Chapter IX: Preface (7)

CHAP. XI.--13. For we must look at the point which especially concerns the matter before us (whatever be the nature of the baptism of John, since it is clear that he belongs to the unity of Christ), viz., what is the reason for which it was right that men should be baptized again after receiving the baptism of the holy John, and why they ought not to be baptized again after receiving the baptism of the covetous bishops. For no one denies that in the Lord's field John was as wheat, bearing an hundred-fold, if that be the highest rate of increase; also no one doubts that covetousness, which is idolatry, is reckoned in the Lord's harvest among the chaff. Why then is a man baptized again after receiving baptism from the wheat, and not after receiving it from the chaff? If it was because he was better than John that Paul baptized after John, why did not also Cyprian baptize after his usurious colleagues, than whom he was better beyond all comparison? If it was because they were in unity with him that he did not baptize after such colleagues, neither ought Paul to have baptized after John, because they were joined together in the same unity. Can it be that defrauders and extortioners belong to the members of that one dove, and that he does not belong to it to whom the full power of the Lord Jesus Christ was shown by the appearance of the Holy Spirit in the form of a dove?[327] Truly he belongs most closely to it; but the others, who must be separated from it either by the occasion of some scandal, or by the winnowing at the last day, do not by any means belong to it, and yet baptism was repeated after John and not after them. What then is the cause, except that the baptism which Paul ordered them to receive was not the same as that which was given at the hands of John? And so in the same unity of the Church, the baptism of Christ cannot be repeated though it be given by an usurious minister; but those who receive the baptism of John, even from the hands of John himself, ought to be afterwards baptized with the baptism of Christ.

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CHAP. XII.--14. Accordingly, I too might use the words of the blessed Cyprian to turn the hearts of those that hear me to the consideration of something truly marvellous, if I were to say "that John, who was accounted greater among the prophets,--he who was filled with divine grace while yet in his mother's womb; he who was upheld in the spirit and power of Elias; who was not the adversary, but a forerunner and herald of the Lord; who not only foretold our Lord in words, but also showed Him to the sight; who baptized Christ Himself, through whom all others are baptized,"[328]--he was not worthy to baptize in such wise that those who were baptized by him should not be baptized again after him; and shall no one think that a man should be baptized in the Church after he had been baptized by the covetous, by defrauders, by extortioners, by usurers? Is not the answer ready to this invidious question, Why do you think this unmeet, as though either John were dishonoured, or the covetous man honoured? But His baptism ought not to be repeated, of whom John says, "The same is He which baptizeth with the Holy Ghost."[329] For whoever be the minister by whose hands it is given, it is His baptism of whom it was said, "The same is He which baptizeth." But neither was the baptism of John himself repeated, when the Apostle Paul commanded those who had been baptized by him to be baptized in Christ. For what they had not received from the friend of the Bridegroom, this it was right that they should receive from the Bridegroom Himself, of whom that friend had said, "The same is He which baptizeth with the Holy Ghost."

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CHAP. XIII.--15. For the Lord Jesus might, if He had so thought fit, have given the power of His baptism to some one or more of His chief servants, whom He had already made His friends, such as those to whom He says, "Henceforth I call you not servants, but friends;"[330] that, as Aaron was shown to be the priest by the rod that budded,[331] so in His Church, when more and greater miracles are performed, the ministers of more excellent holiness, and the dispensers of His mysteries, might be made manifest by some sign, as those who alone ought to baptize. But if this had been done, then though the power of baptizing were given them by the Lord, yet it would necessarily be called their own baptism, as in the case of the baptism of John. And so Paul gives thanks to God that he baptized none of those men who, as though forgetting in whose name they had been baptized, were for dividing themselves into factions under the names of different individuals.[332] For when baptism is as valid at the hands of a contemptible man as it was when given by an apostle, it is recognised as the baptism neither of this man nor of that, but of Christ; as John bears witness that he learned, in the case of the Lord Himself, through the appearance of the dove. For in what other respect he said, "And I knew Him not," I cannot clearly see. For if he had not known Him in any sense, he could not have said to Him when He came to his baptism, "I have need to be baptized of Thee."[333] What is it, therefore, that he says, "I saw the Spirit descending from heaven like a dove, and it abode on Him. And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost?"[334] The dove clearly descended on Him after He was baptized. But while He was yet coming to be baptized, John had said, "I have need to be baptized of Thee." He therefore already knew Him. What does he therefore mean by the words, "I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost," since this took place after He was baptized, unless it were that he knew Him in respect of certain attributes, and in respect of others knew Him not? He knew Him, indeed, as the Son of God, the Bridegroom, of whose fulness all should receive; but whereas of His fulness he himself had so received the power of baptizing that it should be called the baptism of John, he did not know whether He would so give it to others also, or whether He would have His own baptism in such wise, that at whose soever hands it was given, whether by a man that brought forth fruit a hundred-fold, or sixty-fold, or thirty-fold, whether by the wheat or by the chaff, it should be known to be of Him alone; and this he learned through the Spirit descending like a dove, and abiding on Him.

