not his own son. Nor were the Passion of the Lord 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 as many nights, fore-fulfilled the type of the Death. He then doth the same, whoso as to Baptism also, estimates the truth by a 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 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? but the substance differs, as doth a dream from the reality, and a shadow and images from things having a substantive existence." ""** "So then," he subjoins a little after,† 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 unto Moses,' why then would they, who by the 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, 'reneweth 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 disposeth our concerns, practising our eyes, which were inured to darkness, and leading us upward 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, accustoming 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 unmingled light. In like way, both the law, having a shadow of the 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."

* Comp. S. Jerome in Zach. xiii. "because we pass from the law to the Gospel, from the letter to the Spirit, from the shadow to the truth; and for things shortlived and present, there succeed things future and eternal."

+ De Sp. S. c. 15. fin.

ADDENDA.

Page 30.

To the testimonies to the Catholic Interpretation of Joh. iii. 5. may be added S. Hippolytus in Theophan. § 8. and Pseudo-Martial Ep. ad Burdegalenses, Bibl. Patr. T. iv. p. 108. Ep. ad Tolosanos, c. 4. and 8. (quoted by Mr. Harcourt, Doctrine of the Deluge.) Origen quotes it again, Hom. 14. in Luc. iii. p. 948.

Page 33.

Joh. iii. 5. is admitted by the Pelagians even in their confessions of faith, in proof of the necessity of infant-baptism. Rufinus (Lib. Fid. c. vii. § 48. ap. Garnier, Diss. de lib. fid. ed. a Pelag. p. 303.;) and Pelagius, Ep. ad Innocent. ap. Aug. de Pecc. orig. c. xix. § 21.

Page 46.

"Joh. i. was read as a baptismal lesson in the African Church, as appears from S. Augustine, Serm. 119, 120." Admon. in Serm. 8. App. ad S. Leon. T. i. p. 418. ed. Ven. see above, p. 33. note f. In the sermon itself, the text (Joh. i. 13.) is explained of the birth in Baptism, "Ye then have now been born, not of the conception of the flesh, but begotten of God the Father. It remains that by a holy life and conversation, ye preserve the dignity of that holy origen." It is quoted also in the exposition of the Lord's prayer in the Office for Catechumens in the Liturgy of Gelasius, "Wherefore, most beloved, show yourselves worthy of the Divine adoption, since it is written, 'Whoso believeth in Him, to them gave he power to become the sons of God.'". (Ass. i. 15.)

Page 51. note t.

To the witnesses to the Catholic Interpretation of Tit. iii. 5. may be added Hippolytus in Theoph. § 9. Methodius Conv. Virg. which I first met with in Mr. Harcourt, 1. c.

Page 80.

S. Ambrose de Sacr. vi. 2. § 8. uses the word "concrucifigeris."

Page 86.

The connection of our Baptism with the Passion and Resurrection of our Lord is again illustrated by Tertullian, (see below, p. 198.) and by S. Leo, in the same context, "To confirm which" [the peculiar fitness of Easter] "it has much weight, that the Lord Jesus Christ Himself, after He rose from the dead, gave to His disciples, (teaching in them the Bishops of all Churches,) both the form and power of baptizing, saying,

'Go, teach all nations, baptizing them, &c. For in this He might equally have instructed them before His Passion, unless He had especially intended it to be understood that the grace of regeneration took its rise from His own resurrection." Ep. 16. c. 3.

Page 124.

See S. Athanasius below, quoted on p. 221. St. Jerome also in Abac. L. ii. c. iii. 13. refers the unction to Baptism.

Page 148.

The section Heb. x. 16-18. and 19-24. is a Baptismal Lesson in the Jerusalem Liturgy. (Ass. ii. 228, 9.)

Page 161.

The section Ep. iv. 1-6. is a Baptismal Lesson in the Maronite Liturgy, by James of Sarug. (Ass. ii. 312.)

Page 163.

Even Pelagius connects the unity of Baptism with the unity of the Trinity, in Whom we are baptized, "because they who are baptized in the name of the Father, and Son, and Holy Spirit, are baptized in One Substance." (Ad loc. 1 Cor. xii. 13.)

Page 170.

Acts ii. 38. was read in connection with Baptismal service. Basil, Hom. de S. Bapt. T. ii. p. 114.

