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http://www.tertullian.org/articles/evans_bapt/evans_bapt_text_trans.htm Q. SEPTIMII FLORENTIS TERTULLIANI DE BAPTISMO LIBER SIGLA T Codex Trecensis 523 (saec. xij). B Editio Martini Mesnartii (Lutetiae, 1545, qui liber

impressus codicis manu scripti instar habet. Gel. Editio Sigismundi Gelenii (Basiliae, 1550). Pam. Editio Iacobi Pamelii (Antverpiae, 1579). Iun. Editio Francisci Iunii (Franekerae, 1597) Rig. Editio Nicolai Rigaltii (Lutetiae, 1634). Oeh. Editio maior Francisci Oehleri (Lipsiae, 1853). Rfd. Editio Reifferscheid-Wissowa (Vindobonae, 1890). d'Alés Editio A. d'Alés (Romae, 1933). Refoulé Editio viri reverendi R. F. Refoulé, O.P. (Parisiis, 1952). Brf. Editio viri docti J. G. Ph. Borleffs (Hagae Comitis,

1948: Turnholti, 1952): cui grato animo iterum ea accepta referimus quae in apparatu critico adnotanda censuimus.

Coniecturae quoque citantur Latini Latinii (Romae, 1583), Fulvii Ursini (Francofurti, 1603), Aemilii Kroymann (Oeniponte, 1894).

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--------------------------------------------------------- Q. SEPTIMII FLORENTIS TERTULLIANI DE BAPTISMO LIBER ---------------------------------------------------------

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CAP. 1. [1] De Sacramento aquae nostrae qua ablutis delictis pristinae caecitatis in vitam aeternam liberamur non erit otiosum digestum istud, instruens tam eos qui cum maxime formantur quam et illos qui simpliciter credidisse contenti, non exploratis rationibus traditionum, temptabilem fidem per imperitiam portant. [2] atque,

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adeo nuper conversata istic quaedam de caina haeresi vipera venenatissima doctrina sua plerosque rapuit, imprimis baptismum destruens. plane secundum naturam: nam fere viperae et aspides ipsique reguli serpentes arida et inaquosa sectantur. [3] sed nos pisciculi secundum i0xqu\n nostrum Iesum Christum in aqua

nascimur, nec aliter quam in aqua permanendo salvi sumus. itaque illa monstrosissima, cui nec integre quidem docendi ius erat, optime norat necare pisciculos de aqua auferens.

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CAP. 2. [1] Sedenim quanta vis est perversitatis ad fidem labefactandam vel in totum non recipiendam, ut ex his eam impugnet ex quibus constat. nihil adeo est quod obduret mentes hominum quam simplicitas divinorum operum quae in actu videtur, et magni- ficentia quae in effectu repromittitur. et hinc quoque, quoniam

tanta simplicitate, 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 existimatur consecutio aeternitatis. [2] mentior si non e contrario idolorum

I: 2 Felix sacramentum...quia...liberamur. B. 4 simpliciter B: similiter T. 5 intentatam probabilem B. imperitiam B: imperia iam T. 6 Caina Harnack: canina T: Gaiana B. 8 nam om. T fere Latinius: ferae BT. 11 nascamur B. 12 itaque illa BT: ita Quintilla Gelenius(falso). 2: 4 videtur Urs.: videntur BT (forsan recte). 5 et hinc T: ut hinc B: quaero an scribendum ut hic. 6 aliquando T Brf. 9 e contrario om. T Brf.

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---------------------------------------------------------- TERTULLIAN ON BAPTISM ---------------------------------------------------------- 1. This discussion of the sacred significance of that water of ours in which the sins of our original blindness are washed away and we are set at liberty unto life eternal, will not be without purpose if it provides equipment for those who are at present under instruc- tion, as well as those others who, content to have believed in simplicity, have not examined the reasons for what has been conferred upon them, and because of inexperience are burdened with a faith which is open to temptation. And in fact a certain female viper from the Cainite sect, who recently spent some time here, carried off a good number with her exceptionally pestilen- tial doctrine, making a particular point of demolishing baptism. Evidently in this according to nature: for vipers and asps as a rule, and even basilisks, frequent dry and waterless places. But we, being little fishes, as Jesus Christ is our great Fish, begin our life in the water, and only while we abide in the water are we safe and sound. Thus it was that that portent of a woman, who had no right to teach even correctly,1 knew very well how to kill the little fishes by taking them out of the water. 2. But take note of the violence on which perversity relies for undermining the faith or even precluding its acceptance, as it uses the elements it consists of as weapons to attack it with. There is indeed nothing which so hardens men's minds as the simplicity of God's works as they are observed in action, compared with the magnificence promised in their effects. So in this case too, because with such complete simplicity, without display, without any unusual equipment, and (not least) without anything to pay, a man is sent down into the water, is washed to the accompani- ment of very few words, and comes up little or no cleaner than he was, his attainment to eternity is regarded as beyond belief. On the contrary, if I mistake not, the solemn ceremonies, or even the secret rites, of idolatry work up for themselves credence and 1. Cf. 1 Tim. 2. 12.

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DE BAPTISMO 10 sollemnia vel arcana de suggestu et apparatu deque sumptu fidem

et auctoritatem sibi extruunt. pro misera incredulitas, quae denegas deo proprietates suas, simplicitatem et potestatem. quid ergo? nonne mirandum est lavacro dilui mortem? quia miran- dum est, idcirco non creditur? atquin eo magis credendum est:

15 qualia enim decet esse opera divina nisi super omnem admira- tionem? nos quoque ipsi miramur, sed quia credimus. ceterum incredulitas miratur quia non credit: miratur enim simplicia quasi vana, magnifica quasi impossibilia. .[3] et sit plane ut putas: satis ad utrumque divina pronuntiatio praecucurrit: Stulta mundi

20 elegit deus ut confundat sapientiam eius: et, Quae difficilia penes homines facilia penes deum. nam si deus et sapiens et potens, quod etiam praetereuntes eum non negant, merito in adversis sapientiae potentiaeque, id est in stultitia et impossibilitate, materias operationis suae instituit: quoniam virtus omnis ex his

25 causam accipit a quibus provocatur.

5 CAP. 3. [1] Huius memores pronuntiationis tanquam praescriptionis, nihilo minus quam stultum et impossibile sit aqua reformari tractamus. quod utique ista materia tantae dignationis meruit officium, ut opinor auctoritas liquidi elementi exigenda est. atquin plurima suppetit, et quidem a primordio. [2] nam unum ex

10 his est quae ante omnem mundi suggestum impolita adhuc specie penes deum quiescebant in principio. In primordio, inquit, fecit deus caelum et terram: terra autem erat invisibilis et incomposita, et tenebrae erant super abyssum, et spiritus dei ferebatur super aquas. habes, homo, imprimis aetatem venerari aquarum, quod

antiqua substantia; dehinc dignationem, quod divini spiritus sedes, gratior scilicet ceteris tunc elementis. nam et tenebrae totae adhuc sine cultu siderum informes, et tristis abyssus et terra imparata et caelum rude : solus liquor, semper materia perfecta

13 est T: et B. 13 sqq. quia mirandum, etc. T, sed post creditur quaerendi signum ego ponebam: penes B totes locus mirum in modem conturbatus est. 16 quia om. T. 17 quia non credit T: quia om. B. 19 praecurrit T. 20 sapientia mavult Brf. quae difficilia T: praedifficilia B. 3: 3 tractemus T. quid utique, etc. B, interrogandi signo post officium addito. 7 in primordio om. B, periodo post quiescebant facta. 8 deus om. T.

