Chapter IV: Preface (2)

CHAP. XII.--18. What if he approached baptism itself in deceit? were his sins remitted, or were they not? Let them choose which they will. Whichever they choose will answer our purpose. If they say they were remitted, how then shall "the Holy Spirit of discipline flee deceit,"[40] if in him who was full of deceit He worked remission of sins? If they say they were not remitted, I ask whether, if he should afterwards confess his sin with contrition of heart and true sorrow, it would be judged that he ought to be baptized again. And if it is mere madness to assert this, then let them confess that a man can be baptized with the true baptism of Christ, and that yet his heart, persisting in malice or sacrilege, may not allow remission of sins to be given; and so let them understand that men may be baptized in communions severed from the Church, in which Christ's baptism is given and received in the said celebration of the sacrament, but that it will only then be of avail for the remission of sins, when the recipient, being reconciled to the unity of the Church, is purged from the sacrilege of deceit, by which his sins were retained, and their remission prevented. For, as in the case of him who had approached the sacrament in deceit there is no second baptism, but he is purged by faithful discipline and truthful confession, which he could not be without baptism, so that what was given before becomes then powerful to work his salvation, when the former deceit is done away by the truthful confession; so also in the case of the man who, while an enemy to the peace and love of Christ, received in any heresy or schism the baptism of Christ, which the schismatics in question had not lost from among them, though by his sacrilege his sins were not remitted, yet, when he corrects his error, and comes over to the communion and unity of the Church, he ought not to be again baptized: because by his very reconciliation to the peace of the Church he receives this benefit, that the sacrament now begins in unity to be of avail for the remission of his sins, which could not so avail him as received in schism.

19. But if they should say that in the man who has approached the sacrament in deceit, his sins are indeed removed by the holy power of so great a sacrament at the moment when he received it, but return immediately in consequence of his deceit: so that the Holy Spirit has both been present with him at his baptism for the removal of his sins, and has also fled before his perseverance in deceit so that they should return: so that both declarations prove true,--both, "As many of you as have been baptized into Christ have put on Christ;" and also, "The holy spirit of discipline will flee deceit;"--that is to say, that both the holiness of baptism clothes him with Christ, and the sinfulness of deceit strips him of Christ; like the case of a man who passes from darkness through light into darkness again, his eyes being always directed towards darkness, though the light cannot but penetrate them as he passes;--if they should say this, let them understand that this is also the case with those who are baptized without the pale of the Church, but yet with the baptism of the Church, which is holy in itself, wherever it may be; and which therefore belongs not to those who separate themselves, but to the body from which they are separated; while yet it avails even among them so far, that they pass through its light back to their own darkness, their sins, which in that moment had been dispelled by the holiness of baptism, returning immediately upon them, as though it were the darkness returning which the light had dispelled while they were passing through it.

20. For that sins which have been remitted do return upon a man, is most clearly taught by our Lord, in the case of the servant whom He found owing Him ten thousand talents, and to whom He yet forgave all at his entreaty. But when he refused to have pity on his fellow-servant who owed him a hundred pence, the Lord commanded him to pay what He had forgiven him. The time, then, at which pardon is received through baptism is as it were the time for rendering accounts, so that all the debts which are found to be due may be remitted. Yet it was not afterwards that the servant lent his fellow-servant the money, which he had so pitilessly exacted when the other was unable to pay it; but his fellow-servant already owed him the debt, when he himself, on rendering his accounts to his master, was excused a debt of so vast an amount. He had not first excused his fellow-servant, and so come to receive forgiveness from his Lord. This is proved by the words of the fellow-servant: "Have patience with me, and I will pay thee all." Otherwise he would have said, "You forgave me it before; why do you again demand it?" This is made more clear by the words of the Lord Himself. For He says, "But the same servant went out, and found one of his fellow-servants which was owing[41] him a hundred pence."[42] He does not say, "To whom he had already forgiven a debt of a hundred pence." Since then He says, "was owing him," it is clear that he had not forgiven him the debt. And indeed, it would have been better, and more in accordance with the position of a man who was going to render an account of so great a debt, and expected forbearance from his lord, that he should first have forgiven his fellow-servant what was due to him, and so have come to render the account when there was such need for imploring the compassion of his lord. Yet the fact that he had not yet forgiven his fellow-servant, did not prevent his lord from forgiving him all his debts on the occasion of receiving his accounts. But what advantage was it to him, since they all immediately returned with redoubled force upon his head, in consequence of his persistent want of charity? So the grace of baptism is not prevented from giving remission of all sins, even if he to whom they are forgiven continues to cherish hatred towards his brother in his heart. For the guilt of yesterday is remitted, and all that was before it, nay, even the guilt of the very hour and moment previous to baptism, and during baptism itself. But then he immediately begins again to be responsible, not only for the days, hours, moments which ensue, but also for the past,--the guilt of all the sins which were remitted returning on him, as happens only too frequently in the Church.

