PL 3 · cols. 1225–1252

Anonymus, Liber de rebaptismate, cum prolegomenis

Editors' preface

PL 3:1225

PROLEGOMENA DE AUCTORE ANONYMO LIBRI DE REBAPTISMATE.

PROLEGOMENA ON THE ANONYMOUS AUTHOR OF THE BOOK ON REBAPTISM.

ARTICULUS. I.

ARTICLE I.

Quis auctor operis, et quo saeculo floruerit.

Who the author of the work is, and in what century he flourished.

Liber de Baptismate, inquit vir doctus, a nonnullis tribuitur Ursino monacho, quem Gennadius adversus eos, qui rebaptizabant saeculo IV, scripsisse testatur. Quae Ursini monachi libro contineri ait Gennadius, ea in hac de rebaptismate pertractatione non difficile est animadvertere. Nihil enim aliud agit auctor, quicunque tandem ille sit nisi ut eos qui in haeresi baptizati sunt non rebaptizandos, sed ad saniorem fidem conversis manus imponendas esse vincat. Sed Ursunus libelli hujus auctor videri non potest, nisi episcopus fuisse tertio saeculo dicatur. Episcopum se esse noster ille Scriptor diserte declarat. « Siquidem per nos baptis⟨m⟩a tradetur, » inquit integre et solemniter, et per omnia quae scripta sunt assignetur, atque sine ulla ullius rei separatione tradatur;

The book On Baptism, says a learned man, is attributed by some to Ursinus the monk, whom Gennadius attests to have written against those who were rebaptizing in the IV century. What Gennadius says was contained in the book of Ursinus the monk, that it is not difficult to observe in this treatise on rebaptism. For the author, whoever in the end he may be, aims at nothing else than to prove that those who were baptized in heresy are not to be rebaptized, but that hands are to be laid on them when they have been converted to the sounder faith. But Ursunus cannot be held to be the author of this little book, unless he is said to have been a bishop in the third century. That he is a bishop, this writer of ours expressly declares. « If indeed baptism shall be handed on through us, » he says, entirely and solemnly, and be assigned according to all things that are written, and be handed on without any separation of anything whatever;

Editors' notes and page, col. 1225

Footnotes

(1) ‹anchor: inquit vir doctus› · call in col 1225

Prudent. Maran., in Vita Cypriani, § 35, pag. 126, edit. Paris., et pag. 117, edit. Venet.

Prudentius Maran, in the Life of Cyprian, § 35, page 126 of the Paris edition, and page 117 of the Venice edition.

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(2) ‹anchor: scripsisse testatur› · call in col 1225

Gennad., de Script. Eccles., cap. 27.

Gennadius, On Ecclesiastical Writers, chapter 27.

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(3) ‹anchor: tradetur, » inquit› · call in col 1225

Anonym., de Baptism., § 10.

Anonymous, On Baptism, § 10.

(printed under page 664)

Editors' prose

PROLEGOMENA DE AUCTORE ANONYMO LIBRI DE REBAPTISMATE.

PROLEGOMENA

ARTICULUS. I. Quis auctor operis, et quo saeculo floruerit.

ARTICLE I.

Liber de Baptismate, inquit vir doctus (1), a nonnullis tribuitur Ursino monacho, quem Gennadius adversus eos, qui rebaptizabant saeculo IV, scripsisse testatur (2). Quae Ursini monachi libro contineri ait Gennadius, ea in hac de rebaptismate pertractatione non difficile est animadvertere. Nihil enim aliud agit auctor, quicunque tandem ille sit nisi ut eos qui in haeresi baptizati sunt non rebaptizandos, sed ad saniorem fidem conversis manus imponendas esse vincat. Sed Ursunus libelli hujus auctor videri non potest, nisi episcopus fuisse tertio saeculo dicatur. Episcopum se esse noster ille Scriptor diserte declarat. « Siquidem per nos baptisma tradetur, » inquit (3) integre et solemniter, et per omnia quae scripta sunt assignetur, atque sine ulla ullius rei separatione tra-

The book On Baptism, says a learned man (1), is attributed by some to Ursinus the monk, who, as Gennadius testifies, wrote against those who rebaptized in the fourth century (2). What Gennadius says was contained in the monk Ursinus's book, it is not difficult to observe in this treatment of rebaptism. For the author, whoever he may at last be, aims at nothing else than to establish that those who were baptized in heresy are not to be rebaptized, but that hands are to be laid on them when they have been converted to a sounder faith. But Ursunus [sic] cannot be regarded as the author of this little book unless he be said to have been a bishop in the third century. That he is a bishop our Writer expressly declares. 'If indeed baptism shall be delivered by us,' he says (3), 'entirely and solemnly, and be assigned according to all things that are written, and without any separation of anything be deliv-

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marginal letters: A ‹apostolum et dolosum operarium dicere› (Firmilian text, out); B ‹et in Anglicano Pamelii› (notes, out); C ‹datur ; aut si a minore clero› (right column); D ‹sulta post tot saeculorum› / ‹noster ille Scriptor›
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aut si a minore clero per necessitatem traditum fuerit, eventum exspectemus, ut aut suppleatur a nobis, aut a Domino supplendum reservetur. » Occurrunt in eodem Scriptore saeculi tertii perspicuae notae. Sic enim de tota illa controversia loquitur, ut eam recens exortam esse, et adhuc vigere indicet. Ait enim, Monstri simile esse episcopos talia scandala cogitare: propositum sibi esse turbulentis hominibus ut vel nunc suum negotium agere incipiant persuadere. In ipso loco illo, qui a Baluzio objicitur, utile esse statuit: « tot annorum totque Ecclesiarum, itemque apostolorum et episcoporum auctoritati cum bona ratione acquiescere, cum sit maximum incommodum atque dispendium sanctissimae matris Ecclesiae adversus prisca consulta post tot saeculorum tantam seriem nunc primum repente ac sine ratione insurgere. » Colligi ex his verbis non debet auctorem saeculo quarto vixisse, sed tantummodo eum in exaggerando non

or if it has been handed on by the lesser clergy out of necessity, let us await the outcome, so that it may either be supplied by us, or be reserved to be supplied by the Lord. » There occur in the same writer clear marks of the third century. For he speaks of that whole controversy in such a way as to indicate that it had recently arisen and was still in vigour. For he says that it is like a monstrous thing for bishops to contemplate such scandals: that his purpose is to persuade turbulent men that they should at least now begin to mind their own business. In that very passage which is put forward by Baluze, he lays down that it is useful « to acquiesce with good reason in the authority of so many years and so many churches, and likewise of apostles and bishops, since it is the greatest harm and loss to the most holy mother Church, after so long a series of centuries, now for the first time suddenly and without reason to rise up against ancient decrees. » It ought not to be gathered from these words that the author lived in the fourth century, but only that he, in exaggerating, did not

Editors' notes and page, col. 1226

Footnotes

(4) ‹anchor: Ait enim› · call in col 1226

Id. § 1.

The same, § 1.

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(5) ‹anchor: utile esse statuit› · call in col 1226

Id. ibid. § 6.

The same, in the same place, § 6.

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marginal letters: A ‹1178 et cunctis clericis› (Firmilian text, out); B ‹et in Anglicano Pamelii› (notes, out); C ‹datur ; aut si a minore clero›; D ‹sulta post tot saeculorum tantam›
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valde timidum fuisse. Non praeterquam quod ne quarto quidem saeculo sine absurda exaggeratione objicere potuit tot saeculorum tantam seriem, certe conceptis verbis declarat tunc primum controversiam de Baptismo haereticorum exarsisse; quod saeculo tertio proprie congruit. Quin etiam Cyprianum ipsum, tacito nomine, ut adhuc viventem et diversas partes auctoritate sua tuentem oppugnat. Statuit enim ejusmodi « Controversiarum nullum esse fructum, nisi ut unus homo, quicumque ille est, magnae prudentiae et constantiae esse apud quosdam leves homines inani gloria praedicetur, et haereticorum stupore praeditus, quibus hoc unum solatium est, si non soli peccare videantur, errores et vitia universarum ecclesiarum correxisse apud simillimos sui et compares celebretur. » Quis Cypriano tam indignis modis convitiatus fuisset, postquam maculam erroris, quem non sine summa animi moderatione in re nondum decisa defenderat, martyrio abstersit, ejusque nominis, refrigerato contentionis aestu, summa exstitit in omnibus Ecclesiis celebritas?

very timid. Besides the fact that not even in the fourth century could he without absurd exaggeration object so great a series of so many ages, certainly in express words he declares that the controversy concerning the Baptism of heretics had then for the first time blazed forth; which properly suits the third century. Nay more, he attacks Cyprian himself, keeping silent as to his name, as still living and defending the opposite side by his authority. For he determines that of such "Controversies there is no fruit, except that one man, whosoever he is, should be proclaimed with empty glory among certain light-minded men to be of great prudence and constancy, and, endowed with the stupidity of heretics, to whom this is the one solace, if they do not seem to sin alone, should be celebrated among those most like himself and his fellows as having corrected the errors and faults of all the churches." Who would have reviled Cyprian in such unworthy ways after he wiped away by martyrdom the stain of the error which he had defended not without the greatest moderation of mind in a matter not yet decided, and after the heat of contention had cooled down, there arose the highest renown of his name in all the Churches?

Quae de hujus anonymi scriptoris aetate hactenus edisseruit vir clarissimus Maranus, aliis quoque doctrina et eruditione praestantibus jam pridem probata noscuntur. Rigaltius, qui primus inter notas ad opera S. Cypriani hunc tractatum edidit, usus apographo Sirmondiano ex veteri codice monasterii S. Remigii descripto, censuit auctoris esse ab aevo Cypriani parum distantis. Rigaltium secutus est Cyprianicorum editor Oxoniensis. Caveus item ejusmodi quaestionem semel, iterumque discutiens adduci non potuit, ut alteri sententiae calculum adjiceret. Sed caeteris multo acrius rem investigasse videtur Tillemontius: qui eo usque demum processit, ut non solum vivente adhuc Cypriano, sed etiam contra ipsummet episcopum Carthaginensem scriptum opus definiret. Haec est quoque sententia Cl. Gallandii, cui jam praeluxere doctissimi duumviri Tillemontius et Ceillierius.

The things which the most illustrious man Maran has thus far set forth concerning the age of this anonymous writer are known to have been approved long ago by others also excelling in learning and erudition. Rigault, who first published this treatise among the notes to the works of St. Cyprian, having used the Sirmondian transcript copied from an ancient codex of the monastery of St. Remigius, judged that it belonged to an author little distant from the age of Cyprian. The Oxford editor of Cyprian's works followed Rigault. Cave likewise, discussing a question of this sort once and again, could not be induced to add his vote to the other opinion. But Tillemont seems to have investigated the matter much more keenly than the rest: who finally went so far as to determine that the work was written not only while Cyprian was still living, but even against the Bishop of Carthage himself. This is also the opinion of the illustrious Gallandi, before whom the most learned pair Tillemont and Ceillier had already shone the way.

ARTICULUS II.

ARTICLE II.

Analysis hujus opusculi.

Analysis of this little work.

Ab initio dilucide proponit statum quaestionis; deinde observat: « Nonnulla super hac nova quaestione scripta aut rescripta esse, quibus utraque pars ad destruenda aliena summo studio nitebatur. » Hinc doctissimus Ceillierius merito colligit auctorem hunc eo tempore scripsisse, quo plura jam scripta pro et contra baptismum haereticorum

From the beginning he clearly sets forth the state of the question; then he observes: "That several things have been written or written back upon this new question, whereby each party strove with the greatest zeal to destroy the other's arguments." Hence the most learned Ceillier deservedly gathers that this author wrote at that time when several writings for and against the baptism of heretics had already

Editors' notes and page, col. 1227

Footnotes

(6) ‹anchor: not visible› · call in col 1227

Anonym., de Baptism., § 1.

Anonymous, On Baptism, § 1.

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(7) ‹anchor: censuit› · call in col 1227

Rigalt., ad Opp. Cyprian., pag. 133, edit. Paris., 1666.

Rigault, on the Works of Cyprian, page 133, Paris edition, 1666.

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(8) ‹anchor: editor Oxoniensis› · call in col 1227

Fell. part. III, Opp. Cyprian., pag. 21.

Fell, part III of the Works of Cyprian, page 21.

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(9) ‹anchor: iterumque discutiens› · call in col 1227

Cave. Hist. litterar., ad ann. 253 et 440.

Cave, Literary History, at the years 253 and 440.

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(10) ‹anchor: videtur Tillemontius› · call in col 1227

Tillemont, Mémoir., tom. IV, pag. 629, not. XL sur S. Cyprien.

Tillemont, Mémoires, volume IV, page 629, note 40 on St Cyprian.

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(11) ‹anchor: Cl. Gallandii› · call in col 1227

Galland. Bibl. Vet. Patrum. tom. III, in Prolegom., cap. 7, pag. 24.

Gallandi, Library of the Ancient Fathers, volume III, in the Prolegomena, chapter 7, page 24.

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(12) ‹anchor: et Ceillierius› · call in col 1227

Ceillier Hist. Génér. tom. III, chap. 1, § 3, art. 4, pag. 156.

Ceillier, Histoire générale, volume III, chapter 1, § 3, article 4, page 156.

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(13) ‹anchor: deinde observat› · call in col 1227

Anonym., §, 1, pag. 362, in Galland., apud Cyprian. edit. Venet. pag. 736 et 737, et edit. Oxon. pag. 20.

Anonymous, § 1, page 362, in Gallandi; among Cyprian's works, Venice edition, pages 736 and 737, and Oxford edition, page 20.

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exarata fuerant. « In quo genere, » pergit anonymus, « quaestionis, ut mihi videtur, nulla omnino potuisset controversia aut disceptatio emergere, si unusquisque nostrum contentus venerabili Ecclesiarum omnium auctoritate et necessaria humilitate nihil innovare gestiret, cum locum contradictioni non quemlibet animadverteret. Namque omne, quod et anceps et ambiguum et in diversis sententiis prudentium et fidelium virorum constitutum est, si contra priscam et memorabilem cunctorum emeritorum sanctorum et fidelium solemnissimam observationem judicatur, damnari utique debet. »

been composed. "In which kind of question," continues the anonymous writer, "as it seems to me, no controversy or dispute at all could have emerged, if each one of us, content with the venerable authority of all the Churches and with necessary humility, were eager to innovate nothing, since he would observe no ordinary room for contradiction. For everything which is both doubtful and ambiguous and set in diverse opinions of prudent and faithful men, if it is judged to be against the ancient and memorable most solemn observance of all the veteran saints and faithful, ought assuredly to be condemned."

Postea, § 2, discutiens quaestionem, duo baptismata distinguit, unum aquae, et alterum Spiritus sancti secundum verba S. Joannis Baptistae (Matth. III, 11; Marc. I, 7; Luc. III, 16; Joan. I, 27), qui post me venit, fortior me est, cujus ego non sum dignus corrigiam calceamenti solvere, ipse vos baptizabit in Spiritu sancto et igni. Et Jesus Christus ipsemet dixit: Joannes quidem baptizavit aqua vos autem baptizabimini Spiritu sancto non post multos hos dies. Cornelius recepit baptismum Spiritus sancti, antequam recepisset illum aquae. (Act. I. 4, 5); et econtra Apostoli baptizati in aqua fuere longo tempore, antequam recepissent Spiritum sanctum. Utitur hic auctor anonymus hisce exemplis ad ostendendum, quod etsi unum aut alterum horum duorum baptismatum ordinarie conjungi soleant, nihilominus tamen baptismus aquae non cesset conferre gratiam, licet ab impositione manuum specialiter ad conferendum Spiritum sanctum instituta separatus sit. « Nam dubitari non potest, » inquit anonymus « quod hodierno quoque die usu venit, ut plerique post baptisma sine impositione manuum episcopi de saeculo exeant, et tamen pro perfectis fidelibus habeantur..... Aut si dicas, » pergit anonymus, « hujusmodi hominem salvum non posse fieri, omnibus episcopis salutem adiminus, quos ita periculis quam certissimis adstringis, ut omnibus hominibus, qui sub cura eorum agunt, et hac atque illac dispersis regionibus ipsorum infirmantur; per semetipsos subvenire debeant, quia caeteri homines minores clericis, qui periclitantur, hoc idem praestare non possint: ne sanguis eorum, qui vacui de saeculo exisse videbuntur, de manu episcoporum necesse habeat requiri. » Exinde concludit, quod quando baptismus in nomine Jesu praecesserit, per solam manus impositionem episcopi possit ejusmodi homini poenitenti ac credenti etiam Spiritus

Afterwards, in § 2, discussing the question, he distinguishes two baptisms, one of water, and the other of the Holy Spirit, according to the words of St. John the Baptist (Matt. 3:11; Mark 1:7; Luke 3:16; John 1:27), He Who comes after me is mightier than I, the strap of Whose sandal I am not worthy to loose; He Himself shall baptize you in the Holy Spirit and fire. And Jesus Christ Himself said: John indeed baptized with water, but you shall be baptized with the Holy Spirit not many days hence. Cornelius received the baptism of the Holy Spirit before he had received that of water (Acts 1:4, 5); and on the contrary the Apostles were baptized in water a long time before they had received the Holy Spirit. Here the anonymous author uses these examples to show that, although the one and the other of these two baptisms are ordinarily wont to be joined together, nevertheless the baptism of water does not cease to confer grace, even though it be separated from the laying on of hands specially instituted for conferring the Holy Spirit. "For it cannot be doubted," says the anonymous writer, "as also happens in practice at the present day, that very many after baptism depart from the world without the laying on of hands of the bishop, and yet are held as perfect believers... Or if you say," continues the anonymous writer, "that a man of this sort cannot be saved, we take away salvation from all bishops, whom you so bind with most certain perils that they must in person come to the aid of all men who live under their care and fall sick here and there in their scattered regions, because other men inferior to the clerics, who are in danger, cannot perform this same thing: lest the blood of those who shall seem to have departed from the world empty must needs be required from the hand of the bishops." Thence he concludes that, when baptism in the name of Jesus has preceded, through the sole laying on of the hand of the bishop there can also be bestowed upon such a man, repentant and believing, the Holy

Editors' notes and page, col. 1228

Footnotes

(14) ‹anchor: Spiritum sanctum› · call in col 1228

Anonym., inter Cyprian. opp., pag 22, edit. Brem., et Venet., pag. 738 et 739, et apud Galland., §§ 4 et 5.

Anonymous, among Cyprian's works, page 22 of the Bremen edition, and of the Venice edition pages 738 and 739, and in Gallandi, §§ 4 and 5.

(printed under page 665)

(15) ‹anchor: inquit anonymus› · call in col 1228

Anonym., pag. 24, edit. Brem., et edit. Venet., pag. 740 et seqq.

Anonymous, page 24 of the Bremen edition, and of the Venice edition page 740 and following.