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9 dei T: domini B. super aquas ferebatur B. ON BAPTISM prestige by pretentious magnificence and by the fees that are charged. O that poverty-stricken unbelief, which denies to God his characteristic attributes, simplicity and power ! Well then, is it not a marvel that by bathing death is washed away? Because it is a marvel, is that a reason for not believing it? Nay rather, it is so much the more to be believed. For of what quality ought God's works to be if not beyond all admiration? We too marvel: but this is because we believe. Unbelief however marvels, and refuses to believe: it marvels at simple things as ineffective, at sublime things as impossible. Suppose in fact it is as you think: sufficient for both is God's pronouncement made long ago : God hath chosen the foolish things of the world to confound its wisdom:1 and, Things that are difficult in the sight of men are easy in the sight of God.2 For if God is both wise and powerful, as even those who pass him by are prepared to admit, quite justifiably has he estab- lished the materials he works with in foolishness and incapability, the opposites of wisdom and power: because every good quality takes its initiative from those <opposites> by which it is challenged. 3 We keep this pronouncement in mind as a standing rule, while none the less discussing whether or not it is foolish, and whether impossible, for reformation to be brought about by water. Since in fact that substance has had conferred upon it a function of such high dignity, I suppose we need to ask what is the significance of the liquid element. It has indeed a very high one, ever since the beginning. For it is one of those elements which before the world was at all brought into order, were in still unpolished form ín the beginning at rest with God. In the beginning, it says, God made the heaven and the earth: but the earth was invisible and dis- composed, and there was darkness over the deep, and the Spirit of God was borne upon the waters.3 You are bound, my friend, to have in reverence first the antiquity of the waters, that they are an ancient thing, and then the honour done them, that they are the resting place of the Spirit of God, more pleasing to him at that time than the other elements. For the darkness was as yet wholly formless, still without the adornment of the stars, the depth morose, the earth unready, and the sky unshapen: only the liquid, a material 1 1 Cor. 1. 27. 2 Cf. Luke 18. 27. 3 Gen. 1. 1, 2.

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DE BAPTISMO 15 laeta simplex de suo pura, dignum vectaculum deo subiciebat.

[3] quid quod exinde dispositio mundi modulatricibus quodammodo aquis deo constitit? nam ut firmamentum caeleste suspenderet in medietate, distinctis aquis fecit; ut terram aridam expanderet, segregaris aquis expediit. [4] ordinato dehinc per elementa mundo

20 cum incolae darentur, primis aquis praeceptum est animas producere : primus liquor quod viveret edidit, ne mirum sit in baptismo si aquae animare noverunt. [5] non enim ipsius quoque hominis figulandi opus sociantibus aquis absolutum est? adsumpta est de terra materia [convenit], non tamen habilis nisi humecta et

25 sucida, quam scilicet ante quartum diem segregatae aquae in stationem suam superstite humore limo temperarant. [6] si exinde universa vel plura prosequar quae de elementi istius auctoritate commemorem, quanta vis eius aut gratia, quot ingenia quot officia quantum instrumenti mundo ferat, vereor ne laudes aquae

30 potius quam baptismi rationes videar congregasse: licet eo plenius docerem non esse dubitandum si materiam quam in omnibus rebus et operibus suis deus disposuit, etiam in sacramentis propriis parere fecit, si quae vitam terrenam gubernat etiam caelestia procura.

CAP. 4. [1] Sed ea satis erit praecerpsisse in quibus et ratio baptismi recognoscitur prima illa quae iam tunc etiam ipso habitu praenotabatur ad baptismi figuram, dei spiritum qui ab initio super aquas vectabatur super aquas intinctorem moraturum.

17 consistit T. 18 expanderet T: suspenderet B. 21 producere T: proferre B. 23 figulandi Rig.: figurandi BT. absolutum est B: adsumpta est (omisso

convenit) T. lectiones coniunxit d'Alés. 24 habili B. 26 temperarant Latinius: temperat T: temperant B. 29 instrumentum B. 30 baptismo T. 31 docere T. 33 terrenam Urs.: aeternam BT. etiam caelestia T: et in caelesti B: etiam

caelesti Brf. 4: 1-4 Sed ea ... moraturum: hunc locum ita pungendum censebam. 1 ad ea T. praeripuisse T. 2 prima illa qui T Brf. 3 baptismi figurandi T Brf. 4 super aquas (priore vice) om. B. instinctorem T Brf.

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ON BAPTISM always perfect, joyous, simple, of its own nature pure, laid down there a worthy carriage for God <to move upon>. Next after that also God's ordering of the world was in a sort of way carried out by regulative waters: for by dividing the waters he brought about the suspension of the firmament of heaven in the midst, and by gathering the waters aside <into one place> he accom- plished the spreading out of the dry land.1 Thereafter, when the world had had its constituents set in order, and inhabitants began to be given to it, it was the waters first which were commanded to bring forth living things:2 the liquid was the first to bring forth that which should have life, so that in baptism it need be no wonder if waters already know how to make alive. And was not also the task even of forming man accomplished with waters in partnership?3 Matter was taken up from the earth: yet it was only workable through being moistened and wet - the earth in fact which the waters, when gathered aside into their own place four days before, had modified into mud by the moisture left behind. If I go on to tell of all or most of the things I could relate concerning the significance of this element, the greatness of its power or its favour, with all the devices, all the functions, all the equipment it supplies the world with, I fear I should seem to have composed a panegyric on water in preference to the doctrine of baptism: though even so, I should be explaining more fully that there is no room for doubt whether God has brought into service in his very own sacraments that same material which he has had at his disposal in all his acts and works, and whether this which is the guide of earthly life makes provision of heavenly things besides. 4 But it will suffice that I have made a brief selection of those facts in which the rationale of baptism is in evidence, especially that primary one which even so long ago was by their relative position made a prophetic indication and type of baptism, namely that the Spirit of God, who since the beginning was borne upon the waters,4 would as baptizer abide upon waters. A holy 1 Cf. Gen. 1. 6, 7. 2 Cf. Gen. 1. 20. 3 Cf. Gen. 2. 7. 4 Cf. Gen. 1. 2.