* * * * *

CHAP. XIII.--21. For it often happens that a man has an enemy whom he hates most unjustly; although we are commanded to love even our unjust enemies, and to pray for them. But in some sudden danger of death he begins to be uneasy, and desires baptism, which he receives in such haste, that the emergency scarcely admits of the necessary formal examination of a few words, much less of a long conversation, so that this hatred should be driven from his heart, even supposing it to be known to the minister who baptizes him. Certainly cases of this sort are still found to occur not only with us, but also with them. What shall we say then? Are this man's sins forgiven or not? Let them choose just which alternative they prefer. For if they are forgiven, they immediately return: this is the teaching of the gospel, the authoritative announcement of truth. Whether, therefore, they are forgiven or not, medicine is necessary afterwards; and yet if the man lives, and learns that his fault stands in need of correction, and corrects it, he is not baptized anew, either with them or with us. So in the points in which schismatics and heretics neither entertain different opinions nor observe different practice from ourselves, we do not correct them when they join us, but rather commend what we find in them. For where they do not differ from us, they are not separated from us. But because these things do them no good so long as they are schismatics or heretics, on account of other points in which they differ from us, not to mention the most grievous sin that is involved in separation itself, therefore, whether their sins remain in them, or return again immediately after remission, in either case we exhort them to come to the soundness of peace and Christian charity, not only that they may obtain something which they had not before, but also that what they had may begin to be of use to them.

CHAP. XIV.--22. It is to no purpose, then, that they say to us, "If you acknowledge our baptism, what do we lack that should make you suppose that we ought to think seriously of joining your communion?" For we reply, We do not acknowledge any baptism of yours; for it is not the baptism of schismatics or heretics, but of God and of the Church, wheresoever it may be found, and whithersoever it may be transferred. But it is in no sense yours, except because you entertain false opinions, and do sacrilegious acts, and have impiously separated yourselves from the Church. For if everything else in your practice and opinions were true, and still you were to persist in this same separation, contrary to the bond of brotherly peace, contrary to the union of all the brethren, who have been manifest, according to the promise, in all the world; the particulars of whose history, and the secrets of whose hearts, you never could have known or considered in every case, so as to have a right to condemn them; who, moreover, cannot be liable to condemnation for submitting themselves to the judges of the Church rather than to one of the parties to the dispute,--in this one thing, at least, in such a case, you are deficient, in which he is deficient who lacks charity. Why should we go over our argument again? Look and see yourselves in the apostle, how much there is that you lack. For what does it matter to him who lacks charity, whether he be carried away outside the Church at once by some blast of temptation, or remain within the Lord's harvest, so as to be separated only at the final winnowing? And yet even such, if they have once been born in baptism, need not be born again.

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CHAP. XV.--23. For it is the Church that gives birth to all, either within her pale, of her own womb; or beyond it, of the seed of her bridegroom,--either of herself, or of her handmaid. But Esau, even though born of the lawful wife, was separated from the people of God because he quarrelled with his brother. And Asher, born indeed by the authority of a wife, but yet of a handmaid, was admitted to the land of promise on account of his brotherly good-will. Whence also it was not the being born of a handmaid, but his quarrelling with his brother, that stood in the way of Ishmael, to cause his separation from the people of God; and he received no benefit from the power of the wife, whose son he rather was, inasmuch as it was in virtue of her conjugal rights that he was both conceived in and born of the womb of the handmaid. Just as with the Donatists it is by the right of the Church, which exists in baptism, that whosoever is born receives his birth; but if they agree with their brethren, through the unity of peace they come to the land of promise, not to be again cast out from the bosom of their true mother, but to be acknowledged in the seed of their father; but if they persevere in discord, they will belong to the line of Ishmael. For Ishmael was first, and then Isaac; and Esau was the elder, Jacob the younger. Not that heresy gives birth before the Church, or that the Church herself gives birth first to those who are carnal or animal, and afterwards to those who are spiritual; but because, in the actual lot of our mortality, in which we are born of the seed of Adam, "that was not first which is spiritual, but that which is natural, and afterward that which is spiritual."[43] But from mere animal sensation, because "the natural man receiveth not the things of the Spirit of God,"[44] arise all dissensions and schisms. And the apostle says[45] that all who persevere in this animal sensation belong to the old covenant, that is, to the desire of earthly promises, which are indeed the type of the spiritual; but "the natural man receiveth not the things of the Spirit of God."[44]

