et ipsum vel nunquam fuisse Christianum, vel catechumenum defunctum fuisse legisti. Quanquam ipsa lectio non sit in eo canone Scripturarum, unde in hujusmodi quæstionibus testimonia proferenda sunt. In English:

Do not believe, or say or teach, that infants cut short by death, before they are baptized, can attain to original forgiveness of sin, if you wish to be a catholic. For the examples, which deceive you, of the robber who confessed the Lord on the cross, or of Dinocrates the brother of Saint Perpetua, do not bear you out in this erroneous opinion. For the robber &c. .... But Dinocrates was a boy of five years of age, at which age boys, when they are baptized, already repeat the Creed, and answer the questions for themselves; and I do not see how you cannot perceive, that he might have been brought back by an unbelieving father, after baptism, to the heathen sacrifices, and for this reason have suffered the punishment from which he was released by his sister's prayers. For you have not read that he either was never a Christian, or died a catechumen. Though the reading is not in that canon of the Scriptures, from which, in such questions, our testimonies ought to be adduced.

The second passage is in the beginning of the "NOTE POSTUMÆ LUCE HOLSTENII," where merely a reference seems to be made in the words "De Baptismo agens de aquæ elemento - Quanta vis ejus aut gratia! Quot ingenia, quot officia, quantum instrumentum mundo feret?"-referring to Tertullian's chapter on Baptism which has been already given in this Synopsis.

The third passage occurs a few lines further on, after the second, and refers merely to Tertullian's chapter on Baptism.

The fourth passage is in a note by Holstein, on the following, in the first page, and third section of the Passio.

In ipso spatio paucorum dierum baptizati sumus ; mihi autem Spiritus dictavit, nihil aliud petendum in aqua, nisi sufferentiam carnis.

Under this passage is a foot note by Holstein:

Ab aqua; quod si quis posset interpretari, ab eo tempore quo baptismum suscepi.

And afterwards in the 182nd page of 'Notæ postumæ Lucæ Holstenii &c.' is the following note on this passage, Et mihi Spiritus &c.

Sanctus nimirum Spiritus baptizatos incitat ad petendam martyrii gratiam. Dictus ideo a Tertulliano lib. de Fuga in Persequutione, in fine: "Paracletus exhortator tolerantiarum." Porro, in hujus loci sententiam egregie Cyprianus, Epist. ad Martyres designatos: "Nec quidquam nunc versatur in cordibus et mentibus vestris, nisi Divina præcepta et mandata cœlestia, quibus vos ad tolerantiam passionis Spiritus Sanctus semper animavit." Quod dicit ab aqua, intelligit post perceptum baptisma, sive post aquæ salutaris lavacrum. Ita non semel Tertullianus, lib. de Poenit. "Si ab aquis peccare desistimus." Et lib. de Bapt., Ergo et nos, dicit aliquis, a lavacro potius jejunare oportet. Mox: Deinde Dominus post aquam segregatus in desertum. Sic lib. i, ad uxorem, Quot enim sunt qui statim a lavacro carnem suam obsignant? Et de Exhort. Castitatis, Secunda virginitas a secunda nativitate, id est a lavacro. Idem quoque Tertullianus Baptisma simplici aquæ nomine sæpius appellat, ut principio libri de Baptismo, Felix sacramentum aquæ nostræ. Sed in ipsis quoque Scripturis Sanctis, quotiescunque aqua sola nominatur,

baptisma prædicari, prolixe docet S. Cyprianus, Epist. 63. Cæterum hoc plane insigni Sanctæ Perpetuæ exemplo, mirum in modum confirmatur virtus Baptismi contra novos sectarios. Per ultima illa verba nisi sufferentiam carnis significat Sancta Perpetua edoctam se a Spiritu, quem in baptismo accepit, intellexisse, quam necessaria foret, non solum animi, sed etiam corporis patientia.

In English:

The Holy Spirit in fact excites the baptized to seek the grace of martyrdom. Hence the Paraclete is called by Tertullian, at the end of the treatise On Flight during a Persecution,' the exhorter to endurance.' Moreover Cyprian says nobly, with respect to the meaning of this passage, in his letter to those marked out for martyrs, "Nor is there now any thing turned over in your hearts and thoughts but divine precepts and heavenly commands; with which the Holy Spirit has ever animated you to the endurance of suffering." With regard to what he says after water,' he understands by it after baptism has been received,' or,' after the washing of the saving water.' So Tertullian says, more than once in the treatise on Repentance, 'If we desist from sinning after the water.' And in the treatise on Baptism, Therefore, says some one, it behoves us also to fast rather after the washing;' and further on, Then the Lord after the water separated himself (by going) to the desert.' And in the Exhortation to Chastity, The second virginity is from the second birth, that is, after the washing.' The same thing Tertullian frequently calls by the simple name of water, as in the beginning of the treatise on Baptism, Happy is the sacrament of our

water.' Nay, even in Holy Writ likewise, as often as water alone is mentioned, there baptism is preached, as S. Cyprian teaches at length in Ep. 63. However by this very remarkable example of S. Perpetua is continued in a wonderful manner the virtue of Baptism against new sectarians. By those concluding words 'except the sufferance of the flesh,' S. Perpetua means that she was taught by the Spirit, which she had received at Baptism, how necessary would be the patient endurance not of the mind alone but likewise of the body.

XXXV. MINOR WRITERS OF THE THIRD CENTURY-SUMMARY FROM DUPIN-COUNCILS &c.

The following writers are found in the Bibliotheca of Gallan dius, as of the third century; but they do not write on Baptism :

Apollonius, S. Alexandrinus episcopus Hierosolymitanus, Caius presbyter, Julius Africanus, Minucius Felix, Ammonius Alexandrinus (evangeliorum harmonia).

The following writers are mentioned in Dupin's work, as of the third century, and on some of them he gives several columns: but none of them mention Baptism.

Caius, Ammonius (except that he may have written on or mentioned Baptism in his harmony of the Gospels, in the Bibliotheca Patrum, a work which Victor de Capua attributes to Tatian); Ambrose disciple of Origen, Tryphon disciple of Origen, Beryllus, Pontius, Cornelius (except that he said that Novatian could never hope to arrive to the episcopal order, because he was baptized in his bed, and never received imposition from the hands of the bishop, that is to say the sacrament of confirmation); Novatian, St Martialis, Sixtus or Xystus, St Gregory Thaumaturgus, Athenogenes, Dionysius Bishop of Rome, Malchion, Archelaus, Anatolius, Victorinus, Pierius, Methodius (except that Dupin mentions that the third discourse of Methodius states that Christ died for the Church, and that he purified her by Baptism and his Holy Spirit), Pamphilus, Lucian, Phileas, Arnobius, Commodianus, Julius Firmicus Maternus.