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DE BAPTISMO 5 sanctum autem utique super sanctum ferebatur, aut ab eo quod

superferebatur id quod ferebat sanctitatem mutuabatur, quoniam subiecta quaeque materia eius quae desuper imminet qualitatem rapiat necesse est, maxime corporalis spiritalem et penetrare et in- sidere facilem per substantiae suae subtilitatem. ita de sancto sancti-

10 ficata natura aquarum et ipsa sanctificare concepit. [2] ne quis ergo dicat, 'numquid ipsis enim aquis tinguimur quae tunc in primor- dio fuerunt?' non utique ipsis, si non ex ea parte ipsis qua genus quidem unum, species vero complures. quod autem generi attributum est etiam in species redundat. [3] ideoque nulla distinctio

15 est mari quis an stagno, flumine an fonte, lacu an alveo diluatur, nec quicquam refert inter eos quos Ioannes in Iordane et quos Petrus in Tiberi tinxit: nisi si et ille spado quem Philippus inter vias fortuita aqua tint plus salutis aut minus rettulit. [4] igitur omnes aquae de pristina originis praerogativa sacramentum

20 sanctificationis consequuntur invocato deo. supervenit enim statim spiritus de caelis et aquis superest sanctificans eas de semetipso, et ita sanctificatae vim sanctificandi combibunt. [5] quan- quam ad simplicem actum competat similitudo, ut quoniam vice sordium delictis inquinamur aquis abluamur. sed delicta sicut in

25 carne non comparent, quia nemo super cutem portat maculas idololatriae aut stupri aut fraudis, ita et eiusmodi in spiritu sordent, qui est auctor delicti: spiritus enim dominatur, caro famu- latur. tamen utrumque inter se communicant reatum, spiritus ob imperium, caro ob ministerium. igitur medicatis quodammodo

30 aquis per angeli interventum et spiritus in aquis corporaliter diluitur et caro in eisdem spiritaliter emundatur.

6 id quod ferebat om. T. 9 sublimitatem T. 10 ne quis ergo T: nemo B. 11 enim ... tunc om. T. 12 ipsis si non Brf.: ipsi nisi B: ipsis non T. ipsis (post parte) om. B. 14 in specie B. 15 an (prima vice et secunda) om. T. 17 Tiberim T. ille om. T Brf. 22 post combibunt add. T ut enim sordes in corpore apparent ita vice sordium

aquis abluuntur: B vero addidit vice sordium aquis abluantur: et hoc et illud delendum fuerat.

25 maculam B. 31 mundatur B.

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ON BAPTISM thing in fact was carried upon a holy thing - or rather, that which carried acquired holiness from that which was carried upon it. Any matter placed beneath another is bound to take to itself the quality of that which is suspended over it: and especially must corporal matter take up spiritual quality, which because of the subtlety of the substance it belongs to finds it easy to penetrate and inhere. Thus the nature of the waters, having received holi- ness from the Holy, itself conceived power to make holy. Let no one on that account object, 'But are we then baptized in those same waters which were there in the beginning?' Not those very same - yet still the same, to the extent that the species is one, though there are many individual instances, and that which has become an attribute of the species overflows into the individuals. Consequently it makes no matter whether one is washed in the sea or in a pond, a river or a fountain, a cistern or a tub : and there is no difference between those whom John baptized in Jordan1 and those whom Peter baptized in the Tiber - unless perhaps that eunuch whom Philip baptized in casual water in the course of his journeyings2 obtained a greater, or a less, amount of salvation. Therefore, in consequence of that ancient original privilege, all waters, when God is invoked, acquire the sacred significance of conveying sanctity: for at once the Spirit comes down from heaven and stays upon the waters, sanctifying them from within himself, and when thus sanctified they absorb the power of sanctifying - though the simile would equally apply to the simple act, that as we are defiled by sins as though with filth, we are washed clean in water. But as sins are in the flesh yet are not visible (since no one carries on his complexion the stains of idolatry, adultery, or embezzlement), so people of this sort are filthy in their spirit, which is where sin begins: for the spirit is the master, and the body the servant. Yet each of these imparts guilt to the other, the spirit by its directive, the flesh by service rendered. Thus when the waters have in some sense acquired healing power by an angel's intervention, the spirit is in those waters corporally washed, while the flesh is in those same waters spiritually cleansed. 1 Cf. Matt. 3. 6. 2 Cf. Acts 8. 38.

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DE BAPTISMO

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CAP. 5. [1] Sedenim nationes extraneae ab omni intellectu spiritalium potestatem eadem efficacia idolis suis subministrant. sed viduis aquis sibi mentiuntur. nam et sacris quibusdam per lavacrum initiantur Isidis alicuius aut Mithrae. ipsos etiam deos suos lavationibus efferunt. ceterum villas domos templa totasque urbes

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aspergine circumlatae aquae expiant. passim certe ludis Apollinari- bus et Pelusiis tinguuntur, idque se in regenerationem et impuni- tatem periuriorum suorum agere praesumunt. item penes veteres quisque se homicidio infecerat purgatrices aquas ex- plorabat. [2] igitur si idolo, natura aquae quod propria [materia] sit

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abluendi, auspici emundationis blandiuntur, quanto id verius aquae praestabunt per dei auctoritatem a quo omnis natura earum constituta est: si religione aquas medicari putant, quae potior religio quam dei vivi agnitio? [3] hic quoque studium diaboli recognoscimus res dei aemulantis, cum et ipse baptismum in suis

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exercet. quid simile? immundus emundat, perditor liberat, damnatus absolvit? suam videlicet operam destruet diluens delicta quae inspirat ipse. haec quidem in testimonium posita sort repellentibus fidem, si minime credant rebus dei, quarum adfectationibus apud aemulatorem dei credunt. [4] an non et alias

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sine ullo sacramento immundi spiritus aquis incubant adfectantes illam in primordio divini spiritus gestationem? sciunt opaci quique fontes et avii quique rivi, et in balneis piscinae et euripi in domibus vel cisternae, et putei qui rapere dicuntur, scilicet per vim spiritus nocentis. nam et esetos et lymphaticos et hydro-

phobas vocant quos aquae necaverunt aut amentia vel formidine exercuerunt. [5] quorsum ista rettulimus? ne quis durius credat

5: 2 potestatem Gel.: potestatum BT: potestatum, eandem efficaciam cj. Hartel.

subministravit B. 9 purgatrices agues explorabat B: purgatrice aqua expiabatur T. 10 si idolo Brf.: sidolo T: si de sole B. propria materia sit B. 11 abluendi Urs.: adloquendi B: adlegendi T.

auspici Brf.: auspicii T: in auspicii B. 14 vivi agnitio? T: vivi? quo agnito B. 16 mundat T. 20 aemulum dei B: aemulatorem deum T. 25 esetos scribebam: esietos B: scetos T.

hydrophobas BT, Hieronymus, Isidorus: hydrophobos Gel.

