,,notice ,,to ,,subscribers ,,edinburgh1 ,april #ahgb4 ,messrs4 ,clark have much pleasure in publishing the ,second ,issue of the ,works of ,,st4 ,,augustine1 viz43-- ,,writings ,,in ,,connection ,,with ,,the ,,donatist ,,controversy4 ,,the ,,anti-,,pelagian ,,works ,,of ,,st4 ,,augustine1 ,vol4 ,i4 ,they thank their ,subscribers for the kindness with which this new enterprise has been received1 and they assure them that no pains will be spared either by ,editor or by ,publisher to make it worthy of success4 ,the ,first ,issue of ,second ,year will be published about ,,october1 and will comprise the ,first ,volume of the ,,letters1 and probably the ,,treatises against ,,faustus the ,,manich,,an4 ,now that the ,,ante-,,nicene ,,series is complete1 they trust that as many as possible of those who have subscribed to it will extend their ,subscriptions to the ,,works ,,of ,,st4 ,,augustine4 ,they take this early opportunity of intimating that they intend to follow this ,series with the ,,works ,,of ,,st4 ,,chrysostom1 but it is by far too early to make any more definite announcement4 ,an early remittance of the ,subscription for ,second ,year of ,,st4 ,,augustine will greatly oblige4 ,,the ,,works ,,of ,,aurelius ,,augustine1 ,,bishop ,,of ,,hippo4 ,a ,,new ,,translation4 ,edited by the ,,rev4 ,,marcus ,,dods1 ,m4,a4 ,,vol4 ,,iii4 ,,writings ,,in ,,connection ,,with ,,the ,,donatist ,,controversy4 ,,edinburgh3 ,t4 ,t4 ,,clark1 #ch1 ,,george ,,street4 ,,mdccclxxii4 ,,printed ,,by ,,murray ,,and ,,gibb1 ,,for ,t4 ,t4 ,,clark1 ,,edinburgh4 ,,london1 ,,hamilton1 ,,adams1 ,,and ,,co4 ,,dublin1 ,,john ,,robertson ,,and ,,co4 ,,new ,,york1 ,c4 ,,scribner ,,and ,,co4 ,,writings ,,in ,,connection ,,with ,,the ,,donatist ,,controversy4 ,translated by the ,,rev4 ,j4 ,r4 ,,king1 ,m4,a41 ,,vicar ,,of ,,st4 ,,peter',s ,,in ,,the ,,east1 ,,oxford2 ,,and ,,late ,,fellow ,,and ,,tutor ,,of ,,merton ,,college1 ,,oxford4 ,,edinburgh3 ,t4 ,t4 ,,clark1 #ch1 ,,george ,,street4 ,,mdccclxxii4 ,,contents4 ,,on ,,baptism1 ,,against ,,the ,,donatists4 ,,book ,i4 ,,page ,he proves that baptism can be conferred outside the ,catholic communion by heretics or schismatics1 but that it ought not to be received from them2 and that it is of no avail to any while in a state of heresy or schism1 #a ,,book ,,ii4 ,in which ,augustine proves that it is to no purpose that the ,donatists bring forward the authority of ,cyprian1 bishop and martyr1 since it is really more opposed to them than to the ,catholics4 ,for that he held that the view of his predecessor ,agrippinus1 on the subject of baptizing heretics in the ,catholic ,church when they join its communion1 should only be received on condition that peace should be maintained with those who entertained the opposite view1 and that the unity of the ,church should never be broken by any kind of schism1 #ca ,,book ,,iii4 ,augustine undertakes the refutation of the arguments which might be derived from the ,epistle of ,cyprian to ,jubaianus1 to give colour to the view that the baptism of ,christ could not be conferred by heretics1 #ed ,,book ,,iv4 ,in which he treats of what follows in the same ,epistle of ,cyprian to ,jubaianus1 #gi ,,book ,v4 ,he examines the last part of the ,epistle of ,cyprian to ,jubaianus1 together with his ,epistle to ,quintus1 the letter of the ,african ,synod to the ,numidian bishops1 and ,cyprian's ,epistle to ,pompeius1 #aae ,,book ,,vi4 ,in which is considered the ,council of ,carthage1 held under the authority and presidency of ,cyprian1 to determine the question of the baptism of heretics1 #aej ,,book ,,vii4 ,in which the remaining judgments of the ,council of ,carthage are examined1 #aie ,,answer ,,to ,,letters ,,of ,,petilian4 ,,book ,i4 ,written in the form of a letter addressed to the ,catholics1 in which the first portion of the letter which ,petilian had written to his adherents is examined and refuted1 #bca ,,book ,,ii4 ,in which ,augustine replies to all the several statements in the letter of ,petilianus1 as though disputing with an adversary face to face1 #bee ,,book ,,iii4 ,in this ,book ,augustine refutes the second letter which ,petilianus wrote to him after having seen the first of ,augustine's earlier ,books4 ,this letter had been full of violent language2 and ,augustine rather shows that the arguments of ,petilianus had been deficient and irrelevant1 than brings forward arguments in support of his own statements1 #dje ,,on ,,the ,,correction ,,of ,,the ,,donatists4 ,a ,letter of ,augustine to ,boniface1 who1 as we learn from ,epistle #bbj1 was ,tribune1 and afterwards ,count in ,africa4 ,in it ,augustine shows that the heresy of the ,donatists has nothing in common with that of ,arius2 and points out the moderation with which it was possible to recall the heretics to the communion of the ,church through awe of the imperial laws4 ,he adds remarks concerning the savage conduct of the ,donatists and ,circumcelliones1 concluding with a discussion of the unpardonable nature of the sin against the ,holy ,ghost1 #dgi ,,index4 #eba ,,preface4 ,the schism of the ,donatists1 with which the treatises in the present volume are concerned1 arose indirectly out of the persecution under ,diocletian at the beginning of the fourth century4 ,at that time ,mensurius1 bishop of ,carthage1 and his archdeacon ,ccilianus1 had endeavoured to check the fanatical spirit in which many of the ,christians courted martyrdom2 and consequently1 on the death of ,mensurius in #caa1 and the elevation of ,ccilianus to the see of ,carthage in his place1 the opposing party1 alleging that ,felix1 bishop of ,aptunga1 by whom ,ccilianus had been consecrated1 had been a traditor1 and that therefore his consecration was invalid1 set up against him ,majorinus1 who was succeeded in #cae by ,donatus4 ,the party had by this time gained strength1 through the professions that they made of extreme purity in the discipline which they maintained1 and had gone so far1 under the advice of another ,donatus1 bishop of ,cas ,nigr in ,numidia1 as to accuse ,ccilianus before the ,roman ,emperor ,constantine1--thus setting the first precedent for referring a spiritual cause to the decision of a civil magistrate4 ,constantine accepted the appeal1 and in #cac the matter was laid for decision before ,melchiades1 bishop of ,rome1 and three bishops of the province of ,gaul4 ,they decided in favour of the validity of the consecration of ,ccilianus2 and a similar verdict was given by a council held at ,arles1 by direction of the ,emperor1 in the following year4 ,the party of ,majorinus then appealed to the personal judgment of the ,emperor1 which was likewise given against them1 not without strong expressions of his anger at their pertinacity4 ,this was followed by severe laws directed against their schism2 but so far from crushing them1 the attack seemed only to increase their enthusiasm and develope their resources4 ,and1 under the leadership of ,donatus1 the successor of ,majorinus1 their influence spread widely throughout ,africa1 and continued to prevail1 in spite of various efforts at their forcible suppression1 during the whole of the fourth century4 ,they especially brought on themselves the vengeance of the civil powers1 by the turbulence of certain fanatical ascetics who embraced their cause1 and who1 under the name of ,circumcelliones1 spread terror through the country1 seeking martyrdom for themselves1 and offering violence to every one who opposed them4#a ,towards the close of the century1 this schism attracted the attention of ,augustine1 then a priest of ,hippo ,regius in ,numidia4 ,the controversy seems to have had for him a special attraction1 not merely because of its intrinsic importance1 but also because of the field which it presented for his unrivalled powers as a dialectician4 ,these the ,donatists had recently provoked1 by inconsistently receiving back into their body a deacon of ,carthage named ,maximianus who had separated himself from them1 and by recognising as valid all baptism administered by his followers4 ,hence they naturally shrank from engaging in a contest with an antagonist who was sure to make the most of such a deviation from the very principles on which they based their schism2 and1 on the other hand1 ,augustine was so firmly convinced that his own position was impregnable1 that he seems to have thought that if he could only secure a thorough and dispassionate discussion of the matter1 the ,donatists must necessarily be brought to acknowledge not only their theoretical errors1 but also the practical sinfulness of their separation from the ,church4 ,throughout the controversy1 however1 he appears to have put out of sight two considerations3 first1 the influence of party spirit and prejudice in blinding men to argument2 and1 secondly1 the necessity of treating his opponents in a logical discussion as on an equal footing with himself4 ,the first was in some degree an unavoidable element of disappointment2 but ,augustine made concession yet more difficult on the part of his opponents1 by expecting them to acknowledge his superior position as a member of the ,catholic ,church1 whose duty it was to expose the error of their views4 ,he practically begs the very point at issue1 by assuming that he1 and not the ,donatists1 was in the ,catholic communion2 and though his argument is conducted independently of this premiss1 yet it naturally rendered them more unwilling to admit its force4 ,this dogmatism was of less consequence in the first pamphlet which ,augustine published on the subject1--his ,alphabetical ,psalm1 in which he set forth the history and errors of the ,donatists in a popular form1--since it was not intended as a controversial treatise1 but only as a means of enlightening the less educated as to the ,catholic tenets on the question in dispute4 ,his next work1 written in answer to a letter of ,donatus of ,carthage1 in which the latter tried to prove that the baptism of ,christ existed only in his communion1 is unfortunately lost2 and we can only gather hints as to the further part which he took in the controversy during the next few years from certain of his letters1 especially those to the ,donatist ,bishops ,honoratus and ,crispinus4#b ,from the former he claims the admission that the exclusiveness of the ,donatists proves that they are not the ,church of ,christ2 and his letter to the latter contains an invitation to discuss the leading points at issue1 which ,crispinus seems to have declined4 ,in the year #djj he wrote two books ,against the ,party of ,donatus1 which are also lost2 and about the same time he published his refutation of the letter of ,parmenianus in answer to ,tichonius1 in which he handles and solves the famous question1 whether1 while abiding in unity in the communion of the same sacraments1 the wicked pollute the good by their society4#c ,then followed his seven books ,on ,baptism1 included in this volume1 in which he shows the emptiness of the arguments of the ,donatists for the repetition of baptism2 and proves that so far was ,cyprian from being on their side1 that his letters and conduct are of the highest value as overthrowing their position1 and utterly condemning their separation from the ,church4 ,not long after this1 ,petilianus1 bishop of ,cirta or ,constantina1 the most eminent theologian among the ,donatist divines1 wrote a letter to his clergy against the ,catholics1 of which ,augustine managed to obtain a copy1 though the ,donatists used their utmost care to keep it from him2 and he replied to it in two books1 written at different times1--the first in the year #djj1 before he was in possession of the whole letter1 the remainder in #djb4 ,to the first book ,petilianus made an answer1 of which we gather the main tenour from a third book written by ,augustine in reply to it4 ,it appears to have been full of vehement abuse1 and to have assumed the question in dispute1 that the existence of the true ,church1 and the catholicity of any branch of it1 depended on the purity and orthodoxy of all its ministers2 so that the guilt or heresy of any minister would invalidate the whole of his ministerial acts4 ,hence he argued that ,ccilianus being the spiritual father of the so-called ,catholics1 and having been a traditor1 none of them could possibly have been lawfully baptized1 much less rightfully ordained4 ,augustine admits neither of his assumptions2 but1 leaving the guilt or innocence of ,ccilianus as a point which was irrelevant 7though practically the case against him utterly broke down71 he addresses himself to the other point1 and argues most conclusively that all the functions of the clergy in celebrating the rites of the ,church being purely ministerial1 the efficacy of those rites could in no way depend upon the excellence of the individual minister1 but was derived entirely from ,christ4 ,hence there was a certainty of the grace bestowed through the several ordinances1 which otherwise there could not possibly have been1 had their virtue depended on the character of any man1 in whom even an unblemished reputation might have been the fruit of a skilled hypocrisy4 ,the third treatise in this volume belongs to a later period1 being a letter written to ,bonifacius1 the ,roman ,count of ,africa under ,valentinian the ,third4 ,he had written to ,augustine to consult him as to the best means of dealing with the ,donatists2 and ,augustine in his reply points out to him his mistake in supposing that the ,donatists shared in the errors of the ,arians1 whilst he urges him to use moderation in his coercive measures2 though both here and in his answer to ,petilianus we find him countenancing the theory that the ,state has a right to interfere in constraining men to keep within the ,church4 ,starting with a forced interpretation of the words1 ,compel them to come in1 in ,luke xiv4 #bc1 he enunciates principles of coercion which1 though in him they were subdued and rendered practically of little moment by the spirit of love which formed so large an element in his character1 yet found their natural development in the despotic intolerance of the ,papacy1 and the horrors of the ,inquisition4 ,it is probable that he was himself in some degree misled by confounding the necessity of repressing the violence of the ,circumcelliones1 which was a real offence against the ,state1 with the expediency of enforcing spiritual unity by temporal authority4 ,the ,donatist treatises have met with little attention from individual editors4 ,there is a dissertation1 ,de ,aur4 ,augustino adversario ,donatistarum1 by ,adrien ,roux1 published at ,louvain in #ahch2d but it is believed that no treatises of this series have ever before been translated into ,english1 nor are they separately edited4 ,they are in themselves a valuable authority for an important scene in the history of the ,church1 and afford a good example both of the strength and the weakness of ,augustine's writing1--its strength1 in the exhaustive way in which he tears to pieces his opponent's arguments1 and the clearness with which he exposes the fallacies of their reasoning2 its weakness1 in the persistency with which he pursues a point long after its discussion might fairly have been closed1 as though he hardly knew when he had gained the victory2 and his tendency to claim1 by right of his position1 a vantage-ground which did not in reality belong to him till the superiority of his cause was proved4 ,j4 ,r4 ,,king4 ,,oxford1 ,march #ahgj4 ,,footnotes3 #a ,aug4 ,de ,hoer4 c4 #fi2 ,enarr4 in ,ps4 #acb1 secs4 #c1 #f2 ,c4 ,cresc4 iii4 #df1 #dg2 ,c4 ,gaudentium i4 #cb4 #b ,epist4 xlix4 li4 #c ,vol4 ix p4 #cd1 etc4 #d ,the other works bearing on this controversy are mentioned in the exhaustive volume of ,ferd4 ,ribbeck1 ,donatus und ,augustinus 7,elberfeld1 #aheh74--;,,ed4 ,,the ,,seven ,,books ,,of ,,augustine1 ,,bishop ,,of ,,hippo1 ,,on ,,baptism1 ,,against ,,the ,,donatists4#e ,,book ,,first4 ,,he ,,proves ,,that ,,baptism ,,can ,,be ,,conferred ,,outside ,,the ,,catholic ,,communion ,,by ,,heretics ,,or ,,schismatics1 ,,but ,,that ,,it ,,ought ,,not ,,to ,,be ,,received ,,from ,,them2 ,,and ,,that ,,it ,,is ,,of ,,no ,,avail ,,to ,,any ,,while ,,in ,a ,,state ,,of ,,heresy ,,or ,,schism4 ,,chap4 ,i4--#a4 ,in the treatise which we wrote against the published epistle of ,parmenianus to ,tichonius1 we promised that at some future time we would treat the question of baptism more thoroughly2#f and indeed1 even if we had not made this promise1 we are not unmindful that this is a debt fairly due from us to the prayers of our brethren4 ,wherefore in this treatise we have undertaken1 with the help of ,god1 not only to refute the objections which the ,donatists have been wont to urge against us in this matter1 but also to advance what ,god may enable us to say in respect of the authority of the blessed martyr ,cyprian1 which they endeavour to use as a prop1 to prevent their perversity from falling before the attacks of truth4 ,and this we propose to do1 in order that all whose judgment is not blinded by party spirit may understand that1 so far from ,cyprian's authority being in their favour1 it tends directly to their refutation and discomfiture4 #b4 ,in the treatise above mentioned1 it has already been said that the grace of baptism can be conferred outside the ,catholic communion1 just as it can be also there retained4 ,but no one of the ,donatists themselves denies that even apostates retain the grace of baptism2 for when they return within the pale of the ,church1 and are converted through repentance1 it is never given to them a second time1 and so it is ruled that it never could have been lost4 ,so those1 too1 who in the sacrilege of schism depart from the communion of the ,church1 certainly retain the grace of baptism1 which they received before their departure1 seeing that1 in case of their return1 it is not again conferred on them2 whence it is proved1 that what they had received while within the unity of the ,church1 they could not have lost in their separation4 ,but if it can be retained outside1 why may it not also be given there8 ,if you say1 ,it is not rightly given without the pale2 we answer1 ,as it is not rightly retained1 and yet is in some sense retained1 so it is not indeed rightly given1 but yet it is given4 ,but as1 by reconciliation to unity1 that begins to be profitably possessed which was possessed to no profit in exclusion from unity1 so1 by the same reconciliation1 that begins to be profitable which without it was given to no profit4 ,yet it cannot be allowed that it should be said that that was not given which was given1 nor that any one should reproach a man with not having given this1 while confessing that he had given what he had himself received4 ,for the sacrament of baptism is what the person possesses who is baptized2 and the sacrament of conferring baptism is what he possesses who is ordained4 ,and as the baptized person1 if he depart from the unity of the ,church1 does not thereby lose the sacrament of baptism1 so also he who is ordained1 if he depart from the unity of the ,church1 does not lose the sacrament of conferring baptism4 ,for neither sacrament may be wronged4 ,if a sacrament necessarily becomes void in the case of the wicked1 both must become void2 if it remain valid with the wicked1 this must be so with both4 ,if1 therefore1 the baptism be acknowledged which he could not lose who severed himself from the unity of the ,church1 that baptism must also be acknowledged which was administered by one who by his secession had not lost the sacrament of conferring baptism4 ,for as those who return to the ,church1 if they had been baptized before their secession1 are not rebaptized1 so those who return1 having been ordained before their secession1 are certainly not ordained again2 but either they again exercise their former ministry1 if the interests of the ,church require it1 or if they do not exercise it1 at any rate they retain the sacrament of their ordination2 and hence it is1 that when hands are laid on them1#g to mark their reconciliation1 they are not ranked with the laity4 ,for ,felicianus1 when he separated himself from them with ,maximianus1 was not held by the ,donatists themselves to have lost either the sacrament of baptism or the sacrament of conferring baptism4 ,for now he is a recognised member of their own body1 in company with those very men whom he baptized while he was separated from them in the schism of ,maximianus4 ,and so others could receive from them1 whilst they still had not joined our society1 what they themselves had not lost by severance from our society4 ,and hence it is clear that they are guilty of impiety who endeavour to rebaptize those who are in ,catholic unity2 and we act rightly who do not dare to repudiate ,god's sacraments1 even when administered in schism4 ,for in all points in which they think with us1 they also are in communion with us1 and only are severed from us in those points in which they dissent from us4 ,for contact and disunion are not to be measured by different laws in the case of material or spiritual affinities4 ,for as union of bodies arises from continuity of position1 so in the agreement of wills there is a kind of contact between souls4 ,if1 therefore1 a man who has severed himself from unity wishes to do anything different from that which had been impressed on him while in the state of unity1 in this point he does sever himself1 and is no longer a part of the united whole2 but wherever he desires to conduct himself as is customary in the state of unity1 in which he himself learned and received the lessons which he seeks to follow1 in these points he remains a member1 and is united to the corporate whole4 ,,chap4 ,,ii4--#c4 ,and so the ,donatists in some matters are with us2 in some matters have gone out from us4 ,accordingly1 those things wherein they agree with us we forbid them not to do2 but in those things in which they differ from us1 we earnestly endeavour that they should come and receive them from us1 or return and recover them1 as the case may be4 ,we do not therefore say to them1 ,abstain from giving baptism1 but ,abstain from giving it in schism4 ,nor do we say to those whom we see them on the point of baptizing1 ,do not receive the baptism1 but ,do not receive it in schism4 ,for if any one were compelled by urgent necessity1 being unable to find a ,catholic from whom to receive baptism1 and so1 while preserving ,catholic peace in his heart1 should receive from one without the pale of ,catholic unity the sacrament which he was intending to receive within its pale1 this man1 should he forthwith depart this life1 we deem to be none other than a ,catholic4 ,but if he should be delivered from the death of the body1 on his restoring himself in bodily presence to that ,catholic congregation from which in heart he had never departed1 so far from blaming his conduct1 we should praise it with the greatest truth and confidence2 because he trusted that ,god was present to his heart1 while he was striving to preserve unity1 and was unwilling to depart this life without the sacrament of holy baptism1 which he knew to be of ,god1 and not of men1 wherever he might find it4 ,but if any one who has it in his power to receive baptism within the ,catholic ,church prefers1 from some perversity of mind1 to be baptized in schism1 even if he afterwards bethinks himself to come to the ,catholic ,church1 because he is assured that there that sacrament will profit him1 which can indeed be received but cannot profit elsewhere1 beyond all question he is perverse1 and guilty of sin1 and that the more flagrant in proportion as it was committed wilfully4 ,for that he entertains no doubt that the sacrament is rightly received in the ,church1 is proved by his conviction that it is there that he must look for profit even from what he has received elsewhere4 ,,chap4 ,,iii4--#d4 ,there are two propositions1 moreover1 which we affirm1--that baptism exists in the ,catholic ,church1 and that in it alone can it be rightly received1--both of which the ,donatists deny4 ,likewise there are two other propositions which we affirm1--that baptism exists among the ,donatists1 but that with them it is not rightly received1--of which two they strenuously confirm the former1 that baptism exists with them2 but they are unwilling to allow the latter1 that in their ,church it cannot be rightly received4 ,of these four propositions1 three are peculiar to us2 in one we both agree4 ,for that baptism exists in the ,catholic ,church1 that it is rightly received there1 and that it is not rightly received among the ,donatists1 are assertions made only by ourselves2 but that baptism exists also among the ,donatists1 is asserted by them and allowed by us4 ,if any one1 therefore1 is desirous of being baptized1 and is already convinced that he ought to choose our ,church as a medium for ,christian salvation1 and that the baptism of ,christ is only profitable in it1 even when it has been received elsewhere1 but yet wishes to be baptized in the schism of ,donatus1 because not they only1 nor we only1 but both parties alike say that baptism exists with them1 let him pause and look to the other three points4 ,for if he has made up his mind to follow us in the points which they deny1 though he prefers what both of us acknowledge to what only we assert1 it is enough for our purpose that he prefers what they do not affirm and we alone assert1 to what they alone assert4 ,that baptism exists in the ,catholic ,church1 we assert and they deny4 ,that it is rightly received in the ,catholic ,church1 we assert and they deny4 ,that it is not rightly received in the schism of ,donatus1 we assert and they deny4 ,as1 therefore1 he is the more ready to believe what we alone assert should be believed1 so let him be the more ready to do what we alone declare should be done4 ,but let him believe more firmly1 if he be so disposed1 what both parties assert should be believed1 than what we alone maintain4 ,for he is inclined to believe more firmly that the baptism of ,christ exists in the schism of ,donatus1 because that is acknowledged by both of us1 than that it exists in the ,catholic ,church1 an assertion made alone by the ,catholics4 ,but again1 he is more ready to believe that the baptism of ,christ exists also with us1 as we alone assert1 than that it does not exist with us1 as they alone assert4 ,for he has already determined and is fully convinced1 that where we differ1 our authority is to be preferred to theirs4 ,so that he is more ready to believe what we alone assert1 that baptism is rightly received with us1 than that it is not rightly so received1 since that rests only on their assertion4 ,and1 by the same rule1 he is more ready to believe what we alone assert1 that it is not rightly received with them1 than as they alone assert1 that it is rightly so received4 ,he finds1 therefore1 that his confidence in being baptized among the ,donatists is somewhat profitless1 seeing that1 though we both acknowledge that baptism exists with them1 yet we do not both declare that it ought to be received from them4 ,but he has made up his mind to cling rather to us in matters where we disagree4 ,let him therefore feel confidence in receiving baptism in our communion1 where he is assured that it both exists and is rightly received2 and let him not receive it in a communion1 where those whose opinion he has determined to follow acknowledge indeed that it exists1 but say that it cannot rightly be received4 ,nay1 even if he should hold it to be a doubtful question1 whether or no it is impossible for that to be rightly received among the ,donatists which he is assured can rightly be received in the ,catholic ,church1 he would commit a grievous sin1 in matters concerning the salvation of his soul1 in the mere fact of preferring uncertainty to certainty4 ,at any rate1 he must be quite sure that a man can be rightly baptized in the ,catholic ,church1 from the mere fact that he has determined to come over to it1 even if he be baptized elsewhere4 ,but let him at least acknowledge it to be matter of uncertainty whether a man be not improperly baptized among the ,donatists1 when he finds this asserted by those whose opinion he is convinced should be preferred to theirs2 and1 preferring certainty to uncertainty1 let him be baptized here1 where he has good grounds for being assured that it is rightly done1 in the fact that when he thought of doing it elsewhere1 he had still determined that he ought afterwards to come over to this side4 ,,chap4 ,,iv4--#e4 ,further1 if any one fails to understand how it can be that we assert that the sacrament is not rightly conferred among the ,donatists1 while we confess that it exists among them1 let him observe that we also deny that it exists rightly among them1 just as they deny that it exists rightly among those who quit their communion4 ,let him also consider the analogy of the military mark1 which1 though it can both be retained1 as by deserters1 and also be received by those who are not in the army1 yet ought not to be either received or retained outside its ranks2 and1 at the same time1 it is not changed or renewed when a man is enlisted or brought back to his service4 ,however1 we must distinguish between the case of those who unwittingly join the ranks of these heretics1 under the impression that they are entering the true ,church of ,christ1 and those who know that there is no other ,catholic ,church save that which1 according to the promise1 is spread abroad throughout the whole world1 and extends even to the utmost limits of the earth2 which1 rising amid tares1 and seeking rest in the future from the weariness of offences1 says in the ,book of ,psalms1 ,from the end of the earth ,i cried unto ,thee1 while my heart was in weariness3 ,thou didst exalt me on a rock4#h ,but the rock was ,christ1 in whom the apostle says that we are now raised up1 and set together in heavenly places1 though not yet actually1 but only in hope4#i ,and so the psalm goes on to say1 ,thou wast my guide1 because ,thou art become my hope1 a tower of strength from the face of the enemy4#h ,by means of ,his promises1 which are like spears and javelins stored up in a strongly fortified place1 the enemy is not only guarded against1 but overthrown1 as he clothes his wolves in sheep's clothing1#aj that they may say1 ,lo1 here is ,christ1 or there2#aa and that they may separate many from the ,catholic city which is built upon a hill1 and bring them down to the isolation of their own snares1 so as utterly to destroy them4 ,and these men1 knowing this1 choose to receive the baptism of ,christ without the limits of the communion of the unity of ,christ's body1 though they intend afterwards1 with the sacrament which they have received elsewhere1 to pass into that very communion4 ,for they propose to receive ,christ's baptism in antagonism to the ,church of ,christ1 well knowing that it is so even on the very day on which they receive it4 ,and if this is a sin1 who is the man that will say1 ,grant that for a single day ,i may commit sin8 ,for if he proposes to pass over to the ,catholic ,church1 ,i would fain ask why4 ,what other answer can he give1 but that it is ill to belong to the party of ,donatus1 and not to the unity of the ,catholic ,church8 ,just so many days1 then1 as you commit this ill1 of so many days' sin are you going to be guilty4 ,and it may be said that there is greater sin in more days' commission of it1 and less in fewer2 but in no wise can it be said that no sin is committed at all4 ,but what is the need of allowing this accursed wrong for a single day1 or a single hour8 ,for the man who wishes this licence to be granted him1 might as well ask of the ,church1 or of ,god ,himself1 that for a single day he should be permitted to apostatize4 ,for there is no reason why he should fear to be an apostate for a day1 if he does not shrink from being for that time a schismatic or a heretic4 ,,chap4 ,v4--#f4 ,i prefer1 he says1 to receive ,christ's baptism where both parties agree that it exists4 ,but those whom you intend to join say that it cannot be received there rightly2 and those who say that it can be received there rightly are the