(printed under page 665)

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running head: TICORUM BAPTISMATE. 1228
marginal letters: A exarata fuerant.; B post me venit,; C ctum instituta separatus; D necesse habeat requiri.
old-edition numerals: 1180 after baptismus
other: editors' matter: exarata fuerant... Spiritus (entire column)

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sanctus tribui, quin necesse sit quaeri quale illud baptisma fuerit, quod in nomine Jesu Christi consecutus est. Ascribit eamdem efficaciam baptismo Spiritus sancti sine illo aquae, hoc nixus fundamento, quia virtus nominis Jesu Christi tanta est, « ut super quemcunque hominum baptimate invocata, » ad salutem assequendam non modicam « praerogativam praestare possit.... » Et ille, in quo, cum baptizaretur, « invocatum esset in nomine Jesu, licet in aliquo errore » aut peccata detineretur, si errorem suum corrigat, fidei veritatem agnoscat, et omnem labem praeteritae conversationis abscindat, et ad Ecclesiam, et ad episcopum veniat, impositionem manuum ipsius recipiat, accipiat Spiritum sanctum, quin invocationis » illius praecedentis nominis Jesu legitime celebratae caeremoniae fructum amittat, quae tamen sola non sufficit ad salutem, quae autem incipit habere efficaciam et virtutem « correctione erroris et agnitione veritatis, et abscissa omni labe praeteritae conversationis, et accedente, quod deerat, supplemento » per impositionem manuum. Probat assertum hoc exemplo apostolorum, qui postquam Christum deseruerunt, atque fidem abnegarunt, non cessabant baptizare; ait dein, § 10, quod « baptismus ab episcopis pessimae conversationis, aut prave sentientibus aut imperitioribus » collatus, sit bonus et integer; tam magna virtus, « operationibus divinis est propria. » Adjungit dein, § eodem: « Cum salus nostra in baptismate Spiritus, quod et plerumque cum baptismate aquae conjunctum est, sit constituta, siquidem per nos baptisma tradetur integre et solemniter, et per omnia, quae scripta sunt, assignattur, eque sine illius rei separatione tradatur; aut si a minore clerico per necessitatem traditum fuerit, » eventum exspectemus, ut aut suppleatur a nobis, aut a Domino supplendum reservetur; si vero ab alienis traditum fuerit, ut potest hoc negotium et ut admittit, corrigatur: quia Spiritus sanctus extra Ecclesiam non sit, fides quoque non solum apud haereticos, verum etiam apud eos qui in schismate constituti sunt, sana esse non possit. Idcircoque poenitentiam agentibus correctisque per doctrinam veritatis et per fidem ipsorum, quae postea emendata est purificato corde eorum, tantummodo baptismate spirituali, id est, manus impositione episcopi, et Spiritus sancti subministratione, subveniri debeat; signum quoque fidei integrum hoc modo et hac ratione tradi in Ecclesia merito consuevit

Spirit, without its being necessary to inquire of what sort that baptism was which he obtained in the name of Jesus Christ. He ascribes the same efficacy to the baptism of the Holy Spirit without that of water, relying on this foundation, because the power of the name of Jesus Christ is so great "that when invoked upon any man whomsoever in baptism," it can afford no small "prerogative for obtaining salvation..." And he over whom, when he was baptized, "invocation had been made in the name of Jesus, although he was held in some error" or sins, if he corrects his error, acknowledges the truth of the faith, and cuts off every stain of his past conversation, and comes to the Church and to the bishop, receives the laying on of his hands, and receives the Holy Spirit, without losing the fruit of the ceremony of that preceding invocation of the name of Jesus lawfully celebrated, which nevertheless alone does not suffice for salvation, but begins to have efficacy and power "by the correction of error and the acknowledgment of the truth, and when every stain of past conversation has been cut off, and the supplement which was lacking is added" through the laying on of hands. He proves this assertion by the example of the apostles, who after they forsook Christ and denied the faith, did not cease to baptize; then he says, in § 10, that "baptism conferred by bishops of the worst conversation, or thinking perversely or more unskilful," is good and whole; so great a power "is proper to divine operations." Then he adds, in the same §: "Since our salvation is established in the baptism of the Spirit, which is also for the most part joined with the baptism of water, if indeed baptism shall be delivered by us wholly and solemnly, and assigned through all the things which are written, and delivered without the separation of that thing; or if through necessity it has been delivered by a lesser cleric," let us await the outcome, so that either it may be supplied by us, or reserved to be supplied by the Lord; but if it has been delivered by strangers, let this matter be corrected as it can and as it admits: because the Holy Spirit is not outside the Church, and faith also cannot be sound not only among heretics, but even among those who are set in schism. And on that account, to those doing penance and corrected through the doctrine of the truth and through their own faith, which has afterwards been amended when their heart has been purified, aid ought to be given only by spiritual baptism, that is, by the laying on of the hand of the bishop, and the supplying of the Holy Spirit; and the whole sign of faith has deservedly been accustomed to be delivered in the Church in this way and by this rule,

Editors' notes and page, col. 1229

Footnotes

(16) ‹anchor: not visible› · call not visible in the crop (above, col 1229)

Anon., in edit. Brem., pag. 23, 24; in Venet., pag. 741.

Anonymous, in the Bremen edition, pages 23, 24; in the Venice edition, page 741.

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(17) ‹anchor: exemplo apostolorum› · call in col 1229

Idem, § 9, pag. 366 apud Galland., in edit. Brem., 26, in Venet., pag. 742, 743, 744.

The same, § 9, page 366 in Gallandi; in the Bremen edition, 26; in the Venice edition, pages 742, 743, 744.

(printed under page 666)

(18) ‹anchor: divinis est propria› · call in col 1229

Idem, pag. 26, edit. Brem. et Venet., pag. 746. 747, 748.

The same, page 26 of the Bremen edition, and of the Venice edition pages 746, 747, 748.

(printed under page 666)

(19) ‹anchor: not visible› · call not visible in the crop

Anonym., § 11, apud Gallandium., a pag. 367. edit. Brem. pag. 28, et Venet., pag. 752.

Anonymous, § 11, in Gallandi, from page 367; Bremen edition, page 28, and Venice edition, page 752.

(printed under page 666)

(20) ‹anchor: not visible› · call not visible in the crop

§ 14, apud Galland., pag. 368, edit. Brem., pag, 28. et Venet., pag. 752.

§ 14, in Gallandi, page 368; Bremen edition, page 28, and Venice edition, page 752.

(printed under page 666)

Page

running head: 1229 PARS I. — MONUMENTA
marginal letters: A (in col. 1230); B (in col. 1230); C (in col. 1230); D (in col. 1230)
old-edition numerals: 1181 after illius
other: editors' matter: sanctus tribui... con- (entire column); word split at end of column: con-
other: the word consuevit was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1230

PL 3:1230

ne invocatio nominis Jesu, quae aboleri non potest, contemptui a nobis videatur habita: quod utique non oportet; quanquam talis invocatio, si nihil eorum, quae memoravimus secutum fuerit, ab operatione salutis cesset ac vacet. Dicente enim Apostolo unum esse baptisma (Ephes. IV, 5), necesse est invocatione nominis Jesu perseverante; quia non potest a quoquam hominum, quae semel invocata est auferri.

lest the invocation of the name of Jesus, which cannot be abolished, seem to be held in contempt by us: which assuredly ought not to be; although such an invocation, if none of those things which we have mentioned has followed, ceases and is void of the operation of salvation. For when the Apostle says that there is one baptism (Eph. 4:5), this must needs be while the invocation of the name of Jesus perseveres; because that which has once been invoked cannot be taken away by any man.

Postea exponit baptisma sanguinis a Jesu Christo designatum hisce verbis: « Baptizari habeo aliud autem baptisma » (Luc., XII, 50). « Hoc in loco, » ait noster anonymus « non ut secundum baptisma, ac si sint duo baptismata, Christus significat, sed alterius quoque speciei baptisma ad eamdem salutem concurrens donatum nobis esse demonstrat. Quas utrasque species ab ipso Domino nostro primum initiari et sanctificari oportebat, ut nobis quoque alterutra sive utraque species unum hoc duplex salutiferum, atque honorificum baptisma praetaret; et viae quaedam unius baptismatis sic nobis patefierent, ut aliquando impune aliqua illarum desset, sicut in verbum audientibus martyribus impune aquae baptisma de est, quos tamen certi sumus, si quid laxamenti habeant, etiam aqua solitos baptizari: « Itemque illis, qui legitimi sunt fideles effecti, impune deest baptisma sanguinis proprii; quia baptizati in nomine Christi, redempti sunt pretiosissimo sanguine Domini, cum utraque haec ex uno atque eodem fonte procedant flumina baptismatis Dominici... quae primum apparuerint in Domini passione, cujus de latere perforato lancea militari sanguis et aqua manavit, et emitteret duo flumina diversae speciei, sed tamen ejusdem ac singulare latus, ita ut impleatur Spiritu sancto, quicunque credens biberit ex utroque flumine. Haec enim de fluminibus his loquens ostendebat Dominus significans Spiritum sanctum. Inde est, quod S. Joannes apostolus haec simul conjungens dicat »: Tres testimonium perhibent, Spiritus, et aqua, et sanguis. Et isti tres unum sunt (I Joan. V, 6). Ut ex illis colligamus et aquam praestare Spiritem solitum, et sanguinem proprium hominibus praestare Spiritum solitum, ef ipsum quoque Spiritum praestare Spiritum solitum.

Afterwards he sets forth the baptism of blood designated by Jesus Christ in these words: "I have another baptism to be baptized with" (Luke 12:50). "In this place," says our anonymous writer, "Christ does not signify it as a second baptism, as if there were two baptisms, but demonstrates that a baptism of another kind also, concurring unto the same salvation, has been granted to us. Both of which kinds it behoved first to be initiated and sanctified by our Lord Himself, so that to us also either one or both kinds might afford this one twofold, saving, and honourable baptism; and certain ways of the one baptism might thus be laid open to us, so that sometimes one of them might safely be lacking, just as in martyrs who are hearers of the word the baptism of water is safely lacking, whom nevertheless we are sure, if they have any respite, are wont to be baptized with water also: and likewise for those who have been made lawful believers, the baptism of their own blood is safely lacking; because, baptized in the name of Christ, they have been redeemed by the most precious blood of the Lord, since both these rivers of the Lord's baptism proceed from one and the same fountain... which first appeared in the passion of the Lord, from Whose side pierced by the soldier's lance blood and water flowed forth, so that His single side sent forth two rivers of diverse kind, yet of the same, so that whosoever believes and drinks from either river is filled with the Holy Spirit. For speaking of these rivers the Lord showed these things, signifying the Holy Spirit. Thence it is that St. John the apostle, joining these things together, says": There are three that bear witness, the Spirit, and the water, and the blood. And these three are one (1 John 5:6). So that from them we may gather both that water has been wont to afford the Spirit, and that their own blood has been wont to afford the Spirit to men, and that the Spirit Himself also has been wont to afford the Spirit.

ARTICULUS III.

ARTICLE III.

Obervationes quaedam in hunc tractatum, atque ejusdem editiones.

Certain observations on this treatise, and the editions of the same.

Haec summa hujus opusculi de Rebaptismate capita, quod ex professo exaratum fuisse videtur ad

These are the chief heads of this little work On Rebaptism, which seems to have been composed expressly for

Editors' notes and page, col. 1230

Footnotes

(21) ‹anchor: tres unum sunt (I Joan. V, 6).› · call in col 1230

Locum integrum anonymi hujus auctoris, qui Comma octavum Joanneum conjunctum cum sexto in suo exemplari legisse videtur, excutit R. P. de Rubeis V. C. in dissertatione de tribus in cœlo testibus, pag. 76. Quod quidem argumentum præ cæteris diligentissime pertractasse comperitur eruditissimus Bossuetius contra Sumonium Remar. sur la Critiq de la Bibliothèque des Aut. Eccl., tom. II, pag. 575—628.

The whole passage of this anonymous author, who seems to have read the eighth Johannine verse joined with the sixth in his copy, is examined by the Rev. Father de Rubeis, a distinguished man, in his dissertation on the three witnesses in heaven, page 76. This very question, it is found, was treated more thoroughly than by anyone else by the most learned Bossuet against Simon [printed "Sumonium"], Remarks on the Critique of the Library of Ecclesiastical Authors, volume II, pages 575–628.

(printed under page 666)

(22) ‹anchor: Spiritum solitum› · call in col 1230

Anonym., § 15, apud Galland., pag. 369; apud Cyprian., pag. 29, edit. Brem., et edit. Venet, pag. 753.

Anonymous, § 15, in Gallandi, page 369; among Cyprian's works, page 29 of the Bremen edition, and of the Venice edition page 753.

(printed under page 666)

Page

running head: MONUMENTA VETERUM. 1230
marginal letters: A suevit ne invocatio; B ptisma ad eamdem; C ruerint in Domini; D Obervationes quaedam in
old-edition numerals: 1182 after isti
other: word split from preceding column: suevit (consuevit); editors' matter: suevit ne invocatio... ad (entire column)

PL 3:1231

defendendam sancti Stepaani I Papae sententiam quoad validitatem baptismatis ab haereticis collati, notatu digniora in hoc tractatu sequentia nobis sunt visa. Primo, quod credat martyrium inutile esse haereticis, atque iis qui sanguinem suum pro nomine Jesu Christi profundunt sine charitate, id est, extra Ecclesiam. Secundo: quod martyrium in communione Ecclesiae toleratum et meritum fidei, et charitatis consequatur. Tertio: quod liber. qui inscribitur Praedicatio sancti Pauli exaratus fuerit a discipulis Simonis Magi; quodque hi haeretici, ad imitationem sui capitis « eos, qui sunt simpliciores aut curiosiores fallere cupiunt asserendo se solos integrum atque perfectum non sicuti non mutilatum et decurtatum baptisma tradere, quod taliter dicuntur assignare, ut quam mox in aquam descenderunt, statim super aquam ignis appareat; » quia falso docent baptismum Jesu concomitari debere ignem materialem.

for defending the judgement of Saint Stephen I, Pope, as to the validity of baptism conferred by heretics, the following points in this treatise seemed to us more worthy of note. First, that he believes martyrdom to be useless to heretics, and to those who pour out their blood for the name of Jesus Christ without charity, that is, outside the Church. Second: that martyrdom endured in the communion of the Church attains both the merit of faith and of charity. Third: that the book which is entitled The Preaching of Saint Paul was composed by disciples of Simon Magus; and that these heretics, in imitation of their head, "desire to deceive those who are simpler or more curious by asserting that they alone hand on a baptism entire and perfect, not, as it were, mutilated and curtailed, which they are said to assign in such a way that, as soon as they have gone down into the water, fire at once appears above the water"; for they falsely teach that material fire must accompany the baptism of Jesus.

Ex eodem auctore anonymo discimus, sua aetate miracula patrata fuisse, atque ab ipsis etiam haereticis. Ait enim: « Quas virtutes non dubie tunc illi sub nomine Christi socient; in quo nomine videntur quidam etiam modo quasdam virtutes facere et falso prophetare. »

From the same anonymous author we learn that in his age miracles were performed, and even by the heretics themselves. For he says: "These mighty works they doubtless then join together under the name of Christ; in which name certain men even now are seen to do certain mighty works and to prophesy falsely."

Praeterea occurrunt in hoc opusculo quaedam sententiae non satis exactae: sic exempli gratia scribit § 4 et § 14. « Nondum erat Spiritus sanctus, quia Jesus non erat clarificatus. » Et paulo post ait quod Spiritus sanctus voluntate Dei, non propria de coelo descenderit. Tandem quod baptismus Spiritus sancti sit major baptismo aquae, Anonymi tractatus de Rebaptismate primam lucem aspexit anno 1648 inter opera Cypriani a Nicolao Rigaltio Lutetiae Parisiorum impressa, postea in omnibus subsequentibus operum Cyprianicorum editionibus recusus, atque bibliothecae veterum Patrum ab Andrea Gallandio adornatae, tom. III, a pag. 362-371, Venetiis, 1767, insertus, qui et eidem tractatui eruditas notas subjunxit. LUMPER.

Besides, there occur in this little work certain statements not sufficiently exact: thus, for example, he writes in § 4 and § 14: "The Holy Spirit was not yet, because Jesus was not yet glorified" (John 7:39). And a little after he says that the Holy Spirit descended from heaven by the will of God, not by His own. Finally, that the baptism of the Holy Spirit is greater than the baptism of water. The anonymous treatise On Rebaptism first saw the light in the year 1648 among the works of Cyprian printed by Nicolas Rigault at Paris, was afterwards reprinted in all the subsequent editions of Cyprian's works, and was inserted in the library of the old Fathers prepared by Andrea Galland, vol. III, pp. 362–371, Venice, 1767, who also added learned notes to the same treatise. LUMPER.

ANONYMI LIBER DE REBAPTISMATE.

AN ANONYMOUS BOOK ON REBAPTISM.

Non debere denuo baptizari qui semel in nomine Domini Jesu Christi sint tincti.

That those who have once been dipped in the name of the Lord Jesus Christ ought not to be baptized anew.

Editors' notes and page, col. 1231

Footnotes

[Prolegomena notes] (printed under page 667)

(23) ‹anchor: extra Ecclesiam› · call in col 1231 · the note is printed numbered (32) (misprint for 23)

Nihil interest utrum hic verbum audiens aut fidelis sit, qui confitetur Domino, dummodo ipsum Christum, quem confiteri oportet, confiteatur. Qua dominus pari vice confidendo et ipse confessorem suum apud Patrem honore eum martyrii, ut pollicitus est, exornet. Quod utique non debet latius accipi, quasi possit usquequaque porrigi; quia potest Christi nomen etiam hæreticus aliquis, qui tamen ipsum Christum negat, confiteri, quia in alium Christum credit. Apud Cypr., p. 77, edit. Brem., et edit. Ven., pag. 749. Apud Galland., § 11, pag. 367. tom. III. Qua ratione etiam ille hæreticus, qui confitendo Christi nomen trucidatur, nihil postea potest corrigere, si quid de Deo aut de Christo male senserit, cum in alium Deum aut in alium Christum credendo semetipsum fefellit, confessor non Christi, sed solitario Christi nomine; quando et Apostolus consequenter dicat: Etsi corpus meum tradidero ita ut exurar igni, dilectionem autem non habeam, nihil proficio. Quia hoc facto nihil proficit, qui non habet dilectionem ejus. Dei et Christi. Ibid., p. 28, edit. Brem., Venet., pag. 751: et apud Galland., § 13, p. 378.

It makes no difference whether he who confesses the Lord be a hearer of the word or one of the faithful, provided that he confesses Christ Himself, whom he ought to confess. Whereby the Lord in turn, confessing him too, will adorn His confessor before the Father with the honour of martyrdom, as He promised. This certainly ought not to be taken more broadly, as though it could be stretched to cover everything; for even some heretic who nonetheless denies Christ Himself can confess the name of Christ, because he believes in another Christ. In Cyprian, p. 77, Bremen edition, and Venice edition, page 749. In Gallandi, § 11, page 367, volume III. For which reason even that heretic who is slain for confessing the name of Christ can afterwards correct nothing, if he thought wrongly of God or of Christ, since by believing in another God or another Christ he deceived himself, a confessor not of Christ but of the bare name of Christ; since the Apostle too says accordingly: Though I deliver my body to be burned, and have not charity, it profits me nothing (1 Cor. 13:3). For by this deed he profits nothing who does not have the love of Him, of God and of Christ. Ibid., p. 28, Bremen edition; Venice, page 751; and in Gallandi, § 13, p. 378.

(printed under page 667)

(24) ‹anchor: charitatis consequatur› · call in col 1231

Quod sciret homines non solum aqua, verum etiam sanguine suo proprio habere baptizari. Ita ut solo hoc baptismate baptizati, fidem integram et dilectionem sinceram lavacri possint adipisci, et utroque modo baptizari, Ibid., pag. 28, edit. Brem., et Venet., pag. 752; apud Galland., § 14. pag. 368.

Because he knew that men are to be baptized not only with water but also with their own blood; so that those baptized with this baptism alone can obtain whole faith and the sincere love of the washing, and be baptized in both ways. Ibid., page 28, Bremen edition, and Venice, page 752; in Gallandi, § 14, page 368.

(printed under page 667; the note runs from the foot of col 1231 to the head of the foot of col 1232)

(25) ‹anchor: Praedicatio sancti Pauli› · call in col 1231

Anonym., apud Galland., § 17, pag. 369 et 370; apud Cypr., edit. Brem., p. 40, et edit. Venet., p. 755.

Anonymous, in Gallandi, § 17, pages 369 and 370; among Cyprian's works, Bremen edition, p. 40, and Venice edition, p. 755.

(printed under page 667)

(26) ‹anchor: ignem materialem› · call in col 1231, printed (56)

Id., ap. Galland, 16. p. 369, apud Cypr., edit. Brem., p. cit., et Venet., p. 755.

The same, in Gallandi, [§] 16, p. 369; among Cyprian's works, Bremen edition, at the page cited, and Venice edition, p. 755.

(printed under page 667)

(27) ‹anchor: Ait enim› · call in col 1232

Id., ap. Galland, § 12, pag. 367; apud Cypr., edit, Brem., pag. 28, et Venet., p. 750. In quo nomine virtutes omnes solent fieri, et nonnunquam aliquæ etiam ab hominibus extraneis. Apud Galland., § 7. p. 465; et apud Cypr., edit. Venet., pag. 744, Brem., pag. 25.

The same, in Gallandi, § 12, page 367; among Cyprian's works, Bremen edition, page 28, and Venice, p. 750. In which name all mighty works are customarily done, and sometimes some even by men outside [the Church]. In Gallandi, § 7, p. 465; and among Cyprian's works, Venice edition, page 744; Bremen, page 25.

(printed under page 667)

(28) ‹anchor: non erat clarificatus› · call in col 1232

Excideret fortasse librario vox datus; quæ necessario addenda videtur ex Vulgato interprete.

The word datus ("given") perhaps dropped out at the copyist's hand; it seems it must be added, following the Vulgate translator.

(printed under page 667)

(29) ‹anchor: Et paulo post ait› · call in col 1232

Die Pentecostes supervenit Spiritus sanctus, voluntate quidem Dei, non sua sponte cœlo lapsus. Id., ap. Galland., § 6, p. 364, edit. Boem. Cypr., p. 724, et Venet, p. 742.

On the day of Pentecost the Holy Spirit came upon them, by the will of God indeed, not descending from heaven of His own accord. The same, in Gallandi, § 6, p. 364; Bremen [printed "Boem."] edition of Cyprian, p. 724, and Venice, p. 742.

(printed under page 667)

(30) ‹anchor: major baptismo aquae› · call in col 1232, printed (3)

Quoniam multum interest utrum in totum quis non sit baptizatus in nomine nostri Jesu Christi, an vero in aliquo claudicet, cum baptizatur baptismate aquæ, quod minus est, dummodo postea constet in veritate sincera fides in baptismate Spiritus, quod non dubie majus est. Id apud Galland., § 6, p. 365 appud Cypr., edit. Brem., p. 24, et Venet., p. 744.

Since it makes a great difference whether someone has not been baptized at all in the name of our Jesus Christ, or rather limps in some respect when he is baptized with the baptism of water, which is the lesser, provided that afterwards sincere faith stands firm in truth in the baptism of the Spirit, which is undoubtedly the greater. The same, in Gallandi, § 6, p. 365; among Cyprian's works, Bremen edition, p. 24, and Venice, p. 744.

