or fornication, or gluttony? Are all who in this world dwell within the church, endued with a blameless and pure heart? Or do we not find that after baptism many sins are committed, and many men offend? The evil one therefore has room, even after baptism, to enter and do what he will.

In the title of the 30th homily, is :

Ἐκ τοῦ ἁγίου πνεύματος δεῖ γεννηθῆναι τὴν μέλλουσαν εἰσελθεῖν εἰς βασιλείαν Θεοῦ ψυχὴν, καὶ ὃν τρόπον τοῦτο γένηται.

In English :

The soul that would enter into the kingdom of God must be born again &c.

In the 3rd section of this 30th Homily, is

Ζωὴ δὲ ἐστὶν ἡ ἄνωθεν ἐκ τοῦ Θεοῦ γέννησις· ἄνευ γὰρ ταύτης ζῆσαι ψυχὴν ἀδύνατον, ὡς φησὶν ὁ Κυρίος, ἔαν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.

In English :

Life is birth from God above: for without this the soul cannot live, as says the Lord, "Unless a man be born again, he cannot see the kingdom of God."

It is again mentioned in the 32nd homily:

Περιτομὴ γὰρ ἡ ἐν τῇ σκιᾷ τοῦ νόμου δηλοῖ προσεγγίζουσαν τὴν ἀληθινὴν περιτομὴν τῆς καρδίας, καὶ τὸ βάπτισμα τοῦ νόμου σκία ἐστὶ τῶν ἀληθινῶν πραγμάτων· ἐκεῖ γὰρ σῶμα ἀπέπλυνεν, ὧδε δὲ τὸν ἐῤῥυπωμένον νοῦν βάπτισμα πυρὸς καὶ πνεύματος καθαρίζει, καὶ ἀποπλύνει.

In English :

For Circumcision, which was in the shadow of the Law, figures the true circumcision of the heart which

was approaching; and the Baptism, of the Law, is the shadow of things true: for there it washed the body, but here the polluted mind is purified and washed by the baptism of fire and of the Spirit.

Another notice of Baptism is in the 47th homily, § 1.

̓Αλληγορικὴ παράφρασις τῶν ὑπὸ νόμον γεγενημένων.

Δόξα Μωσέως, ἣν εἶχεν ἐν τῷ προσώπῳ, τύπος ἦν τῆς ἀληθινῆς δόξης· ὃν γὰρ τρόπον ἐκεῖ ἀτενίσαι εἰς τὸ πρόσωπον Μωσέως οὐκ ἴσχυον οἱ Ἰουδαῖοι, οὕτω νῦν ἐκείνην τὴν δόξαν τοῦ φωτὸς ἐν ταῖς ψυχαῖς δέχονται οἱ Χριστιανοὶ καὶ τὸ σκότος μὴ φέρον τὴν αὐγὴν τοῦ φῶτος ἐκτυφλούμενον φυγαδεύεται. Ἐκεῖνοι δὲ ὅτι λαὸς Θεοῦ ἦσαν, ἐκ τῆς περιτομῆς ἐφαίνοντο· ἐνταῦθα δὲ ὁ λαὸς τοῦ Θεοῦ ὁ περιούσιος τὸ σημεῖον τῆς περιτομῆς ἔνδοθεν τῇ καρδίᾳ αὐτοῦ ὑποδέχεται· μάχαιρα γὰρ ἐπουράνιος ἐκτέμνει τὸ περισσὸν τοῦ νοῦ, τουτέστι τὴν ἀκάθαρτον ἀκροβυστίαν τῆς ἁμαρτίας· παρ ̓ ἐκείνοις βάπτισμα τὴν σάρκα ἁγίαζον· παρ' ἡμῖν δὲ ἐστὶ βάπτισμα ἁγίου πνεύματος καὶ πυρός· τοῦτο γὰρ ἐκήρυξεν Ιωάννης, ὁ Αὐτὸς ὑμᾶς βαπτίσει ἐν ἁγίῳ πνεύματι καὶ πυρί.

In English :

AN ALLEGORICAL PARAPHRASE OF THINGS THAT WERE
UNDER THE LAW.