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CHAP. XIV.--16. Accordingly we find the apostles using the expressions, "My glorying,"[335] though it was certainly in the Lord; and "Mine office,"[336] and "My knowledge,"[337] and "My gospel,"[338] although it was confessedly bestowed and given by the Lord; but no one of them ever once said, "My baptism." For neither is the glorying of all of them equal, nor do they all minister with equal powers, nor are they all endowed with equal knowledge, and in preaching the gospel one works more forcibly than another, and so one may be said to be more learned than another in the doctrine of salvation itself; but one cannot be said to be more or less baptized than another, whether he be baptized by a greater or a less worthy minister. So when "the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like;"[339] if it be strange that it should be said, "Men were baptized after John, and are not baptized after heretics," why is it not equally strange that it should be said, "Men were baptized after John, and are not baptized after the envious," seeing that Cyprian himself bears witness in his epistle concerning envy and malignity that the covetous are of the party of the devil, and Cyprian himself makes it manifest from the words of the Apostle Paul, as we have shown above, that in the time of the apostles themselves there were envious persons in the Church of Christ among the very preachers of the name of Christ?

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CHAP. XV.--17. That therefore the baptism of John was not the same as the baptism of Christ, has, I think, been shown with sufficient clearness; and therefore no argument can be drawn from it that baptism should be repeated after heretics because it was repeated after John: since John was not a heretic, and could have a baptism, which, though granted by Christ, was yet not the very baptism of Christ, seeing that he had the love of Christ; while a heretic can have at once the baptism of Christ and the perversity of the devil, as another within the Church may have at once the baptism of Christ and the envy of the devil.

18. But it will be urged that baptism after a heretic is much more required, because John was not a heretic, and yet baptism was repeated after him. On this principle, a man may say, much more must we rebaptize after a drunkard, because John was sober, and yet baptism was repeated after him. And we shall have no answer to make to such a man, save that the baptism of Christ was given to those who were baptized by John, because they had it not; but where men have the baptism of Christ, no iniquity on their part can possibly effect that the baptism of Christ should fail to be in them.

19. It is not therefore true that "by baptizing first, the heretic obtains the right of baptism;"[340] but because he did not baptize with his own baptism, and though he did not possess the right of baptizing, yet that which he gave is Christ's, and he who received it is Christ's. For many things are given wrongfully, and yet they are not therefore said to be non-existent or not given at all. For neither does he who renounces the world in word only and not in deed receive baptism lawfully, and yet he does receive it. For both Cyprian records that there were such men in the Church in his day, and we ourselves experience and lament the fact.

20. But it is strange in what sense it can be said that "baptism and the Church cannot in any way be separated and detached from one another."[340] For if baptism remains inseparably in him who is baptized, how can it be that he can be separated from the Church, and baptism cannot? But it is clear that baptism does remain inseparably in the baptized person; because into whatever depth of evil, and into whatever fearful whirlpool of sin the baptized person may fall, even to the ruin of apostasy, he yet is not bereft of his baptism. And therefore, if through repentance he returns, it is not given again, because it is judged that he could not have been without it even in his sin. But who can ever doubt that a baptized person can be separated from the Church? For hence all the heresies have proceeded which deceive by the use of Christian terms.

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CHAP. XVI.--Wherefore, since it is manifest that the baptism remains in the baptized person when he is separated from the Church, the baptism which is in him is certainly separated with him. And therefore not all who retain the baptism retain the Church, just as not all who retain the Church retain eternal life. Or if we say that only those retain the Church who observe the commandments of God, we at once concede that there are many who retain baptism, and do not retain the Church.

21. Therefore the heretic is not "the first to seize baptism," since he has received it from the Church. Nor, though he seceded, could baptism have been lost by him whom we assert no longer to retain the Church, and yet allow to retain baptism. Nor does any one "yield his birthright, and give it to a heretic," because he says that he took away with him what he could not give lawfully, but what would yet be according to law when given; or that he no longer has lawfully what yet is in accordance with law in his possession. But the birthright rests only in a holy conversation and good life, to which all belong of whom that bride consists as her members which has no spot or wrinkle,[341] or that dove that groans amid the wickedness of the many crows,--unless it be that, while Esau lost his birthright from his lust after a mess of pottage,[342] we are yet to hold that it is retained by defrauders, robbers, usurers, envious persons, drunkards, and the like, over whose existence in the Church of his time Cyprian groaned in his epistles. Wherefore, either it is not the same thing to retain the Church and to retain the birthright in divine things, or, if every one who retains the Church also retains the birthright, then all those wicked ones do not retain the Church who yet both seem and are allowed by every one of us to give baptism within the Church; for no one, save the man who is wholly ignorant of sacred things, would say that they retain the birthright in sacred things.