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ON BAPTISM 5 'But', you object, 'the gentiles, strangers to all understanding of spiritual things, ascribe power of equal effectiveness to their idols.' They tell themselves lies, for their waters are barren. In certain sacred rites they are initiated by means of a bath <so as to belong to> Isis perhaps or Mithras. Also they carry their gods out <in procession> for washings. Moreover they ritually purify their country and town houses, their temples, and whole cities, by carrying water about and sprinkling it. Certainly at the Apol- linarian and Pelusian games they get baptized wholesale, and suppose they are doing this with a view to rebirth and release from their broken oaths. Among the ancients, one who had infected himself with homicide looked about for purifying waters. So then, if because cleansing is a particular characteristic of water, they seek favours of an idol as agent of purification, how much more truly shall water convey that benefit by the authority of the God by whom every one of its attributes has been appointed? If they suppose water receives healing power from religious usage, what more effective religious usage is there than the acknowledgement of the living God? Here too we observe the devil's zeal in hostility to the things of God, in that he also practises baptism among his own. Yet how unlike. Does the unclean make clean, the destroyer set free, the condemned acquit? If so, he will be pulling down his own work, and washing away the sins he himself inspires. I have set down these remarks for a testimony against those who reject the faith, in that they give too little credence to things of God, though they do give credit to the attempts to reproduce them made by God's enemy. Also, apart from this, without any sacred significance, unclean spirits do settle upon waters, pretending to reproduce that primordial resting of the divine Spirit upon them :I as witness shady springs and all sorts of unfrequented streams, pools in bathing-places, and channels or storage-tanks in houses, and those wells called snatching-wells-obviously they snatch by the violent action of a malignant spirit: for people also use words like 'esetic' and 'lymphatic' and 'hydrophobic' of those whom water has drowned, or has vexed with madness or fear. Why have I referred to such 1 Cf. Gen. 1. 2.

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angelum dei sanctum aquis in salutem hominis temperandis adesse, cum angelus mali profanus commercium eiusdem elementi in perniciem hominis frequentet. angelum aquis intervenire si

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novum videtur, exemplum futuri praecucurrit. piscinam Bethsaidam angelus interveniens commovebat. observabant qui valetudinem querebantur. nam si quis praevenerat descendere illuc, queri post lavacrum desinebat. figura ista medicinae corporalis spiritalem medicinam canebat, ex forma qua semper

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carnalia in figura spiritalium antecedunt. [6] proficiente itaque in omnibus gratia dei plus aquis et angelo accessit: qui vitia corporis remediabant nunc spiritum medentur, qui temporalem opera- bantur salutem nunc aeternam reformant, qui unum semel in anno liberabant nunc quotidie populos conservant deleta morte

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per ablutionem delictorum. exempto scilicet reatu eximitur et poena. [7] ita restituitur homo deo ad similitudinem eius qui retro ad imaginem dei fuerat: imago in effigie, similitudo in aeternitate censetur: recipit enim illum dei spiritum quem tunc de adflatu eius acceperat sed post amiserat per delictum.

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CAP. 6. [1] Non quod in aqua spiritum sanctum consequimur, sed in aqua emundati sub angelo spiritui sancto praeparamur. hic quoque figura praecessit. sicut enim Ioannes antepraecursor domini fuit praeparans vias eius, ita et angelus baptismi arbiter superventuro spiritui sancto vias dirigit abolitione delictorum, quam fides

impetrat obsignata in patre et filio et spiritu sancto. [2] nam si in 29 angelus mali profanus Kroy.: angelis malis profanus B: angel** mal*

pfanu T. 30 frequentat B. 32 servabant T. 33 invalitudinem Brf. et forsan T, 35 canebat B: praedicabat T. ex T: ea B. 36 figuram Rfd., forsan recte. 36-7 itaque in omnibus T: ita qui nominibus B. 40 in om. B. 42 restituetur B, manifesto errore. 43 effigie Gel.: effigiem BT. 44 censentur T. 6:1 non quod in aquis ... consequamur B. 2 spiritu B. 3 sic enim B. antepraecursor B: antecursor T. 5 abolitione T: ablutione B. 6 imperat T.

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ON BAPTISM matters? So that no one should think it over-difficult for God's holy angel to be present to set waters in motion for man's salva- tion, when an unholy angel of the evil one often does business with that same element with a view to man's perdition. If it is thought strange that an angel should do things to waters, there has already occurred a precedent of that which was to be. An angel used to do things when he moved the Pool of Bethsaida.1 Those who complained of ill-health used to watch out for him, for anyone who got down there before the others, after washing had no further reason to complain. This example of bodily healing was prophetic of spiritual healing, by the general rule that carnal things always come first as examples of things spiritual. Therefore, as the grace of God makes general progress, both the waters and the angel have obtained more power. They used to remedy bodily defects, but now heal the spirit: they used to administer temporal health, but now restore the health which is eternal: they used to set free one man, once a year, but now every day save nations, destroying death by the washing away of sins. Evidently as the guilt is removed the penalty also is taken away. In this way is man being restored to God, to the likeness of him who had aforetime been in God's image2 - the image had its actuality in the <man God> formed, the likeness <becomes actual> in eternity - for there is given back to him that spirit of God which of old he had received of God's breathing, but after wards had lost through sin. 6 Not that the Holy Spirit is given to us in the water, but that in the water we are made clean by the action of the angel, and made ready for the Holy Spirit. Here also a type had come first. As John was our Lord's forerunner, preparing his ways,3 so also the angel, the mediator of baptism, makes the ways straight for the Holy Spirit who is to come next. He does so by that cancelling of sins which is granted in response to faith signed and sealed in the Father and the Son and the Holy Spirit. For if in three wit- 1 Cf. John 5. 4 sqq. 2 Cf. Gen. 1. 26. 3 Cf. Matt. 3. 3; Mark 1. 2; Luke 3. 4.

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tribus testibus stabit omne verbum, dei quarto magis donum ? habemus benedictione eosdem arbitros fidei quos et sponsores salutis. sufficit ad fiduciam spei nostrae etiam numerus nominum divinorum. cum autem sub tribus et testatio fidei et sponsio

salutis pigneretur, necessario adicitur ecclesiae mentio, quoniam ubi tres, id est pater et filius et spiritus sanctus; ibi ecclesia quae trium corpus est.

5

CAP. 7. [1] Exinde egressi de lavacro perungimur beriedicta unctione de pristina disciplina qua ungui oleo de cornu in sacerdotium solebant, ex quo Aaron a Moyse unctus est. unde christus dicitur a chrismate quod est unctio, quae <et> domino nomen accom- modavit, facta spiritalis quia spiritu unctus est a deo patre: sicut

in Actis, Collecti sunt enim vero in ista civitate adversus sanctum filium tuum quem unxisti. [2] sic et in nobis carnaliter currit unctio sed spiritaliter proficit, quomodo et ipsius baptismi carnalis actus quod in aqua mergimur, spiritalis effectus quod delictis liberamur.