[Variorum notæ — notes on the text] (printed under page 667)

(1) ‹anchor: LIBER DE REBAPTISMATE› · call in the title (across cols 1231-1232)

Retinuimus inscriptionem quam præfert vetus codex. Et in calce vetus codex habet: Cæcilii Cypriani finivit de rebaptismate.

We have kept the title which the old manuscript bears. And at the end the old manuscript has: Here ends Caecilius Cyprian's On Rebaptism.

(printed under page 667)

Editors' prose

defendendam sancti Stepaani I Papae sententiam quoad validitatem baptismatis ab haereticis collati, notatu digniora in hoc tractatu sequentia nobis sunt visa. Primo, quod credat martyrium inutile esse haereticis, atque iis qui sanguinem suum pro nomine Jesu Christi profundunt sine charitate, id est, extra Ecclesiam (23). Secundo: quod martyrium in communione Ecclesiae toleratum et meritum fidei, et charitatis consequatur (24). Tertio: quod liber. qui inscribitur Praedicatio sancti Pauli (25) exaratus fuerit a discipulis Simonis Magi; quodque hi haeretici, ad imitationem sui capitis « eos, qui sunt simpliciores aut curiosiores fallere cupiunt asserendo se solos integrum atque perfectum non sicuti non mutilatum et decurtatum baptisma tradere, quod taliter dicuntur assignare, ut quam mox in aquam descenderunt, statim super aquam ignis appareat; » quia falso docent baptismum Jesu concomitari debere ignem materialem (56).

…to defend the opinion of Saint Stephen I, Pope, concerning the validity of baptism conferred by heretics, the following points in this treatise have seemed to us more worthy of notice. First, that he believes martyrdom to be useless to heretics, and to those who pour out their blood for the name of Jesus Christ without charity, that is, outside the Church (23). Second: that martyrdom endured in the communion of the Church obtains also the merit of faith and of charity (24). Third: that the book which is entitled The Preaching of Saint Paul (25) was composed by disciples of Simon Magus; and that these heretics, in imitation of their head, « desire to deceive those who are simpler or more curious, asserting that they alone hand on a baptism whole and perfect, not, as others do, mutilated and curtailed, which they are said to set out in such a way that, as soon as they have gone down into the water, fire at once appears upon the water; » because they falsely teach that material fire must accompany the baptism of Jesus (56).

Ex eodem auctore anonymo discimus, sua aetate

From the same anonymous author we learn that in his own day…

Page

running head: 1231 DE HAERETICORUM BA
marginal letters: A (in col. 1232); B (in col. 1232); C (in foot apparatus); D (in col. 1232)
old-edition numerals: 1183 after mutilatum
other: editors' matter: defendendam sancti... aetate; three full-width lines across cols. 1231-1232 not set: ANONYMI / LIBER DE REBAPTISMATE. / Non debere denuo baptizari qui semel in nomine Domini Jesu Christi sint tincti.
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running head: 1231 DE HAERETICORUM BAPTISMATE. 1232
marginal letters: A defendendam sancti Stepaani | miracula patrata fuisse; B tradere, quod taliter | in omnibus subsequentibus; C potest corrigere (footnote block) | (28) Excideret; D I. Animadverto quaesitum | tincti; postmodum
old-edition numerals: 1183 after mutilatum; 1184 after ait (in right column, before quod Spiritus sanctus)
other (Q2): the three lines of col 1231 below the title band ("I. Animadverto quaesitum … Jesu Christi sint") are not in c1231_a; they stand, complete, at the head of c1232_a under col 1232's rail, continuing into col 1232's "tincti; postmodum …". Text present; placement only (by the unit rule they belong under col 1231's rail, after the band).

PL 3:1232

I. Animadverto quaesitum apud fratres quid potius observari oportet in personam eorum qui in haeresi quidem, sed nomine Dei nostri Jesu Christi sint tincti; postmodum inde digressi, et suppliciter ad Ecclesiam Dei advolantes, totis praecordiis poenitentiam agerent; et erroris sui damnationem nunc

I. I notice that it has been asked among the brethren what ought rather to be observed in the case of those who have indeed been dipped in heresy, but in the name of our God Jesus Christ; and afterwards, having departed thence and flying as suppliants to the Church of God, were doing penance with their whole heart; and the condemnation of their error now

Editors' notes and page, col. 1232

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running head: TICORUM BAPTISMATE. 1232
marginal letters: A miracula patrata fuisse,; B editionibus recusus, atque; C (in foot apparatus); D tincti; postmodum inde
old-edition numerals: 1184 before quod
other: editors' matter: miracula patrata fuisse... LUMPER.; three full-width lines across cols. 1231-1232 not set: ANONYMI / LIBER DE REBAPTISMATE. / Non debere denuo baptizari qui semel in nomine Domini Jesu Christi sint tincti.
other: the 2 paragraph(s) of this column above the full-width band are set under col 1231 (reading order, moved on receipt)
running head: 1231 DE HAERETICORUM BAPTISMATE. 1232
marginal letters: A miracula patrata fuisse (right column, prolegomena, set in c1231); B in omnibus subsequentibus (same); C (28) Excideret (footnote block); D tincti; postmodum
old-edition numerals: (none)
other: the paragraph of § I begins in the lower left column (1231) after the full-width title band and continues in the lower right column (1232); set whole here under the 1232 rail at the paragraph boundary after the title, per the split rule. "oportet" set as printed (oporteat expected but not marked as a misprint). Column ends mid-sentence at "nunc".

PL 3:1233

demum intelligentes auxilium salutis ab ea implorarent; utrum vetustissima consuetudine ac traditione ecclesiastica, post illum quod foris quidem, sed in nomine Jesu Christi Domini nostri acceperunt baptisma, tantummodo imponi eis manum ab episcopo ad accipiendum Spiritum sanctum sufficeret, et haec manus impositio signum fidei iteratum atque consummatum eis praestaret: an vero etiam iteratum baptisma his necessarium esset, tanquam nihil habituris si hoc quoque adepti ex integro non fuissent, perinde ac si numquam baptizati in nomine Jesu Christi forent. Idemque nonnulla super hac nova quaestione scripta aut rescripta esse jactabantur, quibus utraque pars ad destruenda aliena summo studio nitebatur. In quo genere quaestionis, ut mihi videtur, nulla omnino potuisset controversia aut disceptatio emergere, si unusquisque nostrum contentus venerabili Ecclesiarum omnium auctoritate et necessaria humilitate nihil innovare gestiret, cum locum contradictioni non quemlibet animadverteret. Namque omne quod et anceps et ambiguum et in diversis sententiis prudentium ac fidelium virorum constitutum est, contra priscam et memorabilem cunctorum emeritorum sanctorum et fidelium solemnissimam observationem judicatur, damnari utique debet, cum in re olim composita et ordinata quodcunque est illud quod contra Ecclesiarum quietem atque pacem in medium producatur nihil (praeter) discordias et simultates et schismata allaturum: ubi nullus alius fructus reperiatur nisi hic solus, ut unus homo, quicumque ille est, magnae prudentiae et constantiae esse apud quosdam leves homines inani gloria praedicetur, et haereticorum stupore praeditus, quibus hoc unicum perditionis solatium est si non soli peccare videantur, errores et vitia universarum Ecclesiarum correxisse apud simillimos sui et compares celebretur. Haereticorum enim omnium hoc studium atque propositum est, sanctissimae Matris nostrae Ecclesiae ejuscemodi et plurimas quantas calumnias nectere, et invenisse aliquid quod ei crimini vel etiam leviter dari posset summam gloriam ducere. Quod cum nullum sanae mentis fidelium tenere, vel maxime nullum omnino in

should implore the aid of salvation from her; whether by the most ancient custom and ecclesiastical tradition, after that baptism which they have received outside indeed, yet in the name of Jesus Christ our Lord, it would suffice only that the hand be laid upon them by the bishop for receiving the Holy Spirit, and this laying on of the hand would afford to them the repeated and consummated sign of faith: or whether indeed a repeated baptism also were necessary for these, as though they would have nothing if they had not obtained this also anew, just as if they had never been baptized in the name of Jesus Christ. And likewise certain things were boasted to have been written or written back upon this new question, whereby each party strove with the greatest zeal to destroy the other's arguments. In which kind of question, as it seems to me, no controversy or dispute at all could have emerged, if each one of us, content with the venerable authority of all the Churches and with necessary humility, were eager to innovate nothing, since he would observe no ordinary room for contradiction. For everything which is both doubtful and ambiguous and set in diverse opinions of prudent and faithful men, if it is judged to be against the ancient and memorable most solemn observance of all the veteran saints and faithful, ought assuredly to be condemned, since in a matter long ago settled and ordained, whatsoever that is which is brought forth into the midst against the quiet and peace of the Churches will bring nothing (except) discords and enmities and schisms: where no other fruit is found save this alone, that one man, whosoever he is, should be proclaimed with empty glory among certain light-minded men to be of great prudence and constancy, and, endowed with the stupidity of heretics, to whom this is the sole solace of perdition, if they do not seem to sin alone, should be celebrated among those most like himself and his fellows as having corrected the errors and faults of all the Churches. For this is the zeal and purpose of all heretics, to weave very many calumnies of this sort against our most holy Mother the Church, and to reckon it the highest glory to have found something which could even lightly be imputed to her as a crime. And since it befits no one of the faithful of sound mind to hold this, and especially no one at all set in

Editors' notes and page, col. 1233

Footnotes

(2) ‹anchor: not visible› · call not visible in the crop

In nomine Jesu Christi Domini nostri. In veteri libro scriptum est Domini non. Quod ita corrigendum esse censuit Sirmondus, ut Dominicum poneretur; et ita edidit Rigaltius. Nos scripsimus Domini nostri, tum quia paulo ante scriptum est in nomine Domini nostri Jesu Christi, tum quia infra diserte scriptum est in nomine Domini nostri Jesu Christi. Sic in allocutione Crescentis a Cirta in concilio Carthaginensi pag. 331 scriptum est in vetustissimo codice ms. sancti Remigii Remensis, dilectissimi non pro nostri, et in allocutione Munnuli a Girba ibidem Domino dicente, cum legendum sit Domino nostro. Sic pro eo quod apud Marium Mercatorem in editione nostra, pag. 348, scriptum est nondum Verbum dicit, nos monuimus pag. 470, legendum esse non Deum.

In the name of Jesus Christ our Lord. In the old book is written Domini non. Sirmond judged that this should be corrected so as to read Dominicum, and Rigault printed it so. We have written Domini nostri, both because a little before is written in the name of our Lord Jesus Christ, and because below is expressly written in the name of our Lord Jesus Christ. So too in the address of Crescens of Cirta at the Council of Carthage, page 331, the very old manuscript of St Remigius of Reims has dilectissimi non for nostri; and in the address of Munnulus of Girba in the same place, Domino dicente, when Domino nostro should be read. So too, where in our edition of Marius Mercator, page 348, is written nondum Verbum dicit, we pointed out on page 470 that non Deum should be read.

(printed under page 668)

(3) ‹anchor: hæreticorum stupore› · call in col 1233

Stupore. Arrogantia, superbia, ut recte monuit Rigaltius. Vox illa in eo sensu usurpata est a Cypriano et a Pontio ejus diacono. Apud Marium Mercatorem, p. 75, in editione nostra legitur: In stupore remaneat dentium Paulus Samosatenus.

Stupore ("stupor"): arrogance, pride, as Rigault rightly noted. The word is used in that sense by Cyprian and by Pontius his deacon. In Marius Mercator, p. 75, in our edition, one reads: Let Paul of Samosata remain in the stupor [arrogance] of teeth.

(printed under page 668)

(4) ‹anchor: not visible› · call not visible in the crop

In quocumque clero. Id est, in quolibet ordine eorum qui in clero connumerantur.

In whatever clergy: that is, in any order of those who are counted among the clergy.

(printed under page 668)

(5) ‹anchor: not visible› · call not visible in the crop

Ab iis. Ita putavi scribendum esse, cum antea legeretur aliis.

Ab iis ("by them"): so I thought it should be written, since formerly aliis ("by others") was read.

(printed under page 668)

Page

running head: 1233 PARS I. — MONUMENTA
marginal letters: A (in col. 1234); B (in col. 1234); C (in col. 1234); D (in foot apparatus)
old-edition numerals: 1185 after Namque
other: (none)

PL 3:1234

quocunque clero constitutum, se multo magis episcoporum, audere deceat; monstri simile est ipsos episcopos talia, scandala cogitare et turpitudinem Matris Ecclesiae, si quam putant in hoc negotio esse, contra praeceptum legis et omnium Scripturarum nimis irreverenter cum ipsa ipsorum turpitudine et periculo non vereri detegere, quanquam nulla sit in hoc nisi in errore ipsorum illorum turpitudo Ecclesiae. Itaque deterius delinquitur ab hominibus ejusmodi, si id quod in observatione antiquissima ab iis tanquam non recte fiat reprehenditur, et ab his qui ante nos fuerunt, tum etiam a nobis recte observatum esse et observari manifeste ac fortiter ostendatur; ita ut etsi paribus argumentis ex utraque parte congrederemur, tamen quia non poterat id quod innovabatur sine dissensione fratrum et damno ecclesiastico consistere, utique non debeat contra fas, quod aiunt, et nefas id est contra bonum et aequum, Ecclesiae Matri quasi macula temere inffligi, eisque qui hoc attentarent audaciae hujus atque impietatis ignominiae merito deberet ascribi. Sed quoniam non est in nostra potestate ut secundum praeceptum Apostoli (I Cor. I, 10) idipsum dicamus omnes, neve sint in nobis schismata; tamen in quantum possumus connitimur hujus tractatus statum demonstrare, et turbulentis hominibus ut vel nunc suum negotium agere incipiant persuadere, consecuturis plurimum etiam nobis, si hoc quoque consilio sano tandem voluerint acquiescere. Et ideo quaecunque sanctarum Scripturarum ad hanc partem pertinentia sunt capitula necessario in unum congeremus, et quae videntur esse diversa aut varia, quantum poterit, manifeste inter se conglutinabimus, et utilitatem ac commodum singulorum pro mediocritate nostra examinabimus, ut accendi in Ecclesia formam et consuetudinem saluberrimam atque pacificam universis fratribus insinuemus.

any rank of the clergy, and much more of the bishops, to dare it; it is like a monster that the bishops themselves contrive such scandals, and do not fear too irreverently, against the precept of the law and of all the Scriptures, to uncover the shame of Mother Church, if they think there is any in this matter, to their own very shame and peril, although there is no shame of the Church in this save in the error of those very men. Therefore a worse offence is committed by men of this sort, if that which in most ancient observance is reproved by them as though it were not rightly done, be manifestly and strongly shown to have been rightly observed both by those who were before us, and also to be rightly observed by us; so that, even if we met with equal arguments on either side, nevertheless because that which was being innovated could not stand without dissension of the brethren and ecclesiastical loss, assuredly a stain, so to speak, ought not rashly to be inflicted on Mother Church against right and wrong, as the saying goes, that is, against what is good and fair, and the ignominy of this audacity and impiety ought deservedly to be ascribed to those who should attempt this. But since it is not in our power that according to the precept of the Apostle (1 Cor. 1:10) we should all say the same thing, and that there be no schisms among us; nevertheless, so far as we are able, we strive to demonstrate the state of this treatise, and to persuade turbulent men to begin even now to mind their own business, while we also shall obtain very much if they shall at length be willing to acquiesce in this sound counsel also. And therefore we shall necessarily gather together into one whatsoever chapters of the holy Scriptures pertain to this part, and those things which seem to be diverse or varied we shall, so far as shall be possible, manifestly join together with one another, and according to our mediocrity we shall examine the usefulness and advantage of each, so that to him who draws near in the Church we may commend the most wholesome and peaceful form and custom to all the brethren.

II. Igitur aggredientibus tractatum salutaris et novi, hoc est spiritalis et evangelici baptismatis, in primis occurrit notissima omnibus praedicatio celebrata atque coepta ab Joanne Baptista, qui aliquantum desciscens a lege, id est Moysis antiquissimo,

II. Therefore, as we enter upon the treatise of the saving and new, that is, the spiritual and evangelical baptism, first of all there meets us the preaching, well known to all, celebrated and begun by John the Baptist, who, departing somewhat from the law, that is, from the most ancient baptism of Moses,

Editors' notes and page, col. 1234

Footnotes

(6) ‹anchor: ut accendi› · call in col 1234

Accendi. Rigaltius conjecit legendum esse tacendi. Angli pro accendi posuerunt accedenti. Ego puto ponendum esse attendi.

Accendi: Rigault conjectured that tacendi should be read. The English editors put accedenti for accendi. I think attendi should be set.

(printed under page 668)

(7) ‹anchor: Moysis antiquissimo› · call in col 1234

Moysis antiquissimo. Antea editum erat Moyse, antiquissimo. Certam esse hanc nostram emendationem ostendit locus ex epistola CXXIII Cypriani: illi quia jam legis et Moysi antiquissimum baptisma fuerant assecuti.

Moysis antiquissimo ("the most ancient [baptism] of Moses"): formerly it was printed Moyse, antiquissimo. That this emendation of ours is sure is shown by a passage from Cyprian's letter CXXIII [as printed; the passage is in letter 73]: they, because they had already obtained the most ancient baptism of the Law and of Moses.

(printed under page 668)

Page

running head: MONUMENTA VETERUM. 1234
marginal letters: A quocunque clero constitutum; B quia non poterat; C nentia sunt capitula; D (in foot apparatus)
old-edition numerals: 1186 after sano
other: footnote calls (4) after "quocunque clero constitutum" and (5) after "ab iis" stand in this column; their notes are filed under n1233 with anchor "not visible" (Q1: to be re-anchored to col 1234 by whoever next writes n1233)

PL 3:1235

baptismate, et viam novae et verae gratiae praesternens, et baptismate quod interim exercebat aquae et poenitentiae sensim aures Judaeorum praeveniebat et occupabat spiritalis baptismatis futuri annuntiatione, adhortans eos et dicens: Qui post me venit fortior me est, cujus ego non sum dignus corrigiam calceamenti solvere. Ipse vos baptizabit in Spiritu sancto et igni (Matth. III, 11; Marc. I, 7; Luc. III, 16: Joan. I, 27). Propter quod nobis quoque hujus sermonis orsus hinc incipere debebit. Nam et Dominus hanc eamdem vocem Joannis post suam resurrectionem in Actis apostolorum confirmans, praecepit eis ab Hierosolymis non discedere, sed exspectare illam promissionem Patris quam audistis a me, quia Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu sancto, non post multos hos dies (Act. I, 4, 5). Itemque Petrus eadem verba Domini percensuit, rationem pro se apud Apostolos reddens dicendo: Cum autem inciperem loqui ego, irruit Spiritus sanctus super vos, sicut et super nos in principio; et recordatus sum sermonem Domini sicut dicebat: Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu sancto. Si ergo aequale donum dedit eis sicut et nobis credentibus Dominum Jesum Christum, ego quis eram, qui possem prohibere Domino? (Act. XI, 15-17.) Et iterum: Viri fratres, scitis quia a diebus antiquis in nobis Deus elegit per os meum audire gentes verbum Evangelii, et credere: et qui corda novit Deus testimonium perhibuit, dans eis Spiritum sanctum sicut et nobis (Act. XV, 7, 8). Ac propterea hujus sententiae quae sit vis et potestas, considerare debemus. Ait enim Dominus eis qui postmodum baptizari haberent, quia crederent baptizandos esse, non quemadmodum a se in aqua in poenitentiam, sed in Spiritu sancto. De qua praedicatione cum utique nemo nostrum possit ambigere, manifestum est qua ratione homines in Spiritu sancto baptizati sint. Nam et proprie in ipso solo sancto Spiritu baptizati sunt qui crediderunt, quia Joannes discrevit et dixit, dicens se quidem in aqua baptizare, venturum autem qui in Spiritu sancto baptizet gratia et virtute Dei sunt et hoc et occulta largiente et operante, nihilominus autem etiam in baptismate spiritus et aquae, praeterea etiam in baptismate Spiritus in sanguine proprio uniuscujusque, sicut declarant nobis sanctae Scripturae, quarum per singula quaeque eorum quae enarrabimus afferemus perspicuas probationes.

and paving the way of the new and true grace, both by the baptism of water and repentance which he meanwhile practised, gradually prepared and occupied the ears of the Jews with the announcement of the future spiritual baptism, exhorting them and saying: He Who comes after me is mightier than I, the strap of Whose sandal I am not worthy to loose. He Himself shall baptize you in the Holy Spirit and fire (Matt. 3:11; Mark 1:7; Luke 3:16; John 1:27). On account of which for us also the beginning of this discourse will have to start from here. For the Lord also, confirming this same utterance of John after His resurrection in the Acts of the Apostles, commanded them not to depart from Jerusalem, but to await that promise of the Father which you have heard from Me; for John indeed baptized with water, but you shall be baptized with the Holy Spirit not many days hence (Acts 1:4, 5). And likewise Peter recounted the same words of the Lord, rendering an account for himself before the Apostles by saying: And when I began to speak, the Holy Spirit fell upon them, even as upon us in the beginning; and I remembered the word of the Lord, how He said: John indeed baptized with water, but you shall be baptized with the Holy Spirit. If therefore He gave them an equal gift even as to us who believe on the Lord Jesus Christ, who was I, that I could withstand the Lord? (Acts 11:15–17.) And again: Men and brethren, you know that from ancient days God chose among us that through my mouth the Gentiles should hear the word of the Gospel, and believe: and God, Who knows the hearts, bore witness, giving them the Holy Spirit even as to us also (Acts 15:7, 8). And on that account we ought to consider what is the force and power of this saying. For the Lord says to those who afterwards had to be baptized, that because they believed they were to be baptized, not as by him in water unto repentance, but in the Holy Spirit. Concerning which preaching since assuredly none of us can doubt, it is manifest in what manner men have been baptized in the Holy Spirit. For both properly in the Holy Spirit Himself alone have those who believed been baptized, because John distinguished and spoke, saying that he indeed baptized in water, while He would come Who would baptize in the Holy Spirit, by the grace and power of God invisibly both bestowing and working this; and nevertheless also in the baptism of the Spirit and of water, and besides also in the baptism of the Spirit in the own blood of each one, even as the holy Scriptures declare to us, from which we shall bring forward clear proofs through each one of the things that we shall relate.