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CHAP. XVII.--22. But, having considered and handled all these points, we have now come to that peaceful utterance of Cyprian at the end of the epistle, with which I am never sated, though I read and re-read it again and again,--so great is the pleasantness of brotherly love which breathes forth from it, so great the sweetness of charity in which it abounds. "These things," he says, "we have written unto you, dearest brother, shortly, according to our poor ability, prescribing to or prejudging no one, lest each bishop should not do what he thinks right, in the free exercise of his own will. We, so far as in us lies, do not contend on the subject of heretics with our colleagues and fellow-bishops, with whom we maintain concord and peace in the Lord; especially as the apostle also says, 'If any man seem to be contentious, we have no such custom, neither the churches of God.'[343] We observe patiently and gently charity of spirit, the honour of our brotherhood, the bond of faith, the harmony of the priesthood. For this reason also, to the best of our poor ability, by the permission and the inspiration of God we have written this treatise on 'The Good of Patience,' which we have sent to you in consideration of our mutual love."[344]

23. There are many things to be considered in these words, wherein the brightness of Christian charity shines forth in this man, who "loved the beauty of the Lord's house, and the place of the tabernacle of His habitation."[345] First, that he did not conceal what he felt; then, that he set it forth so gently and peacefully, in that he maintained the peace of the Church with those who thought otherwise, because he understood how great healthfulness was bound up in the bond of peace, loving it so much, and maintaining it with sobriety, seeing and feeling that even men who think differently may entertain their several sentiments without breach of Christian charity. For he would not say that he could maintain divine concord or the peace of the Lord with evil men; for the good man can observe peace towards wicked men, but he cannot be united with them in the peace which they have not. Lastly, that prescribing to no one, and prejudging no one, lest each bishop should not do what he thinks right in the free exercise of his own will, he has left for us also, whatsoever we may be, a place for treating peacefully of those things with him. For he is present, not only in his letters, but by that very charity which existed in so extraordinary a degree in him, and which can never die. Longing, therefore, with the aid of his prayers, to cling to and be in union with him, if I be not hindered by the unmeetness of my sins, I will learn if I can through his letters with how great peace and comfort the Lord administered His Church through him; and, putting on the bowels of humility through the moving influence of his discourse, if, in common with the Church at large, I entertain any doctrine more true than his, I will not prefer my heart to his, even in the point in which he, though holding different views, was yet not severed from the Church throughout the world. For in that, when that question was yet undecided for want of full discussion, though his sentiments differed from those of many of his colleagues, yet he observed so great moderation, that he would not mutilate the sacred fellowship of the Church of God by any stain of schism, a greater strength of excellence appeared in him than would have been shown if, without that virtue, he had held views on every point not only true, but coinciding with their own. Nor should I be acting as he would wish, if I were to pretend to prefer his talent and his fluency of discourse and copiousness of learning to the holy Council of all nations, whereat he was assuredly present through the unity of his spirit, especially as he is now placed in such full light of truth as to see with perfect certainty what he was here seeking in the spirit of perfect peace. For out of that rich abundance he smiles at all that here seems eloquence in us, as though it were the first essay of infancy; there he sees by what rule of piety he acted here, that nothing should be dearer in the Church to him than unity. There, too, with unspeakable delight he beholds with what prescient and most merciful providence the Lord, that He might heal our swellings, "chose the foolish things of the world to confound the wise,"[346] and, in the ordering of the members of His Church, placed all things in such healthful wise, that men should not say that they were chosen to the help of the gospel for their own talent or learning, of whose source they yet were ignorant, and so be puffed up with deadly pride. Oh, how Cyprian rejoices! With how much more perfect calmness does he behold how greatly it conduces to the health of the human race, that in the writings even of Christian and pious orators there should be found what merits blame, and in the writings of the fishermen there should nothing of the sort be found! And so I, being fully assured of this joy of that holy soul, neither in any way venture to think or say that my writings are free from every kind of error, nor, in opposing that opinion of his, wherein it seemed to him that those who came from among heretics were to be received otherwise than either they had been in former days, as he himself bears witness, or are now received, as is the reasonable custom, confirmed by a general Council of the whole Christian world, do I set against him my own view, but that of the holy Catholic Church, which he so loved and loves, in which he brought forth such abundant fruit with tolerance, whose entirety he himself was not, but in whose unity he remained; whose root he never left, but, though he already brought forth fruit from its root, he was purged by the heavenly Husbandman that he should bring forth more fruit;[347] for whose peace and safety, that the wheat might not be rooted out together with the tares, he both reproved with the freedom of truth, and endured with the grace of charity, so many evils on the part of men who were placed in unity with himself.