24. At whatever time, therefore, men have begun to be of such a nature in this life, that, although they have partaken of such divine sacraments as were appointed for the dispensation under which they lived, they yet savour of carnal things, and hope for and desire carnal things from God, whether in this life or afterwards, they are yet carnal. But the Church, which is the people of God, is an ancient institution even in the pilgrimage of this life, having a carnal interest in some men, a spiritual interest in others. To the carnal belongs the old covenant, to the spiritual the new. But in the first days both were hidden, from Adam even to Moses. But by Moses the old covenant was made manifest, and in it was hidden the new covenant, because after a secret fashion it was typified. But so soon as the Lord came in the flesh, the new covenant was revealed; yet, though the sacraments of the old covenant passed away, the dispositions peculiar to it did not pass away. For they still exist in those whom the apostle declares to be already born indeed by the sacrament of the new covenant, but yet incapable, as being natural, of receiving the things of the Spirit of God. For, as in the sacraments of the old covenant some persons were already spiritual, belonging secretly to the new covenant, which was then concealed, so now also in the sacrament of the new covenant, which has been by this time revealed, many live who are natural. And if they will not advance to receive the things of the Spirit of God, to which the discourse of the apostle urges them, they will still belong to the old covenant. But if they advance, even before they receive them, yet by their very advance and approach they belong to the new covenant; and if, before becoming spiritual, they are snatched away from this life, yet through the protection of the holiness of the sacrament they are reckoned in the land of the living, where the Lord is our hope and our portion. Nor can I find any truer interpretation of the scripture, "Thine eyes did see my substance, yet being imperfect;"[46] considering what follows, "And in Thy book shall all be written."[47]

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CHAP. XVI.--25. But the same mother which brought forth Abel, and Enoch, and Noah, and Abraham, brought forth also Moses and the prophets who succeeded him till the coming of our Lord; and the mother which gave birth to them gave birth also to our apostles and martyrs, and all good Christians. For all these that have appeared have been born indeed at different times, but are included in the society of our people; and it is as citizens of the same state that they have experienced the labours of this pilgrimage, and some of them are experiencing them, and others will experience them, even to the end. Again, the mother who brought forth Cain, and Ham, and Ishmael, and Esau, brought forth also Dathan and others like him in the same people; and she who gave birth to them gave birth also to Judas the false apostle, and Simon Magus, and all the other false Christians who up to this time have persisted obstinately in their carnal affections, whether they have been mingled in the unity of the Church, or separated from it in open schism. But when men of this kind have the gospel preached to them, and receive the sacraments at the hand of those who are spiritual, it is as though Rebecca gave birth to them of her own womb, as she did to Esau; but when they are produced in the midst of the people of God through the instrumentality of those who preach the gospel not sincerely,[48] Sarah is indeed the mother, but through Hagar. So when good spiritual disciples are produced by the preaching or baptism of those who are carnal, Leah, indeed, or Rachel, gives birth to them in her right as wife, but from the womb of a handmaid. But when good and faithful disciples are born of those who are spiritual in the gospel, and either attain to the development of spiritual age, or do not cease to strive in that direction, or are only deterred from doing so by want of power, these are born like Isaac from the womb of Sarah, or Jacob from the womb of Rebecca, in the new life of the new covenant.

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CHAP. XVII.--26. Therefore, whether they seem to abide within, or are openly outside, whatsoever is flesh is flesh, and what is chaff is chad, whether they persevere in remaining in their barrenness on the threshing-floor, or, when temptation befalls them, are carried out as it were by the blast of some wind. And even that man is always severed from the unity of the Church which is without a spot or wrinkle,[49] who associates with the congregation of the saints in carnal obstinacy. Yet we ought to despair of no man, whether he be one who shows himself to be of this nature within the pale of the Church, or whether he more openly opposes it from without. But the spiritual, or those who are steadily advancing with pious exertion towards this end, do not stray without the pale; since even when, by some perversity or necessity among men, they seem to be driven forth, they are more approved than if they had remained within, since they are in no degree roused to contend against the Church, but remain rooted in the strongest foundation of Christian charity on the solid rock of unity. For hereunto belongs what is said in the sacrifice of Abraham: "But the birds divided he not."[50]

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CHAP. XVIII.--27. On the question of baptism, then, I think that I have argued at sufficient length; and since this is a most manifest schism which is called by the name of the Donatists, it only remains that on the subject of baptism we should believe with pious faith what the universal Church maintains, apart from the sacrilege of schism. And yet, if within the Church different men still held different opinions on the point, without meanwhile violating peace, then till some one clear and simple decree should have been passed by an universal Council, it would have been right for the charity which seeks for unity to throw a veil over the error of human infirmity, as it is written, "For charity shall cover the multitude of sins."[51] For, seeing that its absence causes the presence of all other things to be of no avail, we may well suppose that in its presence there is found pardon for the absence of some missing things.