III. Ad quae forte tu, qui novum quid inducis, continuo impatienter respondeas, ut soles, dixisse in Evangelio Dominum: Nisi quis denuo natus fuerit

III. To which things perhaps you, who bring in something new, may straightway impatiently answer, as you are wont, that the Lord said in the Gospel: Unless a man be born again

Editors' notes and page, col. 1235

Page

running head: 1235 DE HAERETICORUM BA
marginal letters: A (in col. 1236); B (in col. 1236); C (in col. 1236); D (in col. 1236)
old-edition numerals: 1187 after in
other: (none)

PL 3:1236

ex aqua et Spiritu, non potest introire in regnum coelorum (Joan. III, 3, 5). Ex quo manifeste apparet, illi baptisma solum prodesse, cui possit etiam Spiritus sanctus inesse: super ipsum enim Dominum, cum baptizaretur, Spiritum sanctum descendisse, factumque ejus atque dictum pariter congruere, nec alia ulla ratione mysterium istud posse consistere. Cui responso nemo nostrum adeo ila insanus reperitur aut contumax, ut audeat contra fas aut contra verum contradicere; scilicet rebus integris et omni modo ita in Ecclesia gerundis et secundum disciplinae ordinem perpetuo a nobis observandis. Sed si in eodem Novo Testamento haec quae in isto negotio deprehendimus adunata, nonnunquam reperiantur quodam modo divisa ac separata et proinde disposita atque si sint singula; videamus utrum possint esse aliquando etiam singulariter solitaria, quasi non sint mutila, sed tanquam integra atque perfecta. Nam cum per manus impositionem episcopi datur unicuique credenti Spiritus sanctus, sicut apostoli circa Samaritanos post Philippi baptisma manum eis imponendo fecerunt, et hac ratione Spiritum sanctum in eos contulerunt (quod ut fieri posset, ipsi pro eis oraverunt; nondum enim super quemquam eorum descenderat Spiritus, tantum autem baptizati erant in nomine Domini Jesu), Dominus quoque noster post resurrectionem, cum insufflasset et dixisset apostolis suis: Accipite Spiritum sanctum (Joan. XX, 22), ita demum largitus eis Spiritum sanctum.

of water and the Spirit, he cannot enter into the kingdom of the heavens (John 3:3, 5). From which it is manifestly apparent that baptism profits him alone in whom the Holy Spirit also can be present: for upon the Lord Himself, when He was baptized, the Holy Spirit descended, and His deed and His word alike agree, nor can that mystery stand by any other method. To which reply none of us is found so insane or contumacious as to dare to contradict against right or against truth; to wit, when matters are whole and in every way so to be carried out in the Church and perpetually observed by us according to the order of discipline. Yet if in the same New Testament these things which we find united in that transaction are sometimes found in a manner divided and separated, and arranged just as if they were single; let us see whether they can sometimes be even singly solitary, as though they were not mutilated, but as whole and perfect. For whereas through the laying on of the hand of the bishop the Holy Spirit is given to each believer, even as the apostles did regarding the Samaritans after the baptism of Philip by laying their hand upon them, and in this way conferred the Holy Spirit upon them (that which might be done, they themselves prayed for them; for the Spirit had not yet come down upon any of them, but they had only been baptized in the name of the Lord Jesus), our Lord also after His resurrection, when He had breathed upon them and had said to His apostles: Receive the Holy Spirit (John 20:22), then at length bestowed upon them the Holy Spirit.

IV. Cum ita invenitur, quid tibi, frater, videtur? Si quis non ab episcopo baptizatus, ita ut si in continenti etiam manus ei imponatur, priusquam tamen accipiat Spiritum sanctum fuerit defunctus, utrum censeas salutem percepisse eum, nec ne: quoniam quidem et ipsi apostoli et discipuli, qui etiam alios baptizabant, qui etiam a Domino baptizati, non statim Spiritum sanctum acceperint qui nondum erat, quia Jesus nondum fuerat clarificatus (Joan. VII, 39): sed post Resurrectionem ejus nec modicum intervallum temporis quo id gestum est, intercesserit. Sicuti et cum baptizati sunt a Philippo Samaritani, donec Samariam rogati ab Jerusalem apostoli descenderent ad illos, ut eis manum imponerent et Spiritum sanctum per manus impositionem in eos conferrent: quoniam illo intervallo temporis aliquis eorum non adeptus Spiritum sanctum, morte potuit intercipi, et defraudatus gratia Spiritus sancti defungi. Quod hodierna quoque die non potest dubitari esse usitatum et evenire solitum, ut plerique post baptisma sine impositione manus

IV. Since it is so found, what seems good to you, brother? If anyone not baptized by a bishop, so that straightway the hand also might be laid upon him, yet before he receives the Holy Spirit has died, whether do you judge that he has obtained salvation or not? since indeed both the apostles themselves and the disciples, who also baptized others, and who had even been baptized by the Lord, did not straightway receive the Holy Spirit, Who was not yet, because Jesus had not yet been glorified (John 7:39): but after His Resurrection no small interval of time intervened in which that took place. Even as also when the Samaritans were baptized by Philip, until the apostles, being asked, came down from Jerusalem to Samaria to them, that they might lay their hand upon them and confer the Holy Spirit upon them through the laying on of the hand: since in that interval of time someone of them, not having obtained the Holy Spirit, could be cut off by death, and die defrauded of the grace of the Holy Spirit. Which at the present day also cannot be doubted to be customary and wont to happen, that very many after baptism without the laying on of the hand

Editors' notes and page, col. 1236

Footnotes

(8) ‹anchor: eorum descenderat› · call in col 1236

Descenderat. Ita Rigaltius et Fellus. At Baluzius deciderat.

Descenderat ("had come down"): so Rigault and Fell. But Baluze has deciderat ("had fallen").

(printed under page 669)

(9) ‹anchor: Cum ita invenitur› · call in col 1236

Cum ita invenitur. Oxonienses post Rigaltium sic distinguunt. Baluzius vero: ita demum largitus eis Spiritum sanctum cum ita invenitur. Sed in lectione Baluziana repetitum ita frigere videtur.

Cum ita invenitur ("since this is found to be so"): the Oxford editors, following Rigault, punctuate thus. But Baluze: only then did he bestow on them the Holy Spirit, since this is found to be so. But in Baluze's reading the repeated ita seems flat.

(printed under page 669)

(10) ‹anchor: a Domino baptizati› · call in col 1236

A Domino baptizati. Ita edit. Rigaltiana et Oxoniensis. Baluzius, a Domino sint baptizati. Ubi quidem sint importunum conjicio.

A Domino baptizati ("baptized by the Lord"): so Rigault's edition and the Oxford one. Baluze has a Domino sint baptizati, where indeed I judge sint out of place.

(printed under page 669)

(11) ‹anchor: nondum erat› · call in col 1236

Nondum erat. Exciderit fortasse librario vox datus, quæ necessario addenda videtur ex vulgato interprete. At eadem ratione citatur hic locus infra, cap. 14. Ubi videas notam Baluzianam.

Nondum erat ("was not yet"): the word datus ("given") may have dropped out at the copyist's hand; it seems it must be added, following the Vulgate translator. But this passage is cited in the same way below, ch. 14, where see Baluze's note.

(printed under page 669)

(12) ‹anchor: quoniam› · call in col 1236

Quoniam. Rigaltium sequimur et Oxonienses Baluz. vel quoniam.

Quoniam ("since"): we follow Rigault and the Oxford editors; Baluze has vel quoniam ("or since").

(printed under page 669)

Page

running head: TICORUM BAPTISMATE 1236
marginal letters: A ex aqua et; B posita atque si; C tur? Si quis; D temporis aliquis eorum
old-edition numerals: 1188 before utrum
other: (none)

PL 3:1237

episcopi de saeculo exeant, et tamen pro perfectis fidelibus habentur. Sicuti Aethiops eunuchus cum rediret ab Jerusalem et legeret prophetam Isaiam et haesitaret, suggerente Spiritu, audita veritate a Philippo diacono credidit et baptizatus est (Act. VIII): et cum ascendisset de aqua, Spiritus Domini rapuit Philippum, et non vidit eum jam nunc amplius eunuchus. Abibat enim viam suam gaudens, quoniam, ut animadvertis, imposita ei manus non est ab episcopo ut Spiritum sanctum acciperet. Quod si hoc admittis et salutare esse credis, nec opinioni omnium fidelium refragaris, necesse est confitearis, proinde autem atque hoc latius tractatu procedit, etiam illud aliud latius posse consistere, id est, ut per solam manus impositionem episcopi, quia baptisma in nomine Jesu Christi Domini nostri praecessit, possit alio homini poenitenti atque credenti etiam Spiritus sanctus tribui; quoniam eos qui in Christum credituri essent, Scriptura sancta praedixit: Oportere in Spiritu baptizari; ita ut et hi quoque non videantur minus aliquid habere quam illi qui perfecti sunt Christiani, ne necesse sit quaeri quale illud baptisma fuerit quod in nomine Jesu Christi sunt consecuti. Nisi forte in illo quoque superiore tractatu circa eos qui tantummodo in nomine Christi Jesu baptizati fuerint, statuas etiam sine Spiritu sancto posse salvos fieri, aut non hac sola ratione, sed si per manus impositionem episcopi Spiritum sanctum consuesse praestari, aut etiam non episcopum dicas Spiritum sanctum solitum esse largiri.

of the bishop depart from the world, and yet are held as perfect believers. Even as the Ethiopian eunuch, when he was returning from Jerusalem and reading the prophet Isaiah and was in doubt, at the prompting of the Spirit, having heard the truth from Philip the deacon, believed and was baptized (Acts 8): and when he had come up out of the water, the Spirit of the Lord caught away Philip, and the eunuch saw him no more. For he went on his way rejoicing, although, as you observe, the hand was not laid upon him by a bishop that he might receive the Holy Spirit. Now if you admit this and believe it to be saving, and do not oppose the opinion of all the faithful, you must needs confess that, just as this point proceeds more broadly in our treatise, that other point also can stand more broadly, that is, that through the sole laying on of the hand of the bishop, because baptism in the name of Jesus Christ our Lord has preceded, the Holy Spirit can also be bestowed upon another man who repents and believes; since holy Scripture foretold concerning those who were going to believe in Christ, that they must be baptized in the Spirit; so that these also may not seem to have anything less than those who are perfect Christians, lest it be necessary to inquire of what sort that baptism was which they obtained in the name of Jesus Christ. Unless perchance in that former case also regarding those who have only been baptized in the name of Christ Jesus, you determine that they can be saved even without the Holy Spirit, or not in this way alone, but that through the laying on of the hand of the bishop the Holy Spirit has been accustomed to be afforded, or even say that one who is not a bishop is wont to bestow the Holy Spirit.

V. Quod si ita est, et potest aliquid horum eveniens salutem homini credenti non praeripere, tu quoque ipse annuis quoniam modo dimidiatum et non ut contendis, consummatum mysterium fidei, quia necessitas interveniti salutem adimere non posse credenti et poenitent, homini. Aut si dicis hujusmodi hominem salvum non posse fieri, omnibus episcopis salutem adimimus, quos ita periculis quam certissimis astringis ut omnibus hominibus qui sub cura eorum agunt, et hac atque illac dispersis regionibus ipsorum infirmantur, per semetipsos subvenire debeant; quia caeteri homines minores clericis qui periclitantur, hoc idem praestare non possint: ne sanguis eorum qui vacui de saeculo exisse videbuntur, de manu episcoporum necesse habeat requiri. Porro autem, ut non ignoratis, credentibus hominibus invenitur Spiritus sanctus a Domino datus sine baptismate aquae, sicut Actis apostolorum continetur

V. Now if it is so, and any of these things happening cannot snatch away salvation from a believing man, you yourself also assent that in some way a halved and not, as you contend, a consummated mystery of faith, where necessity has intervened, cannot take away salvation from a believing and repentant man. Or if you say that a man of this sort cannot be saved, we take away salvation from all bishops, whom you so bind with most certain perils that they must in person come to the aid of all men who live under their care and fall sick here and there in their scattered regions; because other men inferior to the clerics, who are in danger, cannot perform this same thing: lest the blood of those who shall seem to have departed from the world empty must needs be required from the hand of the bishops. Furthermore, as you are not ignorant, the Holy Spirit is found to have been given by the Lord to believing men without the baptism of water, even as is contained in the Acts of the Apostles

Editors' notes and page, col. 1237

Footnotes

(13) ‹anchor: not visible› · call not visible in the crop

Quoniam ut animadvertis. Assentior erudito viro qui monuit legendum esse quanquam.

Quoniam ut animadvertis ("since, as you observe"): I agree with the learned man who advised that quanquam ("although") should be read.

(printed under page 670)

(14) ‹anchor: not visible› · call not visible in the crop

Ne. Hæc et lectio Rigalt. et Oxon. Baluzius tamen nec legit.

Ne: this is the reading both of Rigault and of the Oxford edition. Baluze, however, reads nec.

(printed under page 670)

(15) ‹anchor: modo dimidiatum› · call in col 1237

Quoniam modo. Malim quonam modo. — Modo dimidiatum. Idem vir eruditus censet legendum esse non modo dimidiatum ut contendis, sed consummatur mysterium fidei.

Quoniam modo: I should prefer quonam modo ("in what way").

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(16) ‹anchor: not visible› · call not visible in the crop

Justi. Legit Rigaltius isti.

Justi ("the just"): Rigault reads isti ("these").

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(17) ‹anchor: not visible› · call not visible in the crop

Et sic paulo ante emundatis. Ita Baluzius. Rigaltius, et inundatis, intermediis omissis: quod magis placet. Oxon. et emundatis.

Et sic paulo ante emundatis ("and thus, having been cleansed a little before"): so Baluze. Rigault has et inundatis ("and flooded"), the words between omitted, which is preferable. The Oxford edition has et emundatis.

(printed under page 670)

Page

running head: 1237 PARS I. — MONUMENTA
marginal letters: A (in col. 1238); B (in col. 1238); C (in col. 1238); D (in col. 1238)
old-edition numerals: 1189 before V.
other: word split at end of column: contine-
other: the word continetur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1238

PL 3:1238

in hunc modum: Adhuc loquente Petro verba haec, irruit Spiritus sanctus super omnes qui audiebant verbum: et obstupefacti sunt qui erant ex circumcisione fideles quoquot simul venerant cum Petro, quia et super gentes donum Spiritus sancti effusum est. Audiebant enim eos loquentes linguis suis, et magnificabant Deum. Tunc respondit Petrus: Nunquid aliquis aquam prohibere potest ut non baptizentur isti qui Spiritum sanctum acceperunt sicut et nos? Et praecepit eos baptizari in nomine Jesu Christi (Act. X, 44, 48). Sicut etiam idem Petrus postmodum de eisdem gentibus plenissime docuit nos dicens: Et nihil discrevit inter nos et ipsos, fide emundatis cordibus eorum (Act. XV, 9). Atque hoc non erit dubium in Spiritu sancto homines posse sine aqua baptizari, sicut animadversis baptizatos hos prius quam aqua baptizarentur, ut satisfieret et Joannis et ipsius Domini praedicationibus: quandoquidem et sine manus impositione apostolorum et sine lavacro, quod postea adepti sunt, gratiam repromissionis acceperint: et sic paulo ante emundatis cordibus eorum, Deus per fidem ipsorum etiam remissionem peccatorum simul eis largitus sit, ut hoc solum eis baptisma subsequens praestiterit, ut invocationem quoque nominis Jesu Christi acciperent, ne quid eis deesse videretur ad integritatem ministerii et fidei.

in this manner: While Peter was still speaking these words, the Holy Spirit fell upon all who were hearing the word: and the believers who were of the circumcision, as many as had come together with Peter, were astonished, because upon the Gentiles also the gift of the Holy Spirit was poured out. For they heard them speaking with their tongues, and magnified God. Then Peter answered: Can anyone forbid water, that these should not be baptized who have received the Holy Spirit even as we also? And he commanded them to be baptized in the name of Jesus Christ (Acts 10:44, 48). Even as the same Peter afterwards taught us most fully concerning the same Gentiles, saying: And He made no distinction between us and them, having cleansed their hearts by faith (Acts 15:9). And by this it will not be doubtful that men can be baptized in the Holy Spirit without water, even as you observe that these were baptized before they were baptized with water, so that satisfaction was made to the preachings both of John and of the Lord Himself: seeing that both without the laying on of the hand of the apostles and without the laver, which they afterwards obtained, they received the grace of the promise: and thus, their hearts having been cleansed a little before, God through their faith bestowed upon them at the same time the remission of sins also, so that the subsequent baptism afforded them this alone, that they also received the invocation of the name of Jesus Christ, lest anything should seem to be lacking to them unto the completeness of the ministry and of the faith.

VI. Quod etiam e contrario latere tractatus hujus sunt consecuti ipsi illi discipuli Domini nostri, super quos jampridem baptizatos postremo die Pentecostes supervenit Spiritus sanctus, voluntate Dei quidem, non sua sponte coelo lapsus, sed ad hoc ipsum munus effusum sedet super unumquemque eorum, cum justi jampridem, ut diximus, baptismate Domini fuissent batizati, sicut et ipsi apostoli, qui tamen omnes Dominum nocte qua apprehensus est deseruisse inveniuntur: et ille ipse qui gloriatus est perseveraturum se in sua fide Petrus et adversus ipsius Domini praedictum obstinatissime repugnavit, postremo tamen tum ipsum negavit; ut hac ratione ostenderetur nobis quae medio tempore quoquo modo contraxerant delicta, eadem haec in eis fide postmodum sincera per baptisma Spiritus sancti non dubie esse dimissa. Nec ulla ut puto, alia ex causa apostoli his quos in Spiritu sancto alloquebantur, perceperant ut in nomine Christi Jesu baptizarentur, nisi quia virtus nominis Jesu super quemcumque hominum baptismate invocata ad salutem assequendam non modicam praerogativam ei

VI. Which also on the opposite side of this treatise those very disciples of our Lord obtained, upon whom, having been baptized long before, finally on the day of Pentecost the Holy Spirit came down, by the will of God indeed, not fallen from heaven of His own accord, but poured out for this very office He sat upon each one of them, when they, being righteous, had long before, as we have said, been baptized with the baptism of the Lord, even as the apostles themselves also, all of whom nevertheless are found to have forsaken the Lord on the night in which He was apprehended: and that very Peter who gloried that he would persevere in his faith, and most obstinately strove against the prediction of the Lord Himself, yet finally then denied Him; so that in this way it might be shown to us that the offences which in the meantime they had in whatever way contracted, these same were without doubt forgiven in them afterwards through the baptism of the Holy Spirit when their faith was sincere. Nor for any other cause, as I think, had the apostles commanded those whom they addressed in the Holy Spirit to be baptized in the name of Christ Jesus, save because the power of the name of Jesus invoked upon any man whomsoever in baptism could afford to him who was baptized no small prerogative for obtaining salvation,

Editors' notes and page, col. 1238

Footnotes

(18) ‹anchor: munus effusum› · call in col 1238

Munus effusum. Facile assentior eidem viro doctissimo, qui putat reponi debere effusus.

Munus effusum ("a gift poured out"): I readily agree with the same very learned man, who thinks effusus ("poured out", of the Spirit) should be restored.

(printed under page 670)

(19) ‹anchor: tum ipsum› · call in col 1238

Tum ipsum. Idem Rigaltius, ter ipsum emendat. At editio Baluziana exhibet eum etiam. Utrum vero hæc sit ms. codicis lectio, silet omnino.

Tum ipsum ("then him"): Rigault likewise emends to ter ipsum ("him three times"). But Baluze's edition shows eum etiam ("him too"). Whether this is the manuscript's reading, he says nothing at all.