5

CAP. 8. [1] Dehinc manus imponitur per benedictionem advocans et invitans spiritum sanctum. sane humano ingenio licebit spiritum in aquam arcessere et concorporationem eorum accommodatis desuper manibus alio spiritu tantae claritatis animare, deo autem in suo organo non licebit per manus sanctas sublimitatem

modulari spiritalem? [2] sed est hoc quoque de veteri sacramento quo nepotes suos ex Ioseph, Ephrem et Manassem, Iacob [capiti- bus] impositis et intermutatis manibus benedixit, et quidem ita

8 habebimus benedictione T: habemus benedictionem B: <per> bene-

dictionem Gel.; <de> benedictione Brf.: sed vix usus fuerat. 11 pignerentur B. necessariora dicitur T. 7:2 sacerdotio B. 3 christus dicitur B [Levit. 4.3.5]: christiani dicti T. 4 et add. Brf. ex Isid. Hisp. Etym, vii. 2. 3. 6 vero B: om. T.: vere Gel. [cf Actt. 4. 27 e)p' a)lhqei/aj] 8 ipsius Gel.: spiritus ipsius B: spiritus T. 8:7 capitibus B: om. T. 8-9 ita transversim B: ira avertuit T.

15

ON BAPTISM nesses every word shall be established,1 how much more shall the gift of God? By the benediction we have the same mediators of faith as we have sureties of salvation. That number of the divine names of itself suffices for the confidence of our hope. Yet because it is under the charge of three that profession of faith and promise of salvation are in pledge, there is a necessary addi- tion, the mention of the Church: because where there are the three, the Father and the Son and the Holy Spirit, there is the Church, which is a body of three.2 7 After that we come up from the washing and are anointed with the blessed unction, following that ancient practice by which, ever since Aaron was anointed by Moses,3 there was a custom of anointing them for priesthood with oil out of a horn. That is why <the high priest> is called a christ,4 from 'chrism' which is <the Greek for> 'anointing': and from this also our Lord obtained his title, though it had become a spiritual anointing, in that he was anointed with the Spirit by God the Father: and so <it says> in the Acts, For of a truth they are gathered together in this city against thy holy Son whom thou hast anointed.5 So also in our case, the unction flows upon the flesh, but turns to spiritual profit, just as in the baptism itself there is an act that touches the flesh, that we are immersed in water, but a spiritual effect, that we are set free from sins. 8 Next follows the imposition of the hand in benediction, inviting and welcoming the Holy Spirit. Human ingenuity has been permitted to summon spirit to combine with water, and by application of a man's hands over the result of their union to animate it with another spirit of excellent clarity: and shall not God be permitted, in an organ of his own, by the use of holy hands to play a tune of spiritual sublimity? But this too is in- volved in that ancient sacred act in which Jacob blessed his grandsons, Joseph's sons, Ephraim and Manasseh, by placing his hands interchanged upon their heads,6 turned transversely upon 1 Cf. Deut. 19. 15; Matt. 18. 16; 2 Cor. 13. 1. 2 Cf. Matt. 18. 20; 1 John 5. 7, 8. 3 Cf. Exod. 30. 30; Lev. 8. 12. 4 Lev. 4. 3, 5 LXX. 5 Acts 4. 27. 6 Cf. Gen. 48. 14.

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10 transversim obliquatis in se ut Christum deformantes iam tunc portenderent benedictionem in Christo futuram. [3] tunc ille

15

sanctissimus spiritus super emundata et benedicta corpora libens a patre descendit superque baptismi aquas tanquam pristinam sedem recognoscens conquiescit: columbae figura delapsus in dominum ut natura spiritus sancti declararetur per animal simplicitatis et innocentiae, quod etiam corporaliter ipso felle

20

careat columba. [4] ideoque Estote, inquit, simplices ut columbae: ne hoc quidem sine argumento praecedentis figurae : quemad- modum enim post aquas diluvii quibus iniquitas antiqua purgata est, post baptismum ut ita dixerim mundi, pacem caelestis irae praeco columba terris adnuntiavit dimissa ex arca et cum olea

25

reversa - quod signum etiam ad nationes pacis praetenditur eadem dispositione spiritalis effectus terrae, id est carni nostrae, emergenti de lavacro post vetera delicta columba sancti spiritus advolat pacem dei adferens, emissa de caelis ubi ecclesia est arcae figura. [5] 'sed mundus rursus deliquit, quo male comparetur

baptismus diluvio.' itaque igni destinatur, sicut et homo cum post baptismum delicta restaurat: ut hoc quoque in signum admoni- tionis nostrae debeat accipi.

5

CAP. 9. [1] Quot igitur patrocinia naturae, quot privilegia gratiae, quot sollemnia disciplinae, figurae praestructiones praedicationes, religionem aquae ordinaverunt. primum quidem, cum populus de Aegypto [libere] expeditus vim regis Aegypti per aquam trans- gressus evadit, ipsum regem cum totis copiis aqua extinguit.

quae figura manifestior in baptismi Sacramento? liberantur de 9 Christum libri et editores: mallem crucem scripsisse.

deformantes Gel.: deformantis BT. 10 in Christo T: in Christum B. 12 superque T: super B. 14 declaretur T forsan recte. 20 praeco om. T. 21 ad T: apud B. pacis T: paci B. 25 arcae figura T: arca figurata B. deliquit B: delinquit T. 26 baptismum T Brf. cum T: qui B. 9:1 quot (ter) Gel.: quod TB. 2 praedicationes Kroy.: praedicationis T: precationes B. 4 libere om. T. 5 extinxit B.

17

ON BAPTISM themselves in such a manner as to make the shape of Christ,1 and at that early date to prefigure the blessing that was to be in Christ. At this point that most holy Spirit willingly comes down from the Father upon bodies cleansed and blessed, and comes to rest upon the waters of baptism as though revisiting his primal dwelling-place. He came down upon our Lord in the form of a dove,2 and thus the nature of the Holy Spirit was clearly revealed in a creature of simplicity and innocence, since even physically the dove is without gall: which is why he says, Be ye simple, like doves.3 And this too has the support of a type which had preceded: for as, after those waters of the Flood, by which the ancient iniquity was cleansed away, after the baptism (so to express it) of the world, a dove as herald announced to the earth peace from the wrath of heaven, having been sent forth of the ark and having returned with an olive-leaf4 - and towards the heathen too this is held out as a sign of peace - by the same <divine> ordinance of spiritual effectiveness the dove who is the Holy Spirit is sent forth from heaven, where the Church is which is the type of the ark, and flies down bringing God's peace to the earth which is our flesh, as it comes up from the washing after <the removal of> its ancient sins. 'But', <you object,> 'the world sinned once more, so that this equating of baptism with the flood is not valid.' <The world sinned>, and so is appointed for the fire, as also a man is when he renews his sins after baptism: so that this also needs to be accepted as a sign and a warning to us. 9 See how many then are the advocacies of nature, the special provisions of grace, the customary observances of conduct, the types, the preparations in act or word, which have laid down the rule for the sacred use of water. The first, that when the people <of Israel> are set free from bondage in Egypt and by passing through the water are escaping the violence of the Egyptian king,5 the king himself with all his forces is destroyed by water. This is a type made abundantly clear in the sacred act of baptism: 1 Perhaps read 'a cross'. 2 Cf. Matt. 3. 16; Mark 1. 10; Luke 3. 22; John 1. 32. 3 Matt. 10. 16. 4 Cf. Gen. 8. 10,11. 5 Cf. Exod. 14. 28.