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CHAP. XVIII.--24. Whence Cyprian himself[348] again admonishes us with the greatest fulness, that many who were dead in their trespasses and sins, although they did not belong to the body of Christ, and the members of that innocent and guileless dove (so that if she alone baptized, they certainly could not baptize), yet to all appearance seemed both to be baptized and to baptize within the Church. Since, therefore, there be dead men within the Church, who either do not belong at all to that living dove, or at least do not as yet belong to her; and since there be dead men without, who yet more clearly do not belong to her at all, or not as yet; and since it is true that "another man cannot be quickened by one who himself liveth not,"--it is therefore clear that those who within are baptized by such persons, if they approach the sacrament with true conversion of heart, are quickened by Him whose baptism it is. But if they renounce the world in word and not in deed, as Cyprian declares to be the case with some who are within, it is then manifest that they are not themselves quickened unless they be converted, and yet that they have true baptism even though they be not converted. Whence also it is likewise clear that those who are dead without, although they neither "live themselves, nor quicken others," yet have the living baptism, which would profit them unto life so soon as they should be converted unto peace.

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CHAP. XIX.--25. Wherefore, as regards those who received the persons who came from heresy in the same baptism of Christ with which they had been baptized outside the Church, and said "that they followed ancient custom," it is in vain urged against them "that among the ancients heresies and schisms were yet in their very infancy,[349] so that those were involved in them who were seceders from the Church, and had originally been baptized within the Church, so that it was not necessary that they should be baptized again when they returned and did penance." For so soon as each several heresy existed, and departed from the communion of the Catholic Church, it was possible that, I will not even say the next day, but even on that very day, its votaries might have baptized some who flocked to them. And therefore if this was the old custom, that they should be so received into the Church (as could not be denied even by those who maintained the contrary part in the discussion), there can be no doubt in the mind of any one who pays careful attention to the matter, that those also were so received who had been baptized without in heresy.

26. But I cannot see what show of reason there is in this, that the name of "erring sheep" should be denied to one whose lot it has been that, while seeking the salvation which is in Christ, he has fallen into the error of heretics, and been baptized in their body; while he is held to have become a sheep already within the body of the Catholic Church herself, who has renounced the world in words and not in deeds, and has received baptism in such falseness of heart as this. Or if such an one also does not become a sheep unless after turning to God with a true heart, then, as he is not baptized at the time when he becomes a sheep, if he had been already baptized, but was not yet a sheep; so he too, who comes from the heretics that he may become a sheep, is not then to be baptized if he had been already baptized with the same baptism, though he was not yet a sheep. Wherefore, since even all the bad that are within--the covetous, the envious, the drunkards, and those that live contrary to the discipline of Christ--may be deservedly called liars, and in darkness, and dead, and antichrists, do they yet therefore not baptize, on the ground that "there can be nothing common between truth and falsehood, between light and darkness, between death and immortality, between Antichrist and Christ?"

27. He makes an assumption, then, not "of mere custom," but "of the reason of truth itself," when he says that the sacrament of God cannot be turned to error by the error of any men, since it is declared to exist even in those who have erred. Assuredly the Apostle John says most plainly, "He that hateth his brother is in darkness even until now;"[350] and again, "Whosoever hateth his brother is a murderer;"[351] and why, therefore, do they baptize within the Church whom Cyprian himself declares to be in the envy of malice?[352]

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CHAP. XX. How does a murderer cleanse and sanctify the water?[353] How can darkness bless the oil? But if God is present in His sacraments to confirm His words by whomsoever the sacraments may be administered, then both the sacraments of God are everywhere valid, and evil men whom they profit not are everywhere perverse.

28. But what kind of argument is this, that "a heretic must be considered not to have baptism, because he has not the Church?" And it must be acknowledged that "when he is baptized, he is questioned about the Church."[354] Just as though the same question about the Church were not put in baptism to him who within the Church renounces the world in word and not in deed. As therefore his false answer does not prevent what he receives from being baptism, so also the false reply of the other about the holy Church does not prevent what he receives from being baptism; and as the former, if he afterwards fulfil with truth what he promised in falsehood, does not receive a second baptism, but only an amended life, so also in the case of the latter, if he come afterwards to the Church about which he gave a false answer to the question put to him, thinking that he had it when he had it not, the Church herself which he did not possess is given him, but what he had received is not repeated. But I cannot tell why it should be, that while God can "sanctify the oil" in answer to the words which proceed out of the mouth of a murderer, He yet cannot sanctify it on the altar reared by a heretic, unless it be that He who is not hindered by the false conversion of the heart of man within the Church is hindered by the false erection of some wood without from deigning to be present in His sacraments, though no falseness on the part of men can hinder Him. If, therefore, what is said in the gospel, that "God heareth not sinners,"[355] extends so far that the sacraments cannot be celebrated by a sinner, how then does He hear a murderer praying, either over the water of baptism, or over the oil, or over the eucharist, or over the heads of those on whom his hand is laid? All which things are nevertheless done, and are valid, even at the hands of murderers, that is, at the hands of those who hate their brethren, even within, in the Church itself. Since "no one can give what he does not possess himself," how does a murderer give the Holy Spirit? And yet such an one even baptizeth within the Church. It is God, therefore, that gives the Holy Spirit even when a man of this kind is baptizing.