party whom you mean to quit4 ,what they say1 therefore1 whom you yourself consider of inferior authority1 in opposition to what those say whom you yourself prefer1 is1 if not false1 at any rate1 to use a milder term1 at least uncertain4 ,i entreat you1 therefore1 to prefer what is true to what is false1 or what is certain to what is uncertain4 ,for it is not only those whom you are going to join1 but you yourself who are going to join them1 that confess that what you want can be rightly received in that body which you mean to join when you have received it elsewhere4 ,for if you had any doubts whether it could be rightly received there1 you would also have doubts whether you ought to make the change4 ,if1 therefore1 it is doubtful whether it be not sin to receive baptism from the party of ,donatus1 who can doubt but that it is certain sin not to prefer receiving it where it is certain that it is not sin8 ,and those who are baptized there through ignorance1 thinking that it is the true ,church of ,christ1 are guilty of less sin in comparison than these1 though even they are wounded by the impiety of schism2 nor do they escape a grievous hurt1 because others suffer even more4 ,for when it is said to certain men1 ,it shall be more tolerable for the land of ,sodom in the day of judgment than for you1#ab it is not meant that the men of ,sodom shall escape torment1 but only that the others shall be even more grievously tormented4 #g4 ,and yet this point had once1 perhaps1 been involved in obscurity and doubt4 ,but that which is a source of health to those who give heed and receive correction1 is but an aggravation of the sin of those who1 when they are no longer suffered to be ignorant1 persist in their madness to their own destruction4 ,for the condemnation of the party of ,maximianus1 and their restoration after they had been condemned1 together with those whom they had sacrilegiously1 to use the language of their own ,council1#ac baptized in schism1 settles the whole question in dispute1 and removes all controversy4 ,there is no point at issue between ourselves and those ,donatists who hold communion with ,primianus1 which could give rise to any doubt that the baptism of ,christ may not only be retained1 but even conferred by those who are severed from the ,church4 ,for as they themselves are obliged to confess that those whom ,felicianus baptized in schism received true baptism1 inasmuch as they now acknowledge them as members of their own body with no other baptism than that which they received in schism1 so we say that that is ,christ's baptism1 even without the pale of ,catholic communion1 which they confer who are cut off from that communion1 inasmuch as they had not lost it when they were cut off4 ,and what they themselves think that they conferred on those persons whom ,felicianus baptized in schism1 when they admitted them to reconciliation with themselves1 viz41 not that they should receive that which they did not as yet possess1 but that what they had received to no advantage in schism1 and were already in possession of1 should be of profit to them1 this ,god really confers and bestows through the ,catholic communion on those who come from any heresy or schism in which they received the baptism of ,christ2 viz4 not that they should begin to receive the sacrament of baptism as not possessing it before1 but that what they already possessed should now begin to profit them4 99 99 99 99 99 ,,chap4 ,,vi4--#h4 ,between us1 then1 and what we may call the genuine#ad ,donatists1 whose bishop is ,primianus at ,carthage1 there is now no controversy on this point4 ,for ,god willed that it should be ended by means of the followers of ,maximianus1 that they should be compelled by the precedent of his case to acknowledge what they would not allow at the persuasion of ,christian charity4 ,but this brings us to consider next1 whether those men do not seem to have something to say for themselves1 who refuse communion with the party of ,primianus1 contending that in their body there remains greater sincerity of ,donatism1 just in proportion to the paucity of their numbers4 ,and even if these were only the party of ,maximianus1 we should not be justified in despising their salvation4 ,how much more1 then1 are we bound to consider it1 when we find that this same party of ,donatus is split up into many most minute fractions1 all which small sections of the body blame the one much larger portion which has ,primianus for its head1 because they receive the baptism of the followers of ,maximianus2 while each endeavours to maintain that it is the sole receptacle of true baptism1 which exists nowhere else1 neither in the whole of the world where the ,catholic ,church extends itself1 nor in that larger main body of the ,donatists1 nor even in the other minute sections1 but only in itself4 ,whereas1 if all these fragments would listen not to the voice of man1 but to the most unmistakeable manifestation of the truth1 and would be willing to curb the fiery temper of their own perversity1 they would return from their own barrenness1 not indeed to the main body of ,donatus1 a mere fragment of which they are a smaller fragment1 but to the never-failing fruitfulness of the root of the ,catholic ,church4 ,for all of them who are not against us are for us2 but when they gather not with us1 they scatter abroad4 99 99 99 99 99 ,,chap4 ,,vii4--#i4 ,for1 in the next place1 that ,i may not seem to rest on mere human arguments1--since there is so much obscurity in this question1 that in earlier ages of the ,church1 before the schism of ,donatus1 it has caused men of great weight1 and even bishops whose hearts were full of charity1 so to dispute and doubt among themselves1 saving always the peace of the ,church1 that the several statutes of their ,councils in their different districts long varied from each other1 till at length the most wholesome opinion was established1 to the removal of all doubts1 by a general ,council of the whole world3#ae--;,i therefore bring forward from the gospel clear proofs1 by which ,i propose1 with ,god's help1 to prove how rightly and truly in the sight of ,god it has been determined1 that in the case of every schismatic and heretic1 the wound which caused his separation should be cured by the medicine of the ,church2 but that what remained sound in him should rather be recognised with approbation1 than wounded by condemnation4 ,it is indeed true that the ,lord says in the gospel1 ,he that is not with me is against me2 and he that gathereth not with me scattereth abroad4#af ,yet when the disciples had brought word to ,him that they had seen one casting out devils in ,his name1 and had forbidden him1 because he followed not them1 ,he said1 ,forbid him not3 for he that is not against us is for us4 ,for there is no man which shall do a miracle in my name1 that can lightly speak evil of me4#ag ,if1 indeed1 there were nothing in this man requiring correction1 then any one would be safe1 who1 setting himself outside the communion of the ,church1 severing himself from all ,christian brotherhood1 should gather in ,christ's name2 and so there would be no truth in this1 ,he that is not with me is against me2 and he that gathereth not with me scattereth abroad4 ,but if he required correction in the point where the disciples in their ignorance were anxious to check him1 why did our ,lord1 by saying1 ,forbid him not1 prevent this check from being given8 ,and how can that be true which ,he then says1 ,he that is not against you is for you8 ,for in this point he was not against1 but for them1 when he was working miracles of healing in ,christ's name4 ,that both1 therefore1 should be true1 as both are true1--both the declaration1 that he that is not with me is against me1 and he that gathereth not with me scattereth abroad2 and also the injunction1 ,forbid him not2 for he that is not against you is for you1--what must we understand1 except that the man was to be confirmed in his veneration for that mighty ,name1 in respect of which he was not against the ,church1 but for it2 and yet he was to be blamed for separating himself from the ,church1 whereby his gathering became a scattering2 and if it should have so happened that he sought union with the ,church1 he should not have received what he already possessed1 but be made to set right the points wherein he had gone astray8 99 99 99 99 99 ,,chap4 ,,viii4--#aj4 ,nor indeed were the prayers of the ,gentile ,cornelius unheard1 nor did his alms lack acceptance2 nay1 he was found worthy that an angel should be sent to him1 and that he should behold the messenger1 through whom he might assuredly have learned everything that was necessary1 without requiring that any man should come to him4 ,but since all the good that he had in his prayers and alms could not benefit him unless he were incorporated in the ,church by the bond of ,christian brotherhood and peace1 he was ordered to send to ,peter1 and through him learned ,christ2 and1 being also baptized by his orders1 he was joined by the tie of communion to the fellowship of ,christians1 to which before he was bound only by the likeness of good works4#ah ,and indeed it would have been most fatal to despise what he did not yet possess1 vaunting himself in what he had4 ,so too those who1 by separating themselves from the society of their fellows1 to the overthrow of charity1 thus break the bond of unity1 if they observe none of the things which they have received in that society1 are separated in everything2 and so any one whom they have joined to their society1 if he afterwards wish to come over to the ,church1 ought to receive everything which he has not already received4 ,but if they observe some of the same things1 in respect of these they have not severed themselves2 and so far they are still a part of the framework of the ,church1 while in all other respects they are cut off from it4 ,accordingly1 any one whom they have associated with themselves is united to the ,church in all those points in which they are not separated from it4 ,and therefore1 if he wish to come over to the ,church1 he is made sound in those points in which he was unsound and went astray2 but where he was sound in union with the ,church1 he is not cured1 but recognised1--lest in desiring to cure what is sound we should rather inflict a wound4 ,therefore those whom they baptize they heal from the wound of idolatry or unbelief2 but they injure them more seriously with the wound of schism4 ,for idolaters among the people of the ,lord were smitten with the sword2#ai but schismatics were swallowed up by the earth opening her mouth4#bj ,and the apostle says1 ,though ,i have all faith1 so that ,i could remove mountains1 and have not charity1 ,i am nothing4#ba #aa4 ,if any one is brought to the surgeon1 afflicted with a grievous wound in some vital part of the body1 and the surgeon says that unless it is cured it must cause death1 the friends who brought him do not1 ,i presume1 act so foolishly as to count over to the surgeon all his sound limbs1 and1 drawing his attention to them1 make answer to him1 ,can it be that all these sound limbs are of no avail to save his life1 and that one wounded limb is enough to cause his death8 ,they certainly do not say this1 but they entrust him to the surgeon to be cured4 ,nor1 again1 because they so entrust him1 do they ask the surgeon to cure the limbs that are sound as well2 but they desire him to apply drugs with all care to the one part from which death is threatening the other sound parts too1 with the certainty that it must come1 unless the wound be healed4 ,what will it then profit a man that he has sound faith1 or perhaps only soundness in the sacrament of faith1 when the soundness of his charity is done away with by the fatal wound of schism1 so that by the overthrow of it the other points1 which were in themselves sound1 are brought into the infection of death8 ,to prevent which1 the mercy of ,god1 through the unity of ,his holy ,church1 does not cease striving that they may come and be healed by the medicine of reconciliation1 through the bond of peace4 ,and let them not think that they are sound because we admit that they have something sound in them2 nor let them think1 on the other hand1 that what is sound must needs be healed1 because we show that in some parts there is a wound4 ,so that in the soundness of the sacrament1 because they are not against us1 they are for us2 but in the wound of schism1 because they gather not with ,christ1 they scatter abroad4 ,let them not be exalted by what they have4 ,why do they pass the eyes of pride over those parts only which are sound8 ,let them condescend also to look humbly on their wound1 and give heed not only to what they have1 but also to what is wanting in them4 99 99 99 99 99 ,,chap4 ,,ix4--#ab4 ,let them see how many things1 and what important things1 are of no avail1 if a certain single thing be wanting1 and let them see what that one thing is4 ,and herein let them hear not my words1 but those of the apostle3 ,though ,i speak with the tongues of men and of angels1 and have not charity1 ,i am become as sounding brass1 or a tinkling cymbal4 ,and though ,i have the gift of prophecy1 and understand all mysteries1 and all knowledge2 and though ,i have all faith1 so that ,i could remove mountains1 and have not charity1 ,i am nothing4#bb ,what does it profit them1 therefore1 if they have both the voice of angels in the sacred mysteries1 and the gift of prophecy1 as had ,caiaphas#bc and ,saul1#bd that so they may be found prophesying1 of whom ,holy ,scripture testifies that they were worthy of condemnation8 ,if they not only know1 but even possess the sacraments1 as ,simon ,magus did2#be if they have faith1 as the devils confessed ,christ 7for we must not suppose that they did not believe when they said1 ,what have we to do with ,thee8 ,i know ,thee who ,thou art1 the ,holy ,one of ,god#bf72 if they distribute of themselves their own substance to the poor1 as many do1 not only in the ,catholic ,church1 but in the different heretical bodies2 if1 under the pressure of any persecution1 they give their bodies with us to be burned for the faith which they like us confess3 yet because they do all these things apart from the ,church1 not forbearing one another in love1 nor endeavouring to keep the unity of the spirit in the bond of peace1#bg insomuch as they have not charity1 they cannot attain to eternal salvation1 even with all those good things which profit them not4 99 99 99 99 99 ,,chap4 ,x4--#ac4 ,but they think within themselves that they show very great subtlety in asking whether the baptism of ,christ in the party of ,donatus makes men sons or not2 so that1 if we allow that it does make them sons1 they may assert that theirs is the ,church1 the mother which could give birth to sons in the baptism of ,christ2 and since the ,church must be one1 they may allege that ours is no ,church4 ,but if we say that it does not make them sons1 ,why then1 say they1 do you not cause those who pass from us to you to be born again in baptism1 after they have been baptized with us1 if they are not thereby born as yet8 #ad4 ,just as though their party gained the power of generation in virtue of what constitutes its division1 and not from what causes its union with the ,church4 ,for it is severed from the bond of peace and charity1 but it is joined in one baptism4 ,and so there is one ,church which alone is called ,catholic2 and whenever it has anything of its own in these communions of different bodies which are separate from itself1 it is most certainly in virtue of this which is its own in each of them that it1 not they1 has the power of generation4 ,for neither is it their separation that generates1 but what they have retained of the essence of the ,church2 and if they were to go on to abandon this1 they would lose the power of generation4 ,the generation1 then1 in each case proceeds from the ,church1 whose sacraments are retained1 from which any such birth can alone in any case proceed1--although not all who receive its birth belong to its unity1 which shall save