autem Christus sit indumentum, non solum de præsenti loco, verum etiam de alio comprobatur, Paulo eodem 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 Christi consequuti putabantur, dictum est, " Induite vos Dominum Jesum Christum." Si quis hoc corporeum et quod oculis carnis aspicitur, aquæ tantum accipit lavacrum, non est indutus Dominum Jesum Christum. Nam et Simon ille de Actibus Apostolorum, acceperat lavacrum aquæ ; verum, quia Sanctum Spiritum non habebat, indutus non erat Christum. Et hæretici vel hypocritæ, et hi qui sordide victitant, videntur quidem accipere Baptismum, sed nescio an Christi habeant indumentum. Itaque consideremus ne forte et in nobis aliquis deprehendatur, qui ex eo quod Christi non habet indumentum, arguatur non baptizatus in Christo. Quum autem quis semel Christum indutus fuerit, et, missus in flammam, Spiritus Sancti candore canduerit, non intelligitur aurum sit an argentum. Quamdiu calor massam sic possidet, unus igneus color est, et omnis diversitas generis, conditionis et corporum aufertur istiusmodi vestimento. Non est enim Judæus neque Græcus. Pro Græco gentilem accipere debemus, quia "Exxv, et Græcum et ethnicum utrumque significat. Nec Judæus idcirco melior est, quia circumcisus est, nec gentilis ideo deterior, quia præputium habet; sed pro qualitate fidei, vel Judæus, vel Græcus melior sive deterior. Servus quoque et liber non conditione separantur. Cæterum fides pro mentis devotione censetur, et sæpe evenit ut et mu

lier viro in religione præcedat. Quum autem ita se res habeat, et tota diversitas generis, conditionis et corporum, Christi baptismate et indumento illius auferatur, omnes unum sumus in Christo Jesu; ut, quomodo Pater et Filius in se unum sunt, ita et nos in ipsis unum simus.

In English:

He shews how we are born the sons of God, by the faith which is 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 baptized in Christ, by his not having the clothing of Christ. When a man has once put on Christ, and

being passed into the flame, has been made white with the whiteness of the Holy Spirit, it is not perceived 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. But 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 aquæ in verboJerome 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 subsistere, nisi juxta illum sensum, de quo paulo ante diximus?.." Nullus mundus a sorde, nec si unius diei quidem fuerit vita ejus super terram." Et quia per baptismi sacramentum nativitatis sordes deponun

tur, propterea baptizantur et parvuli. Nisi enim quis renatus fuerit ex aqua et Spiritu, non poterit intrare in regnum cœlorum. . . . . . Unde in regeneratione baptismi assumitur sacramentum, ut quomodo Jesus secundum dispensationem carnis oblatione purgatus est, ita etiam nos spirituali 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, except 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 regeneration 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, ch. 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. Comm. in Gal. iii, 27, Opp. vol. vi, p. 137.

In Latin;

HIER.

Si quis hoc corporeum et quod oculis carnis inspici

tur, aquæ tantum accepit lavacrum, non est indutus Dominum Jesum Christum.

Faber also quotes Jerome in his same Book 1. 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.

Faber 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 heretics, 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 Ezek. 16. 5. 4. Oper. Vol. 4. p. 395.