat, 
 
524 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 rot? TrapaSelfyfjiacriv e/cetVot? coaTrep <yap ev rat? evepyecrlais ol 
 TVTTOL 7rpoe\a/3ov, Kal rjtcoKovdrjcrev r) aXrjOeia, ovrco Kal ev rat? 
 Tipcoplais e-^rerac. J. Chrysostom. Horn. 23. in 1 Cor. 10. . 
 2, 3. T. x. p. 202 ed. Monti 1 . 
 
 The Tract contends that 
 
 The very object of the Apostle's warning,, and the 
 mode in which he urges this type, presuppose that 
 Christians do receive in baptism great and real 
 gifts : &c. &c. 
 
 In page 322, Chrysostom is quoted : 
 
 Cjr^urncision , is jap longer ;. wjth the_JkmfeJbut.Jn 
 
 Christ himself. 
 
 In Greek 
 
 OvKeri, (frvjcrlv, ev fia^alpa 97 Treptroyu,?), a\V ev OI>T> TW 
 ^/oto-Tft). J. Chrysostom. Horn. 6. in Col. ii, 11. T. xi. p. 367. 
 ed. Montf. 
 
 In page 331 writing that ' circumcision was utterly unprofita- 
 ble, and that Baptism, derived from the Passion, fills with the 
 Spirit ' quotes Chrysostom. 
 
 Horn. 40. in Gen. 17, . 4. In circumcision there 
 was both pain and trouble from it at the time7and no 
 other benefit than only this, that they were distinguis- 
 hable by this sign, and separated from all other na- 
 tions. But our circumcision, the grace, I mean, of 
 baptism, brings a cure without pain, and procureth 
 -for us^countless goods, and fills us with the grace of 
 the Spirit, and is not restrained to a definite time, 
 as was circumcision) but any, whether in early or 
 fjL , middle life, or in old age itself, may receive the " cir- 
 \y\*' cumcision made without hands," wherein there is no 
 pain to be undergone, but the burthen of sin is laid 
 
 f 
 
A. D. 370.] LI. ST JOHN CHRYSOSTOM. 5 2 5 
 
 aside, and forgiveness found for all transgressions of 
 all the past. c. 
 
 In Greek : 
 
 /j,oi, aya7rr]T, TOV Seov Trjv <j>i\avOpwrriav teal rrjv 
 acfrarov Trepl ^7/0,0,9 evepjealav eVcet KOI oSvvij KOLI TTOZ/O? e/c TOV 
 , teal ovbev erepov eic TTJS irepiro^ri^ 6'<eXo? r)v r) TOVTO 
 , TO 8ta o-rjfjielov rovrov yvcoplpovs avrovs elvai, KOI r&v 
 \onrwv eOv&v Ke^copiadaL r) 8e rj/juerepa TreptrofjiTj, 77 TOV /3a,7r- 
 y \eyco, %/3t9, dvcx>$vvov e^a rrjv larpeiav KOI 
 yiverai r^lv, KOA, TT)$ rov 7rv6v/j,aTos 
 
 KOL OV$ O)pl(TfJLeVOl> % 
 
 Ki, aXX' efecrrt /cal ev aa)p(p rjXi/cla KOI ev fJ^eay KOI ev avrco 
 
 TO) 7^/3^ ryevofJLevov TLVCU ravTTjv Be^aaOai, rrjv 
 
 Trepirofjirjv, ev rj ov/c eart TTOVOV vTro/jieivai, a\V 
 
 <j)oprla anroQkdQai KCLI rwv ev Travrl 'XP V( P 
 
 rrjv avy)(ct)pr](nv evpecrOcu. J. Chrysostom. Hom. 40, in Genes. 
 
 T. iv. p. 409. ed. Montf. 
 
 In page 342, writing on ' Levitical washings Prediction of 
 the Passion, ' quotes Chrysostom. 
 
 Was not that blood, and the rest, a sort of type, 
 sketched long before, of the precious blood 1 And 
 what is the water ? It also marketh the cleansing by 
 w^er^he sheweth here that the water and the Meed ' -' 
 are the same. For baptism is the symbol of 
 
 The Original is : 
 
 a 
 
 Tov TijJbiov alpaTQQ av&0ev o-^rj/jLan^of^evov TITTOS ri? Kzlvo 
 alJiaKal TCL aX\a>eylveTO ; rl &&L-TO vBcop ; /cat TOVTO &>? 
 
 V Oi voq/tps KdOapatv SeiKVv<n,v evTavda TO 77V1 
 
 ^~ 
 
 'Vx 4 7FWU;>iU, -jJ v x ' n , , , rfvTTtfi 
 
 CIL/TO oz^ <xt ^a /^at fowp TO ryap paTTTto-yLta^ii'TovVroL' vi up u >* A' 
 
 ecrrl crvpftoKov. J. Chrysostom. Hom. 16. in Hebr. T. xii, p. 
 159. ed. Montf. 
 
 In page 367, writing on Sacramental exposition distinct from 
 

 526 SYNOPSU OF AUTHORITIES ON BAPTISM. 
 
 allegorical, Chrysostom is quoted to shew that our Saviour in his 
 words, "Artjlxou a Master ,oi Israel.? " &c. referred Nicodemus, 
 jiofc to certuiu baptisms of proselytes,, but as to the "birth/' to 
 such histories of births in the old Testament, as were above the 
 laws of ^nature, as to the means of that birth of _ water and the 
 S]>int_, to. the prophetic intimations of baptism, in the typical 
 cleansing by water therein contained, r.nd that for these last he (St 
 Chrysostom) adduces types of the same sort as do others, and 
 some even of the more recondite. St C/s words quoted are from 
 Horn. 26. (al. 25.) in Joaun. 
 
 The first formation of man, and the woman pro- 
 duced from his side/ and the barren women ; and 
 wha~was wrought through water, (such as the foun- 
 tain whence Elisha raised the iron ; the Red sea, which 
 the Jews passed over ; the pool which the angel 
 moved ; the history of Naaman the Syrian, purified 
 in the Jordan) all these things proclaimed before, as 
 in type the birth and purification which was to 
 be. &c. &c. 
 
 In the Original ; 
 
 r 'O re yap TT^WTO? 7 'evo^evo^ ai'Opwjros, 77 re CLTTO TT}? 7r\vpas 
 ryevopevr) <yvvrj /cal al crreLpai/ KOI ra Bia ra)v vSdraiv 67rLTe\6<r- 
 Oevra \e<ya* Se ra Kara TTJV mpyfyv, e% ^9 6 ' E\i(7o-a1o^ TO 
 e^ereaypicre, ra /cara rrjv 'EpvOpav OaXao-aav, rjv 
 ol *Iov$aloi ra Kara rr)V KoXv/jifftjOpav, T)V 6 dy<ye\o<; 
 eicivei, ra Kara rbv ^vpov Neefjuav rov ev TO) 'lopSdvy /caOap- 
 Oevra ravra rrdvra rrjv yevviyo'iv Kal rov KaOappov rov yLteX- 
 \ovra ecrea-Qai, &>? eV TUTTW irpoavefytovei,. J. Chrysostom. Horn. 
 26. al. 25, in Joliann. T. viii, p. 151. ed. Moutf. 
 
 The Rev. J. B. B. Clarke in his Continuation of Dr Adam 
 Clarke's Concise View &;c. gives ;_5 3 Pages_on_Chrysostom. 
 In the 29th of these pages A. C. mentions 
 To the Catechumens Two Discourses ; In the 
 
A. D. 370.] LI. ST JOHN CHRYSOSTOM. 527 
 
 first it is said Baptism is called in Scripture, Purification, \ 
 the Laver of Regeneration, (Tit. 3. 5.) Illumination ) 
 (Heb. 10. 32) Burial (Rom. 6. 4) Circumcision (Coloss, 
 2. 11.) a Cross (Rom. 6. 6); it speaks clearly of its 1 
 regenerating power, and gives directions how to 
 avoid, after it, the pollution of Sin, and the conse- 
 quent necessity of Repentance. The second shews 
 the advantages of Baptism and explains the import of 
 the Baptismal Vow. 
 
 In the next page is, On the Nativity and Baptism of Christ, 
 and the Epiphany : 
 
 He (Chrysostom) argues earnestly for the 25th of 
 December being the true time of his birth ; and in 
 the second sermon he speaks of the miraculous virtue 
 in the baptismal water, which preserved it from year 
 to year from corruption ! he gives the distinction 
 between the baptism of the Jews, of John, and of 
 Christ. 
 
 J. B. B. Clarke, among the many Works which he mentions of 
 Chrysostom, does not name Baptism: but perhaps Chrysostom 
 may have introduced that subject in some of his Commentaries 
 on Scripture^ in the form of separate Homilies. There are 
 Homilies on the following books of the New Testament : in which 
 are Texts to which reference is much made by Controversial 
 Writers on this subject viz. John's Gospel, Galatians, Ephesians, 
 Colossians and Titus, but they do not seem to relate to this 
 subject. 
 
 J. B. B. Clarke recommends among other editions of Chrysostom, 
 Op. om. 13 Vols. Fol. Gr. and Lat. cura B. Montfaucon, Monach. 
 Benedict. Paris, 1636, et sqq. 
 
 The Bishop of Exeter, in his charge to his Clergy 1818, quotes 
 Chrysostom thus : 
 
 In nobis non simplex aqua operatur, sed quum 
 accepit gratiam Spiritus abluit omnia peccata. 
 
( 
 
 528 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In English : 
 
 The mere water does not work in us, but when it 
 has received the grace of the spirit, it cleanses all sins. 
 
 TRICALET, in vol. iv, p. 296, speaks thus of St C/s doctrine : 
 
 Ceux qui etoient admis a recevoir le Bapteme, s'y 
 preparoient pendant trente jours. Avant que de le 
 recevoir, on les exhortoit et on les obligeoit de renon- 
 cer a Satan, et ses pompes, et a son culte. Us ajou- 
 toient, " Et je m'unis a vous, Christ." Ensuite, ils 
 faisoient profession de croire en la resurrection 
 des morts ; apres quoi on les plongeoit dans Teaiu 
 Lorsqu'ils recevoient le Bapteme, ils etoient nuds aux 
 pieds, converts seulement d'une tunique. Le Bap- 
 teme se confer oit au nom des trois Personnes de la 
 sainte Trinite. On ne doutait pas qu'il n'effacat tous 
 les peches ; c'est pourquoi S. Chrysostome veut que 
 Ton pleure ceux qui meurent sans Bapteme. Nous 
 recevons aussi, dans ce sacrement, la Grace et le S, 
 Esprit, ce qui met le Bapteme de Jesus Christ beau- 
 coup au-dessus de celui de S. Jean et des Juifs. 
 
 Sur la confirmation S. Chrysostome, parlant des 
 Samaritains qui avoient ete baptises par le Diacre 
 Philippe, dit qu'ils n'avoit pas reu de lui le S. Es- 
 prit, parce qu'il n'avait pas le pouvoir de la leur 
 donner, cela etant reserve aux Apotres comme un 
 don qui ceur etqit particulier. C'est pourquoi, 
 ajoute-t-il, cela est encore aujourd'hui reserve aux 
 principaux Ministres de 1'Eglise, c'est-a-dire aux 
 Eveques ; et eux seuls, a 1' exception de tous les aut- 
 res, donnent le S. Esprit. II distingue ailleurs 1'imposi- 
 tion des mains, du Bapteme, et dit que c'est par elle 
 que les nouveaux baptises re^urent le S. Esprit par le 
 ministere de S. Paul. 
 
A, D. 370.] LI. ST JOHN CHRYSOSTOM. 529 
 
 In English : 
 
 Those who were admitted to receive baptism, prc~ 
 jgarecLtheinselves for it dunnglliirty days. Before they / 
 received it, they were exhorted and obliged to re-( 
 nounce Satan, ]his pomps, and his worship. They 
 added : " And I unite myself to vou, Christ." Then 
 
 % - -' 1 1 "" .AC ** """" " - 
 
 they made profession of belief in the resurrection of the , 
 dead ; after which they werephngel intp, the water. 
 When they received baptism; their feet were naked, 
 covered only by a tunic. Baptism was conferred in 
 the name of the three persons of the Holy Trinity. 
 There was no doubt that it effaced all sins. It is 
 therefore that St Chrysostom laments those who die 
 with out baptism. We receive also, in this sacrament, 
 grace and the Holy Ghost ; this places the baptism of 
 Jesus Christ far above that of St John and the Jews. 
 On confirmation. St Chrysostom, speaking of the 
 Samaritans, who had been ' baptized by_ Philip the 
 
 deacon,' says that they had not received from 1 im the 
 
 * . . . . - 
 
 HolyjGliost, because he was not able to give it, that 
 being reserved to the Apostles, as a gift which was 
 peculiar to them.. It is therefore, adds he, that it is 
 continued to be reserved to the principal ministers of 
 the Church, that is, to the bishops; and to those 
 alone, to the exclusion of all others, they giving the 
 Holy Ghost. He also distinguishes the imposition of 
 hands, on baptism, and says that it is by that the 
 newly baptized received the Holy Ghost by the min- 
 istry of S. Paul 
 
 * 
 X <&~ Y *& 
 
 %^~t "/'& < 
 
 ^ L9 **~ 
 
530 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 LIT. POPE SIRICIUS. 
 
 f 
 Dupin says that 
 
 Siricius, as to the time when Baptism ought to be 
 administered, said only at Easter and Whitsuntide, 
 except infants and such as are in danger of their lives ; 
 who should be relieved with all speed, for fear that 
 we be guilty before God of the loss of those to whom 
 we have refused Baptism. Siricius said that those 
 who have received Baptism and have since fallen into 
 Apostacy, should, if they acknowledged their fault, do 
 penance for the rest of their life ; but that the favour 
 of reconciliation should be granted them at the point 
 of death. 
 
 In the Sacraraenta Concilia Labbe/' &c. are four letters of 
 Siricius. 
 