those who persevere even to the end4 ,nor is it those only that do not belong to it who are openly guilty of the manifest sacrilege of schism1 but also those who1 being outwardly joined to its unity1 are yet separated by a life of sin4 ,for the ,church had herself given birth to ,simon ,magus through the sacrament of baptism2 and yet it was declared to him that he had no part in the inheritance of ,christ4#bh ,did he lack anything in respect of baptism1 of the gospel1 of the sacraments8 ,but in that he wanted charity1 he was born in vain2 and perhaps it had been well for him that he had never been born at all4 ,was anything wanting to their birth to whom the apostle says1 ,i have fed you with milk1 and not with meat1 even as babes in ,christ8 ,yet he recalls them from the sacrilege of schism1 into which they were rushing1 because they were carnal3 ,i have fed you1 he says1 with milk1 and not with meat3 for hitherto ye were not able to bear it1 neither yet are ye able4 ,for ye are yet carnal3 for whereas there is among you envying1 and strife1 and divisions1 are ye not carnal1 and walk as men8 ,for while one saith1 ,i am of ,paul2 and another1 ,i am of ,apollos2 are ye not carnal8#bi ,for of these he says above3 ,now ,i beseech you1 brethren1 by the name of our ,lord ,jesus ,christ1 that ye all speak the same thing1 and that there be no divisions among you2 but that ye be perfectly joined together in the same mind1 and in the same judgment4 ,for it hath been declared unto me of you1 my brethren1 by them which are of the house of ,chle1 that there are contentions among you4 ,now this ,i say1 that every one of you saith1 ,i am of ,paul1 and ,i of ,apollos1 and ,i of ,cephas1 and ,i of ,christ4 ,is ,christ divided8 was ,paul crucified for you8 or were ye baptized in the name of ,paul8#cj ,these1 therefore1 if they continued in the same perverse obstinacy1 were doubtless indeed born1 but yet would not belong by the bond of peace and unity to the very ,church in respect of which they were born4 ,therefore she herself bears them in her own womb1 and in the womb of her handmaids1 by virtue of the same sacraments1 as though by virtue of the seed of her husband4 ,for it is not without meaning that the apostle says that all these things were done by way of figure4#ca ,but those who are too proud1 and are not joined to their lawful mother1 are like ,ishmael1 of whom it is said1 ,cast out this bond-woman and her son3 for the son of the bond-woman shall not be heir with my son1 even with ,isaac4#cb ,but those who peacefully love the lawful wife of their father1 whose sons they are by lawful descent1 are like the sons of ,jacob1 born indeed of handmaids1 but yet receiving the same inheritance4#cc ,but those who are born within the family1 of the womb of the mother herself1 and then neglect what they have received1 are like ,isaac's son ,esau1 who was rejected1 ,god ,himself bearing witness to it1 and saying1 ,i loved ,jacob1 and ,i hated ,esau2#cd and that though they were twin-brethren1 the offspring of the same womb4 99 99 99 99 99 ,,chap4 ,,xi4--#ae4 ,they ask also1 ,whether sins are remitted in baptism in the party of ,donatus3 so that1 if we say that they are remitted1 they may answer1 then the ,holy ,spirit is there2 for when by the breathing of our ,lord the ,holy ,spirit was given to the disciples1 ,he then went on to say1 ,baptize all nations in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4#ce ,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained4#cf ,and if it is so1 they say1 then our communion is the ,church of ,christ2 for the ,holy ,spirit does not work the remission of sins except in the ,church4 ,and if our communion is the ,church of ,christ1 then your communion is not the ,church of ,christ4 ,for that is one1 wherever it is1 of which it is said1 ,my dove is but one2 she is the only one of her mother2#cg nor can there be just so many churches as there are schisms4 ,but if we should say that sins are not there remitted1 then1 say they1 there is no true baptism there2 and therefore ought you to baptize those whom you receive from us4 ,and since you do not do this1 you confess that you are not in the ,church of ,christ4 #af4 ,to these we reply1 following the ,scriptures1 by asking them to answer themselves what they ask of us4 ,for ,i beg them to tell us whether there is any remission of sins where there is not charity2 for sins are the darkness of the soul4 ,for we find ,st4 ,john saying1 ,he that hateth his brother is in darkness4#ch ,but none would create schisms1 if they were not blinded by hatred of their brethren4 ,if1 therefore1 we say that sins are not remitted there1 how is he regenerate who is baptized among them8 ,and what is regeneration in baptism1 except the being renovated from the corruption of the old man8 ,and how can he be so renovated whose past sins are not remitted8 ,but if he be not regenerate1 neither does he put on ,christ2 from which it seems to follow that he ought to be baptized again4 ,for the apostle says1 ,for as many of you as have been baptized into ,christ have put on ,christ2#ci and if he has not so put on ,christ1 neither should he be considered to have been baptized in ,christ4 ,further1 since we say that he has been baptized in ,christ1 we confess that he has put on ,christ2 and if we confess this1 we confess that he is regenerate4 ,and if this be so1 how does ,st4 ,john say1 ,he that hateth his brother remaineth still in darkness1 if remission of his sins has already taken place8 ,can it be that schism does not involve hatred of one's brethren8 ,who will maintain this1 when both the origin of1 and perseverance in schism consists in nothing else save hatred of the brethren8 #ag4 ,they think that they solve this question when they say3 ,there is then no remission of sins in schism1 and therefore no creation of the new man by regeneration1 and accordingly neither is there the baptism of ,christ4 ,but since we confess that the baptism of ,christ exists in schism1 we propose this question to them for solution3 ,was ,simon ,magus endued with the true baptism of ,christ8 ,they will answer1 ,yes2 being compelled to do so by the authority of holy ,scripture4 ,i ask them whether they confess that he received remission of his sins4 ,they will certainly acknowledge it4 ,so ,i ask why ,peter said to him that he had no part in the lot of the saints4 ,because1 they say1 he sinned afterwards1 wishing to buy with money the gift of ,god1 which he believed the apostles were able to sell4 99 99 99 99 99 ,,chap4 ,,xii4--#ah4 ,what if he approached baptism itself in deceit8 were his sins remitted1 or were they not8 ,let them choose which they will4 ,whichever they choose will answer our purpose4 ,if they say they were remitted1 how then shall the ,holy ,spirit of discipline flee deceit1#dj if in him who was full of deceit ,he worked remission of sins8 ,if they say they were not remitted1 ,i ask whether1 if he should afterwards confess his sin with contrition of heart and true sorrow1 it would be judged that he ought to be baptized again4 ,and if it is mere madness to assert this1 then let them confess that a man can be baptized with the true baptism of ,christ1 and that yet his heart1 persisting in malice or sacrilege1 may not allow remission of sins to be given2 and so let them understand that men may be baptized in communions severed from the ,church1 in which ,christ's baptism is given and received in the said celebration of the sacrament1 but that it will only then be of avail for the remission of sins1 when the recipient1 being reconciled to the unity of the ,church1 is purged from the sacrilege of deceit1 by which his sins were retained1 and their remission prevented4 ,for1 as in the case of him who had approached the sacrament in deceit there is no second baptism1 but he is purged by faithful discipline and truthful confession1 which he could not be without baptism1 so that what was given before becomes then powerful to work his salvation1 when the former deceit is done away by the truthful confession2 so also in the case of the man who1 while an enemy to the peace and love of ,christ1 received in any heresy or schism the baptism of ,christ1 which the schismatics in question had not lost from among them1 though by his sacrilege his sins were not remitted1 yet1 when he corrects his error1 and comes over to the communion and unity of the ,church1 he ought not to be again baptized3 because by his very reconciliation to the peace of the ,church he receives this benefit1 that the sacrament now begins in unity to be of avail for the remission of his sins1 which could not so avail him as received in schism4 #ai4 ,but if they should say that in the man who has approached the sacrament in deceit1 his sins are indeed removed by the holy power of so great a sacrament at the moment when he received it1 but return immediately in consequence of his deceit3 so that the ,holy ,spirit has both been present with him at his baptism for the removal of his sins1 and has also fled before his perseverance in deceit so that they should return3 so that both declarations prove true1--both1 ,as many of you as have been baptized into ,christ have put on ,christ2 and also1 ,the holy spirit of discipline will flee deceit2--that is to say1 that both the holiness of baptism clothes him with ,christ1 and the sinfulness of deceit strips him of ,christ2 like the case of a man who passes from darkness through light into darkness again1 his eyes being always directed towards darkness1 though the light cannot but penetrate them as he passes2--if they should say this1 let them understand that this is also the case with those who are baptized without the pale of the ,church1 but yet with the baptism of the ,church1 which is holy in itself1 wherever it may be2 and which therefore belongs not to those who separate themselves1 but to the body from which they are separated2 while yet it avails even among them so far1 that they pass through its light back to their own darkness1 their sins1 which in that moment had been dispelled by the holiness of baptism1 returning immediately upon them1 as though it were the darkness returning which the light had dispelled while they were passing through it4 #bj4 ,for that sins which have been remitted do return upon a man1 is most clearly taught by our ,lord1 in the case of the servant whom ,he found owing ,him ten thousand talents1 and to whom ,he yet forgave all at his entreaty4 ,but when he refused to have pity on his fellow-servant who owed him a hundred pence1 the ,lord commanded him to pay what ,he had forgiven him4 ,the time1 then1 at which pardon is received through baptism is as it were the time for rendering accounts1 so that all the debts which are found to be due may be remitted4 ,yet it was not afterwards that the servant lent his fellow-servant the money1 which he had so pitilessly exacted when the other was unable to pay it2 but his fellow-servant already owed him the debt1 when he himself1 on rendering his accounts to his master1 was excused a debt of so vast an amount4 ,he had not first excused his fellow-servant1 and so come to receive forgiveness from his ,lord4 ,this is proved by the words of the fellow-servant3 ,have patience with me1 and ,i will pay thee all4 ,otherwise he would have said1 ,you forgave me it before2 why do you again demand it8 ,this is made more clear by the words of the ,lord ,himself4 ,for ,he says1 ,but the same servant went out1 and found one of his fellow-servants which was owing#da him a hundred pence4#db ,he does not say1 ,to whom he had already forgiven a debt of a hundred pence4 ,since then ,he says1 was owing him1 it is clear that he had not forgiven him the debt4 ,and indeed1 it would have been better1 and more in accordance with the position of a man who was going to render an account of so great a debt1 and expected forbearance from his lord1 that he should first have forgiven his fellow-servant what was due to him1 and so have come to render the account when there was such need for imploring the compassion of his lord4 ,yet the fact that he had not yet forgiven his fellow-servant1 did not prevent his lord from forgiving him all his debts on the occasion of receiving his accounts4 ,but what advantage was it to him1 since they all immediately returned with redoubled force upon his head1 in consequence of his persistent want of charity8 ,so the grace of baptism is not prevented from giving remission of all sins1 even if he to whom they are forgiven continues to cherish hatred towards his brother in his heart4 ,for the guilt of yesterday is remitted1 and all that was before it1 nay1 even the guilt of the very hour and moment previous to baptism1 and during baptism itself4 ,but then he immediately begins again to be responsible1 not only for the days1 hours1 moments which ensue1 but also for the past1--the guilt of all the sins which were remitted returning on him1 as happens only too frequently in the ,church4 99 99 99 99 99 ,,chap4 ,,xiii4--#ba4 ,for it often happens that a man has an enemy whom he hates most unjustly2 although we are commanded to love even our unjust enemies1 and to pray for them4 ,but in some sudden danger of death he begins to be uneasy1 and desires baptism1 which he receives in such haste1 that the emergency scarcely admits of the necessary formal examination of a few words1 much less of a long conversation1 so that this hatred should be driven from his heart1 even supposing it to be known to the minister who baptizes him4 ,certainly cases of this sort are still found to occur not only with us1 but also with them4 ,what shall we say then8 ,are this man's sins forgiven or not8 ,let them choose just which alternative they prefer4 ,for if they are forgiven1 they immediately return3 this is the teaching of the gospel1 the authoritative announcement of truth4 ,whether1 therefore1 they are forgiven or not1 medicine is necessary afterwards2 and yet if the man lives1 and learns that his fault stands in need of correction1 and corrects it1 he is not baptized anew1 either with them or with us4 ,so in the points in which schismatics and heretics neither entertain different opinions nor observe different practice from ourselves1 we do not correct them when they join us1 but rather commend what we find in them4 ,for where they do not differ from us1 they are not separated from us4 ,but because these things do them no good so long as they are schismatics or heretics1 on account of other points in which they differ from us1 not to mention the most grievous sin that is involved in separation itself1 therefore1 whether their sins remain in them1 or return again immediately after remission1 in either case we exhort them to come to the soundness of peace and ,christian charity1 not only that they may obtain something which they had not before1 but also that what they had may begin to be of use to them4 ,,chap4 ,,xiv4--#bb4 ,it is to no purpose1 then1 that they say to us1 ,if you acknowledge our baptism1 what do we lack that should make you suppose that we ought to think seriously of joining your communion8 ,for we reply1 ,we do not acknowledge any baptism of yours2 for it is not the baptism of schismatics or heretics1 but of ,god and of the ,church1 wheresoever it may be found1 and whithersoever it may be transferred4 ,but it is in no sense yours1 except because you entertain false opinions1 and do sacrilegious acts1 and have impiously separated yourselves from the ,church4 ,for if everything else in your practice and opinions were true1 and still you were to persist in this same separation1 contrary to the bond of brotherly peace1 contrary to the union of all the brethren1 who have been manifest1 according to the promise1 in all the world2 the particulars of whose history1 and the secrets of whose hearts1 you never could have known or considered in every case1 so as to have a right to condemn them2 who1 moreover1 cannot be liable to condemnation for submitting themselves to the judges of the ,church rather than to one of the parties to the dispute1--in this one thing1 at least1 in such a case1 