§17Superest ad concludendam materiolam de obseruatione quoque dandi et accipiendi baptismi commonefacere.
It remains, to conclude our brief subject, to give instruction also concerning the observation of giving and receiving baptism.
dandi quidem habet ius summus sacerdos, qui est episcopus; dehinc presbyteri et diaconi, non tamen sine episcopi auctoritate, propter ecclesiae honorem, quo saluo salua pax est.
The power of giving indeed belongs to the high priest, who is the bishop; next, to presbyters and deacons, yet not without the bishop's authority, for the sake of the honor of the church, which being preserved, peace is preserved.
alioquin \'etiam laicis ius est.
Otherwise, even laymen have the power.
quod enim ex aequo accipitur, ex aequo dari potest.
For what is received equally can be given equally.
nisi episcopi iam aut presbyteri aut diaconi, uocantur discentes.
Unless they are already bishops or presbyters or deacons, they are called disciples.
domini sermo non debet abscondi ab ullo.
The word of the Lord ought not to be hidden by anyone.
perinde et baptismus, aeque dei census, ab omnibus exerceri potest.
Likewise, baptism, which is equally God's property, can be administered by all.
sed quanto magis laicis disciplina uerecundiae et modestiae incumbit, cum ea maioribuscompetant, ne sibi adsumant dicatum episcopis officium? episcopatus aemulatio schismatum mater est.
But how much more is the discipline of reverence and modesty incumbent upon laymen, since these [disciplines] belong to their superiors, so that they may not assume to themselves the office dedicated to bishops? Rivalry for the bishopric is the mother of schisms.
omnia licere dixit sanctissimus apostolus, sed non omnia expedire.
The most holy apostle said that all things are lawful, but not all things are expedient.
sufficiat scilicet in necessitatibus ut utaris, sicubi aut loci aut temporis aut personae condicio compellit.
Let it suffice, of course, to use it in times of necessity, if anywhere the condition of place or time or person compels.
tunc enim constantia succurrentis excipitur, cum urget circumstantia periclitantis, quoniam reus erit perditi hominis, si super-. sederit praestare quod libere potuit.
For then the steadfastness of the rescuer is excused, when the situation of the person in danger is urgent, since he will be guilty of a lost man if he neglects to perform what he was free to offer.
petulantia autem mulieris, quae usurpauit docere, utique non etiam tinguendi ius sibi pariet, nisi si quae noua bestia euenerit similis pristinae, ut, quemadmodum illa baptismum auferebat, ita aliqua per se eum conferat.
But the petulance of the woman who has usurped the right to teach will certainly not also give her the power of washing, unless some new beast should appear similar to the ancient one, so that, just as that one used to take away baptism, so some other might by herself confer it.
quodsi quae Pauli perperam inscripta sunt exemplum Theclae ad licentiam mulierum docendi tinguendique defendunt, sciant in Asia presbyterum, qui eam scripturam construxit, quasi titulo Pauli de suo cumulans, conuictum atque confessum id se amore Pauli fecisse loco decessisse.
But if any falsely inscribed writings of Paul defend the example of Thecla for the license of women to teach and to wash, let them know that the presbyter in Asia who compiled that scripture, adding to Paul's title as it were from his own, when convicted and having confessed that he did this out of love for Paul, was removed from his office.
quam enim fidei proximum uideretur, ut is docendi et tinguendi daret feminae potestatem qui ne discere quidem constanter mulieri permisit? taceant, inquit, et domi maritos suos consulant. §18Ceterum baptismum non temere credendum esse sciunt quorum officium est.
For how near to the truth would it seem that he should give a woman the power of teaching and washing who did not even permit a woman to learn with constant authority? "Let them keep silence," he says, "and consult their husbands at home." For the rest, those whose duty it is know that baptism is not to be trusted rashly.
\'omni petenti te dato\' suum habet titulum perinde ad eleemosynam pertinentem.