28. There are great proofs of this existing on the part of the blessed martyr Cyprian, in his letters,--to come at last to him of whose authority they carnally flatter themselves they are possessed, whilst by his love they are spiritually overthrown. For at that time, before the consent of the whole Church had declared authoritatively, by the decree of a general Council,[52] what practice should be followed in this matter, it seemed to him, in common with about eighty of his fellow-bishops of the African churches, that every man who had been baptized outside the communion of the Catholic Church should, on joining the Church, be baptized anew. And I take it, that the reason why the Lord did not reveal the error in this to a man of such eminence, was, that his pious humility and charity in guarding the peace and health of the Church might be made manifest, and might be noticed, so as to serve as an example of healing power, so to speak, not only to Christians of that age, but also to those who should come after. For when a bishop of so important a Church, himself a man of so great merit and virtue, endowed with such excellence of heart and power of eloquence, entertained an opinion about baptism different from that which was to be confirmed by a more diligent searching into the truth; though many of his colleagues held what was not yet made manifest by authority, but was sanctioned by the past custom of the Church, and afterwards embraced by the whole Catholic world; yet under these circumstances he did not sever himself, by refusal of communion, from the others who thought differently, and indeed never ceased to urge on the others that they should "forbear one another in love, endeavouring to keep the unity of the Spirit in the bond of peace."[53] For so, while the framework of the body remained whole, if any infirmity occurred in certain of its members, it might rather regain its health from their general soundness, than be deprived of the chance of any healing care by their death in severance from the body. And if he had severed himself, how many were there to follow! what a name was he likely to make for himself among men! how much more widely would the name of Cyprianist have spread than that of Donatist! But he was not a son of perdition, one of those of whom it is said, "Thou castedst them down into destruction;"[54] but he was the son of the peace of the Church, who in the clear illumination of his mind failed to see one thing, only that through him another thing might be more excellently seen. "And yet," says the apostle, "show I unto you a more excellent way: though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal."[55] He had therefore imperfect insight into the hidden mystery of the sacrament. But if he had known the mysteries of all sacraments, without having charity, it would have been nothing. But as he, with imperfect insight into the mystery, was careful to preserve charity with all courage and humility and faith, he deserved to come to the crown of martyrdom; so that, if any cloud had crept over the clearness of his intellect from his infirmity as man, it might be dispelled by the glorious brightness of his blood. For it was not in vain that our Lord Jesus Christ, when He declared Himself to be the vine, and His disciples, as it were, the branches in the vine, gave command that those which bare no fruit should be cut off, and removed from the vine as useless branches.[56] But what is really fruit, save that new offspring, of which He further says, "A new commandment I give unto you, that ye love one another?"[57] This is that very charity, without which the rest profiteth nothing. The apostle also says: "But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;"[58] each of which begins with charity, and with the rest of the combination forms one unity in a kind of wondrous cluster.[59] Nor is it again in vain that our Lord added, "And every branch that beareth fruit, my Father purgeth it, that it may bring forth more fruit,"[60] but because those who are strong in the fruit of charity may yet have something which requires purging, which the Husbandman will not leave untended. Whilst, then, that holy man entertained on the subject of baptism an opinion at variance with the true view, which was afterwards thoroughly examined and confirmed after most diligent consideration, his error was compensated by his remaining in catholic unity, and by the abundance of his charity; and finally it was cleared away by the pruning-hook of martyrdom.

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CHAP. XIX.--29. But that I may not seem to be uttering these praises of the blessed martyr (which, indeed, are not his, but rather those of Him by whose grace he showed himself what he was), in order to escape the burden of proof, let us now bring forward from his letters the testimony by which the mouths of the Donatists may most of all be stopped. For they advance his authority before the unlearned, to show that in a manner they do well when they baptize afresh the faithful who come to them. Too wretched are they--and, unless they correct themselves, even by themselves are they utterly condemned--who choose in the example set them by so great a man to imitate just that fault, which only did not injure him, because he walked with constant steps even to the end in that from which they have strayed who "have not known the ways of peace."[61] It is true that Christ's baptism is holy; and although it may exist among heretics or schismatics, yet it does not belong to the heresy or schism; and therefore even those who come from thence to the Catholic Church herself ought not to be baptized afresh. Yet to err on this point is one thing; it is another thing that those who are straying from the peace of the Church, and have fallen headlong into the pit of schism, should go on to decide that any who join them ought to be baptized again. For the former is a speck on the brightness of a holy soul which abundance of charity[62] would fain have covered; the latter is a stain in their nether foulness which the hatred of peace in their countenance ostentatiously brings to light. But the subject for our further consideration, relating to the authority of the blessed Cyprian, we will commence from a fresh beginning.