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CHAP. XXI.--29. But as to what he says, that "he who comes to the Church is to be baptized and renewed, that within he may be hallowed through the holy," what will he do, if within also he meets with those who are not holy? Or can it be that the murderer is holy? And if the reason for his being baptized in the Church is that "he should put off this very thing also that he, being a man that sought to come to God, fell, through the deceit of error, on one profane," where is he afterwards to put off this, that he may chance, while seeking a man of God within the Church itself, to have fallen, through the deceit of error, on a murderer? If "there cannot be in a man something that is void and something that is valid," why is it possible that in a murderer the sacrament should be holy and his heart unholy? If "whosoever cannot give the Holy Spirit cannot baptize," why does the murderer baptize within the Church? Or how has the murderer the Holy Spirit, when every one that has the Holy Spirit is filled with light, but "he who hates his brother is still in darkness?" If because "there is one baptism, and one Spirit," therefore they cannot have the one baptism who have not the one Spirit, why do the innocent man and the murderer within the Church have the one baptism and not have the one Spirit? So therefore the heretic and the Catholic may have the one baptism, and yet not have the one Church, as in the Catholic Church the innocent man and the murderer may have the one baptism, though they have not the one Spirit; for as there is one baptism, so there is one Spirit and one Church. And so the result is, that in each person we must acknowledge what he already has, and to each person we must give what he has not. If "nothing can be confirmed and ratified with God which has been done by those whom God calls His enemies and foes," why is the baptism confirmed which is given by murderers? Are we not to call murderers the enemies and foes of the Lord? But "he that hateth his brother is a murderer." How then did they baptize who hated Paul, the servant of Jesus Christ, and thereby hated Jesus Himself, since He Himself said to Saul, "Why persecutest thou me?"[356] when he was persecuting His servants, and since at the last He Himself shall say, "Inasmuch as ye did it not to one of the least of these that are mine, ye did it not to me?"[357] Wherefore all who go out from us are not of us, but not all who are with us are of us; just as when men thresh, all that flies from the threshing-floor is shown not to be corn, but not all that remains there is therefore corn. And so John too says, "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us."[358] Wherefore God gives the sacrament of grace even through the hands of wicked men, but the grace itself only by Himself or through His saints. And therefore He gives remission of sins either of Himself, or through the members of that dove to whom He says, "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained."[359] But since no one can doubt that baptism, which is the sacrament of the remission of sins, is possessed even by murderers, who are yet in darkness because the hatred of their brethren is not excluded from their hearts, therefore either no remission of sins is given to them if their baptism is accompanied by no change of heart for the better, or if the sins are remitted, they at once return on them again. And we learn that the baptism is holy in itself, because it is of God; and whether it be given or whether it be received by men of such like character, it cannot be polluted by any perversity of theirs, either within, or yet outside the Church.

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CHAP. XXII.--30. Accordingly we agree with Cyprian that heretics cannot give remission of sins; but we maintain that they can give baptism,--which indeed in them, both when they give and when they receive it, is profitable only to their destruction, as misusing so great a gift of God; just as also the malicious and envious, whom Cyprian himself acknowledges to be within the Church, cannot give remission of sins, while we all confess that they can give baptism. For if it was said of those who have sinned against us, "If ye forgive not men their trespasses, neither will your Father forgive your trespasses,"[360] how much more impossible is it that their sins should be forgiven who hate the brethren by whom they are loved, and are baptized in that very hatred; and yet when they are brought to the right way, baptism is not given them anew, but that very pardon which they did not then deserve is granted them in their true conversion? And so even what Cyprian wrote to Quintus, and what, in conjunction with his colleagues Liberalis, Caldonius, Junius, and the rest, he wrote to Saturninus, Maximus, and others, is all found, on due consideration, to be in no wise meet to be preferred as against the agreement of the whole Catholic Church, of which they rejoiced that they were members, and from which they neither cut themselves away nor allowed others to be cut away who held a contrary opinion, until at length, by the will of the Lord, it was made manifest, by a general Council many years afterwards, what was the more perfect way, and that not by the institution of any novelty, but by confirming what was old.