you are deficient1 in which he is deficient who lacks charity4 ,why should we go over our argument again8 ,look and see yourselves in the apostle1 how much there is that you lack4 ,for what does it matter to him who lacks charity1 whether he be carried away outside the ,church at once by some blast of temptation1 or remain within the ,lord's harvest1 so as to be separated only at the final winnowing8 ,and yet even such1 if they have once been born in baptism1 need not be born again4 99 99 99 99 99 ,,chap4 ,,xv4--#bc4 ,for it is the ,church that gives birth to all1 either within her pale1 of her own womb2 or beyond it1 of the seed of her bridegroom1--either of herself1 or of her handmaid4 ,but ,esau1 even though born of the lawful wife1 was separated from the people of ,god because he quarrelled with his brother4 ,and ,asher1 born indeed by the authority of a wife1 but yet of a handmaid1 was admitted to the land of promise on account of his brotherly good-will4 ,whence also it was not the being born of a handmaid1 but his quarrelling with his brother1 that stood in the way of ,ishmael1 to cause his separation from the people of ,god2 and he received no benefit from the power of the wife1 whose son he rather was1 inasmuch as it was in virtue of her conjugal rights that he was both conceived in and born of the womb of the handmaid4 ,just as with the ,donatists it is by the right of the ,church1 which exists in baptism1 that whosoever is born receives his birth2 but if they agree with their brethren1 through the unity of peace they come to the land of promise1 not to be again cast out from the bosom of their true mother1 but to be acknowledged in the seed of their father2 but if they persevere in discord1 they will belong to the line of ,ishmael4 ,for ,ishmael was first1 and then ,isaac2 and ,esau was the elder1 ,jacob the younger4 ,not that heresy gives birth before the ,church1 or that the ,church herself gives birth first to those who are carnal or animal1 and afterwards to those who are spiritual2 but because1 in the actual lot of our mortality1 in which we are born of the seed of ,adam1 that was not first which is spiritual1 but that which is natural1 and afterward that which is spiritual4#dc ,but from mere animal sensation1 because the natural man receiveth not the things of the ,spirit of ,god1#dd arise all dissensions and schisms4 ,and the apostle says#de that all who persevere in this animal sensation belong to the old covenant1 that is1 to the desire of earthly promises1 which are indeed the type of the spiritual2 but the natural man receiveth not the things of the ,spirit of ,god4#dd #bd4 ,at whatever time1 therefore1 men have begun to be of such a nature in this life1 that1 although they have partaken of such divine sacraments as were appointed for the dispensation under which they lived1 they yet savour of carnal things1 and hope for and desire carnal things from ,god1 whether in this life or afterwards1 they are yet carnal4 ,but the ,church1 which is the people of ,god1 is an ancient institution even in the pilgrimage of this life1 having a carnal interest in some men1 a spiritual interest in others4 ,to the carnal belongs the old covenant1 to the spiritual the new4 ,but in the first days both were hidden1 from ,adam even to ,moses4 ,but by ,moses the old covenant was made manifest1 and in it was hidden the new covenant1 because after a secret fashion it was typified4 ,but so soon as the ,lord came in the flesh1 the new covenant was revealed2 yet1 though the sacraments of the old covenant passed away1 the dispositions peculiar to it did not pass away4 ,for they still exist in those whom the apostle declares to be already born indeed by the sacrament of the new covenant1 but yet incapable1 as being natural1 of receiving the things of the ,spirit of ,god4 ,for1 as in the sacraments of the old covenant some persons were already spiritual1 belonging secretly to the new covenant1 which was then concealed1 so now also in the sacrament of the new covenant1 which has been by this time revealed1 many live who are natural4 ,and if they will not advance to receive the things of the ,spirit of ,god1 to which the discourse of the apostle urges them1 they will still belong to the old covenant4 ,but if they advance1 even before they receive them1 yet by their very advance and approach they belong to the new covenant2 and if1 before becoming spiritual1 they are snatched away from this life1 yet through the protection of the holiness of the sacrament they are reckoned in the land of the living1 where the ,lord is our hope and our portion4 ,nor can ,i find any truer interpretation of the scripture1 ,thine eyes did see my substance1 yet being imperfect2#df considering what follows1 ,and in ,thy book shall all be written4#dg 99 99 99 99 99 ,,chap4 ,,xvi4--#be4 ,but the same mother which brought forth ,abel1 and ,enoch1 and ,noah1 and ,abraham1 brought forth also ,moses and the prophets who succeeded him till the coming of our ,lord2 and the mother which gave birth to them gave birth also to our apostles and martyrs1 and all good ,christians4 ,for all these that have appeared have been born indeed at different times1 but are included in the society of our people2 and it is as citizens of the same state that they have experienced the labours of this pilgrimage1 and some of them are experiencing them1 and others will experience them1 even to the end4 ,again1 the mother who brought forth ,cain1 and ,ham1 and ,ishmael1 and ,esau1 brought forth also ,dathan and others like him in the same people2 and she who gave birth to them gave birth also to ,judas the false apostle1 and ,simon ,magus1 and all the other false ,christians who up to this time have persisted obstinately in their carnal affections1 whether they have been mingled in the unity of the ,church1 or separated from it in open schism4 ,but when men of this kind have the gospel preached to them1 and receive the sacraments at the hand of those who are spiritual1 it is as though ,rebecca gave birth to them of her own womb1 as she did to ,esau2 but when they are produced in the midst of the people of ,god through the instrumentality of those who preach the gospel not sincerely1#dh ,sarah is indeed the mother1 but through ,hagar4 ,so when good spiritual disciples are produced by the preaching or baptism of those who are carnal1 ,leah1 indeed1 or ,rachel1 gives birth to them in her right as wife1 but from the womb of a handmaid4 ,but when good and faithful disciples are born of those who are spiritual in the gospel1 and either attain to the development of spiritual age1 or do not cease to strive in that direction1 or are only deterred from doing so by want of power1 these are born like ,isaac from the womb of ,sarah1 or ,jacob from the womb of ,rebecca1 in the new life of the new covenant4 99 99 99 99 99 ,,chap4 ,,xvii4--#bf4 ,therefore1 whether they seem to abide within1 or are openly outside1 whatsoever is flesh is flesh1 and what is chaff is chad1 whether they persevere in remaining in their barrenness on the threshing-floor1 or1 when temptation befalls them1 are carried out as it were by the blast of some wind4 ,and even that man is always severed from the unity of the ,church which is without a spot or wrinkle1#di who associates with the congregation of the saints in carnal obstinacy4 ,yet we ought to despair of no man1 whether he be one who shows himself to be of this nature within the pale of the ,church1 or whether he more openly opposes it from without4 ,but the spiritual1 or those who are steadily advancing with pious exertion towards this end1 do not stray without the pale2 since even when1 by some perversity or necessity among men1 they seem to be driven forth1 they are more approved than if they had remained within1 since they are in no degree roused to contend against the ,church1 but remain rooted in the strongest foundation of ,christian charity on the solid rock of unity4 ,for hereunto belongs what is said in the sacrifice of ,abraham3 ,but the birds divided he not4#ej 99 99 99 99 99 ,,chap4 ,,xviii4--#bg4 ,on the question of baptism1 then1 ,i think that ,i have argued at sufficient length2 and since this is a most manifest schism which is called by the name of the ,donatists1 it only remains that on the subject of baptism we should believe with pious faith what the universal ,church maintains1 apart from the sacrilege of schism4 ,and yet1 if within the ,church different men still held different opinions on the point1 without meanwhile violating peace1 then till some one clear and simple decree should have been passed by an universal ,council1 it would have been right for the charity which seeks for unity to throw a veil over the error of human infirmity1 as it is written1 ,for charity shall cover the multitude of sins4#ea ,for1 seeing that its absence causes the presence of all other things to be of no avail1 we may well suppose that in its presence there is found pardon for the absence of some missing things4 #bh4 ,there are great proofs of this existing on the part of the blessed martyr ,cyprian1 in his letters1--to come at last to him of whose authority they carnally flatter themselves they are possessed1 whilst by his love they are spiritually overthrown4 ,for at that time1 before the consent of the whole ,church had declared authoritatively1 by the decree of a general ,council1#eb what practice should be followed in this matter1 it seemed to him1 in common with about eighty of his fellow-bishops of the ,african churches1 that every man who had been baptized outside the communion of the ,catholic ,church should1 on joining the ,church1 be baptized anew4 ,and ,i take it1 that the reason why the ,lord did not reveal the error in this to a man of such eminence1 was1 that his pious humility and charity in guarding the peace and health of the ,church might be made manifest1 and might be noticed1 so as to serve as an example of healing power1 so to speak1 not only to ,christians of that age1 but also to those who should come after4 ,for when a bishop of so important a ,church1 himself a man of so great merit and virtue1 endowed with such excellence of heart and power of eloquence1 entertained an opinion about baptism different from that which was to be confirmed by a more diligent searching into the truth2 though many of his colleagues held what was not yet made manifest by authority1 but was sanctioned by the past custom of the ,church1 and afterwards embraced by the whole ,catholic world2 yet under these circumstances he did not sever himself1 by refusal of communion1 from the others who thought differently1 and indeed never ceased to urge on the others that they should forbear one another in love1 endeavouring to keep the unity of the ,spirit in the bond of peace4#ec ,for so1 while the framework of the body remained whole1 if any infirmity occurred in certain of its members1 it might rather regain its health from their general soundness1 than be deprived of the chance of any healing care by their death in severance from the body4 ,and if he had severed himself1 how many were there to follow6 what a name was he likely to make for himself among men6 how much more widely would the name of ,cyprianist have spread than that of ,donatist6 ,but he was not a son of perdition1 one of those of whom it is said1 ,thou castedst them down into destruction2#ed but he was the son of the peace of the ,church1 who in the clear illumination of his mind failed to see one thing1 only that through him another thing might be more excellently seen4 ,and yet1 says the apostle1 show ,i unto you a more excellent way3 though ,i speak with the tongues of men and of angels1 and have not charity1 ,i am become as sounding brass1 or a tinkling cymbal4#ee ,he had therefore imperfect insight into the hidden mystery of the sacrament4 ,but if he had known the mysteries of all sacraments1 without having charity1 it would have been nothing4 ,but as he1 with imperfect insight into the mystery1 was careful to preserve charity with all courage and humility and faith1 he deserved to come to the crown of martyrdom2 so that1 if any cloud had crept over the clearness of his intellect from his infirmity as man1 it might be dispelled by the glorious brightness of his blood4 ,for it was not in vain that our ,lord ,jesus ,christ1 when ,he declared ,himself to be the vine1 and ,his disciples1 as it were1 the branches in the vine1 gave command that those which bare no fruit should be cut off1 and removed from the vine as useless branches4#ef ,but what is really fruit1 save that new offspring1 of which ,he further says1 ,a new commandment ,i give unto you1 that ye love one another8#eg ,this is that very charity1 without which the rest profiteth nothing4 ,the apostle also says3 ,but the fruit of the ,spirit is love1 joy1 peace1 long-suffering1 gentleness1 goodness1 faith1 meekness1 temperance2#eh each of which begins with charity1 and with the rest of the combination forms one unity in a kind of wondrous cluster4#ei ,nor is it again in vain that our ,lord added1 ,and every branch that beareth fruit1 my ,father purgeth it1 that it may bring forth more fruit1#fj but because those who are strong in the fruit of charity may yet have something which requires purging1 which the ,husbandman will not leave untended4 ,whilst1 then1 that holy man entertained on the subject of baptism an opinion at variance with the true view1 which was afterwards thoroughly examined and confirmed after most diligent consideration1 his error was compensated by his remaining in catholic unity1 and by the abundance of his charity2 and finally it was cleared away by the pruning-hook of martyrdom4 99 99 99 99 99 ,,chap4 ,,xix4--#bi4 ,but that ,i may not seem to be uttering these praises of the blessed martyr 7which1 indeed1 are not his1 but rather those of ,him by whose grace he showed himself what he was71 in order to escape the burden of proof1 let us now bring forward from his letters the testimony by which the mouths of the ,donatists may most of all be stopped4 ,for they advance his authority before the unlearned1 to show that in a manner they do well when they baptize afresh the faithful who come to them4 ,too wretched are they--and1 unless they correct themselves1 even by themselves are they utterly condemned--who choose in the example set them by so great a man to imitate just that fault1 which only did not injure him1 because he walked with constant steps even to the end in that from which they have strayed who have not known the ways of peace4#fa ,it is true that ,christ's baptism is holy2 and although it may exist among heretics or schismatics1 yet it does not belong to the heresy or schism2 and therefore even those who come from thence to the ,catholic ,church herself ought not to be baptized afresh4 ,yet to err on this point is one thing2 it is another thing that those who are straying from the peace of the ,church1 and have fallen headlong into the pit of schism1 should go on to decide that any who join them ought to be baptized again4 ,for the former is a speck on the brightness of a holy soul which abundance of charity#fb would fain have covered2 the latter is a stain in their nether foulness which the hatred of peace in their countenance ostentatiously brings to light4 ,but the subject for our further consideration1 relating to the authority of the blessed ,cyprian1 we will commence from a fresh beginning4 ,,footnotes3 #e ,this treatise was written about #djj ,a4,d4 #f ,contra ,epist4 ,parmen4 ii4 #ad4 #g ,comp4 v4 #bc1 and iii4 #af1 note4 #h ,ps4 lxi4 #b1 #c4 ,augustine translates from the ,septuagint4 ,the ,english version is3 ,from the end of the earth will ,i cry unto ,thee1 when my heart is overwhelmed3 lead me to the ,rock that is higher than ,i4 ,for ,thou hast been a shelter for me1 and a strong tower from the enemy4 #i ,eph4 ii4 #f4 #aj ,matt4 vii4 #ae4 #aa ,matt4 xxiv4 #bc4 #ab ,matt4 xi4 #bd4 #ac ,the ,council of ,donatist bishops1 held at ,bagai in ,numidia1 ,a4,d4 #cid4 ,cp4 ,contr4 ,crescon4 iii4 #eb1 #ec4 #ad ,quodam modo cardinales ,donatistas4 #ae ,see below1 on ii4 #i4 #af ,matt4 xii4 #cj4 #ag ,mark ix4 #ch1 #ci2 ,luke ix4 #ej4 #ah ,acts x4 #ai ,ex4 xxxii4 #bj ,num4 xvi4 #ba #a ,cor4 xiii4 #b4 #bb #a ,cor4 xiii4 #a1 #b4 #bc ,john xi4 #ea4 #bd #a ,sam4 xviii4 #aj4 #be ,acts viii4 #ac4 #bf ,mark i4 #bd4 #bg ,eph4 iv4 #b1 #c4 #bh ,acts viii4 #ac1 #ba4 #bi #a ,cor4 iii4 #a-d4 #cj #a ,cor4 i4 #aj-ac4 #ca #a ,cor4 x4 #aa4 ,in figura2 ,greek3 tupichs2 ,a4 ,v41 for ensamples4 #cb ,gen4 xxi4 #aj4 #cc ,gen4 xxx4 #c4 #cd ,mal4 i4 #b1 #c2 ,gen4 xxv4 #bd4 #ce ,matt4 xxviii4 #ai4 #cf ,john xx4 #bc4 #cg ,song of ,sol4 vi4 #i4 #ch #a ,john ii4 #aa4 #ci ,gal4 iii4 #bg4 #dj ,wisd4 i4 #e4 #da ,debebat4 ,it is necessary to depart from the ,a4 ,v41 owed1 as ,augustine founds an argument on the use of the imperfect tense4 ,gr4 ,greek3 pheilen4 #db ,matt4 xviii4 #bc-ce4 #dc #a ,cor4 xv4 #df4 #dd #a ,cor4 ii4 #ad4 #de ,gal4 iv4 #df ,ps4 cxxxix4 #af4 #dg ,so ,augustine from the ,septuagint3 ,greek3 epi to biblion sou pantes graphsontai4 ,a4,v41 ,in ,thy book were all my members written4 #dh ,non caste2 ,greek3 ouch agns4 ,phil4 i4 #af4 #di ,in the ,retractations1 ii4 #ah1 ,augustine notes on this passage1 that wherever he uses this quotation from the ,epistle to the ,ephesians1 he means it to be understood of the progress of the ,church towards this condition1 and not of her success in its attainment2 for at present the infirmities and ignorance of her members give ground enough for the whole ,church joining daily in the petition1 ,forgive us our debts4 #ej ,gen4 xv4 #aj4 #ea #a ,pet4 iv4 #h4 #eb ,see below1 ii4 #i4 #ec ,eph4 iv4 #b1 #c4 #ed ,ps4 lxxiii4 #ah4 #ee #a ,cor4 xii4 #ca1 xiii4 #a4 #ef ,john xv4 #a1 #b4 #eg ,john xiii4 #cd4 #eh ,gal4 v4 #bb1 #bc4 #ei ,botrum4 #fj ,john xv4 #b4 #fa ,rom4 iii4 #ag2 from which it has been introduced into the ,alexandrine ,,ms4 of the ,septuagint at ,ps4 xiv4 #c1 as it is quoted by ,migne1 and found in the ,english ,prayer-book version of the ,psalms4 #fb ,charitatis ubera4 ,,book ,,second4 ,,in ,,which ,,augustine ,,proves ,,that ,,it ,,is ,,to ,,no ,,purpose ,,that ,,the ,,donatists ,,bring ,,forward ,,the ,,authority ,,of ,,cyprian1 ,,bishop ,,and ,,martyr1 ,,since ,,it ,,is ,,really ,,more ,,opposed ,,to ,,them ,,than ,,to ,,the ,,catholics4 ,,for ,,that ,,he ,,held ,,that ,,the ,,view ,,of ,,his ,,predecessor ,,agrippinus1 ,,on ,,the ,,subject ,,of ,,baptizing ,,heretics ,,in ,,the ,,catholic ,,church ,,when ,,they ,,join ,,its ,,communion1 ,,should ,,only ,,be ,,received ,,on ,,condition ,,that ,,peace ,,should ,,be ,,maintained ,,with ,,those ,,who ,,entertained ,,the ,,opposite ,,view1 ,,and ,,that ,,the ,,unity ,,of ,,the ,,church ,,should ,,never ,,be ,,broken ,,by ,,any ,,kind ,,of ,,schism4 ,,chap4 ,i4--#a4 ,how much the arguments make for us1 that is1 for catholic peace1 which the party of ,donatus profess to bring forward against us from the authority of the blessed ,cyprian1 and how much they prove against those who bring them forward1 it is my intention1 with the help of ,god1 to show in the ensuing book4 ,if1 therefore1 in the course of my argument1 ,i am obliged to repeat what ,i have already said in other treatises 7although ,i will do so as little as ,i can71 yet this ought not to be objected to by those who have already read them and agree with them2 since it is not only right that those things which are necessary for instruction should be frequently instilled into men of dull intelligence1 but even in the case of those who are endowed with larger understanding1 it contributes very much both to make their learning easier and their powers of teaching readier1 where the same points are handled and discussed in many various ways4 ,for ,i know how much it discourages a reader1 when he comes upon any knotty question in the book which he has in hand1 to find himself presently referred for its solution to another which he happens not to have4 ,wherefore1 if ,i am compelled1 by the urgency of the present questions1 to repeat what ,i have already said in other books1 ,i would seek forgiveness from those who know those books already1 that those who are ignorant may have their difficulties removed2 for it is better to give to one who has already1 than to abstain from satisfying any one who is in want4 #b4 ,what1 then1 do they venture to say1 when their mouth is closed#fc by the force of truth1 with which they will not agree8 ,cyprian1 say they1 whose great merits and vast learning we all know1 decreed in a ,council1#fd with many of his fellow-bishops contributing their several opinions1 that all heretics and schismatics1 that is1 all who are severed from the communion of the one ,church1 are without baptism2 and therefore1 whosoever has joined the communion of the ,church after being baptized by them must be baptized in the ,church4 ,the authority of ,cyprian does not alarm me1 because ,i am reassured by his humility4 ,we know1 indeed1 the great merit of the bishop and martyr ,cyprian2 but is it in any way greater than that of the apostle and martyr ,peter1 of whom the said ,cyprian speaks as follows in his epistle to ,quintus8 ,for neither did ,peter1 whom the ,lord chose first1 and on whom ,he built ,his ,church1#fe when ,paul afterwards disputed with him about circumcision1 claim or assume anything insolently and arrogantly to himself1 so as to say that he held the primacy1 and should rather be obeyed of those who were late and newly come4 ,nor did he despise ,paul because he had before been a persecutor of the ,church1 but he admitted the counsel of truth1 and readily assented to the legitimate grounds which ,paul maintained2 giving us thereby a pattern of concord and patience1 that we should not pertinaciously love our own opinions1 but should rather account as our own any true and rightful suggestions of our brethren and colleagues for the common health and weal4#ff ,here is a passage in which ,cyprian records what we also learn in holy ,scripture1 that the ,apostle ,peter1 in whom the primacy of the apostles shines with such exceeding grace1 was corrected by the later ,apostle ,paul1 when he adopted a custom in the matter of circumcision at variance with the demands of truth4 ,if it was therefore possible for ,peter in some point to walk not uprightly according to the truth of the gospel1 so as to compel the ,gentiles to judaize1 as ,paul writes in that epistle in which he calls ,god to witness that he does not lie2 for he says1 ,now the things which ,i write unto you1 behold1 before ,god1 ,i lie not2#fg and1 after this sacred and awful calling of ,god to witness1 he told the whole tale1 saying in the course of it1 ,but when ,i saw that they walked not uprightly1 according to the truth of the gospel1 ,i said unto ,peter before them all1 ,if thou1 being a ,jew1 livest after the manner of the ,gentiles1 and not as do the ,jews1 why compellest thou the ,gentiles to live as do the ,jews8#fh--;if ,peter1 ,i say1 could compel the ,gentiles to live after the manner of the ,jews1 contrary to the rule of truth which the ,church afterwards held1 why might not ,cyprian1 in opposition to the rule of faith which the whole ,church afterwards held1 compel heretics and schismatics to be baptized afresh8 ,i suppose that there is no slight to ,cyprian in comparing him with ,peter in respect to his crown of martyrdom2 rather ,i ought to be afraid lest ,i am showing disrespect towards ,peter4 ,for who can be ignorant that the primacy of his apostleship is to be preferred to any episcopate in the world8 ,but1 granting the difference in the dignity of their sees1 yet they have the same glory in their martyrdom4 ,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 points1 the ,lord ,himself will know1 by the hidden and wondrous dispensation of whose grace the thief hanging on the cross once for all confesses ,him1 and is sent on the selfsame day to paradise1#fi while ,peter1 the follower of our ,lord1 denies ,him thrice1 and has his crown postponed3#gj for us it were rash to form a judgment from the evidence4 ,but if any one were now found compelling a man to be circumcised after the ,jewish fashion1 as a necessary preliminary for baptism1 this would meet with much more general repudiation by mankind1 than if a man should be compelled to be baptized again4 ,wherefore1 if ,peter1 on doing this1 is corrected by his later colleague ,paul1 and is yet preserved by the bond of peace and unity till he is promoted to martyrdom1 how much more readily and constantly should we prefer1 either to the authority of a single bishop1 or to the ,council of a single province1 the rule that has been established by the statutes of the universal ,church8 ,for this same ,cyprian1 in urging his view of the question1 was still anxious to remain in the unity of peace even with those who differed from him on this point1 as is shown by his own opening address at the beginning of the very ,council which is quoted by the ,donatists4 ,for it is as follows3 99 99 99 99 99 ,,chap4 ,,ii4--#c4 ,when1 on the calends of ,september1 very many bishops from the provinces of ,africa1#ga ,numidia1 and ,mauritania1 with their presbyters and deacons1 had met together at ,carthage1 a great part of the laity also being present2 and when the letter addressed by ,jubaianus to ,cyprian1 as also the answer of ,cyprian to ,jubaianus1 on the subject of baptizing heretics1 had been read1 ,cyprian said3 ',ye have heard1 most beloved colleagues1 what ,jubaianus1 our fellow-bishop1 has written to me1 consulting my moderate ability concerning the unlawful and profane baptism of heretics1 and what answer ,i gave him1--giving a judgment which we have once and again and often given1 that heretics coming to the ,church ought to be baptized1 and sanctified with the baptism of the ,church4 ,another letter of ,jubaianus has likewise been read to you1 in which1 agreeably to his sincere and religious devotion1 in answer to our epistle1 he not only expressed his assent1 but returned thanks also1 acknowledging that he had received instruction4 ,it remains that we severally declare our opinion on this subject1 judging no one1 nor depriving any one of the right of communion if he differ from us4 ,for no one of us sets himself up as a bishop of bishops1 or1 by tyrannical terror1 forceth his colleagues to a necessity of obeying1 inasmuch as every bishop1 in the free use of his liberty and power1 has the right of forming his own judgment1 and can no more be judged by another than he can himself judge another4 ,but we must all await the judgment of our ,lord ,jesus ,christ1 who alone has the power both of setting us in the government of ,his ,church1 and of judging of our acts therein4' 99 99 99 99 99 ,,chap4 ,,iii4--#d4 ,now let the proud and swelling necks of the heretics raise themselves1 if they dare1 against the holy humility of this address4 ,ye mad ,donatists1 whom we desire earnestly to return to the peace and unity of the holy ,church1 that ye may receive health therein1 what have ye to say in answer to this8 ,you are wont1 indeed1 to bring up against us the letters of ,cyprian1 his opinion1 his ,council2 why do ye claim the authority of ,cyprian for your schism1 and reject his example when it makes for the peace of the ,church8 ,but who can fail to be aware that the sacred canon of ,scripture1 both of the ,old and ,new ,testament1 is confined within its own limits1 and that it stands so absolutely in a superior position to all later letters of the bishops1 that about it we can hold no manner of doubt or disputation whether what is confessedly contained in it is right and true2 but that all the letters of bishops which have been written1 or are being written1 since the closing of the canon1 are liable to be refuted if there be anything contained in them which strays from the truth1 either by the discourse of some one who happens to be wiser in the matter than themselves1 or by the weightier authority and more learned experience of other bishops1 or by the authority of ,councils2 and further1 that the ,councils themselves1 which are held in the several districts and provinces1 must yield1 beyond all possibility of doubt1 to the authority of universal ,councils which are formed for the whole ,christian world2 and that even of the universal ,councils1 the earlier are often corrected by those which follow them1 when1 by some actual experiment1 things are brought to light which were before concealed1 and that is known which previously lay hid1 and this without any whirlwind of sacrilegious pride1 without any puffing of the neck through arrogance1 without any strife of envious hatred1 simply with holy humility1 catholic peace1 and ,christian charity8 99 99 99 99 99 ,,chap4 ,,iv4--#e4 ,wherefore the holy ,cyprian1 whose dignity is only increased by his humility1 who so loved the pattern set by ,peter as to use the words1 ,giving us thereby a pattern of concord and patience1 that we should not pertinaciously love our own opinions1 but should rather account as our own any true and rightful suggestions of our brethren and colleagues1 for the common health and weal1#gb--;he1 ,i say1 abundantly shows that he was most willing to correct his own opinion1 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 fold1 as that it could not be lost when they strayed2 on which subject we have already said much4 ,nor should we ourselves venture to assert anything of the kind1 were we not supported by the unanimous authority of the whole ,church1--to which he himself would unquestionably have yielded1 if at that time the truth of this question had been placed beyond dispute by the investigation and decree of a general ,council4 ,for if he quotes ,peter as an example for his allowing himself quietly and peacefully to be corrected by one junior colleague1 how much more readily would he himself1 with the ,council of his province1 have yielded to the authority of the whole world1 when the truth had been thus brought to light8 ,for1 indeed1 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 truth2 and perhaps he even did so1#gc though we have no knowledge of the fact4 ,for it was neither possible that all the proceedings which took place between the bishops at that time should have been committed to writing1 nor are we acquainted with all that was so committed4 ,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 ,council1 had it not first been known to be discussed for some considerable time in the various districts of the world1 with many discussions and comparisons of the views of the bishops on every side8 ,but this is one effect of the soundness of peace1 that when any doubtful points are long under investigation1 and when1 on account of the difficulty of arriving at the truth1 they produce difference of opinion in the course of brotherly disputation1 till men at last arrive at the unalloyed truth2 yet the bond of unity remains1 lest in the part that is cut away there should be found the incurable wound of deadly error4 99 99 99 99 99 ,,chap4 ,v4--#f4 ,and so it is that often something is imperfectly revealed to the more learned1 that their patient and humble charity1 from which proceeds the greater fruit1 may be proved1 either in the way in which they preserve unity1 when they hold different opinions on matters of comparative obscurity1 or in the temper with which they receive the truth1 when they learn that it has been declared to be contrary to what they thought4 ,and of these two we have a manifestation in the blessed ,cyprian of the one1 viz4 of the way in which he preserved unity with those from whom he differed in opinion4 ,for he says1 ,judging no one1 nor depriving any one of the right of communion if he differ from us4#gd ,and the other1 viz4 in what temper he could receive the truth when found to be different from what he thought it1 though his letters are silent on the point1 is yet proclaimed by his merits4 ,if there is no letter extant to prove it1 it is witnessed by his crown of martyrdom2 if the ,council of bishops declare it not1 it is declared by the host of angels4 ,for it is no small proof of a most peaceful soul1 that he won the crown of martyrdom in that unity from which he would