 IiTa letter from Siricius Papa "ad Himerium Tarraconensem, 
 isjirthe^ndjsection : 
 
 Sequitur de diversis baptizandorum temporibus, 
 prout unicuique libitum fuerit, improbabilis et emen- 
 danda confusio, quee a nostris consacerdotibus (quod 
 commoti dicimus) non ratione auctoritatis alicujus, 
 sed sola temeritate praesumitur, ut passim ac libere 
 Natalitiis Christi seu Apparitionis, nee non et Apos- 
 tolorum, seu Marty rum festivitatibus, inrmmerae (ut 
 asseris) plebes baptismi mysterium consequantur ; 
 
A. D. 370.] UI. POPE SIRICIUS. 53* 
 
 quum hoc sibi privilegium et apud nos, et apud omnes 
 ecclesias, dominie um specialiter cum Pentecoste sua 
 Pascha defendat ; quibus soils per annum diebus, ad 
 fidem confluentibus generalia baptismatis tradi con- 
 venit sacramenta, his duntaxat electis, qui ante qua- 
 draginta vel eo amplius dies nomen dederint, et exor- 
 cismis quotidianisque orationibus atque jejuniis fuerint 
 expiati ; quatenus Apostolica ilia impleatur prseceptio, 
 ut expugnato fermento veteri, nova incipiat esse con- 
 spersio. Sicut sacram ergo paschalem reverentiam 
 in nullo dicimus esse minuendam, ita infantibus, qui 
 necdum loqui poterunt per setatem, vel his quibus in 
 qualibet necessitate opus fuerit sacri unda Baptisma- 
 tis, omni volumus celeritate succurri ; ne ad nostrarum 
 perniciem tendat animarum, si, negato desiderantibus 
 fonte salutari, exiens unusquisque de saeculo, et 
 regnum perdat et vitam. Quicumque etiam discrimen 
 naufragii, hostilitatis incursum, obsidionis ambigium, 
 vel cujuslibet corporalis gegritudinis desperationem 
 inciderint, et sibi unico credulitatis auxilio poposcerint 
 subveniri, eodem quo poscunt, momento temporis, 
 expetitaa regenerationis praemia consequantur. Hac- 
 tenus erratum in hac parte sufficiat ; nunc praefatam 
 regulam omnes teneant sacerdotes, qui nolunt ab 
 Apostolicae petrse, super quam Christus universalem 
 coristruxit ecclesiam, soliditate divelli. 
 
 In English : 
 
 There follows, concerning the various times of 
 baptizing persons, a reprehensible confusion which 
 ought to be rectified, and which we say it with 
 trouble arises not from any ground-work of autho- 
 rity, but solely from the rashness of our fellow-priests 
 
532 SYN 7 OPSIS OF AUTHORITIES ON BAPTISM. 
 
 who, generally and unrestrainedly, on the birth-day 
 of Christ, or on the day of his appearance, as well as 
 on the feasts of the Apostles or of the Martyrs, confer 
 the mysteries of baptism on innumerable people of 
 the lower class, (as you assert) though this privilege, 
 both among us and all the churches, is especially 
 appropriate to Easter and Whitsuntide, on which 
 days of the year alone the sacraments of baptism 
 ought to be administered generally to those who 
 flock together to the faith, selecting those only who 
 have given in their names forty days before-hand and 
 have been expiated by exorcisms, daily prayers and 
 fastings, thereby fulfilling that apostolical precept, 
 that the old leaven should be expelled, and a new 
 sprinkling begin to be made. 
 
 As therefore we say that the holy reverence of 
 Easter ought in no respect to be lessened, so to 
 infants, who by reason of their age cannot speak, or 
 to those who from any necessity require the water of 
 baptism, we would render prompt assistance, lest we 
 bring destruction upon our own souls, by denying 
 the salutary water to those who desire it, and those 
 who die out of this world, lose the kingdom also. 
 If any man also incurs the danger of shipwreck, 
 hostile invasion, siege, or any other bodily calamity, 
 and wishes to be fortified with the only aid of the 
 Faith, let him immediately obtain the prize of the 
 regeneration, which he needs. Suffice it that we 
 have done wrong so far in this matter, and let all 
 priests for the future observe the aforesaid rule, if 
 they do not wish to be separated from the firm foun- 
 dation of the apostolic rock, on which Christ built 
 his universal church. 
 
A. D. 370.] LII1. TIMOTHY OF ALEXANDRIA. 533 
 
 LIII. TIMOTHY OF ALEXANDRIA. 
 
 Dupin says but little about him, but that Timothy says that 
 
 Those young Catechumens ought to be baptized, 
 who being present in the Church with the faithful 
 have received the Eucharist and ' that those Cate- 
 chumens who are possessed with an evil Spirit ought 
 not to be baptized until the point of death.' And 
 ' that those Catechumens may be baptized, who have 
 lost their wits by sickness ; that he would not have 
 women baptized, nor receive the Communion, but 
 at certain times.' 
 
 In the Bib. Yet. Pat. Gallandii, Vol. 7, are the " Responsa 
 Canonica Timothei Sanctissimi Episcopi Alexandrim, qui fuit 
 unus ex patribus Constantinopoli congregatis ad Interrogationes 
 et Proposita de Episcopis et Clericis, &c. cum scholiis Theodori 
 Balsarnoiiis ex Beveregii Synodico." 
 
 'Eav TraiSlov KaT7%ov/jiVov, 009 er&v evrra, rj a 
 reXeto? viccupij<rr) TTOV Trpoatyopas ^ivo^ivr)^ /cal dyvowv 
 \dj3rj, rl ofattet ytveo-Ocu Trepl avrov ; 
 
 o^e/Xd Trapa Seov jap /ce 
 
534 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In English: 
 
 Question. If a child that is a catechumen, or a 
 full grown man, accidentally is present when an 
 offering is made and unknowingly partakes thereof, 
 what should be done in his case ? 
 
 Answer. He should be enlightened : for he is 
 called of God. 
 
 'Eav Scu/jLom^ofjievos Karrjxov/jievos y, /cal 0e\ij(rr} auro? TJ ol 
 aurov Iva \d/3rj rb ayiov ^anrTicr^a, o^et'Xet Xa/Belv ij ov t 
 KCU fjioXia-ra eav irepl rbv Odvarov e 
 
 'Eav 6 Sat,/jLovi%6/j,evo$ fjurj /cadaptcrBtj airb rov cucaOdpTov 
 , ov Suvarai, \a]3e2v TO ayiov /3d7rri,cr/jLa Trepl 5e 
 
 In English : 
 
 Question. If a catechumen be possessed with a 
 devil, and himself or his friends wish him to receive 
 it or not, and especially if he is at the point of death. 
 
 Answer. If the possessed has not been cleansed 
 from the unclean spirit, he is not able to receive 
 Holy Baptism, but is baptized at his departure out of 
 this world. 
 
A. D.370.] LIV. ST GAUDENTIUS OF BRESCIA. 533 
 
 LIV. ST GAUDENTIUS OF BRESCIA. 
 
 DUPIN says : 
 
 Gaudentius compares the Christian Passover with 
 that of the Jews ; and the deliverance of the people 
 of Israel through the Red sea, with the Regeneration 
 of sinners by the waters of Baptism. 
 
 Dupin, in his ' Method of Studying Divinity/ recommends the 
 Catecheses of Gaudentius. 
 
 In the Bibliotheca Maxima &c on the Title " Quod necessario 
 baptizandum sit in Trinitate per quid designetur," he writes : 
 
 Quod qui Spiritum Sanctum non capit, neque Filium 
 capiat, neque Patrem. Neque enim baptizari quis 
 potest nisi in integram atque inseparabilem Trini- 
 tatem &c. 
 
 In English : 
 
 That he who does not receive the Holy Spirit \ 
 receives neither the Son, nor the Father. For no 
 one can be baptized except into the whole and 
 undivided Trinity &c. 
 
536 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 LV. ST EPHREM THE SYRIAN DEACON 
 OF EDESSA. 
 
 DUPIN gives a list of his very many works : but it does not 
 appear that any of them are directly on Baptism, that he wrote 
 in Syriack, and that his writings were translated into Greek in 
 his o^vn time. 
 
 ADAM CLARKE, in his "Concise View &c. gives 16 Pages on 
 Ephrem Syrus, stating the year in which lie was born is uncer- 
 tainhe died about 375 or 380." 
 
 A. C. mentions more than 100 works of E. S. Not one of 
 these is on Baptism, nor on the Sacraments, or on Subjects 
 directly connected with them ; excepting that perhaps some of 
 those subjects may be in his work " Sermons on select portions 
 of Scripture" eleven in number the 9th and 10th of these are 
 penitential sermons on Lament. 5, 16. and John 3. 2. 3. &c. His 
 silence on this subject is remarkable. 
 
 A. C. says there is an excellent Edition of his works, "Op. 
 Orn. Syr. Lat. et Gr. Lat. 6 Tom. Fol. Opera et Studio Jos. 
 Assemanni, Rom. 1737-46." This Edition of Dr J. Asseman, is 
 the only one complete. 
 
A. I). 370.J LVf. MACARIUS. 
 
 LVL MACARIUS. 
 
 r 'Dupin states that there were several Hermits of this name 
 about the same time; who are easily confounded that there 
 are many tracts which bear the name of Macarius, and it is not 
 known to which of them they belong. They are, first, 50 Greek 
 Homilies, and seven spiritual Treatises : both the Homilies and 
 Treatises are by the same Macarius, 
 
 Dupin states the subject of each of these 50 Homilies and 
 7 Treatises. None of them relate directly to Baptism. 
 
 Dupin also states "there are also two rules," which bear the 
 name of Macarius ; but Dupin does not state, that these relate to 
 Baptism, 
 
 Perhaps some inferences or arguments may be drawn from 
 some of these homilies or treatises : and they are, most of them, 
 well worth reading. 
 
 In the Bib. Vet, Pat. Gallandii, Tom. 7, are the Works of 
 Macarins JBgyptius and of Macarius Alexandrinus, Doth of them 
 about 371. 
 
 1. HOMILIES OF MACARIUS 
 It is remarkable that none of these Homilies appear to be 
 
538 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 directly on Baptism : the only parts wherein it might have been 
 alluded to, or introduced or supposing the necessity of conversion 
 or renovation, are perhaps in some degree the following. 
 
 The 5th section of the 5th Homily begins thus : 
 
 'Ev <yap 777 rov voos avatcaivlo-ei,, /cal rfj rwv Xoy/cr /JLCDV 
 , teal rfj rov Kvplov a^drcy, /cal ovpdvov epamjffi /cawrj 
 Xpicrnav&v rrdvrwv dvOptorr&v rov /cocrfjiov 
 
 In English: 
 
 For in the renewal of the mind, and in the peace- 
 fulness of the thoughts, and the love of the Lord, 
 and desire of heaven, the new institution of Christians 
 excels all the men of the world. 
 
 In the 15th homily, . 14, Baptism is mentioned : 
 
 El Se Xeyei?, on Sia TT)? eXevcre&)9 rov Xpiarov /care/cpWrj 
 7) d/jLaprla, /cal /juera TO $dr:ri<jfia ov/ceri, ep^ef vofjuip ro /ca/cbv 
 rov &aAo7/e<j#afc iv rfj /cap&la, dyvoefc on e/c rri<$ Trapovalas 
 rov Kvplov p*expi< TOV vvv oaot eftarrriaOijo-av, /cal irovrjpa rrore 
 e\oyio-6v](Tav ; TJ ov/c et? /cevo$ot;lav rwes avrcov, r) rropveiav, rj 
 ryao-rpifiapylav erpaTTTja-av ; d\\a o\oi ol icaroiKovvres ev rfj 
 KK\7jo-ia KOo-LLi/col, a/jicofjiov /cal /caOapav e%ovcn, rrjv /capblav ; rj 
 evplcTKOfjiev, on pera rb ^drcndyua 7ro\\al afjiapriai ryiyvovrai, 
 /cal TToXXol afjiaprdvova-iv ; e^ei ovv vo/jbrjv KOI pera rb jBdrr- 
 ncrpa elcre\0eiv 6 X^CTT?)?, /cal rrpdrreiv a QeXet. 
 
 In English : 
 
 But if you say that through the coming of Christ 
 sin has been condemned, and after Baptism evil hath 
 
 !no more room for raising its disputations in the heart, 
 are you ignorant that from the coming of Christ till 
 now, as many as have been baptized, have also 
 entertained evil thoughts in their hearts ? Have 
 they not turned, some of them to vain glory, 
 
A. D. 370.1 LVI. MACAR1US. 530 
 
 or fornication, or gluttony ? Are all who in this world 
 dwell within the church, endued with a blameless 
 and pure heart ? Or do we not find that after baptism 
 many sins are committed, and many men offend ? 
 The evil one therefore has room, even after baptism, 
 to enter and do what he will. 
 
 In the title of the 30th homily, is : 
 
 'Ex rov aryiov 7rv6Vjj,aro<$ Set yewrjOfjveu rrjv fjL6\\ovcrav elcreX,- 
 6elv et? paatXeiav Qeov yjrv%?]v, KOI ov rpoirov rovro yevyrai. 
 
 In English : 
 
 The soul that would enter into the kingdom of 
 God must be born again &c. 
 
 In the 3rd section of this 30th Homily, is 
 
 Z(orj be ecrrlv t] avwOev eV rov Qeov yewrja-w avev yap 
 vai ^v^rjv aSvvarov, co? (frrjcrlv 6 Kvplos, eav JJLIJ rt? 
 rj avcodev, ov Svvarai, ISelv rrjv /3acn,\eiav rov Qeov. 
 
 In English : 
 
 Life is birth from God above : for without this the 
 soul cannot live, as says the Lord, " Unless a man be 
 born again, he cannot see the kingdom of God." 
 
 It is again mentioned in the 32nd homily : 
 
 r) <yap 77 kv TTJ CTKLO, rov VOJMOV Srj\o2 TTpocreyyl^ovcrav 
 ]v a\7)0ivrjv 'jrepiro^v r?)? Kapolas, KOI rb ^aTmo-^a, rov 
 earl rwv a\rj9ivct)v TrpayjAdraiv /cel <yap cr&fjia 
 a7re7r\vvV, a)Be Se rov eppvirw^ivov vovv ftaTrncrpa irvpbs /cal 
 
 In English : 
 
 For Circumcision, which was in the shadow of the 
 Law, figures the true circumcision of the heart which 
 
540 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 was approaching ; and the Baptism, of the Law, is 
 the shadow of things true : for there it washed t the 
 body, but here the polluted mind is purified and 
 washed by the baptism of fire and of the Spirit. 
 
