[5347] Phil. iii. 2.
[5348] Rev. iii. 17.
[5349] John x. 1.
[5350] John x. 8.
[5351] Isa. xxx. 1.
[5352] Infelicissimi. This is supposed to be a play upon the name of Felicissimus, referred to in Cyprian's letter, [xlviii. p. 325, supra].
[5353] [Ep. xl. p. 319, supra: et alibi.]
[5354] Ezek. xliv. 10-13.
[5355] [See p. 602, note 12, supra.]
[5356] Isa. xlii. 19.
[5357] Varium.
[5358] Num. v. 2.
[5359] This passage is altogether corrupt and unintelligible: some force is necessary even to give it an appearance of meaning.
[5360] Matt. xxviii. 19. [For the next sentence see Acts ii. 33.]
[5361] Gen. vi. 5-7.
[5362] Rev. xvii. 15.
[5363] Matt. vii. 26, 27.
[5364] Zeph. iii. 1, 2, 3, LXX.
[5365] Luke x. 19.
[5366] Scil. Gallus and Volusianus (Pamel.).
[5367] 1 Cor. iii. 12.
[5368] Matt. x. 33.
[5369] Heb. x. 30.
[5370] Matt. vii. 22, 23.
[5371] Matt. vii. 22, 23.
[5372] John vi. 67.
[5373] Ezek. xviii. 30.
[5374] Joel ii. 12, 13.
[5375] Ps. lxxxix. 30 et seq.
[5376] Ezek. xxxvi. 17-23.
[5377] Ezek. xxxiii. 10, 11.
[5378] Isa. lvii. 16.
[5379] Jer. x. 24.
[5380] Isa. lvii. 17.
[5381] Isa. lvii. 19.
[5382] Luke vii. 39 et seq.
[5383] "Habebat," but probably "debebat"--owed.
[5384] Ex. ix. 28.
[5385] Rom. xiv. 4.
[5386] Mic. vii. 8-10.
[5387] 1 Sam. ii. 3-8.
[5388] Jas. iv. 6.
[5389] Matt. xxiii. 12.
[5390] Matt. vii. 2.
[5391] 1 John ii. 11.
[5392] This refers to Novatian's letter in the name of the Roman people. (See p. 308. Compare p. 320, note 6.]
[5393] Ezek. xxxiii. 12.
[5394] Rev. ii. 5.
[5395] Ezek. xviii. 21.
[5396] Rev. xii. 15.
[5397] 1 Cor. xi. 17.
[5398] 1 Cor. iii. 3.
[5399] 1 Sam. ix. 2.
[5400] [A misconception of Judas, who seems to have been hypocritical from the first. John vi. 64.]
[5401] Zech. xi. 16.
[5402] This parenthesis is unintelligible. [i.e., not shepherds, but "butchers," in the prophet's thought, who speaks as follows, etc.]
[5403] Ezek. xxxiv.
[5404] Ps. cxix. 176.
[5405] Luke xv. 6-10.
[5406] Luke xv. 6-10.
[5407] Luke xiii. 1-5.
[5408] Luke xi. 10.
[5409] Ps. li. 4.
[5410] Rom. ii. 11.
[5411] Deut. i. 17.
[5412] Ezek. xviii. 4.
[5413] Matt. x. 28.
[5414] Jude 14, 15.
[5415] Dan. vii. 9, 10.
[5416] Rev. vi. 12-17.
[5417] Rev. xx. 11-13.
[5418] Eph. v. 6, 7.
[5419] Ezek. xviii. 30-32.
[5420] Isa. xliii. 25, 26.
[5421] [A virtual refutation of the dogma of purgatory, and all the trading in Masses which it involves. The pious Hirscher, in his Kirchlichen Zustände der Gegenwart (Tübingen, 1849; a translation of which, by the American editor of this series, was published, Oxford, 1852), bewails the corrupting influences of this system, though he died in the Papal communion.]