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DE BAPTISMO

10

saeculo nationes per aquam scilicet, et diabolum dominatorem pristinum in aqua oppressum derelinquunt. [2] item aqua de amaritudinis vitio in suum commodum suavitatis Mosei ligno remediatur. lignum illud erat Christus venenatae et amarae

15

retro naturae venas in saluberrimam aquam, baptismi scilicet, ex sese remedians. [3] haec est aqua quae de comite petra populo profluebat: si enim petra Christus, sine dubio aqua in Christo baptismum videmus benedici. quanta aquae gratia penes deum et Christum eius ad baptismi confirmationem. [4] nunquam sine aqua

20

Christus : siquidem et ipse aqua tinguitur, prima rudimenta potestatis suae vocatus ad nuptias aqua auspicatur, cum sermonem facit sitientes ad aquam suam invitat sempiternam, cum de agape docet aquae calicem parvo oblatum inter opera dilectionis probat: ad puteum vires resumit, super aquam incedit, libenter

transfretat, aquam discentibus ministrat. perseverat testimonium baptismi usque ad passionem: cum deditur in crucem aqua inter- venit - sciunt Pilati manus : cum vulneratur aqua de latere prorumpit - scit lancea militis.

8 derelinquit B. 9 suum TB: usum Latinius. 11 in saluberrimas aquas B. 13 defluebat B. 13-14 quaero an scribendum aquam. . .baptismi. 19 aquam calice patri oblatam T.

parvo scribebam [Matt. 10. 42 e#na tw~n mikrw~n tou&twn]: patri BT: pauperi Urs. Rig.: pari Brf.

20 ad T: apud B.

19

ON BAPTISM I mean that the gentiles are set free from this present world by means of water, and leave behind, drowned in the water, their ancient tyrant the devil. Secondly, water is healed of the blemish of bitterness, hand restored to its own sweet usefulness, by the tree Moses throws in:1 and that tree was Christ, who from with- in himself heals the springs of that nature which was previously poisoned and embittered, <converting them> into exceedingly healthful water, that of baptism. This is the water which flowed forth for the people <of Israel> from the rock that followed them:2 and as that rock was Christ, without doubt this shows us that baptism is made blessed in Christ by water. See how great is the, grace that water has in the presence of God and his Christ for the corroboration of baptism. Wherever Christ is, there is water: he himself is baptized in water:3 when called to a marriage he inaugurates with water the first rudiments of his power:4 when engaged in conversation he invites those who are athirst to come to his everlasting water:5 when teaching of charity he approves of a cup of water offered to a little one as one of the works of affection:6 at a well-side he recruits his strength:7 he walks upon the water,8 by his own choice he crosses over the water,9 with water he makes himself a servant to his disciples.10 He continues his witness to baptism right on to his passion: when he is given up to the cross water is in evidence, as Pilate's hands are aware:11 when he receives a wound water bursts forth from his side, as the soldier's spear can tell.12 1 Cf. Exod. 15. 23-5. 2 Cf. 1 Cor. 10. 4. 3 Cf. Matt. 3. 16, etc. 4 Cf. John 2. 7-11. 5 Cf. John 4. 14; 7. 38. 6 Cf. Matt. 10. 42. 7 Cf. John 4. 6. 8 Cf. Matt. 14. 25. 9 Cf. Matt. 14. 34. 10 Cf. John 13. 5. 11 Cf. Matt. 27. 24. 12 Cf. John 19. 34.

20

5

CAP. 12. [1] Cum vero praescribitur nemini sine baptismo competere salutem, ex illa maxime pronuntiatione domini qui ait, Nisi natus ex aqua quis erit non habebit vitam, suboriuntur scrupulosi immo temerarii retractatus quorundam quomodo ex ista praescriptione [praestructione] apostolis salus competat quos tinctos non in-

10

veniamus in domino praeter Paulum: [2] immo cum Paulus solus ex illis baptismum Christi induerit, aut praeiudicatum esse de cetero- rum periculo qui careant aqua Christi ut praescriptio salva sit, aut rescindi praescriptionem si etiam et non tinctis salus statuta est. audivi, domino teste, eiusmodi, ne qui me tam perditum existimet

15

ut ultro excogitem libidine stili quae aliis scrupulum incutiant. [3] et nunc illis ut potero respondebo qui negant apostolos tinctos. nam si [humanum] Ioannis baptismum impetrarant, domini cur desiderabant, quatenus unum baptismum definierat ipse dominus dicens Petro perfundi volenti, Qui semel lavit non habet necesse

20

rursum, quod utique non tincto non omnino dixisset? et haec est probatio exerta adversus illos qui adimunt apostolis etiam Ioannis baptismum, ut destruant aquae sacramentum. [4] an credibile videri potest in eis personis viam tunc domino non prae- paratam, id est baptismum Ioannis, quae ad viam domini per

totum orbem aperiendam destinabantur? ipse dominos nullius paenitentiae debitor tinctus est: peccatoribus non fuit necesse?

12:3 habebit T: habet B. 4 praescriptione praestructione B. 5 invenimus B. 9 si etiam et T: et om. B. 10 teste in eiusmodi B: testemur eiusmodi T. quis B. 11 excogitem Oeh.: excogite*t T: excogitet B. libidine Urs.: libidinem

BT. incutiant B: initiat T: fortasse iniciant Brf. 13 humanum om. T.

impetrarant Brf.: impetrant T: inierant B. domini cur Brf.: dni cu T: et dominicum cur B.

15 nolenti B. 19 domini B. 20 baptismo Brf. (sed vix opus erat).