 Another notice of Baptism is in the 47th homily, 1. 
 r) 7rapd(f)pacns TWV VTTO 
 
 a)crea)S,r)v efyev ev ray Trpoo-coTra), TVTTOS rjv r?}? aXr)0ivri<$ 
 ov yap rpoTrov e/cel areviaaL els TO Trp6<rwTrov 
 ov/c LCT^VOV ol 'lovftaloi,, ovrco vvv eKivr]V rrjv So^av TOV 
 ev rat? ^rv^als Be^ovrai ol Xptariavol KOL TO CTKOTOS fJ*rj (f>epov 
 
 TT)V avyrjv TOV 
 
 Se oTi Xao? &6ov rjcrav, e/c TTJ<; 
 &e 6 Xao9 ^ov Seov 6 Trepiovanos TO crr)/jLiov 
 voo0ev Tfj /capola avToi) vTroSe^eTai /jid%aipa yap eTrovpdvios 
 TO rrep^o'ov TOV vov, TOVTECTTI TTJV aKciOapTO^ d/cpo- 
 T/J9 d/MipTlas reap eiceivois ftdirTio-fjui Trjv crdp/ca 
 rrap 1 rfpiv Se ta-rl (BaTTTid^a dylov Trvev/uiaTos Kal 
 
 TOVTO jdp JCr)pV%6V *I(t)dvVr]S t ( AvTOS UyC6a9 /3a7TT/CTet V 
 
 evpaTi Kal rrvpL 
 
 In English : 
 
 AN ALLEGOEICAL PARAPHRASE OF THINGS THAT WERE 
 UNDER THE LAW. 
 
 The glory of Moses, which he had in his counten- 
 ance, was a type of the true glory. For, as the Jews 
 there were unable to look stedfastly on the face of 
 Moses, so now Christians receive that glory of light 
 [illumination~\ in their souls ; and the darkness which 
 cannot bear the shining of the light, is dfoi'feoaed and 
 dispelled. The Jews shewed by circumcision that 
 they were the people of God : but now the peculiar 
 people of God receive the mark of circumcision 
 within their hearts. For a heavenly knife cuts off 
 
A. D. 370.] LVI. MACARJUS. 541 
 
 the superfluity of the mind, i. e. the impure foreskin 
 
 \ "** ,'. *.>.' 
 
 of sin. With ihenwas Baptism, sanctifying the flesh, 
 with us is the Baptism of the Holy Spirit and Fire. 
 For John preached this, " He will baptize you with 
 the Holy Ghost and with fire." 
 
 After these extracts follow several pages of the works of 
 Macarius JEgyptius, but nothing on baptism. 
 
 Then comes MACAEIUS ALEXANDUINUS. 
 
 There are 16 Pages containing ' Sermo de excessu justorum et 
 peccatorurn/ and the only passage here, where Baptism is 
 named, is : 
 
 o$v ev rfj 6/cfc\ r rjo'la rats jjLveiais TWV jjLe6t,cr- 
 Ta/jievcov KOI Tre^amcryiteWz'. 'E^Trl Be TWV tyv%(0v ro)V /JLTJ %ou- 
 TO 
 
 In English : 
 
 It is a good custom then in the Church to comme- 
 morate the deceased and the illuminated. But it is 
 not so with those souls that have not Holy Baptism. 
 
 
512 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 LVII. SAINT AUGUSTINE. 
 
 This Augustine, sometimes called Austin, must be distinguished 
 from the other Augustine of the 6th century, who is styled the 
 Apostle of the English, and was sent hither about 497, by Pope 
 Gregory. This latter Augustine is not mentioned as having written 
 any thing. 
 
 Augustine has related the history of his own life in a work which 
 he called his CONFESSIONS. 
 
 As he is one of the most valuable and important writers 
 of the Christian Church, here is subjoined a sjiort account of 
 his life, taken from the above named work. 
 
 He was sent to Carthage to finish his education. Prom the 
 HORTENSIUS, a lost work of Cicero, he imbibed a taste for philo- 
 sophy : he next joined the Manichaeaus, but was afterwards con- 
 verted to the Catholic doctrines by Ambrose, bishop of Milan, 
 where Augustine had announced himself as a teacher of Rhetoric. 
 He retired into solitude, and was baptized in the 33rd year of his 
 age, together with his son Adeodatus, by Ambrose. In 395 he 
 became bishop of Hippo, wrote many books, and maintained 
 the doctrine of free grace against Pelagius. He died Aug. 6, 
 A. D. 403, whilst Hippo was being besieged by the Vandals. 
 
 His various works are principally the following A treatise 
 "On the city of God, "Commentaries on Scripture '\" Epistles, " 
 " Sermons and Homilies, " " Treatises on various points of disci- 
 pline, " and many others of less note. 
 
 DUPIX says that St Augustine, in answer to a question by 
 
A. D. 370.] LVII. SAINT AUGUSTINE. ,543 
 
 Bishop Boniface, says, It is most certain, that after a child is born, 
 he partakes r>o longer of other men's sins ; but before, lie is par- 
 taker of Adam's sin : from which he is delivered, by the operation 
 of the Holy Ghost, in the Sacrament of Baptism. That water 
 represents outwardly, both the mystery, and grace ; but the Holy 
 Spirit produces the effect. Sfc Augustine also says, Two things 
 are likewise to be distinguished in Baptism, the Sacrament, and 
 the effect of the Sacrament. The Sacrament is found in those 
 that a?e baptized by hereticks ; but because they have not faith, 
 they are deprived of the effect, for that Baptism may be complete, 
 both as a Sacrament, and as to its effects ; the Sacrament must be 
 entire : that is the person must be baptized outwardly in the name 
 of the Father, and of the Son, and of the Holy Ghost, and he 
 that receives, must be converted. The Sacrament is found with- 
 out faith, and faith without the Sacrament. Children have the 
 Sacrament without faith : the good Thief had faith without the 
 Sacrament. God supplies in children, the faith they want, and j 
 He supplied in the good Thief, the Sacrament, which he could j 
 not receive. 
 
 Dupin writes about 47 Pages on Sfc A. and says he was a very 
 voluminous writer, that he composed seven Books on Baptism. 
 Much of what Dupin writes of him on Baptism is on the validity 
 of Baptism by hereticks and unworthy persons ; Dupin says 
 Augustine handleth several questions touching the necessity, 
 validity, effect and other circumstances of Baptism ? that 
 Augustine says it is God, and not the minister, who gives the 
 Holy Spirit, and worketh the remission of sins, so that Baptism 
 produces this effect ; but in them alone who are well disposed 
 by faith, and conversion of the heart : that the prayers of the 
 church, which consists of saints and righteous men, supply the 
 actual faith, which children cannot have: that the adults who 
 have faith and are converted, may be saved without the actual 
 receiving of the Sacrament but not without the sacramental vow; 
 that St Augustine says, "I am apt to believe that such as receive 
 Baptism in the church, or in what is supposed to be the church 
 are truly baptized, as to the sacrament part of the action, what- 
 ever be their intention. But as to Baptism received out of the 
 
225 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 church,, in raillery, contempt, and to make sport. I could not 
 approve the same without a revelation." 
 
 Dupin remarks moreover that St Augustine says that Baptism 
 does indeed remit all sins ; but it does not cure nature of its 
 weakness, and imperfection. That in one of his treatises of 
 children's salvation, who die without Baptism, he sheweth that 
 they cannot be saved, but by that Sacrament/^ 
 
 ^c^A ** *. t M*+ *#&- ^ &' 
 
 BEDE (Beda Veneratnlis of the 8th century) is stated by Dupin, 
 
 on Bede's own authority in the catalogue of his works, to have 
 taken out of Augustine's works his (Bede's) commentary on St 
 Paul's Epistles, but Dupin says that there are different opinions 
 about the author of this commentary. Some attribute it to Peter, 
 an abbot of the province of Tripoli ; others to Floras, a deacon of 
 Lyons, and others continue it to Bede. It is certain that all 
 these three did make comments upon these epistles, taken out of 
 St Augustine. 
 
 The Oxford Tract No. 67, quotes Augustine in the 3rd edition 
 in pages 35, 44, 51, 106, 192, 193 and 232. In page 232 
 and the ten following pages the Tract argues from what Augustine 
 and others write on Simon Magus, denying what some opponents 
 of Baptismal regeneration maintain from the case of Simon Magus ; 
 and the Tract, in page 242, concludes this part on the Baptism 
 of Simon Magus, as follows : 
 
 And thus the case of Simon Magus, so far from 
 lowering the sacrament of Baptism, does, while it 
 points out one case in which men may shut out its 
 grace from themselves, cast a very awful dignity 
 around it, showing how reverentially it must be 
 approached, and received and carefully guarded, else 
 might " that which should be for their welfare, become 
 . a snare," and that which was ordained as " a savour of 
 life unto life, in them that are saved," be "in them 
 that perish, a savour of death unto death." 
 
A. D. 390.] LVII. SAINT AUGUSTINE. 545 
 
 The Tract also quotes Augustine in pages 278, 281, 282, 307, 
 333, 335, 337. la jpage 337, the Tract quotes Augustine, thus: 
 
 Baptism lie calls, not f a sort of seal of deliverance/ 
 but ' deliverance, salvation ' itself . " God forbid/ says 
 he, ' that I should term the grace of that laver empty, 
 wherein I was re-born of ' water and the SPIRIT/ 
 whereby I was freed from the guilt of all sins, which I 
 brought with me by my birth, or on me by ill life ; 
 whereby I am freed so as to know not to ' enter into 
 temptation/ drawn away and enticed by my own 
 concupiscence, and so as to be heard, when saying 
 with all who share it, ' forgive us our debts : ' whereby 
 T shall be freed, as I hope, for ever, when no law in 
 my members shall resist the law of my mind : ' 
 wherein, he says, we have a perfect cleansing, such 
 as John's Baptism had not, ' are cleansed * every 
 ( whit ; ' our little ones are renewed by the grace of 
 CHRIST ; ' ' all the weight of ancient sin laid aside, 
 the former offences of the ancient ignorance effaced, 
 and the old man with the inborn guilt put off/ wherein 
 also, he doubted not, our ' little ones were not only 
 engrafted into His Body/ but ' the most hidden grace 
 of the SPIRIT ' was ' secretly poured into them ; ' 
 whereby 'they who receive it rightly, are washed 
 both in flesh and SPIRIT ; ' and our very ' evil desires, 
 so long as they be not consented to, even though 
 they remain, are still all cleansed/ He does not so 
 speak of that gift, whereby he says we are ' re-born in 
 CHRIST/ ' made members of CHRIST ; ' 'If ye would 
 think what ye have been made, all your bones will 
 say, ' LORD, who is like unto Thee ? ' For that con- 
 descension of GOD cannot be adequately conceived, 
 
 and all human language and understanding fails. 
 
 70 
 
54G SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 The Tract further observes that 
 
 All this language is in perfect harmony with his 
 well-known distinction, that ' neither the sacraments, 
 nor the promises of the two testaments are the same ; 
 for that the sacraments of the New Testament give 
 salvation; the sacraments of the Old promise the 
 SAVIOUR/ or when he says (especially including 
 Circumcision) that ' the ancient sacraments were 
 neither good,, in that men are not justified bij tliettr; 
 for they are shadows foreannouncing the grace whereby 
 we are justified nor yet bad, because enjoined by 
 GOD, and t conformable to the time and persons , ' and 
 
 at they 'were to be observed at first by Jews who 
 ,, believed, 'to set forth their Divine origin and pro- 
 ( jphetic sanctity, not from those sacraments to obtain 
 salvation, which was now being revealed in CHRIST, 
 and ministered through the sacrament of Baptism/ It 
 
 # * is pot incidentally, but offset purpose, that he every 
 
 * --I : l " 11 ' ; f "it- j * < - * > 
 - p -where so caremlly Aises wle words, ' signs, ' sigmiy, 
 
 prefigured, ' ' foreshadowed ; ' and in his strongest 
 passage attributes to circumcision the office of 
 
 * 'signifying^ only 'the cleansing of original sin/ to 
 'Baptism, the renewal of the man.' 
 
 The Rev. J. B. B. Clarke, in his Continuation of Dr Adam 
 Clarke's ' Concise View, &c/ has 4.4 pages on Augustine bishop 
 of Hippo. After giving an account of various works of Augustine, 
 he says, in his 32nd page, as follows : 
 
 Of Baptism in seven books ; it is proved that 
 Baptism administered by Heretics is still valid if 
 performed in the name of the Holy Trinity, and he 
 defends and explains St Cyprian's practice and words ; 
 for some of this saint's words were adduced by the 
 
A D. 390.] LVII. ST AUGUSTINE. 547 
 
 Donatists as favoring second baptism. Beside these 
 controversial points there is much said on the nature 
 and advantages of Baptism. 
 
 In the next Page, is the following : 
 
 Of merits and remission of sins, and concerning the 
 Baptism of c.hildren. St Augustine had scarcely 
 given his last blow to the Donatists, when he was 
 summoned to attack a new heresy, known from its 
 author, or rather its first regular supporter and 
 defender, under the name of Pelagianism : it appears 
 to have been the most acutely supported schism that 
 had yet arisen in the Church ; and Pelagius the 
 Bangor Monk, and Ccelestius his disciple, were by far 
 the most formidable opponents to Catholic unity of 
 Belief that had yet appeared : the remainder of St 
 Augustine's books are directed against this Heresy. ] 
 
 Adam Clarke has two more pages on this work of ' Merits 
 and Remission of Sins/ and gives his comment and arguments 
 on the subject of original sin : arid concludes thus : 
 
 It is the duty of all to extend the remedy, i. 
 e. Baptism, against this evil as early and to as many 
 as possible. 
 
 But Adam Clarke docs not give many quotations from St 
 Augustine That must be gathered from what is here produced 
 from Dupin and others : and from his works, of which A. Clarke 
 mentions the following as the best editions Augustini Opera, 
 cura Morell. Paris 157] Lyons 1571 Antverp. 1577. Cura 
 Monachorum S. Benedicti. Pol. 11 vol. Paris 1690, a most 
 beautiful and admirable edition. 
 