FOOTNOTES:

[5] This treatise was written about 400 A.D.

[6] _Contra Epist. Parmen._ ii. 14.

[7] Comp. v. 23, and iii. 16, note.

[8] Ps. lxi. 2, 3. Augustine translates from the Septuagint. The English version is: "From the end of the earth will I cry unto Thee, when my heart is overwhelmed: lead me to the Rock that is higher than I. For Thou hast been a shelter for me, and a strong tower from the enemy."

[9] Eph. ii. 6.

[10] Matt. vii. 15.

[11] Matt. xxiv. 23.

[12] Matt. xi. 24.

[13] The Council of Donatist bishops, held at Bagai in Numidia, A.D. 394. Cp. _Contr. Crescon._ iii. 52, 53.

[14] Quodam modo cardinales Donatistas.

[15] See below, on ii. 9.

[16] Matt. xii. 30.

[17] Mark ix. 38, 39; Luke ix. 50.

[18] Acts x.

[19] Ex. xxxii.

[20] Num. xvi.

[21] 1 Cor. xiii. 2.

[22] 1 Cor. xiii. 1, 2.

[23] John xi. 51.

[24] 1 Sam. xviii. 10.

[25] Acts viii. 13.

[26] Mark i. 24.

[27] Eph. iv. 2, 3.

[28] Acts viii. 13, 21.

[29] 1 Cor. iii. 1-4.

[30] 1 Cor. i. 10-13.

[31] 1 Cor. x. 11. _In figura_; [Greek: tupichôs]; A. V., "for ensamples."

[32] Gen. xxi. 10.

[33] Gen. xxx. 3.

[34] Mal. i. 2, 3; Gen. xxv. 24.

[35] Matt. xxviii. 19.

[36] John xx. 23.

[37] Song of Sol. vi. 9.

[38] 1 John ii. 11.

[39] Gal. iii. 27.

[40] Wisd. i. 5.

[41] Debebat. It is necessary to depart from the A. V., "owed," as Augustine founds an argument on the use of the imperfect tense. Gr. [Greek: ôpheilen].

[42] Matt. xviii. 23-35.

[43] 1 Cor. xv. 46.

[44] 1 Cor. ii. 14.

[45] Gal. iv.

[46] Ps. cxxxix. 16.

[47] So Augustine from the Septuagint: [Greek: epi to biblion sou pantes graphêsontai]. A.V., "In Thy book were all _my members_ written."

[48] Non caste; [Greek: ouch agnôs]. Phil. i. 16.

[49] In the _Retractations_, ii. 18, Augustine notes on this passage, that wherever he uses this quotation from the Epistle to the Ephesians, he means it to be understood of the progress of the Church towards this condition, and not of her success in its attainment; for at present the infirmities and ignorance of her members give ground enough for the whole Church joining daily in the petition, "Forgive us our debts."

[50] Gen. xv. 10.

[51] 1 Pet. iv. 8.

[52] See below, ii. 9.

[53] Eph. iv. 2, 3.

[54] Ps. lxxiii. 18.

[55] 1 Cor. xii. 31, xiii. 1.

[56] John xv. 1, 2.

[57] John xiii. 34.

[58] Gal. v. 22, 23.

[59] Botrum.

[60] John xv. 2.

[61] Rom. iii. 17; from which it has been introduced into the Alexandrine MS. of the Septuagint at Ps. xiv. 3, as it is quoted by Migne, and found in the English Prayer-book version of the Psalms.

[62] Charitatis ubera.

BOOK SECOND.

IN WHICH AUGUSTINE PROVES THAT IT IS TO NO PURPOSE THAT THE DONATISTS BRING FORWARD THE AUTHORITY OF CYPRIAN, BISHOP AND MARTYR, SINCE IT IS REALLY MORE OPPOSED TO THEM THAN TO THE CATHOLICS. FOR THAT HE HELD THAT THE VIEW OF HIS PREDECESSOR AGRIPPINUS, ON THE SUBJECT OF BAPTIZING HERETICS IN THE CATHOLIC CHURCH WHEN THEY JOIN ITS COMMUNION, SHOULD ONLY BE RECEIVED ON CONDITION THAT PEACE SHOULD BE MAINTAINED WITH THOSE WHO ENTERTAINED THE OPPOSITE VIEW, AND THAT THE UNITY OF THE CHURCH SHOULD NEVER BE BROKEN BY ANY KIND OF SCHISM.