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Page

running head: MONUMENTA VETERUM. 1238
marginal letters: A tur in hunc; B nes posse sine; C luntate Dei quidem,; D bantur, perceperant ut
old-edition numerals: 1190 after Domini
other: word split from preceding column: tur (continetur)

PL 3:1239

qui baptizaretur praestare posset, sicuti Petrus in Actis apostolorum enarrat dicens: Nec enim aliud est nomen sub coelo quod datum est hominibus, in quo oportet salvos fieri nos (Act. IV, 12). Sicut etiam apostolus Paulus aperit ostendens quia Deus exaltavit Jesum Dominum nostrum, et donavit illi nomen ad hoc ut sit super omne nomen; ut in nomine Jesu omnes genua curvent coelestium et terrestrium et infernorum, et omnis lingua confiteatur quia Dominus est Jesus in gloria Patris (Philipp. II, 9-11). Et ille in quo cum baptizaretur, invocatum esset in nomine Jesu, licet in aliquo errore consequeretur, tamen quandoque non prohiberetur rectum sapere, et errorem suum corrigere, et ad Ecclesiam et ad episcopum venire, et sinceriter confiteri Jesum nostrum coram hominibus; ut tunc cum ab episcopo ei manus imponeretur, etiam Spiritum sanctum acciperet, nec invocationem illam pristinam nominis Jesu amitteret, quam nemini nostrum licet damnare, cum haec nuda et singularis si in errore sit constituta, non posset ad salutem praestandam sufficere; ne hac ratione etiam ethnicos et haereticos abutentes nomen Jesu, credamus ad salutem sine vera re atque integra posse pervenire. Quam tamen invocationem nominis Jesu correctione erroris et agnitione fidei veritatis, et abscisa omni labe praeteritae conversationis, mysterio Dei circa ejusmodi homines rite perpetratam, locum quem habitura non erat, obtinere, et postremo in fide recta et ad integritatem signi praestandam non obesse, supplemento ejus quod deerat accedente, perquam utile est credere, et tot annorum totque ecclesiarum itemque apostolorum et episcoporum auctoritati cum bona ratione acquiescere: cum sit maximum incommodum ac dispendium sanctissimae Matris Ecclesiae, adversus prisca consulta post tot saeculorum tantam seriem nunc primum repente ac sine ratione insurgere. Nec enim propter aliud Petrus qui jam fuerat baptizatus, et quid sentiret de Domino ab ipso Domino erat interrogatus, et veritate revelationis Patris coelestis in eum collocata, quod Dominus noster non solum Christus, verum etiam Filius Dei vivi esset confessus (Matth. XVI, 16), postmodum eidem Christo praedicanti de sua passione refragatus esse monstratus est, et propterea Satanas dici ostensus est (Ibid. 3); nisi quia futurum erat ut quidam, tametsi variantes in sententia propria et claudicantes aliquando in fide atque doctrina, cum in nomine Jesu baptizarentur, tamen si intervallo quodam temporis recorrigere id potuissent, non propterea a salute exciderent, sed quandoque resipuissent, integram spem salutis poenitendo obtinerent: praesertim cum Spiritum sanctum quo baptizari unusquisque hominum debet,

even as Peter relates in the Acts of the Apostles, saying: For neither is there another name under heaven which has been given to men, wherein we must be saved (Acts 4:12). Even as the apostle Paul also opens up, showing that God has exalted Jesus our Lord, and has bestowed on Him a name to the end that it may be above every name; that in the name of Jesus all knees should bow, of things in heaven and on earth and under the earth, and every tongue should confess that Jesus is Lord in the glory of the Father (Phil. 2:9–11). And he over whom, when he was baptized, invocation was made in the name of Jesus, although he obtained it in some error, nevertheless at some time would not be hindered from thinking aright, and correcting his error, and coming to the Church and to the bishop, and sincerely confessing our Jesus before men; so that then, when the hand was laid upon him by the bishop, he might also receive the Holy Spirit, and not lose that former invocation of the name of Jesus, which it is lawful for none of us to condemn, although this alone and single, if it be set in error, could not suffice for affording salvation; lest in this way we believe that even heathens and heretics abusing the name of Jesus can attain to salvation without the true and whole reality. Which invocation of the name of Jesus, nevertheless, by the correction of error and the acknowledgment of the truth of the faith, and when every stain of past conversation has been cut off, when the mystery of God has been duly performed regarding men of this sort, it is exceedingly useful to believe obtains a place which it would not have had, and finally in right faith does not hinder the affording of the completeness of the sign, when the supplement of that which was lacking is added, and to acquiesce with good reason in the authority of so many years and so many churches, and likewise of the apostles and bishops: since it is to the greatest disadvantage and loss of most holy Mother Church to rise up now for the first time suddenly and without reason against ancient decrees after so great a series of so many ages. For on no other account was Peter, who had already been baptized, and had been asked by the Lord Himself what he thought concerning the Lord, and when the truth of the revelation of the heavenly Father had been placed in him, had confessed that our Lord was not only the Christ, but also the Son of the living God (Matt. 16:16), afterwards shown to have opposed the same Christ preaching concerning His passion, and on that account shown to be called Satan (Matt. 16:23); save because it was going to happen that certain persons, although varying in their own opinion and halting sometimes in faith and doctrine when they were baptized in the name of Jesus, nevertheless if after a certain interval of time they were able to correct that anew, would not on that account fall away from salvation, but whenever they came to their senses, would obtain by repenting the whole hope of salvation: especially when they received the Holy Spirit wherewith every man ought to be baptized,

Editors' notes and page, col. 1239

Footnotes

(20) ‹anchor: not visible› · call not visible in the crop

Aliquod scabram. Forte an scripserit Auctor, aliquo scabram: hoc est, aliquatenus. Ut apud Tertullianum, aliquo Numidas. Quo si quis malit, aliquod scabram, ferri certe poterit: quemadmodum apud Virgilium, os humerosque Deo similis. RIGALT.

Aliquod scabram ("somewhat rough"): perhaps the author wrote aliquo scabram, that is, "to some extent", as in Tertullian, aliquo Numidas. If anyone prefers aliquod scabram, it can certainly be tolerated, as in Virgil, os humerosque Deo similis ("like a god in face and shoulders"). RIGAULT.

(printed under page 671)

Page

running head: 1239 DE HAERETICORUM BA
marginal letters: A (in col. 1240); B (in col. 1240); C (in col. 1240); D (in col. 1240)
old-edition numerals: 1191 after consulta
other: word split at end of column: de-
other: the word debet, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1240

PL 3:1240

acciperent, aliquid tale designassent; sicuti non solum Petrum hoc passum esse in Evangelio deprehendimus, verum universos quoque discipulos, quibus jam baptizatis postea Dominus ait, quia vos omnes scandalizabimini in me (Marc. XIV, 27); qui omnes, ut animadvertimus, correcta fide sua post resurrectionem Domini in Spiritu sancto sunt baptizati: ut non immerito hodie quoque credamus homines correctos a pristino errore, in Spiritu sancto posse baptizari, qui cum aqua baptizarentur in nomine Domini aliquod scabram habuissent fidem; quoniam multum interest utrum in totum quis non sit baptizatus in nomine Domini nostri Jesu Christi, an vero in aliquo claudicet cum baptizatur baptismate aquae, quod minus est, dummodo postea constet in veritate sincera fides in baptismate Spiritus, quod non dubie majus est.

after they had committed some such thing; even as in the Gospel we find not only Peter to have suffered this, but also all the disciples, to whom, after they had already been baptized, the Lord afterwards said: You shall all be scandalized in Me (Mark 14:27); all of whom, as we observe, having corrected their faith, were baptized in the Holy Spirit after the resurrection of the Lord: so that not undeservedly today also we may believe that men corrected from their former error can be baptized in the Holy Spirit, who when they were baptized with water in the name of the Lord had a somewhat rough faith; since it makes much difference whether a man has not been baptized at all in the name of our Lord Jesus Christ, or indeed halts in something when he is baptized with the baptism of water, which is lesser, provided that afterwards sincere faith stands firm in the truth in the baptism of the Spirit, which without doubt is greater.

VII. Nec aestimes huic tractatui contrarium esse quod dixit Dominus: Ite, docte gentes, tinguite eos, in nomine Patris et Filii et Spiritus sancti. (Matth. XXVIII, 19). Quia cum hoc verum et rectum et omnibus modis in Ecclesia observandum sit, et observari quoque solitum sit, tamen considerare oportet quod invocatio nominis Jesu non debet a nobis futilis videri propter venerationem et virtutem ipsius nominis: in quo nomine virtutes omnes solent fieri, et nonnunquam aliquae etiam ab hominibus extraneis. Caeterum quo pertinent illa verba Christi, qui negaturum se esse dixit, nec nosse eos qui sibi in die judicii dicturi essent: Domine, Domine, nonne in tuo nomine prophetavimus, et in nomine tuo daemonia ejecimus, et in nomine tuo virtutes magnas fncimus, respondendo eis etiam cum jurejurando quia nunquam cognovi vos; discedite a me qui operamini iniquitatem (Marc. XIV, 27); nisi ostenderetur nobis nonnunquam etiam ab his qui operarentur iniquitatem, posse per nimiam virtutem nominis Jesu etiam haec fieri? idcirco debet invocatio haec nominis Jesu quasi initium quoddam mysterii Dominici commune nobis et caeteris omnibus accipi, quod possit postmodum residuis rebus impleri: alias non profutura talis invocatio cum sola permanserit, quia post mortem ejusmodi hominis non potest ei quidquam omnino adjici, vel suppleri aut in aliquo prodesse die judicii, cum illi a Domino nostro quae supra memoravimus coeperint exprobrari, qui tamen universi hodie ut sibi his modis subveniant quibus supra ostendimus, non possunt ab ullo hominum tam dure tamque crudeliter prohiberi.

VII. Nor should you deem that to be contrary to this treatise which the Lord said: Go, teach the nations, dip them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). Because, although this is true and right and by all means to be observed in the Church, and has also been wont to be observed, nevertheless one ought to consider that the invocation of the name of Jesus ought not to seem futile to us on account of the veneration and power of the name itself: in which name all mighty works are wont to be done, and sometimes some even by extraneous men. Otherwise, whither pertain those words of Christ, Who said that He would deny and not know those who on the day of judgement would say to Him: Lord, Lord, have we not prophesied in Thy name, and in Thy name cast out demons, and in Thy name done great mighty works, answering them even with an oath: I never knew you; depart from Me, you who work iniquity (Matt. 7:22–23); unless it were shown to us that sometimes even by those who work iniquity these things also can be done through the exceeding power of the name of Jesus? On that account this invocation of the name of Jesus ought to be received as a certain beginning of the mystery of the Lord common to us and to all others, which can afterwards be filled up with the remaining things: otherwise such an invocation will not profit when it has remained alone, because after the death of a man of this sort nothing at all can be added to him, or supplied, or profit him in anything on the day of judgement, when those things which we have mentioned above shall begin to be reproached against him by our Lord; yet all of them today cannot be so harshly and so cruelly forbidden by any man to help themselves in these ways which we have shown above.

VIII. Sed ad haec, ut soles, contradices, opponendo nobis tunc cum baptizarentur integre ac recte discipulos ac non ut hos haereticos esse baptizatos: quod ex persona ipsorum et ejus qui baptizavit illos, sumas necesse est. Et ideo nos ad

VIII. But to these things, as you are wont, you will contradict, opposing to us that then when they were baptized the disciples were baptized wholly and rightly, and not as these heretics: which you must needs take from their own person and that of him who baptized them. And therefore we to

Editors' notes and page, col. 1240

Page

running head: TICORUM BAPTISMATE. 1240
marginal letters: A bet, acciperent, aliquid; B baptimate Spiritus, quod; C tuo daemonia ejecimus,; D vimu(s) coeperint exprobrari,
old-edition numerals: 1192 after invocatio
other: word split from preceding column: bet (debet); scripture reference printed as (Marc. XIV, 27) for Matt. 7:22-23

PL 3:1241

propositionem hanc tuam non ut accusatores discipulorum Domini respondemus sed sicuti compellimur; quia necesse est ubi et quando et quemadmodum unicuique nostrum salus sit praestita rationibus investigemus. Namque natum esse Dominun nostrum et Christum esse eum multis rationibus a discipulis ejus non immerito credi videbatur, quod ex tribu Juda, quod ex genere David, quodque in civitate Betheleem fuisset natus; et quod pastoribus ab angelis, quoniam Salvator illis natus esset eodem memento fuisset annuntiatus; quod in oriente visa ejus stella sollicitissime fuisset a magis requisitus et adoratus, et illustribus donis et insignibus muneribus honoratus; quod puer admodum in templo sedens cum legis doctoribus, prudenter et cum admiratione omnium disputasset; quod cum baptizaretur, ita ut nulli alii contigerat, coelis apertis descensione Spiritus sancti et super eum mansione, testimonio etiam Patris sui itemque Joannis Baptistae fuisset clarificatus; quod supra humanam mediocritatem corda et cogitationes universorum intelligeret, quod languores et vitia et valetudines cum potestate maxima curaret atque sanaret; quod remissiones peccatorum cum evidenti probatione praestaret, quod daemonia jussu expelleret, quod leprosos verbo mundaret, quod aquam in vinum convertendo convivium nuptiale admirabili laetitia amplificaret, quod caecis visionem restitueret aut indulgeret, quod doctrinam Patris cum omni fiducia assereret, qaod in loco deserto de quinque panibus quinque millia hominum saturaret, quod reliquiae atque buccellae plusquam duodecim cophinos impleret, quod mortuos pro sua pietate passim suscitaret, quod ventis et mari ut quiescerent imperaret, quod super mare pedibus ambularet, quod virtutes omnes omnino perficeret.

this proposition of yours we answer not as accusers of the disciples of the Lord, but as we are compelled; because we must needs investigate by reasons where and when and how salvation has been afforded to each one of us. For that our Lord was born and that He is the Christ seemed not undeservedly to be believed for many reasons by His disciples: because He had been born of the tribe of Judah, because of the race of David, and because in the city of Bethlehem; and because at the same moment He had been announced by the angels to the shepherds, that a Saviour had been born to them; because when His star had been seen in the east He had been most anxiously sought out by the wise men and adored, and honoured with illustrious gifts and distinguished presents; because when quite a boy sitting in the temple with the doctors of the law, He had disputed prudently and to the admiration of all; because when He was baptized, in such wise as had happened to no other, when the heavens were opened by the descent of the Holy Spirit and His abiding upon Him, He had been glorified by the testimony also of His Father and likewise of John the Baptist; because above human mediocrity He understood the hearts and thoughts of all, because with the greatest power He cured and healed weaknesses and defects and sicknesses; because with evident proof He afforded the remissions of sins, because by His command He cast out demons, because by a word He cleansed lepers, because by turning water into wine He enlarged a wedding feast with wonderful gladness, because He restored or granted sight to the blind, because with all confidence He asserted the doctrine of the Father, because in a desert place from five loaves He satisfied five thousand men, because the remnants and morsels filled more than twelve baskets, because in accordance with His loving-kindness He raised the dead everywhere, because He commanded the winds and the sea to be still, because He walked on foot upon the sea, because He performed all mighty works altogether.

IX. Quibus rebus et hujusmodi compluribus factis ad claritatem ejus pertinentibus consequens esse videbatur ut quemadmodum Judaei de Christo sentiunt, quod tamen de Jesu Christo Domino nostro non credunt, ut etiam ipsi existimarent, ut talis et tantus nulla obita morte in aeternum perseveret, et regnum Israel et totius orbis in perpetuum quod non corriperetur possideret. Unde etiam Judaei ausi fuerunt eum rapere et in regnum unguere: quod quidem necesse habuit ille superfugere: ac propterea discipuli ejus arbitrabantur quod nulla alia ratione vitam aeternam his praestaturus esset, nisi primum ipse vitam hanc temporalem cum illa aeterna in seipso continuasset. Denique cum conversarentur in Galilaea, diyit eis Jesus: Incipit Filius hominis tradi in manus hominum, et interficient eum, et post triduum resurget (Marc. IX, 30). Et constristati sunt nimis, quia, sicut diximus, longe diversum prius animis ac mente

IX. From which things and very many deeds of this sort pertaining to His glory it seemed to follow that, even as the Jews think concerning the Christ, which nevertheless they do not believe concerning Jesus Christ our Lord, so they themselves also supposed that such and so great a One would abide for ever without undergoing any death, and would possess for ever the kingdom of Israel and of the whole world, which would not be corrupted. Whence also the Jews dared to seize Him and anoint Him unto the kingdom: which indeed He had need to shun: and on that account His disciples supposed that in no other way was He going to afford eternal life to them, unless He Himself had first continued in Himself this temporal life with that eternal one. Finally, when they were abiding in Galilee, Jesus said to them: The Son of man is beginning to be betrayed into the hands of men, and they shall kill Him, and after three days He shall rise again (Mark 9:30). And they were exceedingly sorrowful, because, as we have said, they had previously in their souls and mind conceived something far different.

Editors' notes and page, col. 1241

Footnotes

[21] ‹anchor: non corriperetur› · call in col 1241 Corriperetur. Puto legendum esse corrumperetur. GALLAND,

Corriperetur ("would be seized"): I think corrumperetur ("would be destroyed") should be read. GALLANDI.

[22] ‹anchor: ille superfugere› · call in col 1241 Superfugere. Hoc certe magis Deo convenit, quam subterfugere. RIGALT.

Superfugere ("to flee above [it]"): this certainly befits God better than subterfugere ("to slip away"). RIGAULT.

(printed under page 672)

Page

running head: 1241 PARS I. — MONUMENTA
marginal letters: A (in col. 1242); B (in col. 1242); C (in col. 1242); D (in col. 1242)
old-edition numerals: 1193 before sentiunt,
other: (none)

PL 3:1242

conceperant. Denique hic fuit etiam Judaeorum sermo contradictionis adversus eum, cum se ipse quidem doceret eos et futura annuntiaret; illi autem dicerunt: Nos audivimus a lege quia Christus manet in aeternum: et quomodo tu dicis quia exaltari oportet filium hominis (Joan. XII, 34)? Itaque fuit discipulorum eadem haec praesumptio de Christo, prorumpente in istum sermonem incredulitatis suae Petro ipso duco ac principe apostolorum. Cum enim a Domino simul cum caeteris fuisset interrogatus quidnam sentiret de ipso, id est quem esse eum existimaret; et prima veritatem confessus fuisset dicens esse eum Christum Filium Dei vivi (Matth. XVI, 16 et seq.); et propterea beatus ab illo judicatus esset quod hoc non carnaliter, sed per Patris caelestis revelationem assecutus esset: idem tamen, ubi coepit Jesus ostendere discipulis suis quia oporteret eum Hierosolymam ire, et multa pati a senioribus et sacerdotibus et scribis, et interfici et post diem tertium resurgere; nihilominus ille verus Christi confessor post pauculos dies assumpto eo coepit illum corripere dicens: Propitius sis tibi, non erit istud (Ibid. 22, 23); ita ut propterea audire a Domino commeruerit, Vade post me, Satanas, scandalum mihi es; ob hoc quod non saperet ea quae sunt Dei, sed ea quae sunt hominum. Quae increpatio adversus Petrum magis magisque eluxit apprehenso Domino, cum a muliercula conterritus diceret: (Matth. XXVI, 70 et seq.) Nescio quid dicas, neque novi te. Et iterum cum hoc idem diceret adhibito jurejurando, et tertio devotans et jurans affirmaret, quoniam non nosset hominem, et non semel, sed saepius eum negasset: quod consilium ei quoniam usque ad passionem Domini perseveraturum erat, mulio prius a Domino palam factum est, ut eos quoaeue id non ignoremus. Denique post resurrectionem Domini unus e discipulis ejus Cleopas, cum esset moestus secundum errorem omnium condiscipulorum suorum, ipsi Domino tanquam alicui ignoto referens quod contigerat, sic locutus est dicens de Jesu Nazareno, qui fuit propheta potens in factis et dictis in conspectu Dei et universi populi, quomodo hunc tradiderunt sacerdotes et principes nostri in damnationem mortis et cruci eum fixerunt; nos autem sperabamus quod ipse erat redempturus Israel (Luc XXIV). Juxta quae, omnes quoque discipuli asseverationem quoque mulierum quae post resurrectionem viderant Dominum, judicaverunt delirameuta; et quidam ipsorum viso eo non crediderunt, sed dubativerunt; quique tunc non interfuerunt omnino non crediderunt, nisi postmsdum ab ipso Domino omnibus modis fuissent objargati atqne increpati: quoniam mors eos ita offenderat, ut putarent eum non resurrexisse, quem crediderant mori non debuisse; quia contra opinionem

Finally, this was also the Jews' speech of contradiction against Him, when He Himself indeed taught them and announced future things, while they said: We have heard from the law that the Christ abides for ever: and how is it said by Thee that the Son of man must be lifted up (John 12:34)? Therefore this same presumption concerning the Christ belonged to the disciples, when Peter himself, the leader and chief of the apostles, broke forth into that speech of his unbelief. For when he together with the rest had been asked by the Lord what he thought concerning Him, that is, whom he supposed Him to be; and had first confessed the truth, saying that He was the Christ, the Son of the living God (Matt. 16:16 ff.); and on that account had been judged blessed by Him, because he had attained this not carnally, but through the revelation of the heavenly Father: the same man nevertheless, when Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and priests and scribes, and be killed, and after the third day rise again; nevertheless that true confessor of Christ after a very few days took Him aside and began to rebuke Him, saying: Be merciful to Thyself, this shall not be (Matt. 16:22, 23); so that on that account he deserved to hear from the Lord: Get behind Me, Satan, you are a scandal unto Me; because he minded not the things that are of God, but the things that are of men. Which rebuke against Peter shone forth more and more when the Lord was apprehended, when, terrified by a servant-girl, he said (Matt. 26:70 ff.): I do not know what you are saying, nor do I know you. And again when he said this same thing with the addition of an oath, and a third time cursing and swearing affirmed that he knew not the man, and not once, but repeatedly had denied Him: and since this mind was going to continue in him even unto the passion of the Lord, it was made plain by the Lord long before, so that we also may not be ignorant of it. Finally, after the resurrection of the Lord, one of His disciples, Cleopas, being sad according to the error of all his fellow-disciples, relating what had happened to the Lord Himself as though to someone unknown, spoke thus, saying concerning Jesus of Nazareth, Who was a prophet mighty in deeds and words before God and all the people, how our priests and rulers delivered Him to the condemnation of death and fastened Him to the cross; but we hoped that it was He Who was going to redeem Israel (Luke 24:19–21). According to which things, all the disciples also judged the assertion of the women who had seen the Lord after the resurrection to be idle tales; and certain of them when they saw Him did not believe, but doubted; and those who were not present then did not believe at all, until afterwards they had in all ways been chidden and rebuked by the Lord Himself: since His death had so offended them that they thought He had not risen again Whom they had believed ought not to have died; because against their opinion

Editors' notes and page, col. 1242

Footnotes

(23) ‹anchor: et tertio devotans› · call in col 1242

Devotans. Tertullianus dixit devotamenta. RIGALT.