 GARY, in his "Testimonies, &c." writes, on the 27th Article, on 
 Augustine, thus : 
 
 Augustine is arguing against suicide ; and that it is 
 
548 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 not to be committed, in order to avoid falling into 
 sins : he says if ever it could be defended on the 
 ground of avoiding future sin, it would be imme- 
 diately after Baptism. If we should ever allow of 
 this reason, it must come to that pitch that men 
 should be exhorted rather to kill themselves at that 
 moment, when, being cleansed by the washing of holy 
 Regeneration, they have received remission of all 
 their sins. For that is the time to beware of all future 
 sins, when all that are passed, are blotted out. 
 
 AUG. DE CIVITATE DEI, 1. i. c. 27, * quum lavacro 
 sanctae regenerationis abluti universam remissionem 
 acceperint peccatorum.' 
 
 FABER, in his 'Primitive doctrine of Regeneration/ quotes 
 Augustine in his 1st Book, Chap. 3, On the Identity of Rege- 
 neration, as it may be selected from the early Fathers, thus; 
 page 43. 
 
 One thing is the water of the sacrament ; another 
 thing the water which signifies the Spirit of God. 
 The water of the sacrament is visible ; the water of 
 the Spirit is invisible : the one washes the body, and 
 signifies that which is performed in the soul : through 
 the other, which is the Spirit, the very soul itself is 
 cleansed and fattened. 
 
 Ant. Expo, in Epis. Joan. 1. 4. Tractat. 6, Opera 
 Vol. 9. p. 224. 
 
 In Latin: 
 
 Aliud est aqua sacramenti ; aliud aqua, quae signi- 
 ficat spiritum Dei. Aqua sacramenti visibilis est; 
 aqua spiritus invisibilis. Ista abluit corpus et 
 
A. D. 390.] LVII. ST AUGUSTINE. 549 
 
 significat quod fit in anima, per ilium Spiritum ipsa < 
 auima mundatur et saginatur. 4**+>&* 
 
 Faber also in the same Book 1, Chap. 3, quotes Augustine 
 again as follows, page 47 : 
 
 The matter must be thus understood : namely that 
 by the same washing of regeneration, and word of 
 sanctification, all the ills of regenerated men are 
 cleansed and healed ; that is to say not only the sins 
 which are all now remitted in Baptism, but even those 
 which through human ignorance and infirmity are 
 afterwards contracted. 
 
 Aug. de Nupt. et concupis. lib. 2. chap. 33. Op. 
 Vol. 7. p. 313. 
 
 In Latin : 
 
 Sic inquam accipiendum est, ut eodem lavacro 
 regenerationis et verbo sanctificationis omnia prorsus 
 mala hominum regeneratorum mundentur atque 
 sanentur; non solum peccata, quae ornnia mine 
 remittuntur in Baptismo, sed etiam quae posterius 
 humana ignorantia vel infirmitate contrahuntur. 
 
 Faber also, in page 48, quotes Aug. thus : 
 
 Those who are washed in the Laver of holy rege- 
 neration have received the forgiveness of all their sins. 
 Aug. de civitate Dei, lib. 1. c. 27. Opera Vol. 5, p. 14. 
 
 In Latin ; 
 
 Lavacro sanctae regenerationis abluti remissionem 
 acceperunt peccatorum. 
 
 Faber also in the same page quotes Aug. thus : 
 
 When little children are baptized, no less a thing is 
 
550 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 done, than that they are incorporated into the Church : 
 in other words, that they are associated with the body 
 and members of Christ. 
 
 August, de Peccat. Merit, et Remiss, cont. Pelagian, lib. 3. c. 
 4. Oper. Vol. 7. p. 274. 
 
 In Latin : 
 
 Nihil igitur aliud, quum parvuli baptizantur, nisi ut 
 incorporentur Ecclesise, id est, ut Christi corpori 
 membrisque socientur. 
 
 Faber also, in Book 1, Chap. 4, page 49 Remarks on the 
 Testimony borne by the Early Fathers quotes Augustine as 
 follows, page 56 : 
 
 To the inclosed Garden and to the sealed Well, 
 Simon Magus, whom we read to have been baptized 
 by Philip, might approach. Those numerous dis- 
 semblers might also approach, concerning whom, with 
 many groans, speaks Cyprian : They renounced the 
 world, in words alone, and not in deeds. And those 
 many avaricious Bishops might also approach, res- 
 pecting whom the same Cyprian also testifies : They 
 seize upon farms by fraud ; and their loans they 
 increase by usury. Such things as these are found, 
 both in the baptised, and in the baptisers, with visible 
 Baptism. But, to that appropriated Fountain, in 
 which no alien communicates; to that sealed Fountain, 
 'even the Gift of the Holy Spirit, by which the love 
 of God is shed abroad in our hearts : no one.QJLthose 
 persons approaches, unless he be morally changed. 
 Of a truth, he must be so universally purified, as to be 
 no longer an alien, but to have become a partaker of 
 heavenly peace, a companion of holy unity, a full 
 
A. D. 390.] LVII. ST AUGUSTINE. 551 
 
 recipient of undivided love, a citizen of the angelic 
 city. ' August, cont. Cresc. Grammat. lib. 2. c. 15. 
 Oper. Vol. 7. page 156.' 
 
 In Latin ; 
 
 Ad hortum conclusum puteumque signatum potuerit 
 accedere Simon Magus, quern legimus a Philippo 
 baptizatum. Potuerint accedere tot ficti, de quibus 
 gemens loquitur Cyprianus, e Seculo verbis solis et 
 non factis renunciantes.' Tot etiam Episcopi avari, 
 de quibus ipse idem testatur, 'Fundos insidiosis 
 fraudibus rapientes, usuris multiplicantibus faenus 
 augentes.' Ista quippe in baptizatis et baptizantibus 
 visibili baptismo reperiuntur. Ad ilium tamen fontem 
 proprium, cui nemo communicat alienus, ad ilium 
 fontem signatum, hoc est, ad Spiritus sancti' donum, 
 quo charitas Dei diffunditur in cordibus nostris, nullus 
 istorum, nisi mutatus, accedit ; ita omnino mundan- 
 dus, ut non sit alienus, sed sit coelestis particeps 
 pads, sanctae socius unitatis, plenus individuae chari- 
 tatis, civis angelicas civitatis. 
 
 Faber also in the same Chap., page 57 quotes Augustine 
 as follows : 
 
 Not all, whom the Church generates, appertain *t7 
 unto her unity : inasmuch as her unity saves only 
 such as persevere unto the end. For not only do 
 those persons, who stand forth conspicuously manifest 
 in the open sacrilege of separation, not appertain unto 
 her : but likewise those, who, though mingled indeed 
 corporally in her unity, are yet separated from her by 
 a specially evil conversation Thus, through Baptism, 
 she had brought forth Simon Magus : to whom, 
 
(^M^-**-^.^ <pi^r&-J &, 
 552 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 nevertheless, it was said, that he had no part in the 
 inheritance of Christ. Were Baptism or the Gospel 
 or the Sacraments wanting to him ? Yet, because 
 charity was wanting, he was born in vain/ August. 
 de Baptism cont Donat. lib. 1. c. 10, Oper. Vol. 7. 
 page 33. 
 
 In Lit tin ; 
 
 Non omnes, quos general (Ecclesia), ad ejus unita- 
 tem pertinent, quse usque in finem perse verantes sal- 
 vat. Neque enim hi soli ad earn non pertinent qui 
 separations aperto sacrilegio manifesti sunt, sed etiam 
 illi, qui in ejus unitate corporaliter mixti, per vitam 
 pessimam separantur. Etenim Simonem Magum per 
 baptisma ipsa pepererat ; cui tamen dictum est, quod 
 non haberet partem in hsereditate Christi. Num 
 quid ei baptismus, num quid evangelium, nunquid 
 sacramenta defuerunt? Sed quia charitas defuit, 
 frustra natus est. 
 
 Faber also in same chapter, page 58, quotes Augustine as 
 follows : 
 
 Visible Baptism profited Simon Magus nothing, to 
 whom invisible sanctification was wanting. August. 
 Quaest. super Levit. lib. 3, quasst. 8 \, Oper. Vol. 4. p. 88. 
 
 In Latin : 
 
 Nihil quippe profuit Simoni Mago visibilis baptismus, 
 cui sanctificatio invisibilis defuit 
 
 Faber also in same page quotes Augustine as follows : 
 
 Simon had Baptism: but he adhered not to the 
 bowels of the Dove Hear, why he did not adhere. 
 
A. D. 390.] LVII. ST AUGUSTINE. 553 
 
 Mark the very words of the Apostle Peter There is 
 neither part nor lot to thee in this faith : I see thee 
 to be in the gall of bitterness Now the Dove has no 
 gall Simon had. Therefore was he separated from 
 the bowels of the Dove What did Baptism profit 
 him ? Glory not, then, concerning Baptism : as if, 
 from it, there were a sufficiency of Salvation to thee. 
 August. Expos, in Evan. Joan. Tract. 6. Oper. 
 Vol. 9. p. 19. 
 
 In Latin ; 
 
 Jam baptisma habebat (Simon) ; sed columbae 
 visceribus non haerebat. Audi, quia non haerebat. 
 Verba ipsa Petri Apostoli adverte. ' Non est tibi pars 
 neque sors in hac fide; in felle enim amaritudinis 
 video te esse. Columba fel non habet, Simon 
 habebat. Ideo separatus erat a columbae visceribus. 
 Baptisma illi quid proderat ? Noli ergo de baptismate 
 gloriari, quasi ex ipso salus tibi sufficiat. 
 
 Faber also, in the same chapter, page 59, quotes Augustine 
 as follows : 
 
 It may happen internally within the very Church 
 itself, that the holy through righteousness, and the 
 unclean through avarice, have in no wise one Spirit : 
 and yet they have alike one Baptism. August, de 
 Baptism, cont. Donat. lib. 6. c. 12. Oper. Vol. 7. p. 63. 
 
 In Latin : 
 
 Fieri potest in ipsa intus Ecclesia, ut non habeant 
 imum Spiritum, sancti per justitiam, et immundi per 
 avaritiam ; et tamen habeant unum baptisma. 
 
 Ifaber also quotes Augustine, in the same page 59, as follows : 
 
 71 
 
554 SYNOPSIS OF AUTHORITIES ON RAPTISM. 
 
 - 
 
 All may be baptized : but, save by Chanty, the 
 sons of God are not distinguished from the sons of the 
 Devil They, who have Charity, have been born of 
 God : and they who have not Charity, have not been 
 born of, God. August, in 1 Epist. Joan. Tractat. v. 
 Oper. Vol. 9. p. 220. 
 
 In Latin : 
 
 Baptizentur omnes : non discernuntur filii Dei a 
 filiis Diaboli nisi charitate. Qui habent charitatem 
 nati sunt ex Deo ; qui non habent, non sunt nati 
 ex Deo. 
 
 And again in the same page, Urns : 
 
 If that which is written, The Holy Spirit of Dis- 
 cipline flees from a dissembler, will bear also upon 
 the case, that those, who deceitfully profess to 
 renounce the world, are not born of the Spirit : then 
 a person may be baptized with water and yet not 
 be bom of the Spirit. August, de Baptism, cont. 
 Donat. lib. 6. c. 12. Oper. Vol. 7. p. 63. 
 
 In Latin : 
 
 Si illud quod scriptum est, 'Sanctus Spiritus 
 discipline effugiet fictum/ etiam ad hoc valet, ut 
 fallaciter seculo renunciantes non nascantur de 
 Spiritu, potest quis baptizari aqua, et non nasci 
 de Spiritu. 
 
 Faber also quotes Augustine, Book 2, Chap. 61, page 134, On 
 the Concomitancy of moral Eegeneration on outward Bap- 
 tism, thus : 
 
 The infernal Poisoner struck the whole mass of 
 mankind in the first man No one passes to the 
 
A. D. 390.] LVII. ST AUGTOPfNE. 555 
 
 second man from the first, except through the Sacra- 
 ment of ll'ipiism. In children horn and not yet 
 baptised, let Acfam be acknowledged. In children 
 born and baptised and on this account regenerated, 
 let Christ be acknowledged. August, de Verb. Apost. 
 serin. S. c. 8. Oper. Vol." 10. p. 99. 
 
 In Latin : 
 
 Universam massam generis humani in hoinine primo 
 venenator ille percussit. Nemo ad secundum transit 
 a primo, nisi per baptismatis sacramentum. In par- 
 vulis natis et nondum baptizatis agnoscatur Adam. 
 In parvulis natis et baptizatis et ob hoc renatis agnos- 
 catur Christus. 
 
 Paber also quotes Augustine in Book 2, Chap. 7, page 141, 
 On the Statements of the Early Fathers, as follows; page 150 . 
 
 Simon Magus, because he sought his own things 
 and not the things of Jesus Christ (whence, among 
 the Christians, he had loved power rather than 
 righteousness), was, within the pale of the Church, 
 not a dove, but a raven This person saw, that 
 through the imposition of the hands of the Apostles, 
 the Holy Spirit was given : not, however, that they 
 gave it ; but that it was given to them in consequence 
 of their praying for it. Hence he said to the 
 Apostles : What money will ye receive from me, that, 
 through the imposition of my hands also, the Holy 
 Spirit may be given But Peter said to him : Thy 
 money perish with thee ; because thou hast thought 
 that the gift of God may be bought with money To 
 whom was it, that he said : Thy money perish with 
 thee ? Truly he said so, to a baptized person Baptism 
 
556 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Simon had : but he adhered not to the bowels of the 
 dove Hear, why he did not adhere. Mark the very 
 words of the Apostle Peter It follows : There is 
 neither part nor lot to thee in this faith ; I see thee 
 to be in the gall of bitterness Now the dove has no 
 gall : Simon had. Therefore was he separated from 
 the bowels of the dove What did Baptism profit 
 him? Glory not, then, concerning Baptism: as if,, 
 from it, there were a sufficiency of Salvation to thee. 
 Cease from anger Lay aside gall ; come to.^he. dove. 
 Here Baptism will benefit thee : but extrariebusly to 
 good dispositions, so far from profiting, it is even 
 injurious. August. Expos, in Evan. Joan. Tractat. 
 6. Oper. Vol. 9. p. 19. 
 