CHAP. I.--1. How much the arguments make for us, that is, for catholic peace, which the party of Donatus profess to bring forward against us from the authority of the blessed Cyprian, and how much they prove against those who bring them forward, it is my intention, with the help of God, to show in the ensuing book. If, therefore, in the course of my argument, I am obliged to repeat what I have already said in other treatises (although I will do so as little as I can), yet this ought not to be objected to by those who have already read them and agree with them; since it is not only right that those things which are necessary for instruction should be frequently instilled into men of dull intelligence, but even in the case of those who are endowed with larger understanding, it contributes very much both to make their learning easier and their powers of teaching readier, where the same points are handled and discussed in many various ways. For I know how much it discourages a reader, when he comes upon any knotty question in the book which he has in hand, to find himself presently referred for its solution to another which he happens not to have. Wherefore, if I am compelled, by the urgency of the present questions, to repeat what I have already said in other books, I would seek forgiveness from those who know those books already, that those who are ignorant may have their difficulties removed; for it is better to give to one who has already, than to abstain from satisfying any one who is in want.

2. What, then, do they venture to say, when their mouth is closed[63] by the force of truth, with which they will not agree? "Cyprian," say they, "whose great merits and vast learning we all know, decreed in a Council,[64] with many of his fellow-bishops contributing their several opinions, that all heretics and schismatics, that is, all who are severed from the communion of the one Church, are without baptism; and therefore, whosoever has joined the communion of the Church after being baptized by them must be baptized in the Church." The authority of Cyprian does not alarm me, because I am reassured by his humility. We know, indeed, the great merit of the bishop and martyr Cyprian; but is it in any way greater than that of the apostle and martyr Peter, of whom the said Cyprian speaks as follows in his epistle to Quintus? "For neither did Peter, whom the Lord chose first, and on whom He built His Church,[65] when Paul afterwards disputed with him about circumcision, claim or assume anything insolently and arrogantly to himself, so as to say that he held the primacy, and should rather be obeyed of those who were late and newly come. Nor did he despise Paul because he had before been a persecutor of the Church, but he admitted the counsel of truth, and readily assented to the legitimate grounds which Paul maintained; giving us thereby a pattern of concord and patience, that we should not pertinaciously love our own opinions, but should rather account as our own any true and rightful suggestions of our brethren and colleagues for the common health and weal."[66] Here is a passage in which Cyprian records what we also learn in holy Scripture, that the Apostle Peter, in whom the primacy of the apostles shines with such exceeding grace, was corrected by the later Apostle Paul, when he adopted a custom in the matter of circumcision at variance with the demands of truth. If it was therefore possible for Peter in some point to walk not uprightly according to the truth of the gospel, so as to compel the Gentiles to judaize, as Paul writes in that epistle in which he calls God to witness that he does not lie; for he says, "Now the things which I write unto you, behold, before God, I lie not;"[67] and, after this sacred and awful calling of God to witness, he told the whole tale, saying in the course of it, "But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?"[68]--if Peter, I say, could compel the Gentiles to live after the manner of the Jews, contrary to the rule of truth which the Church afterwards held, why might not Cyprian, in opposition to the rule of faith which the whole Church afterwards held, compel heretics and schismatics to be baptized afresh? I suppose that there is no slight to Cyprian in comparing him with Peter in respect to his crown of martyrdom; rather I ought to be afraid lest I am showing disrespect towards Peter. For who can be ignorant that the primacy of his apostleship is to be preferred to any episcopate in the world? But, granting the difference in the dignity of their sees, yet they have the same glory in their martyrdom. And whether it may be the case that the hearts of those who confess and die for the true faith in the unity of charity take precedence of each other in different points, the Lord Himself will know, by the hidden and wondrous dispensation of whose grace the thief hanging on the cross once for all confesses Him, and is sent on the selfsame day to paradise,[69] while Peter, the follower of our Lord, denies Him thrice, and has his crown postponed:[70] for us it were rash to form a judgment from the evidence. But if any one were now found compelling a man to be circumcised after the Jewish fashion, as a necessary preliminary for baptism, this would meet with much more general repudiation by mankind, than if a man should be compelled to be baptized again. Wherefore, if Peter, on doing this, is corrected by his later colleague Paul, and is yet preserved by the bond of peace and unity till he is promoted to martyrdom, how much more readily and constantly should we prefer, either to the authority of a single bishop, or to the Council of a single province, the rule that has been established by the statutes of the universal Church? For this same Cyprian, in urging his view of the question, was still anxious to remain in the unity of peace even with those who differed from him on this point, as is shown by his own opening address at the beginning of the very Council which is quoted by the Donatists. For it is as follows:

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CHAP. II.--3. "When, on the calends of September, very many bishops from the provinces of Africa,[71] Numidia, and Mauritania, with their presbyters and deacons, had met together at Carthage, a great part of the laity also being present; and when the letter addressed by Jubaianus to Cyprian, as also the answer of Cyprian to Jubaianus, on the subject of baptizing heretics, had been read, Cyprian said: 'Ye have heard, most beloved colleagues, what Jubaianus, our fellow-bishop, has written to me, consulting my moderate ability concerning the unlawful and profane baptism of heretics, and what answer I gave him,--giving a judgment which we have once and again and often given, that heretics coming to the Church ought to be baptized, and sanctified with the baptism of the Church. Another letter of Jubaianus has likewise been read to you, in which, agreeably to his sincere and religious devotion, in answer to our epistle, he not only expressed his assent, but returned thanks also, acknowledging that he had received instruction. It remains that we severally declare our opinion on this subject, judging no one, nor depriving any one of the right of communion if he differ from us. For no one of us sets himself up as a bishop of bishops, or, by tyrannical terror, forceth his colleagues to a necessity of obeying, inasmuch as every bishop, in the free use of his liberty and power, has the right of forming his own judgment, and can no more be judged by another than he can himself judge another. But we must all await the judgment of our Lord Jesus Christ, who alone has the power both of setting us in the government of His Church, and of judging of our acts therein.'"

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CHAP. III.--4. Now let the proud and swelling necks of the heretics raise themselves, if they dare, against the holy humility of this address. Ye mad Donatists, whom we desire earnestly to return to the peace and unity of the holy Church, that ye may receive health therein, what have ye to say in answer to this? You are wont, indeed, to bring up against us the letters of Cyprian, his opinion, his Council; why do ye claim the authority of Cyprian for your schism, and reject his example when it makes for the peace of the Church? But who can fail to be aware that the sacred canon of Scripture, both of the Old and New Testament, is confined within its own limits, and that it stands so absolutely in a superior position to all later letters of the bishops, that about it we can hold no manner of doubt or disputation whether what is confessedly contained in it is right and true; but that all the letters of bishops which have been written, or are being written, since the closing of the canon, are liable to be refuted if there be anything contained in them which strays from the truth, either by the discourse of some one who happens to be wiser in the matter than themselves, or by the weightier authority and more learned experience of other bishops, or by the authority of Councils; and further, that the Councils themselves, which are held in the several districts and provinces, must yield, beyond all possibility of doubt, to the authority of universal Councils which are formed for the whole Christian world; and that even of the universal Councils, the earlier are often corrected by those which follow them, when, by some actual experiment, things are brought to light which were before concealed, and that is known which previously lay hid, and this without any whirlwind of sacrilegious pride, without any puffing of the neck through arrogance, without any strife of envious hatred, simply with holy humility, catholic peace, and Christian charity?

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CHAP. IV.--5. Wherefore the holy Cyprian, whose dignity is only increased by his humility, who so loved the pattern set by Peter as to use the words, "Giving us thereby a pattern of concord and patience, that we should not pertinaciously love our own opinions, but should rather account as our own any true and rightful suggestions of our brethren and colleagues, for the common health and weal,"[72]--he, I say, abundantly shows that he was most willing to correct his own opinion, if any one should prove to him that it is as certain that the baptism of Christ can be given by those who have strayed from the fold, as that it could not be lost when they strayed; on which subject we have already said much. Nor should we ourselves venture to assert anything of the kind, were we not supported by the unanimous authority of the whole Church,--to which he himself would unquestionably have yielded, if at that time the truth of this question had been placed beyond dispute by the investigation and decree of a general Council. For if he quotes Peter as an example for his allowing himself quietly and peacefully to be corrected by one junior colleague, how much more readily would he himself, with the Council of his province, have yielded to the authority of the whole world, when the truth had been thus brought to light? For, indeed, so holy and peaceful a soul would have been most ready to assent to the arguments of any single person who could prove to him the truth; and perhaps he even did so,[73] though we have no knowledge of the fact. For it was neither possible that all the proceedings which took place between the bishops at that time should have been committed to writing, nor are we acquainted with all that was so committed. For how could a matter which was involved in such mists of disputation even have been brought to the full illumination and authoritative decision of a general Council, had it not first been known to be discussed for some considerable time in the various districts of the world, with many discussions and comparisons of the views of the bishops on every side? But this is one effect of the soundness of peace, that when any doubtful points are long under investigation, and when, on account of the difficulty of arriving at the truth, they produce difference of opinion in the course of brotherly disputation, till men at last arrive at the unalloyed truth; yet the bond of unity remains, lest in the part that is cut away there should be found the incurable wound of deadly error.