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CHAP. XXIII.--31. Cyprian writes also to Pompeius[361] about this selfsame matter, and clearly shows in that letter that Stephen, who, as we learn, was then bishop of the Roman Church, not only did not agree with him upon the points before us, but even wrote and taught the opposite views. But Stephen certainly did not "communicate with heretics," merely because he did not dare to impugn the baptism of Christ, which he knew remained perfect in the midst of their perversity. For if none have baptism who entertain false views about God, it has been proved sufficiently, in my opinion, that this may happen even within the Church. "The apostles," indeed, "gave no injunctions on the point;" but the custom, which is opposed to Cyprian, may be supposed to have had its origin in apostolic tradition, just as there are many things which are observed by the whole Church, and therefore are fairly held to have been enjoined by the apostles, which yet are not mentioned in their writings.

32. But it will be urged that it is written of heretics that "they are condemned of themselves."[362] What then? are they not also condemned of themselves to whom it was said, "For wherein thou judgest another, thou condemnest thyself?"[363] But to these the apostle says, "Thou that preachest a man should not steal, dost thou steal?"[364] and so forth. And such truly were they who, being bishops and established in Catholic unity with Cyprian himself, used to plunder estates by treacherous frauds, preaching all the time to the people the words of the apostle, who says, "Nor shall extortioners inherit the kingdom of God."[365]

33. Wherefore I will do no more than run shortly through the other sentiments founded on the same rules, which are in the aforesaid letter written to Pompeius. By what authority of holy Scripture is it shown that it is against the commandment of God that persons coming from the society of heretics, if they have already there received the baptism of Christ, are not baptized again? But it is clearly shown that many pretended Christians, though they are not joined in the same bond of charity with the saints, without which anything holy that they may have been able to possess is of no profit to them, yet have baptism in common with the saints, as has been already sufficiently proved with the greatest fulness. He says "that the Church, and the Spirit, and baptism, are mutually incapable of separation from each other, and therefore" he wishes that "those who are separated from the Church and the Holy Spirit should be understood to be separated also from baptism." But if this is the case, then when any one has received baptism in the Catholic Church, it remains so long in him as he himself remains in the Church, which is not so. For it is not restored to him when he returns, just because he did not lose it when he seceded. But as the disaffected sons have not the Holy Spirit in the same manner as the beloved sons, and yet they have baptism; so heretics also have not the Church as Catholics have, and yet they have baptism. "For the Holy Spirit of discipline will flee deceit,"[366] and yet baptism will not flee from it. And so, as baptism can continue in one from whom the Holy Spirit withdraws Himself, so can baptism continue where the Church is not. But if "the laying on of hands" were not applied to one coming from heresy, he would be as it were judged to be wholly blameless; but for the uniting of love, which is the greatest gift of the Holy Spirit, without which any other holy thing that there may be in a man is profitless to his salvation, hands are laid on heretics when they are brought to a knowledge of the truth.[367]

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CHAP. XXIV.--34. I remember that I have already discussed at sufficient length the question of "the temple of God," and how this saying is to be taken, "As many of you as have been baptized into Christ have put on Christ."[368] For neither are the covetous the temple of God, since it is written, "What agreement hath the temple of God with idols?"[369] And Cyprian has adduced the testimony of Paul to the fact that covetousness is idolatry. But men put on Christ, sometimes so far as to receive the sacrament, sometimes so much further as to receive holiness of life. And the first of these is common to good and bad alike; the second, peculiar to the good and pious. Wherefore, if "baptism cannot be without the Spirit," then heretics have the Spirit also,--but to destruction, not to salvation, just as was the case with Saul.[370] For in the Holy Spirit devils are cast out through the name of Christ, which even he was able to do who was without the Church, which called forth a suggestion from the disciples to their Lord.[371] Just as the covetous have the Holy Spirit, who yet are not the temple of God. For "what agreement hath the temple of God with idols?" If therefore the covetous have not the Spirit of God, and yet have baptism, it is possible for baptism to exist without the Spirit of God.

35. If heresy is rendered "unable to engender sons to God through Christ, because it is not the bride of Christ," neither can that crowd of evil men established within the Church, since it is also not the bride of Christ; for the bride of Christ is described as being without spot or wrinkle.[372] Therefore either not all baptized persons are the sons of God, or even that which is not the bride can engender the sons of God. But as it is asked whether "he is spiritually born who has received the baptism of Christ in the midst of heretics," so it may be asked whether he is spiritually born who has received the baptism of Christ in the Catholic Church, without being turned to God in a true heart, of whom it cannot be said that he has not received baptism.