21

ON BAPTISM 12 Now there is a standing rule that without baptism no man can obtain salvation. It derives in particular from that <well known> pronouncement of our Lord, who says, Except a man be born of water he cannot have life.1 Hence arise certain persons' over-precise or even audacious discussions as to how, in view of that standing rule, the apostles can have obtained salvation, when we observe that none of them except Paul were baptized in our Lord: in fact, since Paul is the only one from among them who has put on the baptism of Christ,2 either we have the case pre- judged (they say) concerning those others' peril who are without Christ's baptism, so that the standing rule may be safe: or else, if salvation is appointed even for these unbaptized, the general rule is repealed. God is my witness that I have heard such <remarks>, that no one may suppose me so low-minded as to invent of my own, by the licence of my pen, thoughts calculated to strike others with doubt. So now I shall answer, as well as I can, those who say the apostles had not been baptized. If they had obtained John's baptism, what need had they of our Lord's? Our Lord himself had set the limit of one baptism by saying to Peter when he asked to be thoroughly washed, He who has once bathed has no need to do it again:3 and this he would certainly not have said to one unbaptized. This also is an express argument against those who deprive the apostles even of John's baptism, hoping to abolish the sacrament of the water. Nor can it be thought credible that the way for the Lord, meaning John's baptism, had not already been prepared in those persons who were being appointed to open up the way of the Lord throughout the whole world. Our Lord was baptized, though he owed no debt to repentance:4 did not sinners need to be? That other 1 Cf. John 3. 5. 2 Cf. Acts 9. 18. 3 Cf. John 13. 10. 4 Cf. Matt. 3. 13.

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DE BAPTISMO

25

quod ergo alii tincti non sint, non iam comites Christi sed aemuli fidei, legis doctores et pharisaei. [5] unde et suggeritur, cum ad- versantes domino tingui noluerint, eos qui dominum sequebantur

30

tinctos fuisse nec cum aemulis [suis] sapuisse, maxime quando dominus cui adhaerebant testimonio Ioannem extulisset, Nemo, dicens, maior inter natos feminarum Ioanne baptizatore. [6] alii plane satis coacte iniciunt tunc apostolos baptismi vicem implesse cum in navicula fluctibus mergerentur: ipsum quoque Petrum [per] mare

35

ingredientem satis mersum. ut opinor autem aliud est aspergi vel intercipi violentia maris, aliud tingui disciplina religionis. [7] ceterum navicula illa figuram ecclesiae praeferebat quod in mari, id est in saeculo, fluctibus id est persecutionibus et temptationibus inquietetur, domino per patientiam velut dormiente donec oratio-

40

nibus sanctorum in ultimis suscitatus compescat saeculum et tranquillitatem suis reddat. [8] nunc sive tincti quoquo modo fuerunt sive illoti perseveraverunt ut et illud dictum domini de uno lavacro sub Petri persona ad nos tantummodo spectet, de salute tamen apostolorum satis temerarium est aestimare: quia

45

illis vel primae adlectionis et exinde individuae familiaritatis praerogativa compendium baptismi conferre posset, cum illum opinor sequebantur [illum] qui credenti cuique salutem pollice- batur: Fides tua te, aiebat, salvum fecit, et, Remittuntur tibi peccata, credenti utique nec tamen tincto. [9] id si apostolis defuit

nescio quorum fides tuta sit. uno verbo domini suscitatus teloneum dereliquit, patrem et navem et artem qua vitam sustentabat

23 sunt, non tamen B. aemulae T. 24-6 et cum.. .voluerunt...non fuisse T. 26 aemulis suis B. 28 dicens om. T. 30 mergerentur T: aspersi operti sunt B: forsan aspergerentur. per mare B. 35 inquietatur B. paenitentiam T. 37 quomodo T. 40 quia T: quae B. 42 cum illo B. 43 illum delendum censebam. 44 fecit et B: faciet T. remittentur B (falso). 46 sqq. ita pungebam. 46 tuta sit Brf.: tua sit T: om. B. a teloneo T.

23

ON BAPTISM persons were not baptized - these were not, you see, Christ's companions, but enemies of the faith, doctors of the law, and pharisees : from which also we may argue that as our Lord's adversaries refused to be baptized, those who followed the Lord must have been baptized, and cannot have thought as his enemies did, especially when the Lord on whom they were attending had testified to John's high importance when he said, Among those born of women there is none greater than John the Baptist.1 Others make the obviously far-fetched suggestion that the apostles under went a substitute for baptism on that occasion when in the little ship they were aspersed with the waves:2 also that Peter himself, when he walked upon the sea, was well-enough dipped.3 But it is one thing, I imagine, to be aspersed, or to be cut off by the violence of the sea, and quite another to be baptized by the rule of religion. Also that little ship presented a type of the Church, because on the sea, which means this present world, it is being tossed about by the waves, which means persecutions and tempta- tions, while our Lord in his long-suffering is as it were asleep,4 until at the last times he is awakened by the prayers of the saints5 to calm the world and restore tranquillity to his own. As things are, whether they were baptized, and in whatever manner, or whether they continued unwashed - and in that case that saying of our Lord with reference to one washing,6 while addressed to Peter, will have in view us and not him - to make guesses about the apostles' salvation is more than rash: because on them the prerogative, at least, of their original promotion, and thereafter of inseparable companionship, might be understood to confer a by-passing of baptism, since they were attendant upon him who promised salvation to every one that believed: Thy faith, he used to say, hath saved thee,7 and, Thy sins are being forgiven thee,8 when the man believed but yet was not baptized. If the apostles lacked that, I wonder whose faith is secure. At one word of our Lord one of them was roused up and left his customs-house:9 another abandoned his father and his ship and the trade by which he was 1 Matt. 11. 11. 2 Cf. Matt. 8. 24, etc. 3 Cf. Matt. 14. 29. 4 Cf. Matt. 8. 24. 5 Cf. Rev. 6. 10.

6 Cf. John 13. 10. 7 Matt. 9. 22, etc. 8 Matt. 9. 2, etc. 9 Cf. Matt. 9. 9, etc.

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DE BAPTISMO

5

deseruit, [qui] patris exsequias despexit, summum illud domini praeceptum, Qui patrem aut matrem mihi praeposuerit non est me dignus, ante perfecit quam audivit. CAP. 13. [1] Hinc ergo scelestissimi illi provocantes quaestiones, Adeo, dicunt, baptismus non est necessarius quibus fides satis est: nam et Abraham nullius aquae nisi fidei Sacramento deo placuisse. sed in omnibus posteriora concludunt et sequentia antecedentibus praevalent. [2] fuerit salus retro per fidem nudam ante domini

10

passionem et resurrectionem: at ubi fides aucta est, credentibus in nativitatem passionem resurrectionemque eius addita est ampliato sacramento obsignatio baptismi, vestimentum quodam- modo fidei quae retro erat nuda, nec potest iam sine sua <salvare> lege. [3] lex enim tinguendi imposita est, et forma praescripta: Ite,

15

inquit, docete nationes tinguentes eas in nomine patris et filii et spiritus sancti. huic legi collata definitio illa, Nisi quis renatus fuerit ex aqua et spiritu sancto non introibit in regno caelorum, obstrinxit fidem ad baptismi necessitatem. itaque omnes exinde credentes tinguebantur. [4] tunc et Paulus ubi credidit tunc tinctus

20

est: et hoc est quod ei dominus in illa plaga orbationis prae- ceperat; Exsurge, dicens, et introi in Damascum: illic tibi demonstrabitur quid debeas agere, scilicet tingui, quod solum ei deerat. alioquin satin didicerat atque crediderat Nazarenum esse dominum dei filium.