The glory of Moses, which he had in his countenance, was a type of the true glory. For, as the Jews there were unable to look stedfastly on the face of Moses, so now Christians receive that glory of light [illumination] in their souls ; and the darkness which cannot bear the shining of the light, is darkened and dispelled. The Jews shewed by circumcision that they were the people of God: but now the peculiar people of God receive the mark of circumcision within their hearts. For a heavenly knife cuts off

the superfluity of the mind, i. e. the impure foreskin of sin. With them was Baptism, sanctifying the flesh, with us is the Baptism of the Holy Spirit and Fire. For John preached this, "He will baptize you with the Holy Ghost and with fire."

After these extracts follow several pages of the works of Macarius Ægyptius, but nothing on baptism.

Then comes MACARIUS ALEXANDRIN US.

There are 16 Pages containing 'Sermo de excessu justorum et peccatorum,' and the only passage here, where Baptism is named, is:

Καλῶς ἐκτελεῖται οὖν ἐν τῇ ἐκκλησίᾳ ταῖς μνείαις τῶν μεθισταμένων καὶ πεφωτισμένων.—Ἐπὶ δὲ τῶν ψυχῶν τῶν μὴ ἐχουσῶν βάπτισμα τὸ ἅγιον οὐχ οὕτως.

In English:

It is a good custom then in the Church to commemorate the deceased and the illuminated. But it is not so with those souls that have not Holy Baptism.

LVII. SAINT AUGUSTINE.

This Augustine, sometimes called Austin, must be distinguished from the other Augustine of the 6th century, who is styled the Apostle of the English, and was sent hither about 497, by Pope Gregory. This latter Augustine is not mentioned as having written any thing.

Augustine has related the history of his own life in a work which he called his CONFESSIONS.

As he is one of the most valuable and important writers of the Christian Church, here is subjoined a short account of his life, taken from the above named work.

He was sent to Carthage to finish his education. From the HORTENSIUS, a lost work of Cicero, he imbibed a taste for philosophy he next joined the Manichæans, but was afterwards converted to the Catholic doctrines by Ambrose, bishop of Milan, where Augustine had announced himself as a teacher of Rhetoric. He retired into solitude, and was baptized in the 33rd year of his age, together with his son Adeodatus, by Ambrose. In 395 he became bishop of Hippo, wrote many books, and maintained the doctrine of free grace against Pelagius. He died Aug. 26, A. D. 403, whilst Hippo was being besieged by the Vandals.

His various works are principally the following-A treatise "On the city of God, "Commentaries on Scripture"." Epistles,' "Sermons and Homilies," "Treatises on various points of discipline," and many others of less note.

DUPIN says that St Augustine, in answer to a question by

Bishop Boniface, says, It is most certain, that after a child is born, / he partakes no longer of other men's sins; but before, he is partaker of Adam's sin; from which he is delivered, by the operation of the Holy Ghost, in the Sacrament of Baptism. That water represents outwardly, both the mystery, and grace; but the Holy Spirit produces the effect. St Augustine also says, Two things are likewise to be distinguished in Baptism, the Sacrament, and the effect of the Sacrament. The Sacrament is found in those that are baptized by hereticks; but because they have not faith, they are deprived of the effect, for that Baptism may be complete, both as a Sacrament, and as to its effects; the Sacrament must be entire that is the person must be baptized outwardly in the name of the Father, and of the Son, and of the Holy Ghost, and he that receives, must be converted. The Sacrament is found without faith, and faith without the Sacrament. Children have the Sacrament without faith: the good Thief had faith without the Sacrament. God supplies in children, the faith they want, and He supplied in the good Thief, the Sacrament, which he could not receive.

Dupin writes about 47 Pages on St A. and says he was a very voluminous writer, that he composed seven Books on Baptism. Much of what Dupin writes of him on Baptism is on the validity of Baptism by hereticks and unworthy persons; Dupin says Augustine handleth several questions touching the necessity, validity, effect and other circumstances of Baptism? that Augustine says it is God, and not the minister, who gives the Holy Spirit, and worketh the remission of sins, so that Baptism produces this effect; but in them alone who are well disposed by faith, and conversion of the heart: that the prayers of the church, which consists of saints and righteous men, supply the actual faith, which children cannot have: that the adults who have faith and are converted, may be saved without the actual receiving of the Sacrament but not without the sacramental vow; that St Augustine says, "I am apt to believe that such as receive Baptism in the church, or in what is supposed to be the church are truly baptized, as to the sacrament part of the action, whatever be their intentiou. But as to Baptism received out of the