In Latin:

Scriptum est enim-Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei.' Multaque sunt lavacra, quæ Ethnici in mysteriis suis et Hæretici pollicentur; qui omnes lavant, sed non lavant in salutem. Propterea additum est— 'Et in aqua non es lota in salutem.' Quod quidem non solum de Hæreticis sed de Ecclesiasticis intelligi potest; qui non plena fide accipiunt baptismum salutarem. De quibus dicendum est, quod acceperint aquam, sed non acceperint Spiritum, sicut et Simon ille Magus, qui pecunia volebat redimere gratiam Dei ; baptizatus est quidem in aqua, sed nequaquam baptizatus est in salutem.

Faber also quotes Jerome in Book 2, Chap. 6, page 134, stating that the early Fathers perpetually associate Moral Regeneration with Outward Baptism, which he describes as the sensible or visible or cognizable mean, through which, to the devout Recipient, the Blessed Spirit of God communicates the grace of Moral Regeneration, he quotes Jerome, as follows

Spiritual Generation needs the Salutary Washing : for no one is clean from filth, even though he has lived but a single day. In the Psalms also we read : 'I was born in iniquity; and in sin did my mother conceive me.' The second birth dissolves the first birth. For it is written: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.' COMMENT. in Ezek. 16, 4. Oper. vol. 4, p. 368.

In Latin:

Generatio Spiritualis lavacro indiget salutari. Nullus enim mundus a sorde nec si unius quidem diei fuerit vita ejus.' Et in Psalmis legimus: In iniqui

tatibus conceptus sum, et in delictis concepit me mater mea.' Secunda nativitas solvit primam nativitatem. Scriptum est enim-' Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest intrare in regnum Dei.

Faber also in Book 2. Chap. 7, page 143, in his explanatory statements on the inseparability of outward baptism and moral regeneration-quotes Jerome as follows-page 148.

It is added: Thou art not washed in water unto salvation. Now, in the way of application, this may be understood, not only of heretics, but also of those members of the sound Catholic Church, who receive not Baptism with full faith in any salutary manner. 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 baptized indeed in the water: but he was, in no wise, baptized unto salvation. Comment. in Ezec. 16, 4. Oper. vol. 6. p. 368. The Latin is Propterea &c.

Faber also quotes Jerome in the same page 148-as followsIf 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. For Simon also, in the Acts of the Apostles, had received the washing of water: but he had not put on Christ, because he had not received the Holy Spirit. Heretics, likewise, or hypocrites, or profligates, appear indeed to receive Baptism: but it may well be doubted whether they have the putting on of Christ. Comment. in Gal. 3, 27. Oper. vol. 6, P. 137.

In Latin:

Si quis hoc corporeum et quod oculis carnis inspicitur, aquæ tantum accepit lavacrum, non est indutus

Dominum Jesum Christum. Nam et Simon ille de Actibus Apostolorum acceperat lavacrum aquæ. Verum quia spiritum sanctum non habebat, non indutus est Christum. Et hæretici vel hypocritæ, et hi qui sordide victitant, videntur quidem accipere baptismum, sed nescio an Christi habeant indumentum.

Faber also, in Book 2, Chap. 8, page 162, On the Doctrine of the Early Fathers, touching the possibility of a future reception of Moral Regeneration by those, who, on account of their insincerity and unworthiness, had failed to receive it through the medium of Outward Baptism, quotes JEROME as follows, page 170.

Under the Law, he, who was cutting wood, if the head of his ax should accidentally fly off and kill a man, was commanded to go to the city of refuge, and there to remain until a High Priest should rise up. That is, let a person be redeemed with the blood of the Saviour, either in the House of Baptism, or in Penitence which imitates the Grace of Baptism: a privilege granted through the ineffable clemency of the Saviour, who willeth not that any should perish, who delights not in the death of sinners, but who rather delights that they should be converted and live. Adv. Pelagian. lib. 1. c. 10. Oper. vol. 2. p. 232. In Latin:

Qui ligna cædit, si securi ac ferro fugiente de ligno homo fuerit occisus, pergere jubetur ad urbem fugitivorum, et tam diu esse, quamdiu Sacerdos Maximus oriatur, id est, redimatur sanguine salvatoris, aut in domo baptismatis, aut in pœnitentia, quæ imitatur baptismatis gratiam, per ineffabilem clementiam Salvatoris, qui non vult perire quenquam, nec delectatur mortibus peccatorum, sed ut convertantur et vivant.

Faber also, in Book 2, Chap. 9, page 193, On the Doctrine of the Early Fathers, touching the possibility of a reception of

Moral Regeneration, either before baptism or in some cases without Baptism, quotes Jerome as follows, page 201.

The Blood and the Water, which flowed from the wound in Christ's side, exhibited a type of Martyrdom and baptism, through which lies the road to heaven. COMMENT. in Psalm. 69. 27. Oper. vol. 7. p. 84.

In Latin:

Et sanguis et aqua, quæ de vulnere lateris ejus e xit, Martyrii Baptismique prætulit typum, per quod itur ad cœlum.

Faber also in the same page 193-quotes Jerome as follows:

His side wounded with a lance, flowed with Water and blood, dedicating to us Baptism and Martyrdom. Comment. in Esai. 48. 21. Oper. vol. 4. p. 155.

In Latin:

Latus, lancea vulneratum, aquis fluxit et sanguine, Baptismum nobis et Martyrium dedicans.

ADAM CLARKE, in his "Concise View &c." gives 20 chapters on St Jerome. He writes thus :.

2d,

Of this learned and important Father the works are numerous; which may be divided into: 1st, the Vulgate, a translation of the Scriptures into Latin. Commentaries on some books of the Old and New Testament. 3d, Controversial Tracts. 4th, Epistles. and 5th, An account of the Ecclesiascital Writers his predecessors &c. To the four gospels there is fixed a general preface, and one to the seven canonical epistles.

pre

Among these there may be something on Baptism or subjects connected with it. Also in the Commentaries, Controversial Tracts and Epistles, there may be something on these subjects, and particularly in the Commentaries on Galatians, Ephesians, and Titus but Adam Clarke does not mention any thing on Baptism.

XLVI. SAINT BASIL.

DUPIN quotes St Basil as saying that

Faith is inseparable from Baptism, because faith is perfected by Baptism, and Baptism supposes Faith. . . The profession of Faith precedes Baptism, which is as it were the seal of it. He maintains that it is not sufficient to baptize in the name of Jesus Christ, but that we must invoke the three persons of the Godhead according to inviolable tradition.

....The baptism of St John, being received with a penitent heart, conferred remission of sins; but the baptism of Jesus Christ is much more excellent and efficacious; by this baptism we die unto sin, and live unto righteousness: we are crucified and buried with Jesus Christ; we are raised again together with him; sin hath no more dominion over us, we are filled with the Holy Spirit... It is not the water that baptizes us, but the Spirit: the water indeed is joined with the Spirit, as the sign of the death and burial of the old man; but it is the Spirit who gives a new life. Baptism is administered by dipping three times into the water, and by invoking the Trinity three times, to signify our dying to sin, and the giving of life...