Page 171.

6

S. Jerome places the exhortation of S. Peter, and the Baptism of the Eunuch, among his panegyrics of Baptism. (Ep. ad Oc.) The people of the Jews repent them of their deed, and forthwith is sent by Peter to Baptism, Before she travaileth, Zion beareth, and a nation is born at once.'" (Is. lxvi. 7.) "The Eunuch of Candace, queen of Ethiopia, is prepared by the reading of the prophet for the Baptism of Christ. Against nature, the Ethiopian changeth his skin, and the leopard his spots.'”—Jer. xiii. 23.

Page 221.

On the efficacy of our Lord's Baptism were omitted S. Athanasius, who gives an additional testimony on the interpretation of 1 Cor. i. 22. I Joh. ii. 20-27. "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 († eis avròv ¿v tŵ 'Iopóávy row Πνεύματος γενομένη κάθοδος εἰς ἡμᾶς ἦν γινομένη) because He bore our body ; and it was not to amend the Word, but again for our sanctification, that we might partake of His anointing, and of us it might be said, 'know ye not that ye are the temples 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 Spirit of promise.' This then was said on our account, and for us." Orat. 1. c. Arian. § 47. p. 451. Lactantius, Inst.

iv. 15. "He was baptized in the river Jordan to abolish by the spiritual washing, not His own sins which He had not, but those of the flesh which He bore, that as He saved the Jews by receiving circumcision, so He might the Gentiles by Baptism, i. e. the pouring forth of the purifying dew." S. Jerome, "Our Lord Jesus Christ, who was not so much cleansed by the Baptism, as by His Baptism cleansed all waters." Adv. Lucif. § 6. and ad Oc. "The Saviour Himself, after He was baptized, and by His Baptism had sanctified the waters of Jordan, begins to preach the kingdom of heaven." S. Epiphanius, "Coming to the Jordan, baptized by John, Christ not needing the bath, but in conformity to His incarnation under the law, not disturbing what was righteous, 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 condescension, and be illumined by the light He brought." Anaceph. § 7. T. 2. p. 153. And S. Leo, Ep. xvi. 6. "He founded the sacrament of His Baptism in Himself, because 'in all things having the pre-eminence,' He showed that He was the Beginning." In the same view of the connection of our Baptism with our Lord's, the baptistery is in the Coptic ritual termed "the Jordan;" (Ass. ii. 163.) and the section, Luke iii. 15-22. is a Baptismal lesson in the Maronite liturgy by James of Sarug (Ass. ii. 312.,) as in Matt. iii. 13—end, in the Armenian (ib. ii. 201.) Mark i. 1-11. in the Apostolic Syriac, by James Ed. (ib. i. 266.,) and John iii. 22-27. in the Jerusalem. (ii. 249.)

Page 225, Note *.

inasmuch as the Lord Jesus

Add from S. Ambrose de Sp. S. c. 10. § 65. “ Christ Himself was both born of the Holy Spirit and re-born. Whom if, because ye cannot dery, he confessed to be born of the Holy Spirit, but deny Him to be re-born, it were great lack of wisdom to confess what is the saving dispensation of God, and deny what is common to man." S. Jerome also uses the word re-natus of our Lord.

See above, p. 39. note.

Add to page 230, second extract.

"Great was the wonder when the priest stretched forth his arm, and prepared Baptism for Him, and the Watchers above wondered. Dust stood over the Flame and called the Spirit, and It came from above. Forthwith He heard and performed his desire, and gave life to the dead, and hope to the faithful. Halleluia. Halleluia."

Page 245.

Add S. Ambrose de Myst. c. 4. § 24. "The Holy Spirit descended as a Dove-that you might acknowledge [in the Flood] the type of the Sacrament." The Greek Liturgy also dwells upon it, "O Lord, our Lord and God of our Fathers, Who to those in the Ark of Noah sentest the dove, bearing in its mouth the olive-branch, the symbol of reconciliation and of deliverance from the deluge, and through both, foresignifying the mystery of grace." (Ass. ii. 140.)

Ib. i. 275.

Add to page 231, after the second extract.

"The Voice of the Lord on the waters.' Halleluia. Thinking on the Baptism of the Son of God, I am amazed; how He came to Baptism, Who had done