In English:

Question. If a child that is a catechumen, or a full grown man, accidentally is present when an offering is made and unknowingly partakes thereof, what should be done in his case?

Answer. He should be enlightened: for he is called of God.

Ερώτησις.

Ἐὰν δαιμονιζόμενος κατηχούμενος ᾖ, καὶ θελήσῃ αὐτὸς ἢ οἱ ἴδιοι αὐτοῦ ἵνα λάβῃ τὸ ἅγιον βάπτισμα, ὀφείλει λαβεῖν ἢ οὐ, καὶ μάλιστα ἐὰν περὶ τὸν θάνατον ἐστίν ;

Απόκρισις.

Ἐὰν ὁ δαιμονιζόμενος μὴ καθαρισθῆ ἀπὸ τοῦ ἀκαθάρτου πνεύματος, οὐ δύναται λαβεῖν τὸ ἅγιον βάπτισμα· περὶ δὲ τὴν ἔξοδον βαπτίζεται.

In English :

Question. If a catechumen be possessed with a devil, and himself or his friends wish him to receive it or not, and especially if he is at the point of death.

Answer. If the possessed has not been cleansed from the unclean spirit, he is not able to receive Holy Baptism, but is baptized at his departure out of this world.

LIV. ST GAUDENTIUS OF BRESCIA.

DUPIN says:

Gaudentius compares the Christian Passover with that of the Jews; and the deliverance of the people of Israel through the Red sea, with the Regeneration of sinners by the waters of Baptism.

Dupin, in his Method of Studying Divinity,' recommends the Catecheses of Gaudentius.

In the Bibliotheca Maxima &c on the Title "Quod necessario baptizandum sit in Trinitate per quid designetur," he writes :

Quod qui Spiritum Sanctum non capit, neque Filium capiat, neque Patrem. Neque enim baptizari quis potest nisi in integram atque inseparabilem Trini

tatem &c.

In English:

That he who does not receive the Holy Spirit receives neither the Son, nor the Father. For no one can be baptized except into the whole and undivided Trinity &c.

LV. ST EPHREM THE SYRIAN DEACON OF EDESSA.

DUPIN gives a list of his very many works: but it does not appear that any of them are directly on Baptism, that he wrote in Syriack, and that his writings were translated into Greek in his own time.

ADAM CLARKE, in his "Concise View &c. gives 16 Pages on Ephrem Syrus, stating the year in which he was born is uncertain he died about 375 or 380."

A. C. mentions more than 100 works of E. S. Not one of these is on Baptism, nor on the Sacraments, or on Subjects directly connected with them; excepting that perhaps some of those subjects may be in his work "Sermons on select portions of Scripture"-eleven in number-the 9th and 10th of these are penitential sermons on Lament. 5, 16. and John 3. 2. 3. &c. His silence on this subject is remarkable.

A. C. says there is an excellent Edition of his works, “Op. Om. Syr. Lat. et Gr. Lat. 6 Tom. Fol. Opera et Studio Jos. Assemanni, Rom. 1737-46." This Edition of Dr J. Asseman, is the only one complete.

LVI. MACARIUS.

Dupin states that there were several Hermits of this name about the same time; who are easily confounded-that there are many tracts which bear the name of Macarius, and it is not known to which of them they belong. They are, first, 50 Greek Homilies, and seven spiritual Treatises: both the Homilies and Treatises are by the same Macarius.

Dupin states the subject of each of these 50 Homilies and 7 Treatises. None of them relate directly to Baptism.

Dupin also states "there are also two rules," which bear the name of Macarius; but Dupin does not state, that these relate to Baptism.

Perhaps some inferences or arguments may be drawn from some of these homilies or treatises: and they are, most of them, well worth reading.

In the Bib. Vet. Pat. Gallandii, Tom. 7, are the Works of Macarius Egyptius and of Macarius Alexandrinus, both of them about 371.

1. HOMILIES OF MACARIUS ÆGYPTIUS.

It is remarkable that none of these Homilies appear to be By

directly on Baptism: the only parts wherein it might have been alluded to, or introduced-or supposing the necessity of conversion or renovation, are perhaps in some degree the following.

The 5th section of the 5th Homily begins thus:

Ἐν γὰρ τῇ τοῦ νοὸς ἀνακαινίσει, καὶ τῇ τῶν λογίσμων εἰρηνῇ, καὶ τῇ τοῦ Κυρίου ἀγάπῃ, καὶ οὐράνου ἔρωτι, ἡ καινὴ κτίσις Χριστιανῶν πάντων ἀνθρωπῶν τοῦ κόσμου διαφέρει.

In English:

For in the renewal of the mind, and in the peacefulness of the thoughts, and the love of the Lord, and desire of heaven, the new institution of Christians excels all the men of the world.

In the 15th homily, §. 14, Baptism is mentioned:

Εἰ δὲ λέγεις, ὅτι διὰ τῆς ἐλεύσεως τοῦ Χριστοῦ κατεκρίθη ἡ ἁμαρτία, καὶ μετὰ τὸ βάπτισμα οὐκέτι ἔχει νομὴν τὸ κακὸν τοῦ διαλογίζεσθαι ἐν τῇ καρδίᾳ, ἀγνοεῖς ὅτι ἐκ τῆς παρουσίας τοῦ Κυρίου μέχρι τοῦ νῦν ὅσοι ἐβαπτίσθησαν, καὶ πονηρὰ ποτὲ ἐλογίσθησαν; ἢ οὐκ εἰς κενοδοξίαν τινὲς αὐτῶν, ἢ πορνείαν, ἢ γαστριμαργίαν ἐτράπησαν; ἀλλὰ ὅλοι οἱ κατοικοῦντες ἐν τῇ ἐκκλησίᾳ κοσμικοὶ, ἄμωμον καὶ καθαρὰν ἔχουσι τὴν καρδίαν ; ἢ εὐρίσκομεν, ὅτι μετὰ τὸ βάπτισμα πολλαὶ ἁμαρτίαι γίγνονται, καὶ πολλοὶ ἁμαρτάνουσιν ; ἔχει οὖν νομὴν καὶ μετὰ τὸ βάπ τισμα εἰσελθεῖν ὁ λῃστὴς, καὶ πράττειν ἃ θέλει.

In English :

But if you say that through the coming of Christ sin has been condemned, and after Baptism evil hath no more room for raising its disputations in the heart, are you ignorant that from the coming of Christ till now, as many as have been baptized, have also entertained evil thoughts in their hearts? Have they not turned, some of them to vain glory,