 In, Latin : 
 
 Simon ille, qui non erat in Ecclesia columba sed 
 corvus ; quia ea, quaa sua sunt, quserebat, non quae 
 Jesu Christi, uncle in Christianis potentiam magis 
 amaverat quam justitiam, vidit per impositionem 
 manu Apostolorum dari Spiritum Sanctum, non quia 
 ipsi dabant, sed quia ipsis orantibus datus est ; et ait 
 Apostolis, ' Quid vultis a me accipere pecuniae, ut et 
 per impositionem manuum mearum detur Spiritus 
 Sanctus ? ' Et ait illi Petrus, ' Pecunia tua tecum sit 
 in perdition em, quoniam donum Dei putasti pecunia 
 comparandum.' Cui dicit, s Pecunia tua tecum sit 
 in perditionem ? ' Utique baptizato. Jam baptisma 
 habebat ; sed columbae visceribus non hserebat. Audi 
 quia non haerebat. Verba ipsa Petri Apostoli adverte. 
 Sequitur enim ' Non est tibi pars neque sors in hac 
 fide ; in felle enim amaritudinis video te esse.' Columba 
 fel non habet. Simon habebat. Ideo separatus erat 
 
A. D. 390.J ST AUGUSTINE. 557 
 
 a columbae visceribus. Baptisma illi quid proderat ? 
 Noli ergo de baptismate gloriari, quasi ex ipso salus 
 tibi sufficiat. Noli irasci. Depone fel. Veni ad 
 columbam. Hie tibi proderit, quod foris non solum 
 non proderat, sed etiam oberat. 
 
 Faber also quotes Augustine in the same Chapter page 152, 
 as follows : 
 
 Though all Sacraments were common, yet not 
 common to all Recipients, was that grace, which is 
 the virtue of Sacraments. Thus likewise now, when 
 the Faith which under the Law was veiled, has become 
 fully unveiled, the washing, indeed, of Regeneration 
 is common to all who have been baptised, in the 
 name of the Father, and of the Son, and of the Holy 
 Ghost : but the grace itself whereof the Sacraments 
 are Sacraments ; that grace, by which the Members 
 of Christ's body are, along with their Head, rege- 
 nerated; is not common to all. For heretics, and 
 false brethren in the Communion of the Catholic 
 Name, have the same Baptism as others. August. 
 Enarr. in Psalm. 77. Oper. vol. 8. p. 306. 
 
 In Latin : 
 
 Quum essent omnia communia sacramenta, non 
 communis erat omnibus gratia, quae sacramentorum 
 virtus est. Sicut et nunc, jam revelata fide, quae 
 tune velabatur, omnibus in nomine Patris et Filii et 
 Spiritus Sancti baptizatis commune est la vac rum 
 Regenerationis ; sed ipsa gratia, cujus ipsa sunt sacra- 
 menta, qua membra corporis Christi cum suo capite 
 regenerata sunt, non communis est omnibus. Nam 
 et haeretici habent eundem baptismum, etfalsi fratres 
 in communion e catholici nominis. 
 
558 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 Faber also quotes Augustine, in the same Chap. 1, page 153, 
 as follows : 
 
 Love alone constitutes the distinction between 
 the Sons of God, and the Sons of the Devil Let all, 
 ever so devoutly, sign themselves with the sign of the 
 cross of Christ : let all duly answer, Amen ; let all 
 sing Hallelujah ; let all be, ever so regularly, bap- 
 tised ; let all be constant in their attendance upon 
 public worship in the Churches ; let all unsparingly 
 disburse their substance in building the walls of Cathe- 
 drals : still the sons of God are not distinguished 
 from the Sons of the Devil, except by charity. They, 
 who have charity, have been born of God : and they 
 who have it not, have not been born of God. Aug. 
 in 1. Epist. Joan. Tractat. 5. Oper. Vol. 9. p. 220. 
 
 In Latin : 
 
 Dilectio ergo sola discernit inter filios Dei et filios 
 Diaboli. Signent se omnes signo crucis Christ! ; respon- 
 deant omnes Amen ; can tent omnes Hallelujah ; bapti- 
 zentur omnes ; intrent ecclesias ; faciant parietes basili- 
 carum ; non discernuntur filii Dei a filiis Diaboli nisi 
 charitate. Qui habent charitatem nati sunt ex Deo : 
 qui non habent, non sunt nati ex Deo. 
 
 Faber also quotes Augustine in the same Chapter and page, 
 as follows : 
 
 On the whole, it is collected, that, without visible 
 Sacraments, invisible Sanctification has, to some per- 
 sons, been present and profitable. For, according to 
 the diversity of the times, visible Sacraments have 
 been externally changed : so that of old they bore 
 one outward form, while now they bear another out- 
 
A. D. 390.] LVII. ST AUGUSTINE. 550 
 
 ward form But that visible Sanctification, which is 
 conferred through visible Sacraments, may be present 
 without the concomitancy of invisible Sanctification : 
 though without the concomitancy of invisible Sancti- 
 fication, it cannot profit. Yet the visible Sacrament 
 is__not, _ on that account, to be despised : for its 
 despiser can, in no wise, be invisibly sanctified. Hence 
 Cornelius and they who were with him, when they 
 appeared to have been invisibly sanctified by the 
 infusion of the Holy Spirit, were nevertheless bap- 
 tised ; nor was the visible Sanctification deemed 
 superfluous, because the invisible Sanctification had 
 already preceded it. August. Qusest. super Levit. lib. 
 3. quaest 84. Oper. Vol 4. p. 88. 
 
 In Latin, ; 
 
 Proinde colligitur invisibilem sanctificationem qui- 
 busdam affuisse atque profuisse sine visibilibus Sacra- 
 mentis, quas pro temporum diver sitate mutata sunt, 
 ut alia tune fuerint, et alia modo sint ; visibilem vero 
 Sanctificationem quae fieret per visibilia sacramenta, 
 sine ista invisibili posse adesse, non posse prodesse. 
 Nee tamen ideo sacramentum visibile contemnendum 
 est. Nam contemptor ejus invisibiliter sanctificari 
 nullo modo potest. Hinc est quod Cornelius et qui 
 cum eo erant, quum jam invisibiliter, infuso Spiritu 
 Sancto, sanctificati apparerent, baptizati sunt tamen ; 
 nee superflua indicata est visibilis Sanctificati o, quam 
 invisibilis jam praecesserat. 
 
 Paber also quotes Augustine in the same Chapter 7, page 155, 
 as follows : 
 
 Take the case of those persons, who, whether they 
 
/ 
 
 
 
 56f) SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 be already spiritual, or whether, being still nourished 
 with milk as little ones, they are with intent heart 
 profiting toward the spiritual habit, are thence so in the 
 house of God that they may be viewed as constituting 
 the house of God Respecting these individuals, 
 there can be no doubt, but that they may both use- 
 fully receive Baptism themselves, and deliver it 
 usefully to such as imitate them. But still, though, 
 so far as in them lies, they may, relatively to their 
 own ministration and purpose, usefully deliver it to 
 hypocritical dissemblers, whom the Holy Spirit flees 
 from : those same hypocritical dissemblers, not imitat- 
 ing the persons through whom they receive it, on that 
 account receive it uselessly. And it may yet further 
 be observed, that those persons, who are so in a great 
 house as vessels for dishonour, have both received 
 Baptism uselessly themselves, and likewise deliver it 
 uselessly to their imitators. August, de Baptism, 
 cont. Donat lib. 7. c. 52. Oper. Vol. 7. p. 74. 
 
 In Latin : 
 
 Horum autem omnium generum illi primi, qui sic 
 sunt in domo Dei, ut ipsi sint domus Dei, sive jam 
 spiritales sint, sive adhuc parvuli lacte nutriantur, sed 
 tamen ad spiritalem habitum intento corde proficiant, 
 nemo dubitat, quin Baptismum et utiliter habeant et 
 se imitantibus utiliter tradant. Fictis autem, quos 
 Spiritus Sanctus fugit, etsi ipsi, quantum in eis est, 
 utiliter tradunt, illi tamen inutiliter accipiunt, non 
 imitantes eos, per quos accipiunt. Illi vero, qui sic 
 sunt in magna domo, tanquam vasa in contumeliam, 
 et inutiliter habent Baptismum et se imitantibus 
 inutiliter tradunt. 
 
A. D. 390.] LVII. ST AUGUSTINE. 561 
 
 Faber also quotes Augustine in the same Chapter, page 15G, 
 as follows : 
 
 Men put on Christ, sometimes only to the Reception 
 of the Sacrament, and sometimes also to Sanctification 
 of Life The first, namely the bare Reception of the 
 Sacrament, may be common alike both to the good 
 and to the bad : but the second, namely Sanctification 
 of life, is peculiar to the good and the pious ,'alone. 
 August, de Baptism, cont. Donat. lib. 5. c. 24, Oper, 
 Vol. 7. p. 58. 
 
 In Latin: 
 
 Induunt homines Christum aliquando usque ad 
 sacramenti perceptionem, aliquando et ad vitae sancti- 
 ficationem : atque illud primum et bonis et malis 
 potest esse commune ; hoc autem alterum proprium 
 est bonorum et piorum. 
 
 Faber also quotes Augustine in same Chapter page 156, as 
 given already in page 500, To the inclosed garden &c. 
 
 Faber also quotes Augustine, in Book 2, Chap. 8, page 162 
 On the Doctrine of the Early Fathers, touching the possibility of 
 a future Reception of Moral Regeneration, by those who, oil 
 account of their insincerity and unworthiness, had failed to 
 receive it through the medium of outward Baptism, page 171, 
 as follows : 
 
 We ought not to despair of the conversion of any 
 one, whether without or within the pale of the Church, 
 so long as the patience of God leads him to penitence, 
 visiting with a rod his sins and with a scourge his 
 offences. In this manner, he removes not his mercy 
 from them, if, pleasing God, they shall at length have 
 mercy on their own souls. Many men, even within 
 
 the pale of the Church, are baptized while yet they 
 
 72 
 
62 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 are carnal and natural. For the Apostle openly 
 declares, that the natural man receiveth not the things 
 of the Spirit of God : so that he still calls them 
 \fc~ natural, even after they have received Baptism. 
 Except, however, from God, the soul which is given 
 up to the corporeal senses, cannot but have its savour 
 according to carnal sense. Whence, many persons, 
 who make a proficiency after Baptism, /and most 
 especially those who have been baptised when infants 
 or children^ by how much the more their intellect is 
 illuminated while the inner man is renewed, from day 
 to day, reject, with detestation and confession of 
 their error, the former opinions which they held 
 concerning God, when they were mocked by their 
 ,,, own vain imaginations^He, who has not charity, 
 must be baptised that he may have it : but he, who 
 n6&8 it not usefully, must be corrected, that he may 
 \ have it usefully. If, then, we be the Lord's true 
 wheat, it is very possible for us, even within the 
 Church, to be associated with the avaritious, the 
 i rapacious, the drunken, and other similar pests ; 
 respecting whom it is said, They shall not possess 
 the kingdom : while yet the Sacrament of Baptism is 
 ) common to all alike, though the vices, which exclude 
 the evil from the kingdom of God, are not thus 
 common. August, de Baptism, cont. Donat. lib. 4. c. 
 14. 15. 17. Oper. Vol. 7. p. 50-51. 
 
 In Latin : 
 
 De Conversione autem nullius desperandum est 
 sive foris sive intus constituti, quam diu patientia Dei 
 ad pcenitentiam eum adducit, et visitat in virga faci- 
 nora eorum et in flagellis peccata eorum. Hoc enim 
 
A. D. 390.] LVII. SAINT AUGUSTINE. 5G'J 
 
 inodo misericordiam suam non dispergit ab eis, si ipsi 
 aliquando misereantur animae suse, placentes Deo. 
 Multi carnales et animales etiam intus baptizantur ; 
 quum aperte dicat Apostolus, ( Animalis autem homo 
 non percipit ea, quse sunt Spiritus Dei ; ' et percepto 
 jam Baptismo dicit eos adhuc animales esse. Secun- 
 dum sensum autem carnalem non potest/nisi de Deo, 
 carnaliter sapere anima, corporeis sensibus dedita 
 Unde multi post baptismum proficientes, et maxime 
 qui infantes vel pueri baptizati sunt, quanto magis 
 intellectus eorum serenatur et illuminatur, dum inte- 
 rior homo renovatur de die in diem, priores suas 
 opinion es, quas de Deo habebant, quum in suis phan- 
 tasmatibus ludificarentur, et detestantes atque 
 confitentes abjiciunt. Qui non habet (charitatem), est 
 baptizandus, ut habeat ; qui autem non utiliter habet, 
 corrigendus. Potest nobis, si frumenta Dominica 
 sumus, etiam intus, cum avaris, cum raptoribus, cum 
 ebriosis, et caeteris ejusmodi pestibus, de quibus dici- 
 tur, ' Regnum Dei non possidebunt,' et Baptismatis 
 sacramentum esse commune, et tamen vitia, quibus 
 a regno Dei separantur, non esse communia. 
 
 Eaber also quotes Augustine, Book 2, Chap. 9, page 193, on 
 the Doctrine of the Early Fathers touching the possibility of a 
 reception of Moral Regeneration, either before Baptism, or in 
 some cases without Baptism page 201, as follows : 
 
 Whosoever, even without a reception of the wash- 
 ing of Regeneration, die for the confession of Christ : 
 this avails as much to the doing away of sin, as if they 
 had been washed in the sacred fountain of Baptism. 
 August de Civit. Dei. lib. 13. c. 7. Oper. Vol. 5, 
 p. 139. 
 
 & i^ 
 
564 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 In Latin : 
 
 Nam quicunque, etiam non percepto Regenerationis 
 lavacro, pro Christ! confessione moriuntur, tantum 
 eis valet ad dimittenda peccata, quantum si ablueren- 
 tur sasro fonte Baptismatis. 
 