not separate1 even though he differed from it4 ,for we are but men2 and it is therefore a temptation incident to men that we should hold views at variance with the truth on any point4 ,but to come through too great love for our own opinion1 or through jealousy of our betters1 even to the sacrilege of dividing the communion of the ,church1 and of founding heresy or schism1 is a presumption worthy of the devil4 ,but never in any point to entertain an opinion at variance with the truth is perfection found only in the angels4 ,since then we are men1 yet forasmuch as in hope we are angels1 whose equals we shall be in the resurrection1#ge at any rate1 so long as we are wanting in the perfection of angels1 let us at least be without the presumption of the devil4 ,accordingly the apostle says1 ,there hath no temptation taken you but such as is common to man4#gf ,it is therefore part of man's nature to be sometimes wrong4 ,wherefore he says in another place1 ,let us therefore1 as many as are perfect1 be thus minded3 and if in anything ye be otherwise minded1 ,god shall reveal even this unto you4#gg ,but to whom does ,he reveal it when it is ,his will 7be it in this life or in the life to come71 save to those who walk in the way of peace1 and stray not aside into any schism8 ,not to such as those who have not known the way of peace1#gh or for some other cause have broken the bond of unity4 ,and so1 when the apostle said1 ,and if in anything ye be otherwise minded1 ,god shall reveal even this unto you1 lest they should think that besides the way of peace their own wrong views might be revealed to them1 he immediately added1 ,nevertheless1 whereto we have already attained1 let us walk by the same rule4#gi ,and ,cyprian1 walking by this rule1 by the most persistent tolerance1 not simply by the shedding of his blood1 but because it was shed in unity 7for if he gave his body to be burned1 and had not charity1 it would profit him nothing#hj71 came by the confession of martyrdom to the light of the angels1 and if not before1 at least then1 acknowledged the revelation of the truth on that point on which1 while yet in error1 he did not prefer the maintenance of a wrong opinion to the bond of unity4 99 99 99 99 99 ,,chap4 ,,vi4--#g4 ,what then1 ye ,donatists1 what have ye to say to this8 ,if our opinion about baptism is true1 yet all who thought differently in the time of ,cyprian were not cut off from the unity of the ,church1 till ,god revealed to them the truth of the point on which they were in error1 why then have ye by your sacrilegious separation broken the bond of peace8 ,but if yours is the true opinion about baptism1 ,cyprian and the others1 in conjunction with whom ye set forth that he held such a ,council1 remained in unity with those who thought otherwise2 why1 therefore1 have ye broken the bond of peace8 ,choose which alternative ye will1 ye are compelled to pronounce an opinion against your schism4 ,answer me1 wherefore have ye separated yourselves8 ,wherefore have ye erected an altar in opposition to the whole world8 ,wherefore do ye not communicate with the ,churches to which apostolic epistles have been sent1 which you yourselves read and acknowledge1 in accordance with whose tenor you say that you order your lives8 ,answer me1 wherefore have ye separated yourselves8 ,i suppose in order that ye might not perish by communion with wicked men4 ,how then was it that ,cyprian1 and so many of his colleagues1 did not perish8 ,for though they believed that heretics and schismatics did not possess baptism1 yet they chose rather to hold communion with them when they had been received into the ,church without baptism1 although they believed that their flagrant and sacrilegious sins were yet upon their heads1 than to be separated from the unity of the ,church1 according to the words of ,cyprian1 ,judging no one1 nor depriving any one of the right of communion if he differ from us4 #h4 ,if1 therefore1 by such communion with the wicked the just cannot but perish1 the ,church had already perished in the time of ,cyprian4 ,whence then sprang the origin of ,donatus8 where was he taught1 where was he baptized1 where was he ordained1 since the ,church had been already destroyed by the contagion of communion with the wicked8 ,but if the ,church still existed1 the wicked could do no harm to the good in one communion with them4 ,wherefore did ye separate yourselves8 ,behold1 ,i see in unity ,cyprian and others1 his colleagues1 who1 on holding a council1 decided that those who have been baptized without the communion of the ,church have no true baptism1 and that therefore it must be given them when they join the ,church4 ,but again1 behold ,i see in the same unity that certain men think differently in this matter1 and that1 recognising in those who come from heretics and schismatics the baptism of ,christ1 they do not venture to baptize them afresh4 ,all of these catholic unity embraces in her motherly breast1 bearing each other's burdens by turns1 and endeavouring to keep the unity of the ,spirit in the bond of peace1#ha till ,god should reveal to one or other of them any error in their views4 ,if the one party held the truth1 were they infected by the others1 or no8 ,if the others held the truth1 were they infected by the first1 or no8 ,choose which ye will4 ,if there was contamination1 the ,church even then ceased to exist2 answer me1 therefore1 whence came ye forth hither8 ,but if the ,church remained1 the good are in no wise contaminated by the bad in such communion2 answer me1 therefore1 why did ye break the bond8 #i4 ,or is it perhaps that schismatics1 when received without baptism1 bring no infection1 but that it is brought by those who deliver up the sacred books8#hb ,for that there were traditors of your number is proved by the clearest testimony of history4 ,and if you had then brought true evidence against those whom you were accusing1 you would have proved your cause before the unity of the whole world1 so that you would have been retained whilst they were shut out4 ,and if you endeavoured to do this1 and did not succeed1 the world is not to blame1 which trusted the judges of the ,church rather than the beaten parties in the suit2 whilst1 if you would not urge your suit1 the world again is not to blame1 which could not condemn men without their cause being heard4 ,why1 then1 did you separate yourselves from the innocent8 ,you cannot defend the sacrilege of your schism4 ,but this ,i pass over4 ,but so much ,i say1 that if the traditors could have defiled you1 who were not convicted by you1 and by whom1 on the contrary1 you were beaten1 much more could the sacrilege of schismatics and heretics1 received into the ,church1 as you maintain1 without baptism1 have defiled ,cyprian4 ,yet he did not separate himself4 ,and inasmuch as the ,church continued to exist1 it is clear that it could not be defiled4 ,wherefore1 then1 did you separate yourselves1 ,i do not say from the innocent1 as the facts proved them1 but from the traditors1 as they were never proved to be8 ,are the sins of traditors1 as ,i began to say1 heavier than those of schismatics8 ,let us not bring in deceitful balances1 to which we may hang what weights we will1 and how we will1 saying to suit ourselves1 ,this is heavy and this is light2 but let us bring forward the sacred balance out of holy ,scripture1 as out of the ,lord's treasure-house1 and let us weigh them by it1 to see which is the heavier2 or rather1 let us not weigh them for ourselves1 but read the weights as declared by the ,lord4 ,at the time when the ,lord showed1 by the example of recent punishment1 that there was need to guard against the sins of olden days1 and an idol was made and worshipped1 and the prophetic book was burned by the wrath of a scoffing king1 and schism was attempted1 the idolatry was punished with the sword1#hc the burning of the book by slaughter in war and captivity in a foreign land1#hd schism by the earth opening1 and swallowing up alive the leaders of the schism1 while the rest were consumed with fire from heaven4#he ,who will now doubt that that was the worse crime which received the heavier punishment8 ,if men coming from such sacrilegious company1 without baptism1 as you maintain1 could not defile ,cyprian1 how could those defile you who were not convicted but supposed betrayers of the sacred books8#hf ,for if they had not only given up the books to be burned1 but had actually burned them with their own hands1 they would have been guilty of a less sin than if they had committed schism2 for schism is visited with the heavier1 the other with the lighter punishment1 not at man's discretion1 but by the judgment of ,god4 99 99 99 99 99 ,,chap4 ,,vii4--#aj4 ,wherefore1 then1 have ye severed yourselves8 ,if there is any sense left in you1 you must surely see that you can find no possible answer to these arguments4 ,we are not left1 they say1 so utterly without resource1 but that we can still answer1 ,it is our will4 ',who art thou that judgest another man's servant8 to his own master he standeth or falleth4'#hg ,they do not understand that this was said to men who were wishing to judge1 not of open facts1 but of the hearts of other men4 ,for how does the apostle himself come to say so much about the sins of schisms and heresies8 ,or how comes that verse in the ,psalms1 ,if of a truth ye love justice1 judge uprightly1 ,o ye sons of men8#hh ,but why does the ,lord ,himself say1 ,judge not according to the appearance1 but judge righteous judgment1#hi if we may not judge any man8 ,lastly1 why1 in the case of those traditors1 whom they have judged unrighteously1 have they themselves ventured to pass any judgments at all on another man's servants8 ,to their own master they were standing or falling4 ,or why1 in the case of the recent followers of ,maximianus1 have they not hesitated to bring forward the judgment delivered with the infallible voice1 as they aver1 of a general ,council1 in such terms as to compare them with those first schismatics whom the earth swallowed up alive8 ,and yet some of them1 as they cannot deny1 they either condemned though innocent1 or received back again in their guilt4 ,but when a truth is urged which they cannot gainsay1 they mutter a truly wholesome murmuring3 ,it is our will3 ',who art thou that judgest another man's servant8 to his own master he standeth or falleth4' ,but when a weak sheep is espied in the desert1 and the pastor who should reclaim it to the fold is nowhere to be seen1 then there is setting of teeth1 and breaking of the weak neck3 ,thou wouldst be a good man1 wert thou not a traditor4 ,consult the welfare of thy soul2 be a ,christian4 ,what unconscionable madness6 ,when it is said to a ,christian1 ,be a ,christian1 what other lesson is taught1 save a denial that he is a ,christian8 ,was it not the same lesson which those persecutors of the ,christians wished to teach1 by resisting whom the crown of martyrdom was gained8 ,or must we even look on crime as lighter when committed with threatening of the sword than with treachery of the tongue8 #aa4 ,answer me this1 ye ravening wolves1 who1 seeking to be clad in sheep's clothing1#ij think that the letters of the blessed ,cyprian are in your favour4 ,did the sacrilege of schismatics defile ,cyprian1 or did it not8 ,if it did1 the ,church perished from that instant1 and there remained no source from which ye might spring4 ,if it did not1 then by what offence on the part of others can the guiltless possibly be denied1 if the sacrilege of schism cannot defile them8 ,wherefore1 then1 have ye severed yourselves8 ,wherefore1 while shunning the lighter offences1 which are inventions of your own1 have ye committed the heaviest offence of all1 the sacrilege of schism8 ,will ye now perchance confess that those men were no longer schismatics or heretics who had been baptized without the communion of the ,church1 or in some heresy or schism1 because by coming over to the ,church1 and renouncing their former errors1 they had ceased to be what formerly they were8 ,how then was it1 that though they were not baptized1 their sins remained not on their heads8 ,was it that the baptism was ,christ's1 but that it could not profit them without the communion of the ,church2 yet when they came over1 and1 renouncing their past error1 were received into the communion of the ,church by the laying on of hands1 then1 being now rooted and founded in charity1 without which all other things are profitless1 they began to receive profit for the remission of sins and the sanctification of their lives from that sacrament1 which1 while without the pale of the ,church1 they possessed in vain8 #ab4 ,cease1 then1 to bring forward against us the authority of ,cyprian in favour of repeating baptism1 but cling with us to the example of ,cyprian for the preservation of unity4 ,for this question of baptism had not been as yet completely worked out1 but yet the ,church observed the most wholesome custom of correcting what was wrong1 not repeating what was already given1 even in the case of schismatics and heretics3 she healed the wounded part1 but did not meddle with what was whole4 ,and this custom1 coming1 ,i suppose1 from apostolical tradition 7like many other things which are held to have been handed down under their actual sanction1 because they are preserved throughout the whole ,church1 though they are not found either in their letters1 or in the ,councils of their successors71--this most wholesome custom1 ,i say1 according to the holy ,cyprian1 began to be what is called amended by his predecessor ,agrippinus4 ,but1 according to the teaching which springs from a more careful investigation into the truth1 which1 after great doubt and fluctuation1 was brought at last to the decision of a general ,council1 we ought to believe that it rather began to be corrupted than to receive correction at the hands of ,agrippinus4 ,accordingly1 when so great a question forced itself upon him1 and it was difficult to decide the point1 whether remission of sins and man's spiritual regeneration could take place among heretics or schismatics1 and the authority of ,agrippinus was there to guide him1 with that of some few men who shared in his misapprehension of this question1 having preferred attempting something new to maintaining a custom which they did not understand how to defend2 under these circumstances1 considerations of probability forced themselves into the eyes of his soul1 and barred the way to the thorough investigation of the truth4 99 99 99 99 99 ,,chap4 ,,viii4--#ac4 ,nor do ,i think that the blessed ,cyprian had any other motive in the free expression and earlier utterance of what he thought in opposition to the custom of the ,church1 save that he should thankfully receive any one that could be found with a fuller revelation of the truth1 and that he should show forth a pattern for imitation1 not only of diligence in teaching1 but also of modesty in learning2 but that1 if no one should be found to bring forward any argument by which those considerations of probability should be refuted1 then he should abide by his opinion1 with the full consciousness that he had neither concealed what he conceived to be the truth1 nor violated the unity which he loved4 ,for so he understood the words of the apostle3 ,let the prophets speak two or three1 and let the other judge4 ,if anything be revealed to another that sitteth by1 let the first hold his peace4#ia ,in which passage he has taught and shown1 that many things are revealed to individuals for the better1 and that we ought not each to strive pertinaciously for what he has once imbibed and held1 but if anything has appeared better and more useful1 he should willingly embrace it4#ib ,at any rate1 in these words he not only advised those to agree with him who saw no better course1 but also exhorted any who could to bring forward arguments by which the maintenance of the former custom might rather be established2 that if they should be of such a nature as not to admit of refutation1 he might show in his own person with what sincerity he said that we ought not