[5422] Ecclus. ii. 10, 11.
[5423] [The Lord's prayer; p. 454, note 1, supra.]
Introductory Notice. [5424]
to
Anonymous Treatise on Re-baptism.
------------------------
The following treatise on Re-baptism has been attributed by some authorities to the pen of one Ursinus, [5425] a monk, who is said to have written in the fourth century. But internal evidence seems to point to a bishop as having been the writer; [5426] and it seems very probable that it was written while the baptismal controversy was still agitating the Church, from the manner in which he refers to it. Moreover, the bitter attack contained in the first chapter was probably levelled against Cyprian, as the leader of the party in favour of the re-baptism of heretics. And this would hardly have been the case, at least the attack would not have been characterized by the same rancour, if Cyprian had already suffered martyrdom, and the controversy had lost its acrimony and intensity.
Rigaltius, who first edited the treatise, among his notes to the works of Cyprian, judged that it was written about the time of that Father. And Fell, Cave, Tillemont, and Galland, are of the same opinion. The two latter, indeed, conjecture that it was actually intended against Cyprian.
The difficulty arising to the translator from a loose and rambling style, and very involved argument, has been enhanced by a text singularly uncertain; but he ventures to think that there are points in the treatment of the subject which will not be without interest to the theological student of the present day, although its immediate purpose has passed away.
[5424] [By Dr. Wallis, as before, p. 655.]
[5425] Gennadius, de Script. Eccles., cap. xxvii.
[5426] Sec. x.
A Treatise on Re-Baptism by an Anonymous Writer.
------------------------
Argument.--That They Who Have Once Been Washed in the Name of the Lord Jesus Christ, Ought Not to Be Re-Baptized.
1. I observe that it has been asked among the brethren what course ought specially to be adopted towards the persons of those who, although baptized in heresy, have yet been baptized in the name of our Lord Jesus Christ, [5427] and subsequently departing from their heresy, and fleeing as supplicants to the Church of God, should repent with their whole hearts, and only now perceiving the condemnation of their error, implore from the Church the help of salvation. The point is whether, according to the most ancient custom and ecclesiastical tradition, it would suffice, after that baptism which they have received outside the Church indeed, but still in the name of Jesus Christ our Lord, that only hands should be laid upon them by the bishop for their reception of the Holy Spirit, and this imposition of hands would afford them the renewed and perfected seal of faith; or whether, indeed, a repetition of baptism would be necessary for them, as if they should receive nothing if they had not obtained baptism afresh, just as if they were never baptized in the name of Jesus Christ. And therefore some things were talked about as having been written and replied on this new question, wherein both sides endeavoured with the greatest eagerness to demolish what had been written by their antagonists. In which kind of debate, as it appears to me, no controversy or discussion could have arisen at all if each one of us had been content with the venerable authority of all the churches, [5428] and with becoming humility had desired to innovate nothing, as observing no kind of room for contradiction. For everything which is both doubtful and ambiguous, and is established in opinions differing among those of prudent and faithful men, if it is judged to be against the ancient and memorable and most solemn observance of all those holy and faithful men who have deserved well, ought assuredly to be condemned; since in a matter once arranged and ordained, whatever that is which is brought forward against the quiet and peace of the Church, will result in nothing but discords, and strifes, and schisms. And in this no other fruit can be found but this alone; that one man, whoever he is, should be vain-gloriously declared among certain fickle men to be of great prudence and constancy: and, being gifted with the arrogance of heretics, whose only consolation in destruction is the not appearing to sin alone, should be renowned among those that are most similar and agreeable to himself, as having corrected the errors and vices of all the churches. For this is the desire and purpose of all heretics, to frame as many calumnies of this kind as possible against our most holy mother the Church, and to deem it a great glory to have discovered anything that can be imputed to her as a crime, or even as a folly. And since it becomes no faithful man of sound mind to dare to hold such a view, especially no one who is ordained in any clerical office at all, and much more in the episcopal order, it is like a prodigy for bishops