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. Jenæ, 1834, in the chapter on the errors of the Fathers, is mentioned Ambrosius, stating in his work 'De Sancto Spiritu, lib. i, cap. 3,'

Baptismum in nomine unius tantum personæ collatum, esse legitimum, suaque vi præditum.

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.

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 necessary 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 defilement and of the repentant soul.

In Greek:

Διὰ τοῦ ῥεύσαντος ἀπ ̓ αὐτοῦ ὕδατος καὶ αἵματος, διὰ τῆς νυχθείσης αὐτοῦ πλευρᾶς αἰνιγματωδῶς ἔδειξε τὴν ἡμῶν σωτηρίαν—ἵνα καὶ ἡμῖν ὑποδείξῃ τὸν ῥαντομὸν τοῦ αὐτοῦ αἵματος εἰς κάθαρσιν τῆς ἡμῶν κοινώσεως καὶ ψυχῆς μετανοούσης. Epiphanius Hieros. 49. p. 894. ed Petav. Par. 1622.

In page 395, Epiphanius is quoted :

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 illuminated by the light he brought. Anaceph. §. 7. Τ. 2. p. 153. Ρ.

In Greek :

Ἐλθὼν ἐπὶ τὸν Ἰορδάνην, βαπτισθεὶς ὑπὸ ̓Ιωάννου, οὐκ ἐπιδεόμενος λουτροῦ, διὰ δὲ τὸ ἀκόλουθον τῆς ἐν νόμῳ ἐνανθρωπήσεως, μὴ ταράσσων τὸ δίκαιον, ὅπως πληρωθῆ, ὡς αὐτὸς ἔφη, πᾶσα δικαιοσύνη, ἵνα δείξῃ ὅτι ἀληθινὴν σάρκα ἐνεδύσατο, ἀληθινὴν ἐνανθρώπησιν, κατερχόμενος εἰς τὰ ὕδατα, διδοὺς ἤπερ λαμβάνων, παρεχόμενος ἤπερ ἐπιδεόμενος, φωτίζων αὐτὰ, ἐνδυναμῶν αὐτὰ εἰς τόπον τῶν μελλόντων ἐν αὐτῷ τελειοῦσθαι, ὅπως οἱ αὐτῷ πεπιστευκότες ἐν ἀληθείᾳ, καὶ ἔχοντες τὴν πίστιν τῆς ἀληθείας μάθωσιν ὅτι ἀληθινῶς ἐνηνθρώπησεν, ἀληθινῶς

ἐβαπτίσθη, καὶ οὕτως διὰ τῆς αὐτοῦ συγκαταθέσεως καὶ αὐτοὶ ἐρχόμενοι λάβωσι τῆς αὐτοῦ καταβάσεως τὴν δύναμιν καὶ φωτισθῶσιν ἀπὸ τῆς αὐτοῦ φωταγωγίας. Epiphanius Anacepaalæos. §. 7. T. ii. p. 153. ed. Colon. 1682.

A. Clarke mentions, Epip. Op. a Dionysio Petavio. Gr. et Lat. 2 Vols, Fol. Par. 1622 and 1624.

CAVE'S Chartophylax Ecclesiasticus has 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. Palæstinus ex Præfecto monachorum ab an. circa 368. Salamina sive Constantiæ in Cypro Epis. Hæreticorum malleus ab decrepita ætate. an. 403. Extant Opp. Gr. Lat. 2 Vol. Par. 1622. Col. 1682. Folio.

TS JOHN CHRYSOSTOM.

DUPIN says:

St C. attributes much virtue and efficacy to Sacraments; but he requires very holy dispositions that men may be the better for them. He saith that circumcision 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 sanctifies it: wherefore it is called the laver of Regeneration; because it renews the soul to grace &c.

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.

CARY 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 guidance of the Spirit. Chrysɔs.