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CHAP. XXV.--36. I am unwilling to go on to handle again what Cyprian poured forth with signs of irritation against Stephen, as it is, moreover, quite unnecessary. For they are but the selfsame arguments which have already been sufficiently discussed; and it is better to pass over those points which involved the danger of baneful dissension. But Stephen thought that we should even hold aloof from those who endeavoured to destroy the primitive custom in the matter of receiving heretics; whereas Cyprian, moved by the difficulty of the question itself, and being most largely endowed with the holy bowels of Christian charity, thought that we ought to remain at unity with those who differed in opinion from ourselves. Therefore, although he was not without excitement, though of a truly brotherly kind, in his indignation, yet the peace of Christ prevailed in their hearts, that in such a dispute no evil of schism should arise between them. But it was not found that "hence grew more abundant heresies and schisms," because what is of Christ in them is approved, and what is of themselves is condemned; for all the more those who hold this law of rebaptizing were cut into smaller fragments.

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CHAP. XXVI.--37. To go on to what he says, "that a bishop should be 'teachable,'"[373] adding, "But he is teachable who is gentle and meek to learn; for a bishop ought not only to teach, but to learn as well, since he is indeed the better teacher who daily grows and advances by learning better things;"--in these words assuredly the holy man, endowed with pious charity, sufficiently points out that we should not hesitate to read his letters in such a sense, that we should feel no difficulty if the Church should afterwards confirm what had been discovered by further and longer discussions; because, as there were many things which the learned Cyprian might teach, so there was still something which the teachable Cyprian might learn. But the admonition that he gives us, "that we should go back to the fountain, that is, to apostolic tradition, and thence turn the channel of truth to our times," is most excellent, and should be followed without hesitation. It is handed down to us, therefore, as he himself records, by the apostles, that there is "one God, and one Christ, and one hope, and one faith, and one Church, and one baptism."[374] Since then we find that in the times of the apostles themselves there were some who had not the one hope, but had the one baptism, the truth is so brought down to us from the fountain itself, that it is clear to us that it is possible that though there is one Church, as there is one hope, and one baptism, they may yet have the one baptism who have not the one Church; just as even in those early times it was possible that men should have the one baptism who had not the one hope. For how had they one hope with the holy and the just, who used to say, "Let us eat and drink, for to-morrow we die,"[375] asserting that there was no resurrection of the dead? And yet they were among the very men to whom the same apostle says, "Was Paul crucified for you? or were you baptized in the name of Paul?"[376] For he writes most manifestly to them, saying, "How say some among you that there is no resurrection of the dead?"[377]

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CHAP. XXVII.--38. And in that the Church is thus described in the Song of Songs, "A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed: thy plants are an orchard of pomegranates, with pleasant fruits;"[378] I dare not understand this save of the holy and just,--not of the covetous, and defrauders, and robbers, and usurers, and drunkards, and the envious, of whom we yet both learn most fully from Cyprian's letters, as I have often shown, and teach ourselves, that they had baptism in common with the just, in common with whom they certainly had not Christian charity. For I would that some one would tell me how they "crept into the garden enclosed and the fountain sealed," of whom Cyprian bears witness that they renounced the world in word and not in deed, and that yet they were within the Church. For if they both are themselves there, and are themselves the bride of Christ, can she then be as she is described, "without spot or wrinkle,"[379] and is the fair dove defiled with such a portion of her members? Are these the thorns among which she is a lily, as it is said in the same Song?[380] So far, therefore, as the lily extends, so far does "the garden enclosed and the fountain sealed," namely, through all those just persons who are Jews inwardly in the circumcision of the heart[381] (for "the king's daughter is all glorious within"[382]), in whom is the fixed number of the saints predestined before the foundation of the world. But that multitude of thorns, whether in secret or in open separation, is pressing on it from without, over and above the number. "If I would declare them," it is said, "and speak of them, they are more than can be numbered."[383] The number, therefore, of the just persons, "who are the called according to His purpose,"[384] of whom it is said, "The Lord knoweth them that are His,"[385] is itself "the garden enclosed, the fountain sealed, the orchard of pomegranates with pleasant fruits." Of this number some live according to the Spirit, and enter on the excellent way of charity; and when they "restore a man that is overtaken in a fault in the spirit of meekness, they consider themselves, lest they also be tempted."[386] And when it happens that they also are themselves overtaken, the affection of charity is but a little checked, and not extinguished; and again rising up and being kindled afresh, it is restored to its former course. For they know how to say, "My soul melteth for heaviness: strengthen thou me according unto Thy word."[387] But when "in anything they be otherwise minded, God shall reveal even this unto them,"[388] if they abide in the burning flame of charity, and do not break the bond of peace. But some who are yet carnal, and full of fleshly appetites, are instant in working out their progress; and that they may become fit for heavenly food, they are nourished with the milk of the holy mysteries, they avoid in the fear of God whatever is manifestly corrupt even in the opinion of the world, and they strive most watchfully that they may be less and less delighted with worldly and temporal matters. They observe most constantly the rule of faith which has been sought out with diligence; and if in ought they stray from it, they submit to speedy correction under Catholic authority, although, in Cyprian's words, they be tossed about, by reason of their fleshly appetite, with the various conflicts of phantasies. There are some also who as yet live wickedly, or even lie in heresies or the superstitions of the Gentiles, and yet even then "the Lord knoweth them that are His." For, in that unspeakable foreknowledge of God, many who seem to be without are in reality within, and many who seem to be within yet really are without. Of all those, therefore, who, if I may so say, are inwardly and secretly within, is that "enclosed garden" composed, "the fountain sealed, the orchard of pomegranates, with pleasant fruits." The divinely imparted gifts of these are partly peculiar to themselves, as in this world the charity that never faileth, and in the world to come eternal life; partly they are common with evil and perverse men, as all the other things in which consist the holy mysteries.