CAP. 14. [1] Sed et de ipso apostolo revolvunt, quod dixerit, Non enim me ad tinguendum Christus misit, quasi hoc argumento baptismus

48 qui om. T. despexit B: perspexit T. illud T: illius B. 49 praeposuerit T: praetulerit B. 13:1 hic B. provocant B. 2 baptismum...necessarium T. 3 placuisse T: placuit B Brf. 5 fuerit B: fuerat T. 6 credentibus T: credendi B. 7 addita est ampliato Brf.: addita est ampliatio B: addito et ampliato T. 9 potest iam B: potentiam habuit T. salvare addendum suspicabar. 11 nomine T: nomen B. 13 introibit in regno T: intrabit in regnum B. 15 tunc (altera vice) om. B Refoulé. 16 ei T: et B. orationis T. 17 in om. B. 19 dederat T. 14:2 baptismum T.

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ON BAPTISM making his living:1 another disregarded his father's burial,2 and fulfilled, even before he had heard it, that supreme commandment of our Lord, Any man who prefers his father or his mother to me is not worthy of me.3 13 In view of this those thorough-going scoundrels, raisers of unnecessary questions, continue: 'Therefore those for whom faith is enough have no need of baptism: for Abraham also pleased God, with no sacrament of water, but only of faith.' But in all matters later instances are conclusive, and things that follow have greater validity than those which have gone before. Let us suppose that formerly, before our Lord's passion and resurrection, salvation was by faith unattired: yet now that the faith has been enlarged, for those who believe in his nativity and passion and resurrection the sacrament has been expanded and the seal of baptism added, in some sense a clothing for the faith which was previously unattired: and <faith> can no longer save apart from its own law. For there has been imposed a law of baptizing, and its form prescribed: Go, he says, teach the nations, baptizing them in the Name of the Father and the Son and the Holy Ghost.4 When this law was associated with that well-known pronouncement, Except a man have been born again of water and the Holy Spirit he shall not enter into the kingdom of heaven,5 faith was put under obligation to the necessity of baptism. Consequently from then onwards all believers began to be baptized. Later on also, when Paul had believed he was then baptized:6 and this it is that the Lord had enjoined upon him at that stroke of blindness, when he said, Arise and go into Damascus: there it shall be shown to thee what thou must do:7 namely, be baptized, for this alone did he lack. Apart from that, he had well enough learned and believed that the Nazarene is the Lord, the Son of God.8 14 Moreover they have something to say about the apostle himself, claiming that he said, For Christ sent me not to baptize,9 as 1 Cf. Matt. 4. 18-22, etc. 2 Cf. Matt. 8. 22, etc. 3 Cf. Matt. 10. 37. 4 Matt. 28. 19. 5 John 3. 5. 6 Cf. Acts 9. 18. 7 Acts 9. 6; 22. 10. 8 Cf. Acts 9. 20; 22. 8. 9 1 Cor. 1. 17.

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adimatur. cur ergo tint Gaium et Crispum et Stephanae domum? quanquam etsi non eum miserat Christus ad tinguen- dum, attamen aliis apostolis praeceperat tinguere. [2] verum haec

10

pro condicione tunc temporis ad Corinthios scripta sunt, quoniam schismata inter illos et dissensiones movebantur dum alius Paulo se deputet, alius Apollo. propter quod pacificus apostolus, ne sibi omnia defendere videretur, non ad tinguenduxn se missum ait sed ad praedicandum. nam et prius est praedicare, posterius

tinguere si prius praedicatum. puto autem licuit et tinguere cui licuit et praedicare.

3 ergo T: enim B. cum Stephanae domum (sic) T. 4 ad tinguendum om. T. 8 se deputet T: deputat B. 11 si T: sed B. licuit et tinguere cui om. T. 12 et om. B.

27

ON BAPTISM though this were an argument for abolishing baptism. Why then did he baptize Gaius and Crispus, and the household of Stephanas?1 And yet even if Christ had in his case given no commission for baptizing, he had for all that instructed the other apostles to baptize.2 This, however, was written to the Corinthians in view of the circumstances of that time, because schisms and disagree- ments were being set in motion among them, while one person ranged himself with Paul, another with Apollos.3 On this account the apostle, a lover of peace, so as not to seem to claim everything for himself, said he was not sent to baptize but to preach. For preaching comes first, baptizing later, when preach ing has preceded. But I suppose one who had permission to preach had also permission to baptize. 1 Cf. 1 Cor. 1. 14, 16. 2 Cf. Matt. 28. 19. 3 Cf. 1 Cor. 1. 12.

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5

CAP. 19. [1] Diem baptismo sollemniorem pascha praestat, cum et passio domini in qua tinguimur adimpleta est. nec incongruenter ad figuram interpretabitur quod cum ultimum pascha dominus esset acturus, missis discipulis ad praeparandum, Convenietis, inquit, hominem aquam baiulantem: paschae celebrandae locum de signo

10

aquae ostendit. [2] exinde pentecoste ordinandis lavacris laetissimum spatium est, quo et domini resurrectio inter discipulos frequentata est et gratia spiritus sancti dedicata et spes adventus domini subostensa, quod tunc in caelos recuperato eo angeli ad apostolos dixerunt sic venturum quemadmodum et in caelos conscendit,

15

utique in pentecoste. sedenim Hieremias cum dicit, Et congre- gabo illos ab extremis terrae in die festo paschae, diem significat et pentecostes, qui est proprie dies festus. [3] ceterum omnis dies domini est: omnis hora, omne tempus habile baptismo. si de sollemnitate interest, de gratia nihil refert.

19:2 in qua B: in quam Urs. 6 latissimum Bmg. Gel. 12 in die festo paschae ita pungebam: cf. Hierem. 38. 7 LXX.

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ON BAPTISM 19 The Passover provides the day of most solemnity for baptism, for then was accomplished our Lord's passion, and into it we are baptized. With fairly good reason we could interpret it as a type, that when our Lord was about to keep his last Passover he sent his disciples to make ready, with the remark, Ye shall meet a man carrying water.1 By the sign of water he indicated the place for the Passover to be celebrated. After that, Pentecost is a most auspicious period for arranging baptisms, for during it our Lord's resurrection was several times made known among the disciples, and the grace of the Holy Spirit first given,2 and the hope of our Lord's coming made evident: because it was at that time, when he had been received back into heaven, that angels said to the apostles that he would so come in like manner as he had also gone up into heaven, namely, at Pentecost.3 Moreover when Jeremiah says, And I will gather them together from the ends of the earth on the festal day of Passover,4 he also indicates the day of Pentecost, which is in a special sense a festal day. For all that, every day is a Lord's day: any hour, any season, is suitable for baptism. If there is a difference of solemnity, it makes no differ- ence to the grace.