power given him by his Father. We are their successors, and by the same power govern the Church of our Lord, and baptize true believers. Wherefore heretics, who have neither privilege nor the Church of Christ beyond our pale, can baptize no one with His baptism.

80.

Secundianus, a Thambeis, dixit: Non debemus hæreticos nostra præsumptione decipere, ut in ecclesia Domini nostri Jesu Christi non baptizati, ac per hoc remissionem peccatorum non consequuti, quum judicii venerit dies, nobis imputent, quod per nos non sint baptizati, et indulgentiam divinæ gratiæ consequuti. Propter quod, quum sit una ecclesia, et unum baptisma, quando ad nos convertuntur, simul cum ecclesia et ecclesiæ baptismum consequantur.

[The Greek is: Σεκουνδιανὸς ἀπὸ Θάμβης εἶπεν· “ Οὐδαμῶς ὀφείλομεν τοῖς αἱρετικοῖς τῇ ἡμετέρᾳ φιλονεικίᾳ ἐνεδρεύειν, ἵνα οἱ ἐν τῇ ἐκκλησίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μὴ βαπτισθέντες, ὁπόταν ἡ ἡμέρα τῆς κρίσεως ἔλθῃ, ἡμᾶς αὐτιάσωνται, ὅτι δι' ἡμᾶς οὐκ ἐβαπτίσθησαν, οὐδὲ τὴν ἄφεσιν τῶν ἁμαρτιῶν ἔλαβον. Διόπερ μιᾶς οὔσης τῆς ἐκκλησίας, καὶ ἑνὸς βαπτίσματος, ὅταν πρὸς ἡμᾶς ἔλθωσι, μετὰ τῆς ἐκκλησίας, καὶ τοῦ βαπτίσματος τυχεῖν ὀφείλουσιν.”

Secundianus, from Thambeis, said; "We must not deceive heretics by our presumption, so that, as they have not been baptised in the Church of our Lord Jesus Christ, nor thereby obtained remission of their sins, they may, on the day of judgement, impute to us their not having been baptised, or obtained the indulgence of the divine grace. Wherefore, as there is one Church, and one baptism, when they

come over to our Church, let them also receive the Church's baptism."

81.

Item alius Aurelius a Chullabi dixit: Joannes apostolus in epistola sua posuit, dicens: "Si quis ad vos venit, et doctrinam Christi non habet, nolite eum admittere in domum vestram, et Ave illi ne dixeritis. Qui enim illi dixerit Ave, communicat factis ejus malis." Quomodo admitti tales in domum Dei possunt qui in domum nostram privatam admitti prohibentur ? Aut quomodo cum eis sine ecclesiæ baptismo communicare possumus, quibus si Ave tantum dixerimus, factis eorum malis communicamus?

Also another Aurelius, from Chullabi, said ; "John the apostle says in his Epistle; If any one comes to you and has not the doctrine of Christ, do not admit him into your house, nor say to him Good morrow. For whoever says to him Good morrow, has communion with his evil deeds.' How then may those, who are excluded from our private houses, be admitted into the house of God? Or how can we hold communion without the baptism of the Church, with those, to whom if we say Good morrow, we hold communion with their evil deeds?"

82.

Litteus a Gemellis dixit: "Cæcus cæcum si ducat ambo in foveam cadunt; quum ergo hæreticos constet non posse illuminare quemquam utpote cæcos, baptisma eorum non valet.

Litteus, from Gemellæ, said; "If the blind lead the blind, both fall into the ditch. Since then it is

certain that heretics can enlighten no one, because they are blind, their baptism is of no avail.”

83. 84. 85.

Natalis ab Ea dixit: Tam ego præsens, quam Pompeius Sabratensis, quam etiam Dioga Leptimagnensis, qui mihi mandaverunt, corpore quidem absentes, spiritu præsentes, censemus, quod et collegæ nostri, quod hæretici communicationem habere nobiscum non possunt, nisi ecclesiastico baptismo baptizati fuerint.

Natalis, from Ea, said; "Both I who am here present, and Pompey of Sabrata, as well as Dioga of Leptimagna, who, though absent in body, yet present in Spirit, have given me their proxies, think with our brethren, that heretics can have no communion with us, unless they are baptised with the baptism of the Church."

86.

Julius a Neapoli dixit: Ab eo quod semel censuimus non recedo, ut hæreticos venientes ad ecclesiam baptizemus.

Julius, from Naples, said; "I cannot recede from the opinion which we have once given, that heretics coming over to the Church, should be baptized."

87.

Cyprianus a Carthagine dixit: Meam sententiam plenissime expressit epistola, quæ ad Jubaianum collegam nostrum scripta est, hæreticos, secundum evangelicam et apostolicam contestationem, adversarios Christi et Antichristos appellatos, quando ad ecclesiam venerint, unico ecclesiæ baptismo baptizan

dos esse, ut possint fieri de adversariis amici, et de Antichristis Christiani.

Cyprian, from Carthage, said; "My opinion has been most fully expressed in the letter to our colleague Jubæan, according to the doctrine of the evangelists and apostles, that those who are called enemies of Christ and Antichrists, when they come over to the Church, must be baptised with the only true baptism of the Church, that from enemies they may be made friends, and instead of Anti- / christs, Christians.

XXXIV. THE MARTYRDOM OF PERPETUA AND FELICITAS.

In the second volume of Gallandii Bibliotheca Patrum is "PERPETUÆ ET FELICITATIS PASSIO," occupying, with notes &c. thirty pages, [pp. 167-197].

The only passages where Baptism is mentioned are the following. The first is taken from the Veterum Testimonia de martyrio SS. Perpetuæ et Felicitatis:

Idem [i. e. Sermo Sancti Augustini] de anima et ejus origine ad Vincentium, lib. III, cap. ix, num. 12.

Noli credere, nec dicere, nec docere, infantes, antequam baptizentur, morte præventos, pervenire posse ad originalium indulgentiam peccatorum, si vis esse Catholicus. Exempla enim, quæ te fallunt, vel de latrone qui Dominum est confessus in cruce, vel de fratre Sanctæ Perpetuæ Dinocrate, nihil tibi ad hujus erroris sententiam suffragantur. Latro quippe &c. Diocrates autem septennis puer, in quibus annis pueri quum baptizantur, jam symbolum reddunt, et pro se ipsi ad interrogata respondent, cur non tibi visus fuerit baptizatus potuisse ab impio patre ad gentilium sacrilegia revocari, et ob hoc fuisse in pœnis, de quibus sorore orante liberatus est, nescio. Neque enim