 Faber also quotes Augustine, in same Chapter, page 202, 
 as follows : 
 
 No man becomes a Member of Christ,, except either 
 by baptism, in Christ, or by death for Christ. Whence 
 also that thief, not a follower of the Lord before his 
 crucifixion, but a confessor in the crucifixion (from 
 whom, sometimes, prejudication against the Sacra- 
 ment of Baptism is either caught at or attempted) 
 is reckoned, by the holy Cyprian, among the Martyrs 
 who are baptized in their own blood : a circumstance, 
 which, in the heat of persecution, befel many who 
 had never been baptised with Wato-.* WJien the 
 faith of the disciples faded, then did his^faith flourish 
 from the dead wood. They despaired concerning 
 the Saviour dying: he hoped in the Saviour, dying 
 along with himself. They fled away from the author 
 of life : he prayed to the associate of his punishment. 
 They bewailed his death, as the death of a man : he 
 believed that, after death, he would reign triumphant. 
 They deserted the sponsor of their salvation : he 
 honoured the companion of his cross. In him, who 
 even then believed in Christ, was found the full 
 stature of a Martyr : they, who were hereafter to be 
 Martyrs, were then found wanting. And tl/iis v\as 
 clear to the eyes of the Lord : hence, to mm^nor 
 indeed baptised, but washed (as it were) in the Blood 
 of Martyrdom he immediately gave such a measure 
 
A. D 3i>0.] LV1I. SAINT AUGUSTINE. 565 
 
 of felicity. August, de. Anim. et ejus Orig. ad Renat. 
 lib. 1. c. 9. Oper. Vol. 7. p. 428. 
 
 In Latin: 
 
 Nemo fit membrum Christi, nisi aut baptismate in 
 Christo aut morte pro Christo. Unde et latro ille, 
 non ante crucem Domini sectator sed in cruce con- 
 fessor, de quo nonnunquam prasjudicium captatur 
 sive tentatur, contra Baptismatis sacramentum, a 
 Cypriano sancto inter Martyres computatur, qui suo 
 sanguine baptizantur ; quod plerisque non baptizatis, 
 fervente persequutione, provenit. Tune enim fides 
 ejus de ligno floruit, quando discipulorum marcuit. 
 Illi enim desperaverunt de moriente ; ille speravit in 
 commoriente. Refugerunt illi authorem vitas ; rogavit 
 ille consortem pcenae. Doluerunt illi tanquam 
 hominis mortem ; credidit ille regnaturum esse post 
 mortem. Deseruerunt illi sponsorem salutis ; hono- 
 ravit ille socium crucis. Inventa est in eo mensura 
 Martyris, qui tune in Christum credidit, quando 
 defecerunt, qui futuri erant Martyres. 
 
 At page 220, Faber again quotes St Augustine, in words and 
 ideas similar to many of the preceding extracts : it is unnecessary 
 to repeat it. 
 
5(H3 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 LVIII. TYCHONIUS AFER. 
 
 Tyclionius Afer is placed by Dupin in the 5th century, by Biblio- 
 tlieca Gailandii in the 4th century. Dupin states that he was an 
 ingenious man of the party of the Donatists, very skilful in the 
 literal sense of the Scriptures, and well versed in Ecclesiastical 
 studies, that he composed a treatise containing ' seven rules,' 
 for the explaining of the Holy Scripture. Dupin gives only 
 about thirty lines on him ; and the only mention or allusion to 
 Baptism is the following : 
 
 He rejected the conjectural opinion of the Millen- 
 nium ; and maintained, that there should be but one 
 resurrection of the good and sinners, which would 
 happen at the same time ; insomuch that, according 
 to his judgment, the first resurrection of the just is 
 here below in the Church, when being delivered by 
 faith from the death of sin, we receive, by Baptism, 
 the earnest of eternal Life. 
 
 In the Bibliotbeca Gailandii, vol. i, is Tychonii Afri cle septem 
 regulis containing 21< pages, in Latin. Gallandius gives also a 
 page in the " Prolegomena," writing on him as " in divinis 
 litteris eruditus," and quoting GENNADIUS as writing: "i)e eo 
 passim serrnoneiu habcns tSanctus Augustinus cuii et ipsum probe 
 
A. D. 390 4 ] LV1II. TTCHONIUS AEER, 567 
 
 noverat et coinplura ejus scripta perlegerat." "Hominem ait 
 fuisss et acri iugenio prseditum et uberi eloquio, sed tameu 
 Donatistam." 
 
 On examining all through his ' septem regalis,' and also an 
 Appendix, nothing appears on Baptism ; or to account for the 
 above quotation from Dupi n. 
 
568 SYNOPSIS OF AUTHORITIES OX BAPTISM, 
 
 LIX. VICTORINUS FABIUS MARIUS AFER. 
 
 DUPIN names a Victoriims bishop of Passaw, but of the third 
 century, but it seems not this Victoriims 1\ Marius Afer given 
 in the 8th Vol. of Bibliotheca Gallandii ; where he is stated as of 
 the fourth century to have flourished A. D. 390. There are in 
 Gallandius 70 pages of his work. 
 
 But neither in the mention of him by Dupin or Gallandius is 
 there any thing on Baptism. 
 
 In the notes to Dupin it is stated that there were five of this 
 name but it seems none of those five was this Victoriims 
 JP. Marius Afer. 
 
A. D.400.J LX. SUMMARY COUNCILS. &c. 50U 
 
 LX. MINOR WRITERS OF THE FOURTH 
 
 CENTURY SUMMARY FROM DUPIN 
 
 COUNCILS &c. 
 
 Minor writers of the fourth century, to the number of about 
 fifty-six, are mentioned by DUPIN: but they do not appear to 
 treat of Baptism. 
 
 DUPIN writes that the canons and acts of the Councils ought 
 to be reckoned among the works of the Ecclesiastical authors ; 
 since they are the work of several persons assembled in the same 
 place, to deliberate on the affairs of the Church. Dupin gives 
 a list of all these Councils, so far as to the sixth century, all to- 
 gether at the end of the sixth century. They arc given here to 
 the end of the fourth century. 
 
 In the three first centuries, according to Dupin, and Dr 
 Wotton's notes, there appear the acts of no councils making any 
 Canon on baptism : except that there may have been mention of 
 Baptism in councils held under the pontificate of Pope Victor, to 
 adjust the celebrated controversy about keeping Easter. 
 
 Dupin mentions about 80 councils or synods, held in the 4th 
 century ; but mentions only the following relating to Baptism. 
 
 At the Council of ELIBERIS or Elvira, the first canon is, 
 that they are deprived of communion i. e. of absolution, even at 
 the point of death, who have voluntarily sacrificed to idols after 
 they were baptized. 
 
 73 
 
570 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 The second canon establishes the same penalty against those, 
 who, taking upon them after their baptism the office of priests to 
 false gods, were obliged to offer up sacrifices to idols by them- 
 selves or others, and who have also increased their guilt by mur- 
 ders or adulteries. 
 
 The fourth is, that if the catechumens cause themselves to be 
 chosen priests to false gods, and act in prophane shews, their 
 baptism shall be delayed for three years. 
 
 The tenth allows husbands to be baptized who have forsaken their 
 wives, and wives who have forsaken their husbands, for adultery, 
 while they were catechumens. But if a Christian woman marries 
 a man who has forsaken his wife without reason, the canon ordains 
 that the communion of the church shall be refused her, even at the 
 point of death. 
 
 The eleventh ordains that baptism shall be delayed for the space 
 of five years to catechumen, who has married a husband that had 
 divorced his wife without cause. 
 
 The twenty fourth forbids those to be admitted to sacred 
 orders, who have been baptized out of their own country, because 
 their life is not known. 
 
 The thirty first declares that those may be admitted to com- 
 munion, who have committed adultery after baptism, provided they 
 have fulfilled their canonical penance. 
 
 The thirty seventh permits baptism to be given at the point of 
 death to those who are acted on by an evil spirit : and to cate- 
 chumens, and does not deprive them of communion if they be 
 faithful ; provided, adds the canon, that they do not publickly 
 light lamps. 
 
 This addition is very obscure : and there is no great necessity 
 of explaining it. 
 
 The thirty eighth declares that a Christian who is neither 
 penitent nor a bigamist, may baptize in a case of necessity, those 
 who are on a journey, being at a great distance from a church ; 
 
A. D. 400.] LX. SUMMARY COUNCILS. &c. 571 
 
 upon condition that e present him to the bishop, if he survive, 
 to be perfected by imposition of hands. 
 
 The forty fifth allows baptism to be given a catechumen, though 
 he has been long absent from church. 
 
 The sixty eighth delays the baptism of a catechumeness to the 
 hour of death, who, having committed adultery, murdered her 
 child. 
 
 The seventy seventh declares that if a deacon who governs a 
 people, baptize any catechumens without a bishop or without a 
 priest, the bishop ought to consummate, as one may say, the 
 baptism by his benediction ; but if they die before this be done, 
 they may be saved by the faith which they had. 
 
 The COUNCIL OF AKLES in its eighth canon determines 
 the famous question about the rebaptizing of heretics, and ordains 
 concerning the Africans, who had always rebaptized, that if any 
 leave a heresy, and return to the church, he shall be asked con- 
 cerning the creed, and if it be known that he was baptized in the 
 name of the Father, of the Son, and of the Holy Ghost, 
 imposition of hands only shall be given him, that he may receive 
 the Holy Spirit ; but if he does not acknowledge the Trinity, 
 he shall be rebaptized. 
 
 The COUNCILS OF ANCYRA and NEO-OESAREA in the 
 
 fourteenth canon declare that those may be ordained who have 
 sacrificed to idols, before they were baptized, because they were 
 purified from this sin by baptism. 
 
 The COUNCIL of NEO-CJESAREA, in its sixth canon, 
 commands those women to be baptized who are likely to lie in. 
 
 The twelfth is that those who have been baptized in their sick- 
 ness, can never be ordained priests, because they seem to have 
 embraced the faith only through necessity, unless this favour be 
 afterwards granted them upon the account of their faith and 
 zeal ; and that there be but few persons who can be ordained. 
 At the COUNCIL OP NICE the second canon forbids to advance 
 
572 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 those persons to the orders of priests or bishops, who were lately 
 baptized, and ordains that those who shall be convicted of any 
 crime, shall be deprived of their ecclesiastical functions. 
 
 The fourteenth canon turns back those catechumens to the 
 place of hearers, who apostated when they were ready to receive 
 baptism, and enjoins them to continue in their place for three 
 years before they can be restored to the place wherein they 
 were before. 
 
 The ninteenth ordains that the Pauliauists shall be rebaptized 
 who return to the church, and that if there be found any who had 
 the name of clergyman among those heretics who are worthy of 
 orders, the bishop shall ordain them after they have been bap- 
 tized, but if they be not found worthy of holy orders they shall 
 be deposed. It ordains the same thing of deaconesses who are 
 reckoned among the clergy, though they never received imposi- 
 tion of hands, that they shall be placed among the laity. 
 
 At the COUNCIL OE LAODICEA, supposed by Dupin to 
 have been between 360 and 370, and that its CO canons have 
 been received by the whole Church, the only canons relating 
 to Baptism are the following : 
 
 The 3rd Canon is that those ought not to be promoted to a 
 Bishoprick who were lately baptized. 
 
 The 8th Canon is that they must be wholly baptized anew who 
 come from the sect of the Montanists. 
 
 The 45th Canon is that none ought to be baptized in the 2nd 
 week of Lent. 
 
 The -16th Canon is that he who is to be baptized ought to be 
 instructed in the Faith, and that he ought to give notice on Holy 
 Thursday to the Priests or the Bishop, that he will present himself 
 to Baptism. 
 
 The 47th is that those who were baptized during their sickness, 
 ought to be instructed when they recover their health. 
 
A. D. 400.] LX. SUMMARY COUNCILS &c. 573 
 
 The 48th is that those who are baptized, after baptism should 
 be anointed with Heavenly Chrism. 
 
 The COUNCIL OE VALENCE held in 374 made 4 Canons^; 
 the only two which relate to Baptism are : 
 
 The first is that those must not be ordained for the future, who 
 have been twice married, or those who have espoused a widow, 
 whether they did it before or since their baptism. 
 
 The 3rd Canon is that Absolution be delayed of those, till 
 death, who having been baptized, did partake in the profane 
 sacrifices of Devils, and exhorts them in the mean time to do 
 penance for their fault, and to wait for the remission of it from 
 the mercy of God. 
 
 The third COUNCIL OF CONSTANTINOPLE made 7 
 Canons none of them arc on baptism except the last, which is 
 concerning the manner of receiving hereticks who offer themselves 
 to return into the bosom of the Church. It ordains that the 
 Arians, Macedonians, Sabbatians, Novatians, Quarto-decimani, 
 Tetratitcs, and Apollinarists, shall be received after they have 
 made profession of Eaith, and anathematized their errors, by the 
 unction of the Holy Spirit, and the Chrism, wherewith they shall 
 be anointed on the forehead, the eyes, the hands, the mouth, the 
 ears, at the pronouncing of the words ; this is the seat of the Holy 
 Spirit. As to the Eunomians, the Montanists, the Sabellians, 
 and all the other Hereticks, the Council ordains, that they shall 
 be received like Pagans ; that is to say, that at first they shall 
 receive imposition of hands to give them the name of Christians, 
 that afterwards they shall be placed in the rank of Catechumens ; 
 that they shall be exercised by blowing three times upon their 
 faces, and into their ears ; that they shall be catechized, and that 
 for a long time they shall be permitted to hear only the Holy 
 Scripture in the Church ; and at last they shall be baptized. 
 
 THE COUNCIL OE CAPUA, assembled in the year 390, 
 treated of rebaptization, that it was not lawful to use rebapti- 
 zation, reordination, and the translation of Bishops. 
 
574 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 The FIRST COUNCIL OF CARTHAGE. It is remarkable 
 that Dupin calls this the first council of Carthage and calls the 
 next a few pages afterward in his work the second, and others 
 afterwards in the fourth century the third, fourth, and fifth ; and 
 other councils, without stating the ordinal number of them, 
 and names several other councils of Carthage in other centuries. 
 And he does not name among his mention of councils the famous 
 council of Carthage held 258, where the opinion of 87 Bishops was 
 given as mentioned in the 3rd Century of this Synopsis. 
 