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CHAP. V.--6. And so it is that often something is imperfectly revealed to the more learned, that their patient and humble charity, from which proceeds the greater fruit, may be proved, either in the way in which they preserve unity, when they hold different opinions on matters of comparative obscurity, or in the temper with which they receive the truth, when they learn that it has been declared to be contrary to what they thought. And of these two we have a manifestation in the blessed Cyprian of the one, viz. of the way in which he preserved unity with those from whom he differed in opinion. For he says, "Judging no one, nor depriving any one of the right of communion if he differ from us."[74] And the other, viz. in what temper he could receive the truth when found to be different from what he thought it, though his letters are silent on the point, is yet proclaimed by his merits. If there is no letter extant to prove it, it is witnessed by his crown of martyrdom; if the Council of bishops declare it not, it is declared by the host of angels. For it is no small proof of a most peaceful soul, that he won the crown of martyrdom in that unity from which he would not separate, even though he differed from it. For we are but men; and it is therefore a temptation incident to men that we should hold views at variance with the truth on any point. But to come through too great love for our own opinion, or through jealousy of our betters, even to the sacrilege of dividing the communion of the Church, and of founding heresy or schism, is a presumption worthy of the devil. But never in any point to entertain an opinion at variance with the truth is perfection found only in the angels. Since then we are men, yet forasmuch as in hope we are angels, whose equals we shall be in the resurrection,[75] at any rate, so long as we are wanting in the perfection of angels, let us at least be without the presumption of the devil. Accordingly the apostle says, "There hath no temptation taken you but such as is common to man."[76] It is therefore part of man's nature to be sometimes wrong. Wherefore he says in another place, "Let us therefore, as many as are perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you."[77] But to whom does He reveal it when it is His will (be it in this life or in the life to come), save to those who walk in the way of peace, and stray not aside into any schism? Not to such as those who have not known the way of peace,[78] or for some other cause have broken the bond of unity. And so, when the apostle said, "And if in anything ye be otherwise minded, God shall reveal even this unto you," lest they should think that besides the way of peace their own wrong views might be revealed to them, he immediately added, "Nevertheless, whereto we have already attained, let us walk by the same rule."[79] And Cyprian, walking by this rule, by the most persistent tolerance, not simply by the shedding of his blood, but because it was shed in unity (for if he gave his body to be burned, and had not charity, it would profit him nothing[80]), came by the confession of martyrdom to the light of the angels, and if not before, at least then, acknowledged the revelation of the truth on that point on which, while yet in error, he did not prefer the maintenance of a wrong opinion to the bond of unity.

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CHAP. VI.--7. What then, ye Donatists, what have ye to say to this? If our opinion about baptism is true, yet all who thought differently in the time of Cyprian were not cut off from the unity of the Church, till God revealed to them the truth of the point on which they were in error, why then have ye by your sacrilegious separation broken the bond of peace? But if yours is the true opinion about baptism, Cyprian and the others, in conjunction with whom ye set forth that he held such a Council, remained in unity with those who thought otherwise; why, therefore, have ye broken the bond of peace? Choose which alternative ye will, ye are compelled to pronounce an opinion against your schism. Answer me, wherefore have ye separated yourselves? Wherefore have ye erected an altar in opposition to the whole world? Wherefore do ye not communicate with the Churches to which apostolic epistles have been sent, which you yourselves read and acknowledge, in accordance with whose tenor you say that you order your lives? Answer me, wherefore have ye separated yourselves? I suppose in order that ye might not perish by communion with wicked men. How then was it that Cyprian, and so many of his colleagues, did not perish? For though they believed that heretics and schismatics did not possess baptism, yet they chose rather to hold communion with them when they had been received into the Church without baptism, although they believed that their flagrant and sacrilegious sins were yet upon their heads, than to be separated from the unity of the Church, according to the words of Cyprian, "Judging no one, nor depriving any one of the right of communion if he differ from us."

8. If, therefore, by such communion with the wicked the just cannot but perish, the Church had already perished in the time of Cyprian. Whence then sprang the origin of Donatus? where was he taught, where was he baptized, where was he ordained, since the Church had been already destroyed by the contagion of communion with the wicked? But if the Church still existed, the wicked could do no harm to the good in one communion with them. Wherefore did ye separate yourselves? Behold, I see in unity Cyprian and others, his colleagues, who, on holding a council, decided that those who have been baptized without the communion of the Church have no true baptism, and that therefore it must be given them when they join the Church. But again, behold I see in the same unity that certain men think differently in this matter, and that, recognising in those who come from heretics and schismatics the baptism of Christ, they do not venture to baptize them afresh. All of these catholic unity embraces in her motherly breast, bearing each other's burdens by turns, and endeavouring to keep the unity of the Spirit in the bond of peace,[81] till God should reveal to one or other of them any error in their views. If the one party held the truth, were they infected by the others, or no? If the others held the truth, were they infected by the first, or no? Choose which ye will. If there was contamination, the Church even then ceased to exist; answer me, therefore, whence came ye forth hither? But if the Church remained, the good are in no wise contaminated by the bad in such communion; answer me, therefore, why did ye break the bond?