Devotans ("cursing"): Tertullian said devotamenta ("curses"). RIGAULT.

(printed under page 672)

Page

running head: MONUMENTA VETERUM. 1242
marginal letters: A conceperant. Denique hic; B coepit Jesus ostendere; C maret, quoniam non; D quoque discipuli asseverationem
old-edition numerals: 1194 after hominem,
other: word split at end of column: opinio-
other: the word opinionem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1243
misprints (Q3a; kept as printed, English translates the intended word): mulio (multo); quoaeue, printed quoæue (quoque); delirameuta (deliramenta); dubativerunt (dubitaverunt); postmsdum (postmodum); objargati (objurgati); atqne (atque)
misprints (Q4a; kept as printed, English translates the intended word): dicerunt (dixerunt); duco (duce; restored as printed, the file had corrected it); eos quoaeue (nos quoque; "ignoremus" requires nos)

PL 3:1243

ipsorum semel mortuus fuisset. Itaque quod ad ipsos discipulos pertinet, neque integram neque perfectam fidem habuisse his modis quibus retulimus inveniuntur; et quod multo gravius est, sicut in Evangelico cata Joannem scriptum est, etiam alios baptizabant (Joan. III, 22).

He had once died. Therefore, so far as pertains to the disciples themselves, they are found in these ways which we have related to have had neither a whole nor a perfect faith; and what is much more serious, even as is written in the Gospel according to John, they also baptized others (John 3:22).

X. Praeterea quid dicturus es de his qui plerumque ab episcopis pessimae conversationis baptizantur: qui tamen tandem, cum Deus voluerit, in sceleribus suis convicti, etiam ipso aut prorsus etiam communicatione privantur? Aut quid statues de eis qui ab episcopis prave sentientibus aut imperitioribus fuerint baptizati? quando non ad liquidum et integre vel etiam aliter quam oportet in traditione sacramenti fuerint locuti; certe aut interrogaverint quid, aut interrogantes a respondentibus audierint quod minime ita interrogari aut responderi debet; quod tamen non valde illam nostram rectam fidem laedat, sed non tam ornate ut tu et composite, isti quoque simpliciores homines mysterium fidei tradant. Dicturus es enim utique pro tuo singulari diligentia, hos quoque denuo baptizandos esse, cum maxime eis res desit aut obstet quominus inviolabile illud divinum mysterium fidei intemeratum possint accipere. Sed enim virorum optime reddamus et permittamus virtutibus coelestibus vires suas, et dignationi divinae majestatis concedamus operationes proprias, et intelligentes quantum in ea sit emolumentum, libenter ei acquiescamus. Et ideo cum salus nostra in baptismate spiritus, quod plerumque cum baptismate aquae conjunctum est, sit constituta, siquidem per nos baptisma tradetur, integre et solemniter et per omnia quae scripta sunt assignetur, atque sine ulla ullius rei separatione tradatur; aut si a minore clero per necessitatem traditum fuerit, eventum exspectemus ut aut suppleatur a nobis aut a Domino supplendum reservetur; si vero ab alienis traditum fuerit, ut potest hoc negotium et ut admitit, corrigatur: quia Spiritus sanctus extra Ecclesiam non sit, fides quoque non solum apud haereticos, verum etiam apud eos qui in schismate constituti sunt sana esse non possit. Idcircoque poenitentiam agentibus correctisque per doctrinam veritatis et per fidem ipsorum, quae postea emendata est purificato corde eorum, tantummodo baptismate spiritali, id est manus impositione episcopi et Spiritus sancte subministratione, subveniri debeat; signum

X. Besides, what will you say concerning those who for the most part are baptized by bishops of the worst conversation: who nevertheless at length, when God wills, convicted in their crimes, are deprived even of their very office, or altogether even of communion? Or what will you determine concerning those who have been baptized by bishops thinking perversely or more unskilful? when they have spoken not clearly and wholly, or even otherwise than is fitting in the delivery of the sacrament; certainly have either asked something, or in asking have heard from the respondents what by no means ought so to be asked or answered; which nevertheless does not greatly harm that right faith of ours, though these simpler men also deliver the mystery of the faith not so ornately and orderly as you. For you will assuredly say, in accordance with your singular diligence, that these also must be baptized anew, since especially a matter is lacking to them or stands in the way to prevent their being able to receive that inviolable divine mystery of faith undefiled. But indeed, best of men, let us render and permit to the heavenly powers their own strength, and grant to the condescension of the divine majesty its own proper operations, and understanding how great advantage there is in it, let us gladly acquiesce in it. And therefore, since our salvation is established in the baptism of the Spirit, which for the most part is joined with the baptism of water, if indeed baptism shall be delivered by us, let it be assigned wholly and solemnly and through all the things that are written, and let it be delivered without any separation of anything; or if through necessity it has been delivered by the lesser clergy, let us await the outcome, that either it may be supplied by us or reserved to be supplied by the Lord; but if it has been delivered by strangers, let this matter be corrected as it can and as it admits: because the Holy Spirit is not outside the Church, and faith also cannot be sound not only among heretics, but even among those who are set in schism. And on that account, to those doing penance and corrected through the doctrine of the truth and through their own faith, which has afterwards been amended when their heart has been purified, aid ought to be given only by spiritual baptism, that is, by the laying on of the hand of the bishop and the supplying of the Holy Spirit; and the whole sign

Editors' notes and page, col. 1243

Footnotes

(24) ‹anchor: not visible› · call not visible in the crop

Etiam ipso. Legit Fellus, etiam ipso munere. Rigaltius vero: Etiam ipso, scilicet Domino, privantur. Quia, inquit, vel facto suo pessimo Dominum negant, et ad Ethnicos transeunt; aut prorsus etiam ejiciuntur ab Ecclesia. GALLAND.

Etiam ipso ("even of it/him"): Fell reads etiam ipso munere ("even of the gift itself"). But Rigault: Etiam ipso, that is, they are deprived of the Lord himself. Because, he says, either by their own most wicked act they deny the Lord and go over to the heathen, or they are even cast out of the Church altogether. GALLANDI.

(printed under page 673)

(25) ‹anchor: virorum optime› · call in col 1243

Virorum optime. Antea legebatur vivorum: emendatio facilis et obvia. Sic in Epistola Paulini episcopi Aquileiensis ad Carolum M. in libro primo Miscellaneorum nostrorum, pag. 365: His et similibus virorum optime. Inter epistolas ineditas Trasmundi monachi Clarævallensis reperitur una quæ sic incipit: Recipere a te, virorum optime, non catenulas ferreas, sed murenulas aureas solebamus. Matthæus Bossus lib. I, epist. 77 ad Polycletum: Polyclete, virorum optime. Joannes Vatellus in epistola ad Guillelmum Riviere, quæ edita est cum epistolis Guillelmi de Mara: Non possum nobis non plurimum gratulari, virorum optime. Apud Marium Mercatorem, pag. 55, 157. in editione nostra vir optime Interpres epistolæ Palladii ad Lausum præfixæ libris de Vitis Patrum: Est autem hujus desiderii spiritualis exactor virorum optimus Lausus. GALLAND.

Virorum optime ("best of men"): formerly vivorum ("of the living") was read; an easy and obvious emendation. So in the letter of Paulinus, bishop of Aquileia, to Charlemagne, in the first book of our Miscellanea, page 365: With these and like things, best of men. Among the unpublished letters of Trasmund, monk of Clairvaux, one is found which begins thus: We used to receive from you, best of men, not little iron chains but golden necklaces. Matteo Bosso, book I, letter 77, to Polycletus: Polycletus, best of men. Jean Vatel, in a letter to Guillaume Rivière, published with the letters of Guillaume de Mara: I cannot but congratulate myself greatly, best of men. In Marius Mercator, pages 55, 157 of our edition, vir optime. The translator of Palladius's letter to Lausus, prefixed to the books On the Lives of the Fathers: The one who demands this spiritual desire is Lausus, best of men. GALLANDI.

(printed under page 673)

(26) ‹anchor: et intelligentes› · call not visible in the crop (col 1243)

Et intelligentes. Rigaltius, ut intell. GALLAND.

Et intelligentes ("and understanding"): Rigault has ut intell[igentes] ("as understanding"). GALLANDI.

(printed under page 673)

Page

running head: 1243 DE HAERETICORUM BA
marginal letters: A (in col. 1244); B (in col. 1244); C (in col. 1244); D (in col. 1244)
old-edition numerals: 1195 after reddamus
other: word split from preceding column: nem (opinionem)

PL 3:1244

quoque fidei integrum hoc modo et hac ratione tradi in Ecclesia merito consuevit; ne invocatio nominis Jesu quae aboleri non potest, contemptui a nobis videatur habita: quod utique non oportet; quanquam talis invocatio, si nihil eorum quae memoravimus secutum fuerit, ab operatione salutis cesset ac vacet. Dicente enim apostolo unum esse baptisma. (Ephes. IV. 5), necesse est invocatioue nominis Jesu perseverante; quia non potest a quoquam hominum quae semel invocata est auferri, si eam contra decretum apostolorum geminare ausi fuerimus nimietate praestandi imo superaddendi baptismatis studio: si ille qui ad Ecclesiam revertitur nolit denuo baptizari, futurum est ut defraudemus baptismate spiritali eum quem putamus defraudandum non esse baptismate aquae.

of faith also has deservedly been accustomed to be delivered in the Church in this way and by this rule; lest the invocation of the name of Jesus, which cannot be abolished, seem to be held in contempt by us: which assuredly ought not to be; although such an invocation, if none of those things which we have mentioned has followed, ceases and is void of the operation of salvation. For when the Apostle says that there is one baptism (Eph. 4:5), this must needs be while the invocation of the name of Jesus perseveres; because that which has once been invoked cannot be taken away by any man, if against the decree of the apostles we should dare to double it by excess of zeal for affording, nay, for superadding baptism: if he who returns to the Church should be unwilling to be baptized anew, it will come to pass that we defraud of spiritual baptism him whom we think ought not to be defrauded of the baptism of water.

XI. Quid autem statues in personam ejus verbum audientis qui forte apprehensus in nomine Christi statim confessus, ac priusquam baptizari aqua permitteretur ei, fuerit punitus; utrum perisse eum pronuntiabis quia non est aqua baptizatus, an vero aliquid extrinsecus patrocinari ad salutem existimabis, licet non sit aqua baptizatus? Quod periisse eum existimabis, obviam tibi veniet sententia Domini dicentis: Quicumque me confessas fuerit eorum hominibus confitebor illum et ego coram Patre meo qui in coelis est (Matth. X, 32): quia nihil interest utrum hic verbum audiens an fidelis sit qui confitetur Domino, dummodo ipsum Cristum quem confiteri oportet, confiteatur: quia Dominus pari vice confitendo et ipse confessorem suum apud Patrem, honore eum martyrii sui, ut pollicitus est, exornet. Quod utique non debet latius accipi, quasi possit usquequaque porrigi, quia potest Christi nomen etiam haereticus aliquis qui tamen ipsum Christum negat, confiteri; quia in alium Christum credit, cum Christus confiteatur quod ei prodesse minime possit: siquidem Dominus non se ipsum in confessionem a nobis coram hominibus deduci oportere dixit, quod sine ipso et sine venerando nomine ejus non potest fieri. Et ideo integrum ac sincerum et incontaminatum et inviolatum utrumque debet consistere confitenti, nullo delectu habito ipsius confessoris, sive ille justus, sive peccator, perfectusque Christianus, an vero etiam nunc imperfectus, qui summo discrimine suo Dominum confiteri non timuit. Nec est hoc contrarium superiori tractatui: quia illic quidem tempus superat ad corrigenda quae

XI. Moreover, what will you determine regarding the person of that hearer of the word who perchance, being apprehended, has straightway confessed in the name of Christ, and has been punished before he was permitted to be baptized with water; whether will you pronounce that he has perished because he was not baptized with water, or will you indeed suppose that something from without avails for his salvation, although he be not baptized with water? If you suppose that he has perished, there will meet you the sentence of the Lord saying: Whosoever shall confess Me before men, him will I also confess before My Father Who is in the heavens (Matt. 10:32): because it makes no difference whether he who confesses the Lord be a hearer of the word or a believer, provided he confesses the very Christ Whom he ought to confess: because the Lord in like turn also Himself confessing His confessor before the Father, adorns him, as He has promised, with the honour of His martyrdom. Which assuredly ought not to be taken more broadly, as though it could be extended everywhere, because even some heretic, who nevertheless denies Christ Himself, can confess the name of Christ, since he believes in another Christ, when he confesses Christ, which can by no means profit him: seeing that the Lord said that not [merely His name, but] He Himself ought to be brought into confession by us before men, which cannot be done without Him and without His venerable name. And therefore both ought to stand whole and sincere and uncontaminated and inviolate for him who confesses, no distinction being made of the confessor himself, whether he be righteous or a sinner, and a perfect Christian or indeed even now imperfect, who in his utmost peril did not fear to confess the Lord. Nor is this contrary to the preceding treatise: because there indeed time remains for correcting the things which

Editors' notes and page, col. 1244

Page

running head: TICORUM BAPTISMATE. 1244
marginal letters: A quoque fidei integrum; B XI. Quid autem; C martyrii sui, ut; D Nec est hoc
old-edition numerals: 1196 after potest
other: (none)
other (Q2): misprint kept as printed, not in misprints.tsv: a stray full stop after "baptisma" before "(Ephes. IV. 5)" (printed "baptisma. (Ephes. IV. 5)"; intended "baptisma (Ephes. IV, 5)"). The foot of this column carries the end of Variorum notes (25) and (26), whose calls stand in col 1243 (set with n1243).

PL 3:1245

multa vel prava sunt, et quoniam quaedam concessa sunt ipsi tantummodo nomini Domini nostri, martyrium autem nonnisi in ipso et per ipsum Dominum possit consummari; et idcirco neque Christum sine ipsius nomine quis possit confiteri, neque nomen Christi sine ipso Christo ad confessionem cuiquam possit patrocinari.

are mutilated or depraved, and because certain things have been granted simply to the name itself of our Lord, whereas martyrdom can be consummated only in and through the Lord Himself; and on that account neither can anyone confess Christ without His name, nor can the name of Christ without Christ Himself avail anyone unto confession.

XII. Quapropter totus discernendus est tractatus hic, ut possit manifestior fieri. Namque invocatio nominis Jesu ideo tantum patrocinari potest, si rite suppleta postea fuerit, quia et prophetae et apostoli ita praedicaverunt. Ait enim Jacobus in Actis apostolorum: Viri fratres, audite. Simon exposuit quemadmodum primum Deus visitaverit accipere ex gentibus populum nomini suo: et huic consonant sermones prophetarum, sicut scriptum est: Post haec revertar, et reaedificabo tabernaculum illud David quod cecidit; et quae demolita sunt ejus reaedificabo, et denuo erigam illud, uti exquirant residui hominum Deum, et omnes gentes super quas invocatum est nomen meum super eas, dicit Dominus faciens haec (Act. XV, 13-17). Itaque et residui hominum, id est quidam Judaeorum, et omnes gentes super quas invocatum est nomen Domini, possunt et necesse habent requirere Dominum, quia ipsa invocatio nominis praebet eis occasionem vel etiam imponit necessitatem requirendi Dominum, cum quibus praecipiunt Scripturas sanctas, sive universas, sive quasdam, tamen audentius de veritate tractare quam cum gentibus, super quos non est invocatum nomen Domini Jesu Filii Dei vivi, sicuti nec super Judaeos, qui veteres tantum Scripturas recipiunt. Et ideo utriusque hujus generis homines, id est Judaei et gentiles, plene ut oportet credentes pari modo baptizantur. Haeretici vero jam baptizati aqua in nomine Jesu Christi, tantum in Spiritu sancto baptizandi sunt: et in Jesu, quod nomen solum datum est sub coelo in quo oporteat salvos fieri nos, merito mors contemnitur; quoniam si sic perseverent, salvi esse non possunt, quia non requisiverunt Dominum post invocationem nominis ejus super eos, sicut et illi qui in eos Christus qui forte credere noluerunt, de quibus Dominus ait: Cavete ne quis vos in errorem inducat. Multi enim venient in nomine meo dicentes: Ego sum Christus: et multos in errorem inducent (Matth. XXIV, 4, 5-11). Et iterum ait: Tunc si qui dixerit vobis: Ecce hic Christus, aut hic; nolite credere. Surgent enim pseudochristi et pseudoprophetae, et dabunt signa magna et portenta, ita ut errent, si fieri potest, etiam electi (Ibid. 23, 24). Quas virtutes non dubie tunc illi sub nomine Christi facient. In quo nomine videntur quidam etiam modo quasdam virtutes facere, et falso prophetare. Sed certum est eos, quod ipsi non

XII. Wherefore this whole treatise must be distinguished, that it may be made more manifest. For the invocation of the name of Jesus can avail only if it be afterwards duly supplied, because both the prophets and the apostles so preached. For James says in the Acts of the Apostles: Men and brethren, hearken. Simeon has set forth how God first visited to take from the Gentiles a people for His name: and with this agree the words of the prophets, even as it is written: After these things I will return, and will rebuild that tabernacle of David which has fallen down; and the ruins thereof I will rebuild, and I will set it up anew, that the residue of men may seek after God, and all the Gentiles upon whom My name has been invoked upon them, says the Lord Who does these things (Acts 15:13–17). Therefore both the residue of men, that is, certain of the Jews, and all the Gentiles upon whom the name of the Lord has been invoked, can and must needs seek after the Lord, because the very invocation of the name affords them an occasion or even lays upon them the necessity of seeking after the Lord; with whom, since they receive the holy Scriptures, whether all or some, we can nevertheless treat more boldly concerning the truth than with the Gentiles, upon whom the name of the Lord Jesus the Son of the living God has not been invoked, even as neither upon the Jews, who receive only the old Scriptures. And therefore men of both these kinds, that is, Jews and Gentiles, when they believe fully as is fitting, are baptized in like manner. But heretics who have already been baptized with water in the name of Jesus Christ must be baptized only in the Holy Spirit: and in Jesus, which name alone has been given under heaven wherein we must be saved, death is deservedly despised; because if they persevere thus, they cannot be saved, because they have not sought after the Lord after the invocation of His name upon them, even as those also who perchance on account of false Christs were unwilling to believe, concerning whom the Lord says: Take heed lest anyone lead you into error. For many shall come in My name, saying: I am the Christ: and shall lead many into error (Matt. 24:4, 5–11). And again He says: Then if anyone shall say to you: Lo, here is the Christ, or here; do not believe it. For there shall arise false Christs and false prophets, and shall give great signs and wonders, so that even the elect, if it be possible, may err (Matt. 24:23, 24). Which mighty works without doubt they will then do under the name of Christ. In which name certain persons seem even now to do certain mighty works, and to prophesy falsely. Yet it is certain that, because they themselves are not

Editors' notes and page, col. 1245

Footnotes

(27) ‹anchor: multa vel prava› · call in col 1245

Multa vel prava. Reponendum est mutila. GALLAND.