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CHAP. XXVIII.--39. Hence, therefore, we have now set before us an easier and more simple consideration of that ark of which Noah was the builder and pilot. For Peter says that in the ark of Noah, "few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God)."[389] Wherefore, if those appear to men to be baptized in Catholic unity who renounce the world in words only and not in deeds, how do they belong to the mystery of this ark in whom there is not the answer of a good conscience? Or how are they saved by water, who, making a bad use of holy baptism, though they seem to be within, yet persevere to the end of their days in a wicked and abandoned course of life? Or how can they fail to be saved by water, of whom Cyprian himself records that they were in time past simply admitted to the Church with the baptism which they had received in heresy? For the same unity of the ark saved them, in which no one has been saved except by water. For Cyprian himself says, "The Lord is able of His mercy to grant pardon, and not to sever from the gifts of His Church those who, being in all simplicity admitted to the Church, have fallen asleep within her pale."[390] If not by water, how in the ark? If not in the ark, how in the Church? But if in the Church, certainly in the ark; and if in the ark, certainly by water. It is therefore possible that some who have been baptized without may be considered, through the foreknowledge of God, to have been really baptized within, because within the water begins to be profitable to them unto salvation; nor can they be said to have been otherwise saved in the ark except by water. And again, some who seemed to have been baptized within may be considered, through the same foreknowledge of God, more truly to have been baptized without, since, by making a bad use of baptism, they die by water, which then happened to no one who was not outside the ark. Certainly it is clear that, when we speak of within and without in relation to the Church, it is the position of the heart that we must consider, not that of the body, since all who are within in heart are saved in the unity of the ark through the same water, through which all who are in heart without, whether they are also in body without or not, die as enemies of unity. As therefore it was not another but the same water that saved those who were placed within the ark, and destroyed those who were left without the ark, so it is not by different baptisms, but by the same, that good Catholics are saved, and bad Catholics or heretics perish. But what the most blessed Cyprian thinks of the Catholic Church, and how the heretics are utterly crushed by his authority, notwithstanding the much I have already said, I have yet determined to set forth by itself, if God will, with somewhat greater fulness and perspicuity, so soon as I shall have first said about his Council what I think is due from me, which, in God's will, I shall attempt in the following book.

FOOTNOTES:

[305] Cypr. _Ep._ lxxiii. _ad Jubaian._ sec. 20.

[306] See below, Book VII. c. ii.

[307] Phil. iii. 15.

[308] Cypr. _Ep._ lxxiii. sec. 21.

[309] 1 Tim. i. 8.

[310] John xiii. 27.

[311] 1 Cor. xi. 29.

[312] 1 Tim. i. 5.

[313] Cypr. _Ep._ lxxiii. sec. 21; Acts xix. 3-5.

[314] John iii. 27.

[315] John i. 16.

[316] John xiii. 4, 5.

[317] Matt. iii. 13.

[318] Matt. xi. 11.

[319] John i. 27.

[320] Rom. x. 4.

[321] Cypr. _Serm. de Lapsis_, c. iv.

[322] Eph. ii. 6.

[323] Rom. viii. 24.

[324] Matt. iii. 11.

[325] John i. 29.

[326] Acts xix. 3-5.

[327] Matt. iii. 16; John i. 33.

[328] Cypr. _Ep._ lxxiii. sec. 22.

[329] John i. 33.

[330] John xv. 15.

[331] Num. xvii. 8.

[332] 1 Cor. i. 12-15.

[333] Matt. iii. 14.

[334] John i. 32, 33.

[335] 1 Cor. ix. 15.

[336] Rom. xi. 13.

[337] Eph. iii. 4.

[338] 2 Tim. ii. 8.

[339] Gal. v. 19-21.

[340] Cypr. _Ep._ lxxiii. sec. 22.

[341] Eph. v. 27. Cp. Aug. _Retract._ ii. 18, quoted above, I. xvii. 26.

[342] Gen. xxv. 29-34.

[343] 1 Cor. xi. 16.

[344] Cypr. _Ep._ lxxiii. sec. 22.

[345] Ps. xxvi. 8.

[346] 1 Cor. i. 27.