 He mentions it indeed in his remark on Cyprian, but not in the 
 list of councils held in the first four centuries. In their so called 
 the first council held 348, Dupin states that the only mention of 
 Baptism is that at this general council of the African Bishops 
 Gatus Bishop of Carthage asked " whether that man ought to be 
 rebaptized who at his baptism made profession of believing in the 
 Trinity, and the Bishops answered " God forbid, we declare that 
 this rebaptizatiou is unlawful, contrary to the orthodox faith 
 and the Ecclesiastical discipline." 
 
 Of the COUNCIL OF CARTHAGE in the year 397, Dupin 
 states that the 34th Canon was as follows : That sick persons 
 shall be baptized, who cannot answer any longer, when those who 
 are by them testify that they desired it. 
 
 Of the COUNCIL OF CARTHAGE, held in the year 398, 
 Dupin states, that at this Council the first Canon ordains that he 
 who is to be promoted to the Episcopal Dignity shall be examined 
 if he holds that Baptism blots out actual and original sin. 
 
 The 85th Canon ordains that the Catechumens who would be 
 baptized, ought to give in their names ; and after that be prepar- 
 ed for Baptism, by abstaining from wine and meat, and by imposi- 
 tion of hands. 
 
 The 86th Canon is that novices, or those who are newly 
 baptized ought for some time to abstain from feasts and shows, 
 and to live in continence. These are the only Canons that mention 
 baptism, out of 104. 
 
A. D. 400.] LX. SUMMARY COUNCILS. &c. 575 
 
 THE ABRIDGMENT BT DUPIN OP THE DISCIPLINE 
 
 OF THE 4th ACE. 
 Dupin states as follows : 
 
 They spoke more of grace than those who lived in 
 the preceding ages : and yet they ascribed always 
 very much to Free Will. Original sin began to be 
 better known. 
 
 Though there was nothing taught in the fourth age 
 of the Church, which was not believed in the three 
 first, yet it must be confessed that in it, the chief 
 mysteries of religion were very much cleared up and 
 explained c. The Fathers of this age excluded 
 from the kingdom of heaven, children who died with- 
 out Baptism : but they did not affirm that they should 
 endure the torments of fire. They acknowledged the 
 efficacy and necessity of Baptism, the imposition of 
 hands of the bishop, or the anointing with holy chrism 
 was looked upon as a sacrament, which brought 
 down the Holy Spirit upon the baptized ! 
 
 Baptism was administered to infants, and adult per- 
 sons, with many ceremonies ; they were dipped three 
 times into the water. Exorcisms and anointings were 
 in use ; milk and honey were given to the Catechu- 
 mens. The solemn times of administering Baptism 
 were Easter, and Whitsunday, and also Epiphany in 
 some Churches. The adults were prepared for receiv- 
 ing this Sacrament a considerable time before ; 
 there were many degrees of Catechumens as we have 
 already observed. After Baptism, the bishop con- 
 ferred the Fulness of the Holy Spirit by Imposition 
 of hands, in the Latin Church, and by Unction in the 
 Greek. The Times and degrees of public penance 
 for crimes committed after Baptism, were settled by 
 
576 SYNOPSIS OF AUTHORITIES ON BAPTISM. 
 
 an infinite number of Canons ; yet it was always left 
 to the discretion of the bishop to lessen or increase 
 them. 
 
 All that Mosheim in his fourth century mentions on Baptism 
 is as follows. In his chapter on the doctrine of the Church he 
 says Pacian wrote a treatise on Baptism. 
 
 And in his chapter on the rites and ceremonies he says : 
 
 Baptismal Fonts were now erected in the porch 
 of Churches, for the more commodious administration 
 of that initiating Sacrament. Baptism was adminis- 
 tered during the vigils of Easter and Whitsuntide, 
 with lighted tapers, by the bishop, and the presbyters 
 commissioned by him for that purpose. 
 
APPENDIX. 
 
 1. NOTE ON THE WORD PRIX, TRANSLATED PRICE, 
 IN PAGE 459. 
 
 Although this Synopsis does not advocate any particular doc- 
 trine, yet, as it is possible that some persons may think that 
 the word Prix, given by Tricalet as the translation of St Basil's 
 word \urpov, and here translated into English "Price of our 
 redemption/' is not consistent with St Basil's other description of 
 baptism it may be proper to state that St Basil's word \vrpov 
 is given in the lexicons of Schrevelius and Hedericus thus : 
 " Avrpov, redemptionis seu solutioiiis pretium, Anglice ransom : 
 Th. Xuw, et \vrp6o) redimo." And by Littleton's Latin Diction- 
 ary, pretium is derived from preco to pray, " quod quum soleat 
 dari vel quod precis illud dainus ut rem quam appetimus possidere 
 valearnus." 
 
 Ainsworth's Dictionary has premium, but not premium. 
 
 In Holyoke's dictionary, London 1677, is "premium et premium 
 &c. ri/jLrj, T Ipj) pa, a>z>o<?. Quod datur pro re empta, merces conduc- 
 tionis operse, artis, et Metaph. premium quod honoris causa datur, 
 et e contra. The price that is given for any thing that is bought, 
 price, worth, value, money, hire : also reward or account. Pretio 
 dare, Suet, to sell." 
 
 In Virgil pretium is prize ; " Palma, pretium victoribus." 
 
 .En. v. 111. 
 
 74 
 
578 APPENDIX. 
 
 In the Trench dictionaries, the English of Prix is price, value, 
 rate, a prize. ^\\Q first word in the translation is always price. 
 
 A learned friend of the writer's has given the following inter- 
 pretation or explanation of the word Prix taken in English as 
 Prize. 
 
 " On reflecting on the expression ' le bapteme est le prix de 
 notre redemption/ it has occurred to rne that a consistent and 
 intelligible meaning will come out by translating the word Prix 
 by Prize. The passage so rendered will stand thus ' baptism is 
 the prize of our redemption.*' 
 
 I suggest the following explanation, Our redemption is the 
 effect of our Lord Jesus Christ having borne in himself the pen- 
 alty of our sins ; Pet. 2, 24, ( Who his own self bare our sins in his 
 own body on the tree/ Or, as it is well expressed in the 
 prayer of consecration in the service of the Holy Communion, 
 ' who made there by his one oblation of himself, once offered, a 
 full, perfect, and sufficient sacrifice, oblation, and satisfaction, for 
 the sins of the whole world/ But the victim was to gain the 
 prize of his sufferings endured, not for himself, but for others ; 
 and the prize was the means by which the redemption won by his 
 sufferings was to be made available to those for whom the suffer- 
 ings were endured ; that is, to sinful man. One baptism for the 
 remission of sins was ordained the means by which the redemp- 
 tion by our Lord Jesus Christ is gained by, and applied to those 
 who are baptized ; and thus is the prize of the act of redemption. 
 
 The Metaphor in the mind of our Author seems to have been 
 the assimilation of our Lord's passion and crucifixion to the suf- 
 ferings and struggle and combat of some beneficial being, for the 
 good, not of himself, but of others. That in this struggle and 
 combat, he was successful ; and won the prize : and as this prize 
 was sought, not for himself, but for others, it was in a form such 
 that the fruit of his victory was attainable by them. 
 
 * " Remporter le prix, is to gain the prize," and in Chambeaud and 
 other French dictionaries, the word prix will then mean, not the price 
 paid for, but the prize gained by, our redemption. 
 
APPENDIX. 579 
 
 So Holy Baptism was ordained, and is the fruit, and so the 
 prize, of Christ's victory/' 
 
 The same learned friend adds, " May it not be that Basil and 
 Tricalet used the word in the double meaning of prize and price ? 
 The prize with reference to our Lord, as gained by him for man. 
 The price with reference to man, which he is to pay. Eor bap- 
 tism is to man death, and burial ; that is a death unto sin. 
 Rom. 6, 3. ' Know ye not, that so many of us as were bap- 
 tized into Jesus Christ, were baptized into his death. Therefore 
 we are buried with him by baptism into death/ See also 
 Col. 2. 12. ' Buried with him in baptism/ " 
 
 It has been suggested that the early Christian writers very 
 frequently represent the water in Baptism after its consecration 
 to be the blood of Christ in the same sense in which also in the 
 Holy Eucharist is represented to be Christ's blood. St Cyril 
 calls Baptism ra>v rov Xpicrrov 'jraOr^^drcov avrlrvTrov. If 
 St Basil be referring to any thing of this sort, it may help to 
 explain it. 
 
 The Author of this Synopsis is given all this Note merely on 
 the Suggestions of some friends but not as any opinion of his own. 
 
 In a work published this April J . H. Parker Oxford 8vo, 1850 
 pages, entitled a " Chronological Catena of antient Fathers and 
 Councils " are two pages of St Basil ; and a passage there may 
 refer to this of Tricalet's. 
 
 2. SUPPLEMENIARY PASSAC4ES, FOR WHICH THE AUTHOR IS 
 INDEBTED TO THE OXFORD CATENA. 
 
 TERTDLLIAN PRESBYTER OF CARTHAGE, A. D. 200. 
 " We are little fish, we are bom in water of our 'I%0L>?, J-ftn* 
 Christ ; nor can we be safe otherwise than by remaining in the 
 
580 APPENDIX. 
 
 water; i. e. by continuing in our baptismal faith and purity. 
 Tertul. de Bapt. c. i, p. 224. 
 
 Tiie play upon the Greek word 'l%#i>?, which signifies a fish, 
 may be thus explained : 
 
 I ' Irjcrovs, Jesus. 
 X. XpiaTos, Christ. 
 S. T. Qeov T/09, Son of God. 
 Saviour. 
 
 OEIGEN. A. D. 230 
 
 Speaking of sin against the Holy Ghost, he says ; "God the 
 Father pervades all things, and contains all things, animate and 
 inanimate, rational and irrational : but the power of the Son, 
 extends itself only over rational things, of whatever kind, among 
 which rational things the Gentiles are, who blaspheme, not hav- 
 ing as yet received the faith. But the Holy Spirit developes 
 Himself in those alone, who have been made partakers of It by 
 ike grace of Baptism. When therefore the heathen commit the 
 sin of blasphemy, they sin against the Son, since He is in them ; 
 but they are capable of obtaining pardon, when they shall be 
 deemed worthy of the gift of regeneration. But when baptized 
 persons, on whom the gift of regeneration has been conferred, sin ; 
 that kind of sin, he say, reaches to the guilt of sin against the 
 Holy Ghost, since he who sinned was lorn in Him and that on 
 this account sin against Him is unpardonable." Quoted by St 
 Athanasius in his Comment on Matt/i. xii, 32. Opera, torn, i, p. 
 971. (ed. fol. Colonies, 1686.) 
 
 AMMONIUS A. D. 251. 
 
 " Not all Baptism, but only that into the Lord Jesus, effects the 
 cleansing away of sin," Cranmer's Catena ad Aclt. xxii, 16. 
 
APPENDIX. 581 
 
 DECREE OF AN AFRICAN SYNOD, 
 held A. D. 254, at which sixty-six bishops were present. 
 
 (Answer to Bp Fid us, as to the time when Baptism was to be 
 administered to infants.) 
 
 "As for the matter of infants, whom you said were not to be 
 baptized within the second or third day after their nativity, or 
 according to the law of circumcisioii, within the eighth day there- 
 of ; it hath appeared to us, in our Council, quite contrary. No one 
 maintained your opinion ; but we all judged, that the mercy and 
 grace of God was to be denied to no man. For since the Lord 
 said in the Gospel, The Son of Man came not to destroy, but to save 
 the souls of men, therefore as much as lies in our power, no soul 
 is to be lost ; for what is there defective in him, who has been 
 once formed in the womb by the hands of God ? Indeed it seems, 
 that children increase as they advance in years ; but yet whatever 
 things are made by God are perfected by the work and majesty 
 of God their Maker. Besides, the Holy Scriptures declare, that 
 both infants and adult persons have the same equality in ths Di- 
 vine workmanship. AVhen Elisha prayed over the dead child of 
 the Shunamite widow, he lay upon the child and put his head 
 upon his head andhis face upon his face and his body upon his 
 body, and his feet upon his feet. This may be thought impossi- 
 ble, how the small members of an infant should equal the big 
 ones of a grown man ; but herein is expressed the divine and 
 spiritual equality, that all men are equal, and alike, when they are 
 made by God : that though the increase of our bodies may cause 
 an inequality with respect to men, yet not with respect to God : 
 unless that grace winch is given to baptized persons, be more or 
 less according to the age of the receiver : bat the Holy Ghost is 
 given equally to all, not according to measure, but according to 
 God's mercy and indulgence. For as God is no respecter of 
 persons, so neither of years : He equally offers to all, the obtain- 
 ing of His heavenly grace." Quoted by Cyprian, Epist. lix. . 
 2. 3. &c. 
 
582 APPENDIX. 
 
 ARNOBIUS. A. D. 270. 
 
 "But let us look attentively to the beginning of the Psalm, in 
 which they are affirmed to be blessed, whose iniquities are for- 
 given, and whose sins are covered. For except a man shall be 
 born again of water and the Holy Ghost, this cannot possibly 
 happen to him. But who is it who forgives sins ? He doubtless 
 of Whom it is said, that there is no deceit in His mouth." 
 
 " For that he says, ' Tn the great water-floods they shall not 
 come nigh him/ he shews that men come nigh unto God ly the 
 one water of Baptism, which is the refuge from the oppression of 
 evil spirits, which surrounds us. And gives us an understand- 
 ing, and so teaches us in the way in which we shall go, that lie 
 may fix His eye upon us, that we become not like horse and 
 mule," &c. Comment, in Psalm, xxxi. 
 
 COUNCIL OF NICE. A. D. 325. Three hundred and eighteen 
 
 Bishops present. 
 
 " He that is baptized descends indeed obnoxious to sins, and 
 held with the corruption of slavery, but he ascends free from that 
 slavery of sins, the son of God, heir, yea co-heir with CHIIIST." 
 Condi Nic. in AiarvTrcoaei Baptumatis, quoted by Bp. Beveridge 
 on Article xxvii. p. 481. 
 