Multa vel prava ("many or crooked"): mutila ("mutilated") should be restored. GALLANDI.

(printed under page 674)

(28) ‹anchor: in eos Christus› · call in col 1245

Qui in eos Christus. Angli legendum esse monuerunt qui ob pseudo-christos forte credere noluerunt. GALLAND.

Qui in eos Christus: the English editors advised that one should read who perhaps refused to believe because of the false christs. GALLANDI.

(printed under page 674)

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running head: 1245 PARS I. — MONUMENTA
marginal letters: A (in col. 1246); B (in col. 1246); C (in col. 1246); D (in col. 1246)
old-edition numerals: 1197 after super
other: (none)

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sint Christi, propterea ad Christum non pertinere; quemadmodum etiam si quis desciscat a Christo, inhaerens solo nomini ejus, qui non multum adjuvatur, imo magis hoc nomine etiam oneratur, licet fuerit antea fidelissimus aut justissimus, aut clero aliquo honoratus, aut confessionis dignitate praeditus. Hi enim omnes negando verum Christum, introducendo aut sequendo alium, cum sit nullus omnino alius, nihil spei aut salutis sibi relinquunt: non aliter quam illi qui coram hominibus negaverunt Christum, quos negari necesse est a Christo, non habita ulla ratione ipsorum ex praecedenti conversatione eorum aut sensu aut dignitate; proinde atque ipsi ausi sunt Christum, id est salutem suam abrogare, damnati per hujus modi clausulam, quia manifestissime a Domino dictum est: Quicumque me negaverit coram hominibus, negabo eum et ego coram Patre meo qui in coelis est (Matth. X, 33): ut verbum hoc, Quincumque, etiam in clausula confessionis plenissime nobis ostendat, quod nulla conditio ipsius confitentis obesse possit; licet negator ille antea vel haereticus fuerit vel audiens aut audire incipiens, qui nondum baptizatus sit, vel de haeresi ad veritatem fidei conversus, vel ab Ecclesia digressus et postea reversus sit; et tunc cum rediret, priusquam ei manus ab episcopo imponeretur apprehensus confiteri Christum coram hominibus necesse habuerit, sicut iterum neganti Christum nulla propria vetus dignitas potest ad salutem patrocinari.

of Christ, they do not on that account belong to Christ; even as also if anyone falls away from Christ, cleaving only to His name, he is not much helped, nay rather is even burdened by this name, although he was previously most faithful or most righteous, or honoured with some clerical rank, or endowed with the dignity of confession. For all these, by denying the true Christ, by introducing or following another, whereas there is no other at all, leave nothing of hope or of salvation for themselves: no otherwise than those who have denied Christ before men, who must needs be denied by Christ, no account being taken of them from their preceding conversation or understanding or dignity; just as they themselves dared to abrogate Christ, that is, their own salvation, condemned by a clause of this sort, because it was most manifestly said by the Lord: Whosoever shall deny Me before men, him will I also deny before My Father Who is in the heavens (Matt. 10:33): so that this word, Whosoever, in the clause of confession also shows us most fully that no condition of the confessor himself can stand in his way; even though that denier was previously either a heretic, or a hearer or one beginning to hear, who has not yet been baptized, or converted from heresy to the truth of the faith, or departed from the Church and afterwards returned; and then when he was returning, being apprehended before the hand was laid upon him by the bishop, had need to confess Christ before men, even as on the other hand for him who denies Christ no ancient dignity of his own can avail unto salvation.

XIII. Quodcunque enim in homine ultimum in hac specie deprehensum fuerit, in illo quis nostrum judicari necesse habebit, abolitis et oblitteratis omnibus quae prius gessit. Et ideo cum in martyrio tanta sit mutatio rerum in momento temporis, ut in re perquam veloci possint mutari universa; nemo sibi blandiatur qui occasionem amiserit gloriosae salutis, si forte se ab ea excluserit propria sua culpa: sicuti et illa uxor Lot, quae similiter in angustiis rerum contra praeceptum angelorum tantummodo post se respexit, et tumulus salis facta est. Qua ratione etiam ille haereticus qui confitendo Christi nomen trucidatur, nihil postea potest corrigere, si quid de Deo aut de Christo male senserit, cum in aliud Deum vel in alium Christum credendo semetipsum fefellit, confessor non Christi, sed solitario Christi nomine; quando et Apostolus consequenter dicat: Et si corpus meum tradidero, ita ut exurar igni, dilectionem autem non habeam, nihil proficio (I Cor. XIII, 3). Quia hoc facto nihil proficit qui non habet dilectionem ejus Dei et Christi, qui per legem et prophetas et in Evangelio in hoc mendo praedicatur: Diliges Dominum Deum tuum in toto corde tuo et in tota anima tua et

XIII. For whatsoever is found last in a man in this kind, in that must each one of us needs be judged, all things that he previously did being abolished and obliterated. And therefore, since in martyrdom there is so great a change of things in a moment of time, that in a very swift matter all things can be changed; let no one flatter himself who has lost the occasion of glorious salvation, if perchance he has excluded himself from it by his own fault: even as that wife of Lot also, who similarly in the straits of affairs against the command of the angels only looked back behind her, and was made a pillar of salt. In which way also that heretic who is slaughtered while confessing the name of Christ can correct nothing afterwards, if he has thought anything amiss concerning God or concerning Christ, since by believing in another God or in another Christ he has deceived himself, a confessor not of Christ, but in the solitary name of Christ; seeing that the Apostle also consequently says: And though I deliver up my body so that I be burned with fire, but have not love, I profit nothing (1 Cor. 13:3). Because by this deed he profits nothing who has not the love of that God and Christ Who through the law and the prophets and in the Gospel is preached in this manner: You shall love the Lord your God with your whole heart and with your whole soul and

Editors' notes and page, col. 1246

Footnotes

(29) ‹anchor: Quodcunque› · call in col 1246

Quodcunque. Forte legendum, Quocunque. GALLAND.

Quodcunque ("whatever"): perhaps Quocunque ("in whatever") should be read. GALLANDI.

(printed under page 674)

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running head: MONUMENTA VETERUM. 1246
marginal letters: A sint Christi, propterea; B me negaverit coram; C in hac specie; D sti, sed solitario
old-edition numerals: 1198 before tantummodo
other: (none)
misprints (Q3a; kept as printed, English translates the intended word): Quincumque (Quicumque, the word quoted just above); in aliud Deum (alium); in hoc mendo (modo)

PL 3:1247

in tota cogitatione tua, et diliges proximum tibi tamquam te. In his enim duobus praeceptis tota lex pendet et prohetae (Deut. VI, 5; Matth. XXII, 37-40). Sicut et Joannes Evangelista dicit: Et omnis qui diligit, ex Deo natus est, et cognoscit Deum; quia Deus dilectio est (I Joan. IV, 7-8). Sicuti et Deus ait: Ita enim dilexit Deus mundum ut Filium suum unicum daret, ut omnis qui in eum crederet non periret, sed haberet vitam aeternam (Joan. III, 16). Ut manifeste appareret eum qui hanc diligendi nos et diligendi a nobis dilectionem in se non habeat, inani confessione et passione nihil proficere quam ut ipsa apparet et constat haereticum esse qui in alium deum credat sive Christum alium accipiat, quam quem Scripturae Novi et Veteris Testamenti manifeste praedicant, quae Patrem omnipotentem creatorem omnium et Filium ejus sine obscuritate annuntiant. Eveniet enim eis ut alii ab alio Deo salutem exspectanti: tunc demum contra opinionem suam a Christo Dei Patris omnipotentis creatoris Filio quem blasphemaverunt in poenam aeternam damnentur, cum judicare Deus coeperit absconsa hominum secundum Evangelium per Christum Jesum; eo quod in ipsum non crediderint, licet ipsius nomine abluti sint.

with your whole mind, and you shall love your neighbour as yourself. For on these two commandments hang the whole law and the prophets (Deut. 6:5; Matt. 22:37–40). Even as John the Evangelist also says: And everyone who loves is born of God, and knows God; because God is love (1 John 4:7–8). Even as God also says: For God so loved the world that He gave His only-begotten Son, that everyone who believes in Him should not perish, but should have eternal life (John 3:16). So that it is manifestly apparent that he who has not in himself this love of loving us and of being loved by us profits nothing by an empty confession and passion, since in very deed it appears and is established that he is a heretic who believes in another god or receives another Christ than Him Whom the Scriptures of the New and of the Old Testament manifestly preach, which announce without obscurity the Father Almighty, Creator of all things, and His Son. For it will happen to them as to one expecting salvation from another God: then at length against their expectation they shall be condemned to eternal punishment by Christ the Son of God the Father Almighty, the Creator, Whom they have blasphemed, when God shall begin to judge the hidden things of men according to the Gospel through Christ Jesus; because they did not believe in Him, although they were washed with His name.

XIV. Et usque adeo omne illud haereticorum baptisma intercedente aliquo intervallo temporis corrigi potest, si quis supervixerit et fidem correxerit, ut Deus noster in Evangelio secundum Lucam ad discipulos suos locutus est dicens: Habeo autem aliud baptisma baptizari (Luc. XII, 50). Item secundum Marcum ad filios Zebedaei eadem ratione dixerat: Potestis bibere calicem quem ego bibo; aut baptismate quo ego baptizor, baptizari? (Marc. X, 38.) quod sciret homines non solum aqua, verum etiam sanguine suo proprio habere baptizari: ita ut et solo hoc baptismate baptizati fidem integram et dignationem sinceram lavacri possint adipisci et utroque modo baptizari, aeque tamen unum baptisma salutis et honoris pariter et aequaliter consequi. Quod enim dictum est a Domino, Habeo aliud baptisma baptizari, hoc in loco non ut secundum baptisma, ac si sint duo baptismata, significat, sed alterius quoque speciei baptisma ad eamdem salutem concurrens donatum nobis esse demonstrat. Quas

XIV. And to such a degree can all that baptism of heretics be corrected when some interval of time intervenes, if anyone survives and corrects his faith, even as our God in the Gospel according to Luke spoke to His disciples, saying: And I have another baptism to be baptized with (Luke 12:50). Likewise according to Mark He had said in the same manner to the sons of Zebedee: Can you drink the cup which I drink; or be baptized with the baptism wherewith I am baptized? (Mark 10:38); because He knew that men had to be baptized not only with water, but also with their own blood: so that even when baptized with this baptism alone they can obtain the whole faith and the sincere dignity of the laver, and when baptized in both ways, nevertheless equally obtain one baptism of salvation and honour alike and equally. For that which was said by the Lord, I have another baptism to be baptized with, in this place does not signify it as a second baptism, as if there were two baptisms, but demonstrates that a baptism of another kind also, concurring unto the same salvation, has been granted to us. Both of which

Editors' notes and page, col. 1247

Footnotes

(30) ‹anchor: quam ut ipsa› · call in col 1247

Quam ut ipsa. Rigaltius censuit ita emendandum esse hunc locum ut legatur nihil proficere quam ut ipsum appareat et constet hæreticum esse. Ego conjicerem legendum esse, quoniam re ipsa apparet et constat. GALLAND.

Quam ut ipsa: Rigault judged that this passage should be emended to read to profit nothing, except that it should appear and be established that he himself is a heretic. I would conjecture that one should read since in fact it appears and is established. GALLANDI.

(printed under page 675)

(31) ‹anchor: Deus noster› · call in col 1247

Deus noster. Antea legebatur Deum nostrum. Sensus autem postulat ut legatur eo modo quo nos emendavimus. GALLAND.

Deus noster ("our God"): formerly Deum nostrum was read. But the sense requires that it be read as we have emended it. GALLANDI.

(printed under page 675)

(32) ‹anchor: not visible› · call not visible in the crop

Si quid laxamenti habeant. Si necessitas discriminis imminentis aliquid laxaverit, aliquid temporis indulserit: quod Cyprianus amat dicere commeatum et moram in sæculo tantisper adhuc manendi. RIGALT.

If they have any respite: if the pressure of the threatening danger has relaxed somewhat and granted some time; what Cyprian likes to call leave and delay to remain yet a while in the world. RIGAULT.

(printed under page 675)

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running head: 1247 DE HAERETICORUM BA
marginal letters: A (in col. 1248); B (in col. 1248); C (in col. 1248); D (in foot apparatus)
old-edition numerals: 1199 before modo
other: (none)
misprints (Q3a; kept as printed, English translates the intended word): prohetae, printed prohetæ (prophetae)

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utrasque species ab ipso Domino nostro primum initiari et sanctificari oportebat, ut nobis quoque alterutra sive utraque species unum hoc duplex salutiferum atque honorificum baptisma praestaret; et viae quaedam unius baptismatis sic nobis patefierent, ut aliquando impune aliqua illarum deesset, sicut in verbum audientibus martyribus impune aquae baptisma deest, quos tamen certi sumus, si quid laxamenti habeant, etiam aqua solitos baptizari: itemque illis qui legitimi sunt fideles effecti, impune deest baptisma sanguinis proprii; quia baptizati in nomine Christi, redempti sunt pretiosissimo sanguine Domini, cum utraque haec ex uno atque eodem fonte procedant flumina baptismatis Dominici, ut omnis qui sitit veniat et bibat, sicut Scriptura dicit: Flumina de ventre ejus currebant aquae vivae (Joan. VII, 38). Quae flumina primum apparuerunt in Domini passione, cujus de latere perforato lancea militari sanguis et aqua manavit, ut emitteret duo flumina diversae speciei, sed tamen ejusdem ac singulare latus, ita ut impleatur Spiritu sancto quicunque credens biberit ex utroque flumine. Haec enim de fluminibus his loquens ostendebat Dominus significans Spiritum sanctum quem accepturi essent qui credituri erant in illum. Nondum autem erat Spiritus, quia Jesus nondum erat clarificatus (Ibid., 39). Igitur dicens quemadmodum generari potest baptismi quod Apostolus unum esse praedicat, utique manifestum est illa ratione, quia diversae sunt species unius atque ejusdem baptismatis ex uno vulnere profluentis in aquam et sanguinem; cum illic duo sint de quibus locuti sumus baptismata aquae, id est unius atque ejusdem species, cum unum esse debeat baptisma uniuscujusque species, sicut plenius sumus locuti.

kinds it behoved first to be initiated and sanctified by our Lord Himself, so that to us also either one or both kinds might afford this one twofold, saving, and honourable baptism; and certain ways of the one baptism might thus be laid open to us, so that sometimes one of them might safely be lacking, just as in martyrs who are hearers of the word the baptism of water is safely lacking, whom nevertheless we are sure, if they have any respite, are wont to be baptized with water also: and likewise for those who have been made lawful believers, the baptism of their own blood is safely lacking; because, baptized in the name of Christ, they have been redeemed by the most precious blood of the Lord, since both these rivers of the Lord's baptism proceed from one and the same fountain, so that everyone who thirsts may come and drink, even as Scripture says: Out of his belly flowed rivers of living water (John 7:38). Which rivers first appeared in the passion of the Lord, from Whose side pierced by the soldier's lance blood and water flowed forth, so that His single side sent forth two rivers of diverse kind, yet of the same, so that whosoever believes and drinks from either river is filled with the Holy Spirit. For speaking of these rivers the Lord showed these things, signifying the Holy Spirit Whom those who were going to believe in Him were to receive. For the Spirit was not yet, because Jesus was not yet glorified (John 7:39). Therefore, when we say how there can be kinds of baptism which the Apostle preaches to be one, it is assuredly manifest in that way, because there are diverse kinds of one and the same baptism flowing forth from one wound into water and blood; since there the two baptisms of which we have spoken are of water and blood, that is, kinds of one and the same, since the baptism of each kind ought to be one, even as we have spoken more fully.

XV. Et quoniam videmur omne baptisma spiritale trifariam divisisse, veniamus etiam ad probationem narrationis propositae, ne videamur proprio sensu et temere hoc fecisse. Ait enim Joannes de Domino nostro in Epistola sua nos docens: Hic est qui venit per aquam et sanguinem. Jesus Christus, non in aqua tantum, sed in aqua et sanguine. Et Spiritus cst qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium perhibent, Spiritus et aqua et sanguis. Et isti tres unum sunt

XV. And since we seem to have divided all spiritual baptism in a threefold way, let us come also to the proof of the statement set forth, lest we seem to have done this of our own mind and rashly. For John says concerning our Lord in his Epistle, teaching us: This is He Who came by water and blood, Jesus Christ; not in water only, but in water and blood. And it is the Spirit Who bears witness, because the Spirit is the truth; because there are three that bear witness, the Spirit and the water and the blood. And these three are one

Editors' notes and page, col. 1248

Footnotes

(33) ‹anchor: Nondum autem erat Spiritus› · call in col 1248

Nondum autem erat spiritus. In Evangelio Joannis in editione vulgata legitur spiritus datus. Sed hanc ultimam vocem non exstare in Græco et subintelligendam esse jam monuerunt viri docti. Quanquam sunt aliqui qui putant illam esse non necessariam. GALL.

For the Spirit was not yet: in John's Gospel the Vulgate edition reads the Spirit given. But learned men have already pointed out that this last word does not stand in the Greek and is to be understood. Although there are some who think it is not necessary. GALLANDI.

(printed under page 675)

(34) ‹anchor: Spiritus est veritas› · call in col 1248

Spiritus est veritas. Sic textus Græcus: τὸ Πνεῦμά ἐστιν ἡ ἀλήθεια. Eamdemque lectionem exhibet S. Ambrosius, lib. III, de Spirit. sanct, cap. 10, cum. 67. At cum Vulgata quæ legit, Christus et veritas, consentiunt alii ferme omnes Latini Patres. Locum integrum anonymi hujus auctoris, qui comma octavum Joanneum conjunctum cum sexto in suo exemplari legisse videtur, excutit R. P. de Rubeis V. C. in Dissert. de tribus in cœlo Testib., pag. 76. Quod quidem argumentum præ cæteris diligentissime pertractasse comperitur eruditissimus Soncietus contra Simonium. Remarq. sur la Critiq. de la Biblioth. des Aut. eccl., tom. II, pag. 575, 828. GALLAND.

The Spirit is the truth: so the Greek text: "the Spirit is the truth." St Ambrose gives the same reading, book III On the Holy Spirit, chapter 10, [number, printed "cum."] 67. But almost all the other Latin Fathers agree with the Vulgate, which reads Christ [is] the truth. The whole passage of this anonymous author, who seems to have read the eighth Johannine verse joined with the sixth in his copy, is examined by the Rev. Father de Rubeis, a distinguished man, in the Dissertation on the Three Witnesses in Heaven, page 76. This very question, it is found, was treated more thoroughly than by anyone else by the most learned Bossuet [printed "Soncietus"] against Simon, Remarks on the Critique of the Library of Ecclesiastical Authors, volume II, pages 575, 828. GALLANDI.