themselves to devise such scandals, and not to fear to unfold too irreverently against the precept of the law and of all the Scriptures, with their own disgrace and risk, the disgrace of their mother the Church--if they think that there is any disgrace in this matter; although the Church has no disgrace in this instance, save in the error of such men as these themselves. Therefore it is the more grievous sin in men of this kind, if that which is blamed by them in the most ancient observance, as if it were not rightly done, is manifestly and forcibly shown as well to have been rightly observed by those who were before us, as to be rightly observed also by us; so that even if we should engage in the controversy with equal arguments on both sides, yet, since that which was innovated could not be established without dissension among the brethren and mischief to the Church, assuredly it ought not,--right or wrong, as they say, that is, contrary to what is good and proper--rashly to be flung like a stain upon our mother the Church; and the ignominy of this audacity and impiety ought with reason to be attached to those who should attempt this. But since it is not in our power, according to the apostle's precept, "to speak the same thing, that there be not schisms among us;" [5429] yet, as far as we can, we strive to demonstrate the true condition of this argument, and to persuade turbulent men, even now, to mind their own business, as we shall even attain a great deal if they will at length acquiesce in this sound advice. [5430] And therefore we shall, as is needful, collect into one mass whatever passages of the Holy Scriptures are pertinent to this subject. And we shall manifestly harmonize, as far as possible, those which seem to be differing or of various meaning; and we shall to the extent of our poor ability examine both the utility and advantage of each method, that we may recommend to all the brethren, that the most wholesome form and peaceful custom be adopted in the Church.
2. To such, then, as approach to a discussion of saving and modern, that is, of spiritual and evangelical baptism, there occurs first of all the announcement universally well known, made and begun by John the Baptist, who, somewhat departing from the law, that is, from the most ancient baptism of Moses, and preparing the way of the new and true grace, both preoccupied the ears of the Jews gradually by the baptism of water and of repentance which for the time he practised, and took possession of them with the announcement of a spiritual baptism that was to come, exhorting them, and saying, "He that cometh after me is mightier than I, whose shoe's latchet I am not worthy to unloose: He shall baptize you with the Holy Ghost, and with fire;" [5431] and for this reason we also ought to make a beginning of this discourse from this point. For in the Acts of the Apostles, the Lord after His resurrection, confirming this same word of John, "commanded them that they should not depart from Jerusalem, but wait for that promise of the Father which, saith He, ye have heard from me; for John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." [5432] And Peter also related these same words of the Lord, when he gave an account of himself to the apostles, saying: "And as I began to speak, the Holy Ghost fell upon them as on us at the beginning; and I remembered the word of the Lord, how that He said, John indeed baptized with water, but ye shall be baptized with the Holy Ghost. If, therefore, He gave them a like gift as to us, who believe on the Lord Jesus Christ, who was I, that I could withstand the Lord?" [5433] And again: "Men and brethren, ye know how from ancient days God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe. And God, who knoweth the hearts, bare them witness, giving them the Holy Spirit, even as He did unto us." [5434] And on this account we ought to consider what is the force and power of this saying. For the Lord says to them who would have to be subsequently baptized because they should believe, that they must be baptized not in like manner as by Him in water, unto repentance, but in the Holy Ghost. And of this announcement, as assuredly none of us can doubt it, it is plain on what principle men were baptized in the Holy Spirit. For it was peculiarly in the Holy Spirit Himself alone that they who believed were baptized. For John distinguished, and said that he indeed baptized in water, but that one should come who would baptize in the Holy Ghost, by the grace and power of God; and they are so by the Spirit's bestowal and operation of hidden results. Moreover, they are so no less in the baptism of the Spirit and of water. They are so, besides, also in the baptism of every one in his own proper blood. [5435] Even as the Holy Scriptures declare to us, from which we shall adduce evident proofs throughout each individual instance of those things which we shall narrate.