"Give to everyone who asks of you" has its own proper application, pertaining likewise to almsgiving.
immo illud potius perspiciendum: nolite dare sanctum canibus et porcis proicere margaritam uestram, et: manus ne facile imposueris, ne participes aliena delicta. si Philippus tam facile tinxit eunuchum, recogitemus manifestam et exertam dignationem domini intercessisse.
Rather, this is to be looked to: "Do not give what is holy to dogs, nor cast your pearls before swine," and: "Do not hastily lay on hands, lest you share in the sins of others." If Philip so easily washed the eunuch, let us consider that the clear and manifest favor of the Lord intervened.
spiritus Philippo praeceperat in eam uiam pertendere; spado et ipse inuentus est non otiosus, nec qui subito tingui concupisceret, sed ad templum orandi gratia profectus scripturae diuinae impressus sic oportebat deprendi, cui ultro deus apostolum miserat, quem rursus spiritus ut se curriculo eunuchi adiungeret iussit: scriptura ipsius fidei occurrit in tempore, exhortatus adsumitur, dominus ostenditur, fides non moratur, aqua non expectatur, apostolus perfecto negotio eripitur.
The Spirit had commanded Philip to proceed along that road; the eunuch himself was found not idle, nor one who suddenly desired to be washed, but having set out for the sake of praying at the temple, and intent upon the divine Scripture, he was thus fit to be found, to whom God had sent an apostle on His own initiative, whom again the Spirit commanded to join himself to the eunuch's chariot. The scripture met his faith in due season, being exhorted he is taken up, the Lord is shown, faith does not delay, water is not waited for, and the apostle, the business being completed, is snatched away.
sed et Paulus reuera. cito tinctus est.
But Paul also in truth was washed quickly.
cito enim cognouerat Simon hospes uas eum esse electionis constitutum.
For Simon, his host, had quickly known that he was established as a chosen vessel.
dei dignatio suas praemittit praerogatiuas; omnis petitio et decipere et decipi potest.
God's favor sends forward its own prerogatives; every petition can both deceive and be deceived.
itaque pro cuiusque personae condicione ac dispositione, etiam aetate, cunctatio baptismi utilior est, praecipue tamen circa paruulos.
Therefore, according to the condition and disposition, and even the age, of each person, the delay of baptism is more useful, yet especially regarding little children.
quid enim necesse, si non tam necesse est, sponsores etiam periculo ingeri, qui et ipsi per mortalitatem destituere promissiones suas possunt et prouentu malae indolis falli? ait quidem dominus: nolite illos prohibere ad me uenire. ueniant ergo, dum adolescunt; ueniant, dum discunt, dum quo ueniant docentur; fiant Christiani, cum Christum nosse potuerint.
For why is it necessary, if it is not so necessary, that sponsors also be thrust into danger, who themselves may both fail their promises through mortality and be deceived by the development of an evil disposition? The Lord indeed says, "Do not forbid them to come to me." Let them come, then, while they are growing up; let them come while they are learning, while they are taught whither they are coming; let them become Christians when they are able to know Christ.
quid festinat innocens aetas ad remissionem peccatorum? cautius agetur in saecularibus, ut cui substantia terrena non creditur, diuina credatur? norint petere salutem, ut petenti dedisse uidearis.
Why does an innocent age hasten to the remission of sins? Will things be conducted more cautiously in worldly matters, so that while earthly substance is not entrusted to someone, divine substance is entrusted? Let them know how to ask for salvation, so that you may appear to have given to one who asks.
non minore de causa innupti quoque procrastinandi, in quibus temptatio praeparata est tam uirginibus per maturitatem quam uiduis per uacationem, donec aut nubant aut continentiae corroborentur.
For no less a reason, the unmarried also should be delayed, in whom temptation is prepared, both for virgins through maturity and for widows through their vacancy, until they either marry or are strengthened in continence.
si qui pondus intellegant baptismi, magis timebunt consecutionem quam dilationem; fides integra secura est de salute.
If any understand the weight of baptism, they will fear its attainment more than its delay; an unimpaired faith is secure of salvation.