(printed under page 675)

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running head: TICORUM BAPTISMATE 1248
marginal letters: A utrasque species ab; B ptura dicit: Flumina; C illic duo sint; D (in foot apparatus)
old-edition numerals: 1200 before sensu
other: (none)

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(Joan. VI, 8). Ut ex illis colligamus, et aquam praestare (Spiritum) solitum, et sanguinem proprium hominibus praestare Spiritum solitum, et ipsum quoque Spiritum praestare Spiritum solitum. Nam cum effundatur aqua sicuti et sanguis, spiritus etiam effusus sit a Domino super omnes qui crediderunt, utique et aqua et nihilominus proprio sanguine, tunc deinde et Spiritu sancto possunt homines baptizari. Ait enim Petrus: Sed hoc est quod dictum est per prophetam: Erit in novissimis diebus, dicit Dominus, effundam Spiritum meum super omnem carnem, et prophetabunt filii eorum et filiae eorum, et juvenes visiones videbunt, et seniores somnia somniabunt. Et quidem super servos et super ancillas effundam de Spiritu meo (Act. II, 17, 18). Quem Spiritum in Veteri Testamento, non quidem passim nec effuse, sed communicatum cum aliis, aut etiam sponte insiluisse in quosdam homines, vel induisse illos vel fuisse super eos deprehendimus, sicuti Moysi de septuaginta presbyteris a Domino dictum esse animadvertimus: Et auferam Spiritum qui super te est, et imponam super eos (Num. XI, 17). Propter quod etiam secundum pollicitationem suam Deus ab alio ex Spiritu qui super Moysen fuerat, imposuit super illos, et prophetaverunt in castris: Quod Moyses, ut homo spiritalis, ita contigisse gaudebat, licet ab Jesu filio Nave ut huic rei intercederet invito suadebatur, et idcirco non fuisse permotus. Porro autem in libro Judicum, item in Regnorum libris animadvertimus super plerosque aut fuisse spiritum Domini aut insiluisse in eos, tanquam super Gothoniel, Gedeon, Jephthe, Samson, Saul, David et caeteros alios. Quod usque adeo ita se habet, ut Spiritum sancti sponte accedenti ab eis libertatem ac facultatem manifestissime nos Dominus docuerit dicens; Spiritus ubi vult spirat, et vocem ejus audis, et nescis unde veniat aut quo vadat (Joan. III, 8). Ita ut idem Spiritus etiam super indignos quoque sui nonnunquam inveniatur esse: non utique otiose nec sine ratione, sed necessariae alicujus operationis gratia, sicuti super Saul fuit, super quem factus est Spiritus Dei, et prophetavit. Quanquam posteriore tempore postquam recessit ab eo Spiritus Domini, et postquam angebat eum spiritus malignus a Domino, quoniam tunc ad hoc postremus venerat post nuntios quos ante assidue praemiserat ut interficeret David: quid idcirco inciderunt in chorum prophetarum et prophetaverunt, ne id quod jussi fuerant perficere possent aut vellent. Quod admirabili ratione per voluntatem Dei spiritum qui super illos omnes fuit, credimus operatum esse. Qui spiritus implevit etiam Joannem Baptistam adhuc ab utero matris suae, et incubuit super eos qui cum Cornelio centurione erant priusquam baptizarentur aqua. Ita dum cohaeret baptismati

(1 John 5:6–8). So that from them we may gather both that water has been wont to afford (the Spirit), and that their own blood has been wont to afford the Spirit to men, and that the Spirit Himself also has been wont to afford the Spirit. For since water is poured out even as blood also, and the Spirit also was poured out by the Lord upon all who believed, assuredly men can be baptized both with water and nonetheless with their own blood, and then further with the Holy Spirit also. For Peter says: But this is that which was spoken through the prophet: It shall be in the last days, says the Lord, I will pour out My Spirit upon all flesh, and their sons and their daughters shall prophesy, and young men shall see visions, and elders shall dream dreams. And indeed upon My servants and upon My handmaids I will pour out of My Spirit (Acts 2:17, 18). Which Spirit in the Old Testament we find not indeed everywhere nor abundantly, but communicated to others, or even of His own accord to have leaped upon certain men, or clothed them, or been upon them, even as we observe that it was said by the Lord to Moses concerning the seventy elders: And I will take of the Spirit that is upon you, and will lay it upon them (Num. 11:17). On account of which also, according to His promise, God took of the Spirit that had been upon Moses and laid it upon them, and they prophesied in the camp: which Moses, as a spiritual man, rejoiced to have so happened, although he was urged against his will by Joshua the son of Nun to forbid this matter, and on that account was not moved. Furthermore, in the book of Judges, and likewise in the books of Kings, we observe that upon very many the Spirit of the Lord either was or leaped upon them, as upon Othniel, Gideon, Jephthah, Samson, Saul, David, and others besides. Which to such a degree is so, that the Lord most manifestly taught us the freedom and power of the Holy Spirit coming of His own accord, saying: The Spirit breathes where He wills, and you hear His voice, and do not know whence He comes or whither He goes (John 3:8). So that the same Spirit is sometimes found to be even upon those also who are unworthy of Him: assuredly not idly nor without reason, but for the sake of some necessary operation, even as He was upon Saul, upon whom the Spirit of God came, and he prophesied. And yet at a later time, after the Spirit of the Lord departed from him, and after an evil spirit from the Lord troubled him, because he had then come last for this purpose after the messengers whom he had previously sent continually beforehand in order to kill David, they on that account fell into the choir of the prophets and prophesied, lest they should be able or willing to accomplish that which they had been commanded. Which we believe the Spirit Who was upon them all wrought in a wonderful manner through the will of God. Which Spirit filled John the Baptist also even from his mother's womb, and rested upon those who were with Cornelius the centurion before they were baptized with water. Thus, while the Holy Spirit cleaves to the baptism

Editors' notes and page, col. 1249

Footnotes

(35) ‹anchor: Spiritum solitum› · call in col 1249 (after the second "Spiritum solitum")

Spiritum solitum. Assentior viro erudito quem supra laudavi et admonitione ejus usus sum ut emendarem et supplerem hunc locum. Certa autem est emendatio. GALLAND.

Spiritum solitum: I agree with the learned man whom I praised above, and I have used his advice to emend and fill out this passage. The emendation, moreover, is sure. GALLANDI.

(printed under page 676)

Page

running head: 1249 PARS I. — MONUMENTA
marginal letters: A (in col. 1250); B (in col. 1250); C (in col. 1250); D (in col. 1250)
old-edition numerals: 1201 before alicujus
other: scripture reference printed as (Joan. VI, 8) for 1 John 5:6-8; word split at end of column: bapti-
other: the word baptismati was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1250

PL 3:1250

hominum, Spiritus sanctus aut antecedit aut sequitur, vel cessante Baptismate aquae, incumbit super eos qui credunt, dat nobis consilium quod aut ex integro rite baptisma servare, aut forte dato a quocunque in nomine Jesu Christi baptismate supplere id debeamus, custodita nominis Jesu Christi, sicuti plenissime exposuimus, sanctissima invocatione, custodita praeterea tanti temporis, tot virorum, veneranda nobis consuetudine et auctoritate.

of men, He either goes before or follows, or when the baptism of water is lacking, rests upon those who believe; He gives us counsel that we ought either to observe baptism duly from the beginning, or if perchance baptism has been given by anyone whomsoever in the name of Jesus Christ, we ought to supply it, guarding the most holy invocation of the name of Jesus Christ, even as we have most fully set forth, and guarding besides the custom and authority of so long a time and of so many men, which must be venerated by us.

XVI. Quoniam autem prima pars disputationis hujus videtur explicata, etiam sequentem ejus propter haereticos debemus attingere: quia perquam necessarium est eum tractatum qui semel in manus incidit non praeterire; ne forte eos qui sunt simpliciores ex fratribus, aliquis haereticorum versutia sua audeat attentare. Nam quia Joannes dixit non baptizandos esse in Spiritu sancto et igni (Matth. III, 11; Luc. III, 16), eo quod addiderit dicens et igni, idcirco quidam desperati homines ausi sunt usquequaque pravitatem suam porrigere, et propterea homines versutissimi quaerunt quomodo sanctitatis baptisma ita corrumpant ac violent ut etiam evacuent; qui originem jam exinde trahunt a Simone mago multiformi perversitate per varios errores eam exercentes. Cui Simoni Petrus in Actis apostolorum dixit: Pecunia tua sit in perditionem, quia gratiam Dei existimasti per pecunias posse possideri. Non est tibi portio neque fors in sermone hoc. Cor enim tuum non est rectum coram Deo (Act. VIII. 20, 21). Et agunt isti haec omnia, dum fallere cupiunt eos qui sunt simpliciores aut curiosiores: et tentant nonnulli illorum tractare se solos integrum atque perfectum, non sicuti nos mutilatum et decurtatum baptisma tradere, quod taliter dicuntur assignare, ut quam mox in aquam descenderunt, statim super aquam ignis appareat. Quod si aliquo lusu perpetrari potest, sicut affirmantur plerique hujusmodi lusus Anaxilai esse, sive naturale quid est, quo pacto possit hoc contingere, sive illi putant hoc se conspicere, sive maligni opus et magicum virus ignem potest in aqua exprimere: illi tamen talem fallaciam et stropham praedicant perfectum baptisma esse; quod fideles homines si coacti fuerunt accipere, utique non dubitabitur eos id quod habuerant amisisse; perinde ac si quis sacramento miles dicto, desertis suis castris, in hostium diversissimis castris longe aliud sacramentum velit dicere, hac ratione constat eum vetere sacramento exauctoratum esse.

XVI. Now since the first part of this disputation seems to have been explained, we ought to touch upon its following part also on account of the heretics: because it is exceedingly necessary not to pass over that subject which has once come into our hands; lest perchance someone of the heretics by his craftiness should dare to assail those of the brethren who are simpler. For because John said that we must be baptized in the Holy Spirit and fire (Matt. 3:11; Luke 3:16), because he added, saying, and fire, on that account certain desperate men have dared to extend their depravity everywhere, and therefore most crafty men seek how they may so corrupt and violate the baptism of holiness as even to make it void; who already draw their origin from that time from Simon Magus, exercising it with manifold perversity through various errors. To which Simon Peter said in the Acts of the Apostles: Your money be unto perdition, because you have thought that the grace of God can be possessed through money. You have neither part nor lot in this matter. For your heart is not right before God (Acts 8:20, 21). And these men do all these things while they desire to deceive those who are simpler or more curious: and some of them attempt to maintain that they alone deliver a whole and perfect baptism, not as we a mutilated and curtailed one, which they are said to assign in such a way that as soon as they have gone down into the water, straightway fire appears upon the water. Now if this can be accomplished by some trick, even as very many tricks of this sort are affirmed to be those of Anaxilaus, whether it is something natural whereby this can happen, or whether they think that they behold this, or whether the work of the evil one and magical poison can press out fire in water: they nevertheless proclaim such a deceit and trick to be perfect baptism; which if faithful men have been compelled to receive, assuredly it will not be doubted that they have lost that which they had; just as if a soldier, after taking the military oath, having deserted his own camp, should wish in the most opposite camp of the enemies to take a far different oath, in this way it is established that he has been cashiered from his old oath.

XVII. Item si hujusmodi homo rursus ad te redeat, utique haesitabis utrum habeat baptisma necne; et tamen oportebit te huic quoque poenitentiam agenti quibuscunque modis potueris subvenire. Est autem adulterini hujus, imo internecini baptismatis, si quis alius auctor, tum etiam quidam ab

XVII. Likewise if a man of this sort should return to you again, you will assuredly hesitate whether he has baptism or not; and yet it will behove you to come to the aid of this man also when he does penance, in whatsoever ways you are able. Now the author of this counterfeit, nay, murderous baptism, if anyone else, is also a certain book composed by

Editors' notes and page, col. 1250

Page

running head: MONUMENTA VETERUM. 1250
marginal letters: A smati hominum, Spiritus; B non baptizandos esse; C siores: et tentant; D diversissimis castris longe
old-edition numerals: 1202 after aquam
other: word split from preceding column: smati (baptismati)
other: the tail of note (35) (ut emendarem ... GALLAND.) is printed at the foot under this column; the note is set whole in n1249
misprints (kept as printed): "non baptizandos" for nos baptizandos (English renders the sense, "we must be baptized"); "(Act. VIII. 20, 21)" with a full stop for the comma

PL 3:1251

eisdem ipsis haereticis propter hunc eumdem errorem confictus liber qui inscribitur Pauli praedicatio. In quo libro contra omnes Scripturas et de peccato proprio confitentem invenies Christum, qui solus omnino nihil deliquit, et ad accipiendum Joannis baptisma pene invitum a matre sua Maria esse compulsum: item cum baptizaretur, ignem super aquam esse visum; quod in Evangelio nullo est scriptum: et post tanta tempora Petrum et Paulum post collationem Evangelii in Jerusalem et mutuam cogitationem et altercationem et rerum agendarum dispositionem, postremo in Urbe quasi tunc primum invicem sibi esse cognitos: et quaedam alia hujuscemodi absurde ac turpiter conficta: quae omnia in illum librum invenies congesta. Qui autem non ignorant Spiritus sancti qualitatem. intelligunt quod dictum est de igni, de ipso Spiritu dictum esse. Nam in Actis apostolorum secundum hanc eamdem promissionem Domini (Act. II), ipso die Pentecostes cum descendisset Spiritus sanctus super discipulos ut in illo baptizarentur, visae sunt insidentes super singulos linguae quasi ignis, ut constaret eos Spiritu sancto et in igne baptizatos, hoc est, eo Spiritu qui esset sive ignis sive quasi ignis: qualis ignis fuit qui in rubo ardebat et rubum non comburebat, qualisque est ille ignis qui est angelorum spiritus, sicut Scriptura dicit: Qui facit angelos suos spiritus, et ministros suos ignem ardentem (Psal. CIII, 4), Cui cum similis aut socius aut particeps fueris, poteris nullum ignem timere, nec illum quidem qui antecedens Domino in die judicii conflagrabit totum orbem terrae (Psal. XCVI, 3, absque eis qui baptizati sunt in Spiritu sancto et igni.

those very same heretics on account of this same error, which is entitled The Preaching of Paul. In which book, contrary to all the Scriptures, you will find Christ both confessing concerning His own sin, Who alone committed no offence at all, and almost against His will compelled by His mother Mary to receive the baptism of John: likewise, when He was baptized, that fire was seen upon the water; which is written in no Gospel: and that after so great a time Peter and Paul, after the conference on the Gospel in Jerusalem and their mutual deliberation and dispute and the arrangement of things to be done, were finally in the City made known to one another as though then for the first time: and certain other things of this sort absurdly and shamefully fabricated: all of which you will find heaped together into that book. But those who are not ignorant of the quality of the Holy Spirit understand that what was spoken concerning fire was spoken concerning the Spirit Himself. For in the Acts of the Apostles, according to this same promise of the Lord (Acts 2), on the very day of Pentecost, when the Holy Spirit had descended upon the disciples that they might be baptized in Him, there were seen sitting upon each of them tongues as of fire, so that it was established that they were baptized with the Holy Spirit and in fire, that is, with that Spirit Who was either fire or as fire: such fire as was that which burned in the bush and did not consume the bush, and such as is that fire which is the spirit of the angels, even as Scripture says: Who makes His angels spirits, and His ministers a burning fire (Ps. 103:4). To which when you are like, or a fellow, or a partaker, you will be able to fear no fire, not even that which going before the Lord in the day of judgement will burn up the whole world (Ps. 96:3), apart from those who have been baptized in the Holy Spirit and fire.

XVIII. Et hominibus quidem Spiritus perseverat hodie invisibilis, sicut Dominus dicit: Spiritus ubi vult spirat, et nescis unde veniat vel quo vadat (Joan. III, 8). Sed in principio mysterii fidei et spiritalis baptismatis hic idem Spiritus manifeste visus est et super discipulos insedisse quasi ignis: item, coelis apertis, descendisse super Dominum columbae similem, quoniam pleraque, imo pene omnia quae essent futura manifesta sunt: quae tamen modo

XVIII. And to men indeed the Spirit continues today invisible, even as the Lord says: The Spirit breathes where He wills, and you do not know whence He comes or whither He goes (John 3:8). Yet in the beginning of the mystery of the faith and of spiritual baptism this same Spirit was manifestly seen both to have sat upon the disciples as fire, and likewise, when the heavens were opened, to have descended upon the Lord like a dove, since very many, nay, almost all the things which were to be in the future were made manifest: which nevertheless, although

Editors' notes and page, col. 1251

Footnotes

(36) ‹anchor: Pauli praedicatio› · call in col 1251 (after "Pauli praedicatio")

Pauli Prædicatio. Ita vetus codex Remensis, teste Rigaltio, qui tamen Petri nomen reposuit: eamque lectionem Rigaltianam retinuit in textu Baluzius, licet aliter sententiat in notis. Codicis scripturam præstiterunt quoque Oxonienses. Et recte quidem; nam auctor anonymus non erravit, ut putarunt Rigaltius et Baluzius, Pauli prædicationem collaudans. Siquidem ex Clemente Alexandrino. Strom. lib. VI, pag. 639, et ex Lactantio, Divia. Instit. lib. IV, cap. 21, discimus, Petri et Pauli prædicationem unum idemque scriptum fuisse, quod modo sub alterutrius, modo sub utriusque nomine circumfertur. Digna sunt quæ proferantur, verba Lactantii: Magister Deus, inquit, discedens — futura aperuit illis omnia quæ Petrus et Paulus Romæ prædicaverunt: et ea PRÆDICATIO in memoriam scripta permansit. Quæ sane maxime consona iis perhibentur, quæ hic statim subdit noster anonymus. GALLAND.

The Preaching of Paul: so the old manuscript of Reims, on Rigault's witness, though he restored the name Peter; and Baluze kept Rigault's reading in his text, although he thinks otherwise in his notes. The Oxford editors also gave the manuscript's reading. And rightly: for the anonymous author did not err, as Rigault and Baluze supposed, in commending the Preaching of Paul. For from Clement of Alexandria, Stromata book VI, page 639, and from Lactantius, Divine Institutes book IV, chapter 21, we learn that the Preaching of Peter and Paul was one and the same writing, which circulates now under the name of one of them, now under the names of both. The words of Lactantius deserve to be quoted: God their Master, he says, on departing — opened to them all things to come, which Peter and Paul preached at Rome; and that PREACHING remained written down for remembrance. These are reported, surely, as being in close agreement with what our anonymous author adds here immediately. GALLANDI.

(printed under page 677; "Divia." is printed so, a misprint for Divin.)

(37) ‹anchor: not visible› · call not in col 1251 (by its lemma, in col 1252)

Ad salutis præmia. Puto. Rigaltii et Oxoniensium interpunctionem sequimur. At Baluzius: Festinantius perveniri per compendium ad salutis præmia puto, etc. Minus recte. GALLAND.

Ad salutis præmia. Puto ("to the rewards of salvation. I think"): we follow the punctuation of Rigault and the Oxford editors. But Baluze: I think that the rewards of salvation are reached more speedily by a short cut, etc. Less correctly. GALLANDI.

(printed under page 677)

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running head: 1251 DE HAERETICORUM BA
marginal letters: A (in col. 1252); B (in col. 1252); C (in col. 1252); D (in foot apparatus)
old-edition numerals: 1203 after terrae
other: (none)
misprints (kept as printed): "qualitatem. intelligunt" with a full stop for the comma; "(Psal. XCVI, 3," with no closing parenthesis

PL 3:1252

essent invisibilia nihilominus, nunc quoque oculis et incredulitati hominum vel ex parte, vel aliquando, vel in figura sunt monstrata ad corroborandam et confirmandam fidem nostram. Sed nec illud omiserim quod Evangelium merito praedicat. Ait enim paralytico Dominus noster: Bono animo esto, fili, dimittuntur tibi peccata (Matth. IX, 2), ut ostenderet fide mundari corda ad remissionem peccatorum consequendam. Quam remissionem peccatorum consecuta est etiam illa quae erat mulier peccatrix in civitate; cui Dominus ait: Dimittuntur tibi peccata (Luc. VII, 48, 50). Et cum coepissent qui simul discumbebant, apud semet ipsos dicere: Quis est hic qui peccata dimitti? quod et circa paralyticum acerbius Scribae et Pharisaei obmurmuraverant, ait ad mulierem Dominus: Fides tua te salvam, fecit, vade in pace. Ex quibus universis ostenditur fide emundari corda, Spiritu autem ablui animas: porro autem per aquam lavari corpora, sanguine quoque festinantius perveniri per compendium ad salutis praemia.

they were invisible, have nonetheless now also been shown to the eyes and unbelief of men either in part, or sometimes, or in figure, for strengthening and confirming our faith. Yet neither would I omit that which the Gospel deservedly proclaims. For our Lord says to the paralytic: Be of good cheer, son, your sins are forgiven you (Matt. 9:2), that He might show that hearts are cleansed by faith for obtaining the remission of sins. Which remission of sins that woman also obtained who was a sinner in the city; to whom the Lord says: Your sins are forgiven you (Luke 7:48, 50). And when those who were reclining at table together had begun to say within themselves: Who is this Who forgives sins? which also regarding the paralytic the scribes and Pharisees had murmured more bitterly, the Lord says to the woman: Your faith has saved you, go in peace. From all of which things it is shown that hearts are cleansed by faith, while souls are washed by the Spirit: furthermore, that bodies are washed through water, and by blood also men arrive more speedily by a short way at the rewards of salvation.

XIX. Puto nos plene exsecutos praedicationem Baptistae Joannis, unde sermonem sumus exorsi, qui dixit ad Judaeos: Ego quidem vos baptizo aqua in poenitentiam. Qui autem post me venit fortior me est, cujus ego non sum dignus solvere corrigiam calceamenti. Ipse vos baptizabit in Spiritu sancto et igni (Luc. III, 16). Arbitror autem et apostoli Joannis doctrinam nos non inepte disposuisse, qui ait quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres unum sunt (I Joan. V, 8). Nisi fallor autem, etiam illud explanavimus quod Dominus noster ait: Joannes quidem baptizavit aqua, vos autem baptizabimini in Spiritu sancto (Act. I, 5). Praeterea existimo nos non infirmam rationem reddidisse consuetudinis causam. Tuemur tamen, etsi posteriore loco id facimus, ne qui putet nos unico articulo praesentem altercationem suscitare. Quanquam haec consuetudo etiam sola deberet apud homines timorem Dei habentes et humiles, praecipuum locum obtinere.

XIX. I think that we have fully set forth the preaching of John the Baptist, whence we began our discourse, who said to the Jews: I indeed baptize you with water unto repentance. But He Who comes after me is mightier than I, the strap of Whose sandal I am not worthy to loose. He Himself shall baptize you in the Holy Spirit and fire (Luke 3:16). Moreover, I judge that we have also not unfitly arranged the teaching of the apostle John, who says that there are three that bear witness, the Spirit and the water and the blood, and these three are one (1 John 5:8). And unless I am mistaken, we have also explained that which our Lord says: John indeed baptized with water, but you shall be baptized in the Holy Spirit (Acts 1:5). Besides, I suppose that we have rendered no weak reason for the cause of the custom. Yet we defend it, even though we do this in a later place, lest anyone think that we stir up the present dispute on a single point. Although this custom even alone ought, among men who have the fear of God and are humble, to hold the chief place.

Editors' notes and page, col. 1252