 COUNCIL or MILAN, (SECOND). A. D. 347. 
 " Infants who cannot commit any sin as yet in themselves, are 
 therefore truly baptized into the remission of sins, that what they 
 contracted by generation, might be cleansed by them in regenera- 
 tion." Concil. Melivit, 2. cap. 2. quoted by Bp. Beveridge on 
 Art. xxviii. p. 481. 
 
APPENDIX. 583 
 
 The plan of the Catena from which these Extracts are taken 
 and which, by the quarter from whence it comes, is entitled 
 to great respect; differs from this Synopsis; as the Catena advo- 
 cates, and very determinedly, its own doctrine : and seems to 
 produce only such quotations as support it. Whereas the plan 
 of this Synopsis is to quote from every Anthor, all that he has 
 written on this subject, whichever view he takes of it. And 
 where an Author of importance has not written on this subject, 
 this Synopsis so informs the student ; to save him the trouble 
 and loss of time of a long search. The Catena gives the Writers 
 since the fourth century. The present volume of this Synopsis only 
 to the End of the 4th. About a thousand Writers since that 
 date, are in a state of forwardness in MS. but it is uncertain how 
 soon they may be printed. The Intention of the Author of this 
 Synopsis is not to advocate in it, any particular doctrine : but 
 to give all that he has been able to find, impartially : And 
 humbly praying to God, to direct the Student to find the Truth. 
 And to maintain it with Faithfulness, Zeal, and Charity, Pru- 
 dence and Firmness. 
 
ALPHABETICAL INDEX 
 
 OP ALL THE WRITERS OF THE FIRST 
 
 FOUR CENTURIES AND ALSO OF 
 
 ALL OTHERS MENTIONED IN 
 
 THIS VOLUME. 
 
 century page 
 
 1 Abdias 144 
 
 1 Achaia, Priests of 145 
 
 3 Adelphius a Thasvalte 348 
 
 2 Agvippa Castor 227 
 
 3 Ahynmus ab Ausvaga 355 
 
 4 Ambrose Mediolanus 2. 28. 486 
 3 Ambrose disciple of Origen 373 
 3 Ammonius 373 
 
 1 Ananias the Hebrew 166 
 3 Anatolius 373 
 
 2 Anonymous Author of the Recog- 
 
 nitions &c. 323 
 
 2 Apocryphal and uncanonical Gos- 
 
 pels 151 
 
 1 Apostolorum Canones 65 
 1 Apostolorum Constitutiones 69 
 
 3 Archelaus 373 
 2'Aristo Pellaeus 227 
 
 4 Aries Council 571 
 3 Arnobius. 373 
 
 century page 
 
 4 Athanasius 2.21.28.391 
 
 2 Athenagoras 217 
 
 3 Athenogenes 373 
 
 4 Augustinus St Bp of Hippo. 1. 
 
 4. 28, 542 
 3 Aurelius a Cliullabi 365 
 
 3 Aurelius ab tJtica 351 
 17 Bagster 2.48 
 
 17 Bangius 1.19 
 
 18 Barbeyrac 33. 34 
 
 2 Bardesanes of Edessa 227 
 1 Barnabas 79 
 
 4 Basil 4:8 
 
 8 Bede 2. 3 I 
 
 18 Bellarmine 2. 41 
 18 Bengelius 2. 88 
 
 3 Beryllus 373 
 
 17 ieveridge 7.26 , 
 
 19 Kickersteth 1, 38 
 
 3 Bishops, the 87, of C.irthag.>, 324 
 
586 
 
 INDEX. 
 
 17 Blondell 1.5 
 
 19 Blunt 1. 10 to 17 
 
 18 Booth 182 
 17 Bossuet 2.41 
 
 Buet Dr 2 
 17 BullBp 1. 2. 80 
 13 Burgh Dr 80 
 
 19 Burton Dr 48 
 
 3 Cacilius of Bilta 327 
 3 Caius 373 
 19 Carey 2. 
 
 3 Carthage Council 324 
 
 4 Carthage Council 574 
 
 3 Cassius a Macomadibus 341 
 
 3 Castus a Sicca 345 
 17 Cave 1. 18 
 
 17 Chevallier 2. 48 
 16 Chillingworth 1. 5. 
 
 4 Chrysostom 2.21. 503 
 3 Clams a Mascula 363 
 
 2 Claudius Apollinaris 227 
 
 3 Clemens Alexandrinus 1. 4. 239 
 1 Clemens Romanus 2. 20. 102 
 
 I Clementine Recognitiones 109 
 19 Collinson 1. to 7 
 
 3 Commodianus 373 
 
 4 Constantine 381 
 3 Cornelius 373 
 
 16 Cranmer 1. 17 
 
 3 Crescens a Cirta 335 
 
 3 Cyprian of Carthage 1. 4. 288. 
 
 366 
 
 4 Cyril of Jerusalem 2.28.418 
 
 17 Daille 1.31 
 
 3 Dativus a Badis 338 
 
 3 Demetrius a Leptiminus 349 
 
 18 Digby, Lord 2. 32 
 
 18 Digby, Sir Kenhelm 2. 32 
 3 Dioga of Leptimagna 366 
 
 1 Dionysius the Areopagite 134 
 3 Dionysius of Alexandria 304 
 
 2 Dionysius Corinthiorum 227 
 
 3 Dionysius Bishop of Rome 373 
 3 Donatulus a Capse 360 
 
 3 Donatus a Cibaliana 356 
 
 17 Dupin 57 
 
 4 Eliberis Council 569 
 4 Ephrem 536 
 
 4 Epiphanius 500 
 15 Erasmus 1. 2. 28 
 3 Eucratius a Then is 345 
 
 3 Eugenius ab Ammedera 347 
 
 4 Eusebius Pamphilus 388 
 
 18 Evans 2.48 
 
 19 Faber 2. 48 
 
 17 Fabricius 154 
 
 18 Faulkland Lord 2.32 
 3 Faustus a Timida 357 
 
 3 Felicitas and Perpetua Martyrdom 
 
 of, 368 
 
 3 Felix a Bamaccura 347 
 3 Felix a Bigai 337 
 3 Felix a Buslacenis 358 
 3 Felix a Gurgitibus 362 
 3 Felix a Marazana 353 
 3 Felix a Migiripa 329 
 3 Felix ab U thin a 343 
 3 Firmilianus 281 
 
 3 Fortunatus a Thuccabori 339 
 18 Gallandius 63 
 
 4 Gaudentius 535 
 
 3 Geminius a Furnis 357 
 17 Gerhard 1.18 
 
 4 Gregory Nazianzen 2. 28. 461 
 
INDEX. 
 
 587 
 
 4 Gregory Nyssen 478 
 19 Goode 1.22.24 
 2 Hadriani ad Mmucium Funda- 
 num 227 
 
 16 Hall Bp 13. 14 
 18 Hebden 181 
 
 2 Hegesippus 228 
 1 Hermas 87 
 
 1 Hermes Trismegistus 145 
 
 4 Hieronymus or Jerome 2. 21. 
 
 434 
 4 Hilary 406 
 
 3 Hippolytus 315 
 
 3 Honoratus a Thucca 362 
 
 18 Horsley Bp 80 
 
 3 Hortensianus a Laribus ,340 
 
 1 Ignatius 97 
 
 2 Irenaeus Bp of Lyons 1. 201 
 
 3 Irenaeus ab Ululis 356 
 
 17 Ittigius 110 
 
 3 Jader a Midila 353 
 3 Jambus a Germaniciana 352 
 3 Januarius a Lambese 333 
 3 Januarius Muzulensis 348 
 
 3 Januarius a vico Csesaris 342 
 
 4 Jerome or Hieronymus 2. 4. 28. 
 
 434 
 
 19 Jones Jeremiah 80 
 
 1 Josephus 57 
 
 3 Jubaeanus 326 
 
 3 Julianus a Marcellina 359 
 
 3 Julianus a Thelepte 357 
 
 3 Julius Firmicus Maternus 373 
 
 3 Julius a Neapoli 366 
 
 2 Justin Martyr 1. 4. 180 
 19 Keble 1. 24 
 
 17 Ken, Bp 1. 17 
 
 19 Kett 1. 7 
 4 Lactantius 2. 35. 383 
 4 Laodicea Council 572 
 
 17 Laud, Archbp 2. 41 
 
 18 LeClerc 1. 6 
 
 3 Libosus a Vaga 346 
 
 19 Library of the Fathers by Pus ey 
 
 and others 1. 24. 25. 26 
 19 Lindsey 1. 2. 156 
 1 Linus 144 
 3 Litteus a Gemellis 365 
 3 Lucian 373 
 3 Lucianus a Rucuma 352 
 3 Lucius ab Ausafa 361 
 3 Lucius a Castro Galbae 334 
 3 Lucius a Membresa 358 
 
 3 Lucius a Thebeste 346 
 
 16 Luther, Martin 1. 4. 5. 
 
 4 Macarius 537 
 
 18 Maclaine, Dr 2. 27 
 3 Malchion 373 
 
 3 Marcellus a Zama 356 
 
 3 Marcus a Mactari 3oO 
 
 4 Mark the Hermit 432 
 3 Martialis 373 
 
 13 Mathew Paris 2. 31 
 
 19 Maurice 1. 49 
 2 Maximus 2. 228 
 
 2 Mazochio Alexio Symmacho 227 
 
 2 Melito 219 
 
 3 Methodius 373 
 
 18 Middleton, Dr Conyers 1. 7. 9 
 
 17 Milton 1. 13 
 
 1 Minor Writers of 1st Century 144 
 
 2 Do of 2d 227 
 
 3 Do of 3d 373 
 
 4 Do of 4th 569 
 
588 
 
 INDEX. 
 
 17 Mosheim 1. 26.27. 28 
 3 Munnulus a Girba 336 
 
 17 Muratori, Lud. Anton. 89 
 3 Natalis ab (Ea 3G6 
 
 16 Neander 1. 19 
 
 3 Nemesianus a Tubunis 330 
 19 Newman 1.24 
 
 4 Nice Council 571 
 
 3 Nicomedes a Segennis 335 
 3 Novatian 373 
 
 3 Novatus a Thamagade 330 
 
 4 Optatus 414 
 
 3 Origen 1. 4. 282 
 
 18 Orme 1. 2. 7. 8 
 
 19 Oxford Tract 1. 8. 9 
 
 4 Pacianus 410 
 18 Palmer 2. 48 
 
 3 Pamphilus 373 
 
 2 Papias .212 
 
 1 Paul and Thecla 76 
 
 3 Paulus ab Obba 353 
 
 3 Pelagianus a Luperciana 352 
 3 Petrus ab Hippone Diarrhytorum 
 
 861 
 
 3 Pbileas 373 
 3 Pierius 373 
 
 2 Pii Papse Epistola 227 
 
 3 Polianus a Mileo 337 
 
 1 Polycarp 95 
 
 3 Polycarpus ab Adrumeto 329 
 
 2 Polycrates 228 
 
 3 Pompey of Sabrata 366 
 
 3 Pomponius a Dionysiana 354 
 
 3 Pontius 373 
 
 4 Pope Sirlcius 530 
 18 Priestley 1. 2 
 
 3, Privatianus a Safetula 340 
 
 3 Privatus a Sufi bus 340 
 16 Probus 1. 19 
 
 1 Prochorus 144 
 
 3 Pudentianus a Cuiculr 360 
 19 Pusey, Dr 24 
 3 Pusillus a Lamasba 362 
 
 2 Quadratus 227 
 
 3 Quintus ab Aggya 359 
 3 Quintus a Baruck 344 
 
 18 Reeves 1. 8 
 
 1 Recognitions 109 
 
 2 Rhoden 228 
 16 Richer 1. 19 
 
 16 Ridley 1. 17 
 
 1 Rites of 1st Century 149 
 
 3 Rogatianus a Nova 358 
 
 3 Salvianus a Gazaufala 362 
 3 Satius a Sicilibba 350 
 3 Saturninus ab Avitinis 359 
 3 Saturninus a Thucca 355 
 3 Saturninus a Victoriana 355 
 3 Secundianus a Thambeis 364 
 3 Secundinus a Carpis 342 
 3 Secundinus a Cedias 336 
 3 Sedatus a Tuborbo 339 
 
 2 Serapion 228 
 
 1 Sibilline Oracles 63 
 
 3 Sistus or Xystus 373 
 
 2 Smyrnensis Ecclesise 227 
 
 3 Successus ab Abbir Gennani- 
 
 ciana 338 
 1 Tatian 214 
 
 17 Taylor Jeremy 2. 33 
 
 3 Tenax ab Horreis Ccelise 359 
 
 3 Tertullian 1. 4. 252 
 
 3 Thaumaturgus 373 
 
 3 Theogenes ab Flippone 338 
 
INDEX. 
 
 589 
 
 3 Theognostus 303 
 
 2 Theophilus 222 
 
 3 Therapius a Bulla 358 
 
 4 Timothy of Alexandria 533 
 
 17 Toll 2. 37 
 
 18 Tricalet 578 
 
 3 Tryphon disciple of Origen 
 
 4 Tychonius Afer 566 
 16 Usher 2. 41 
 
 3 Venautius a Tinisa 354 
 3 V^erulus a Rusiccade 360 
 3 Victor ab Assuris 360 
 3 Victor a Gor 351 
 3 Victor ab Octavo 363 
 
 3 Victorious a Thabraca 3"43 
 
 3 Victorinus 373 
 
 4 Victorinus Afer 568 
 
 2 Viennensiurn Ep. and Lugdunen- 
 
 sium Epistolae 227 
 8 Vincentius a Thibari 349 
 373 19 Wake 1. 53 
 18 Walsh 1. 18. 
 18 Warburton, Bp 1. 28. 
 18 Waterland, Dr 23 
 18 Whitby 1. 9. 27 
 17 Wotton 2. 20 
 3 Xystus 273 
 
 3 Zosimus a Tharassa 357 
 
UNIVERSITY OF CALIFORNIA LIBRARY 
 BERKELEY 
 
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 THE UNIVERSITY OF CALIFORNIA LIBRARY