each to strive pertinaciously for what he has once imbibed and held1 but that1 if anything has appeared better and more useful1 he should willingly embrace it4#ib ,but inasmuch as none appeared1 except such as simply urged the custom against him1 and the arguments which they produced in its favour were not of a kind to bring conviction to a soul like his1 this mighty reasoner was not content to give up his opinions1 which1 though they were not true1 as he was himself unable to see1 were at any rate not confuted1 in favour of a custom which had truth on its side1 but had not yet been confirmed4 ,and yet1 had not his predecessor ,agrippinus1 and some of his fellow-bishops throughout ,africa1 first tempted him to desert this custom1 even by the decision of a ,council1 he certainly would not have dared to argue against it4 ,but1 amid the perplexities of so obscure a question1 and seeing everywhere around him a strong universal custom1 he would rather have put restraint upon himself by prayer and stretching forth his mind towards ,god1 so as to have perceived or taught that for truth which was afterwards decided by a general ,council4 ,but when he had found relief amid his weariness in the authority of the former ,council#ic which was held by ,agrippinus1 he preferred maintaining what was in a manner the discovery of his predecessors1 to expending further toil in investigation4 ,for1 at the end of his letter to ,quintus1 he thus shows how he has sought repose1 if one may use the expression1 for his weariness1 in what might be termed the resting-place of authority4#id 99 99 99 99 99 ,,chap4 ,,ix4--#ad4 ,this moreover1 says he1 ,agrippinus1 a man of excellent memory1 with the rest1 bishops with him1 who at that time governed the ,church of the ,lord in the province of ,africa and ,numidia1 did1 when by common counsel duly weighed1 establish and confirm2 whose sentence1 being both religious and legitimate and salutary in accordance with the ,catholic faith and ,church1 we also have followed4#ie ,by this witness he gives sufficient proof how much more ready he would have been to bear his testimony1 had any ,council been held to discuss this matter which either embraced the whole ,church1 or at least represented our brethren beyond the sea4 ,but such a ,council had not yet been held1 because the whole world was bound together by the powerful bond of custom2 and this was deemed sufficient to oppose to those who wished to introduce what was new1 because they could not comprehend the truth4 ,afterwards1 however1 while the question became matter for discussion and investigation amongst many on either side1 the new practice was not only invented1 but even submitted to the authority and power of a general ,council1--after the martyrdom of ,cyprian1 it is true1 but before we were born4#if ,but that this was indeed the custom of the ,church1 which afterwards was confirmed by a general ,council1 in which the truth was brought to light1 and many difficulties cleared away1 is plain enough from the words of the blessed ,cyprian himself in that same letter to ,jubaianus1 which was quoted as being read in the ,council4#ig ,for he says1 ,but some one asks1 ,what then will be done in the case of those who1 coming out of heresy to the ,church1 have already been admitted without baptism8 where certainly he shows plainly enough what was usually done1 though he would have wished it otherwise2 and in the very fact of his quoting the ,council of ,agrippinus1 he clearly proves that the custom of the ,church was different4 ,nor indeed was it requisite that he should seek to establish the practice by this ,council1 if it was already sanctioned by custom2 and in the ,council itself some of the speakers expressly declare1 in giving their opinion1 that they went against the custom of the ,church in deciding what they thought was right4 ,wherefore let the ,donatists consider this one point1 which surely none can fail to see1 that if the authority of ,cyprian is to be followed1 it is to be followed rather in maintaining unity than in altering the custom of the ,church2 but if respect is paid to his ,council1 it must at any rate yield place to the later ,council of the universal ,church1 of which he rejoiced to be a member1 often warning his associates that they should all follow his example in upholding the coherence of the whole body4 ,for both later ,councils are preferred among later generations to those of earlier date2 and the whole is always1 with good reason1 looked upon as superior to the parts4 99 99 99 99 99 ,,chap4 ,x4--#ae4 ,but what attitude do they assume1 when it is shown that the holy ,cyprian1 though he did not himself admit as members of the ,church those who had been baptized in heresy or schism1 yet held communion with those who did admit them1 according to his express declaration1 ,judging no one1 nor depriving any one of the right of communion if he differ from us8#ih ,if he was polluted by communion with persons of this kind1 why do they follow his authority in the question of baptism8 ,but if he was not polluted by communion with them1 why do they not follow his example in maintaining unity8 ,have they anything to urge in their defence except the plea1 ,we choose to have it so8 ,what other answer have any sinful or wicked men to the discourse of truth or justice1--the voluptuous1 for instance1 the drunkards1 adulterers1 and those who are impure in any way1 thieves1 robbers1 murderers1 plunderers1 evil-doers1 idolaters1--what other answer can they make when convicted by the voice of truth1 except ,i choose to do it2 ,it is my pleasure so8 ,and if they have in them a tinge of ,christianity1 they say further1 ,who art thou that judgest another man's servant8#ii ,yet these have so much more remains of modesty1 that when1 in accordance with divine and human law1 they meet with punishment for their abandoned life and deeds1 they do not style themselves martyrs2 while the ,donatists wish at once to lead a sacrilegious life and enjoy a blameless reputation1 to suffer no punishment for their wicked deeds1 and to gain a martyr's glory in their just punishment4 ,as if they were not experiencing the greater mercy and patience of ,god1 in proportion as executing ,his judgments upon them by little and little1 ,he giveth them place of repentance1#ajj and ceases not to redouble ,his scourgings in this life2 that1 considering what they suffer1 and why they suffer it1 they may in time grow wise2 and that those who have received the baptism of the party of ,maximianus in order to preserve the unity of ,donatus1 may the more readily embrace the baptism of the whole world in order to preserve the peace of ,christ2 that they may be restored to the root1 may be reconciled to the unity of the ,church1 may see that they have nothing left for them to say1 though something yet remains for them to do2 that for their former deeds the sacrifice of loving-kindness may be offered to a long-suffering ,god1 whose unity they have broken by their wicked sin1 on whose sacraments they have inflicted such a lasting wrong4 ,for the ,lord is merciful and gracious1 slow to anger1 plenteous in mercy and truth4#aja ,let them embrace ,his mercy and long-suffering in this life1 and fear ,his truth in the next4 ,for ,he willeth not the death of a sinner1 but rather that he should turn from his way and live2#ajb because ,he bends ,his judgment against the wrongs that have been inflicted on ,him4 ,this is our exhortation4 99 99 99 99 99 ,,chap4 ,,xi4--#af4 ,for this reason1 then1 we hold them to be enemies1 because we speak the truth1 because we are afraid to be silent1 because we fear to shrink from pressing our point with all the force that lies within our power1 because we obey the apostle when he says1 ,preach the word2 be instant in season1 out of season2 reprove1 rebuke1 exhort4#ajc ,but1 as the gospel says1 ,they love the praise of men more than the praise of ,god2#ajd and while they fear to incur blame for a time1 they do not fear to incur damnation for ever4 ,they see1 too1 themselves what wrong they are doing2 they see that they have no answer which they can make1 but they overspread the inexperienced with mists1 whilst they themselves are being swallowed up alive1--that is1 are perishing knowingly and wilfully4 ,they see that men are amazed1 and look with abhorrence on the fact that they have divided themselves into many schisms1 especially in ,carthage1#aje the capital and most noted city of all ,africa2 they have endeavoured to patch up the disgrace of their rags4 ,thinking that they could annihilate the followers of ,maximianus1 they pressed heavily on them through the agency of ,optatus the ,gildonian2#ajf they inflicted on them many wrongs amid the cruellest of persecutions4 ,then they received back some1 thinking that all could be converted under the influence of the same terror2 but they were unwilling to do those whom they received the wrong of baptizing afresh those who had been baptized by them in their schism1 or rather of causing them to be baptized again within their communion by the very same men by whom they had been baptized outside1 and thus they at once made an exception to their own impious custom4 ,they feel how wickedly they are acting in assailing the baptism of the whole world1 when they have received the baptism of the followers of ,maximianus4 ,but they fear those whom they have themselves rebaptized1 lest they should receive no mercy from them1 when they have shown it to others2 lest these should call them to account for their souls when they have ceased to destroy those of other men4 99 99 99 99 99 ,,chap4 ,,xii4--#ag4 ,what answer they can give about the followers of ,maximianus whom they have received1 they cannot divine4 ,if they say1 ,those we received were innocent1 the answer is obvious1 ,then you had condemned the innocent4 ,if they say1 ,we did it in ignorance1 then you judged rashly 7just as you passed a rash judgment on the traditors71 and your declaration was false that you must know that they were condemned by the truthful voice of a general ,council4#ajg ,for indeed the innocent could never be condemned by a voice of truth4 ,if they say1 ,we did not condemn them1 it is only necessary to cite the ,council1 to cite the names of bishops and states alike4 ,if they say1 ,the ,council itself is none of ours1 then we cite the records of the proconsular province1 where more than once they quoted the same ,council to justify the exclusion of the followers of ,maximianus from the basilicas1 and to confound them by the din of the judges and the force of their allies4 ,if they say that ,felicianus of ,musti1 and ,prtextatus of ,assav1 whom they afterwards received1 were not of the party of ,maximianus1 then we cite the records in which they demanded1 in the courts of law1 that these persons should be excluded from the ,council which they held against the party of ,maximianus4 ,if they say1 ,they were received for the sake of peace1 our answer is1 ,why then do ye not acknowledge the only true and full peace8 ,who urged you1 who compelled you to receive a schismatic whom you had condemned1 to preserve the peace of ,donatus1 and to condemn the world unheard1 in violation of the peace of ,christ8 ,truth hems them in on every side4 ,they see that there is no answer left for them to make1 and they think that there is nothing left for them to do2 they cannot find out what to say4 ,they are not allowed to be silent4 ,they had rather strive with perverse utterance against truth1 than be restored to peace by a confession of their faults4 99 99 99 99 99 ,,chap4 ,,xiii4--#ah4 ,but who can fail to understand what they may be saying in their hearts8 ,what then are we to do1 say they1 with those whom we have already rebaptized8 ,return with them to the ,church4 ,bring those whom you have wounded to be healed by the medicine of peace2 bring those whom you have slain to be brought to life again by the life of charity4 ,brotherly union has great power in propitiating ,god4 ,if two of you1 says our ,lord1 shall agree on earth as touching anything that they shall ask1 it shall be done for them4#ajh ,if for two men who agree1 how much more for two communities8 ,let us throw ourselves together on our knees before the ,lord4 ,do you share with us our unity2 let us share with you your contrition2 and let charity cover the multitude of sins4#aji ,seek counsel from the blessed ,cyprian himself4 ,see how much he considered to depend upon the blessing of unity1 from which he did not sever himself to avoid the communion of those who disagreed with him2 how1 though he considered that those who were baptized outside the communion of the ,church had no true baptism1 he was yet willing to believe that1 by simple admission into the ,church1 they might1 merely in virtue of the bond of unity1 be admitted to a share in pardon4 ,for thus he solved the question which he proposed to himself in writing as follows to ,jubaianus3 ,but some will say1 ',what then will become of those who1 in times past1 coming to the ,church from heresy1 were admitted without baptism8' ,the ,lord is able of ,his mercy to grant pardon1 and not to sever from the gifts of ,his ,church those who1 being out of simplicity admitted to the ,church1 have in the ,church fallen asleep4#aaj 99 99 99 99 99 ,,chap4 ,,xiv4--#ai4 ,but which is the worse1 not to be baptized at all1 or to be twice baptized1 it is difficult to decide4 ,i see1 indeed1 which is more repugnant and abhorrent to men's feelings2 but when ,i have recourse to that divine balance1 in which the weight of things is determined1 not by man's feelings1 but by the authority of ,god1 ,i find a statement by our ,lord on either side4 ,for ,he said to ,peter1 ,he who is washed has no need of washing a second time2#aaa and to ,nicodemus1 ,except a man be born of water and of the ,spirit1 he cannot enter into the kingdom of ,god4#aab ,what is the purport of the more secret determination of ,god1 it is perhaps difficult for men like us to learn2 but as far as the mere words are concerned1 any one may see what a difference there is between has no need of washing1 and cannot enter into the kingdom of heaven4 ,the ,church1 lastly1 herself holds as her tradition1 that without baptism she cannot admit a man to her altar at all2 but since it is allowed that one who has been rebaptized may be admitted after penance1 surely this plainly proves that his baptism is considered valid4 ,if1 therefore1 ,cyprian thought that those whom he considered to be unbaptized yet had some share in pardon1 in virtue of the bond of unity1 the ,lord has power to be reconciled even to the rebaptized by means of the simple bond of unity and peace1 and by this same compensating power of peace to mitigate ,his displeasure against those by whom they were rebaptized1 and to pardon all the errors which they had committed while in error1 on their offering the sacrifice of charity1 which covereth the multitude of sins2 so that ,he looks not to the number of those who have been wounded by their separation1 but to the greater number who have been delivered from bondage by their return4 ,for in the same bond of peace in which ,cyprian conceived that1 through the mercy of ,god1 those whom he considered to have been admitted to the ,church without baptism1 were yet not severed from the gifts of the ,church1 we also believe that through the same mercy of ,god the rebaptized can earn their pardon at ,his hands4 99 99 99 99 99 ,,chap4 ,,xv4--#bj4 ,since the ,catholic ,church1 both in the time of the blessed ,cyprian and in the older time before him1 contained within her bosom either some that were rebaptized or some that were unbaptized1 either the one section or the other must have won their salvation only by the force of simple unity4 ,for if those who came over from the heretics were not baptized1 as ,cyprian asserts1 they were not rightly admitted into the ,church2 and yet he himself did not despair of their obtaining pardon from the mercy of ,god in virtue of the unity of the ,church4 ,so again1 if they were already baptized1 it was not right to rebaptize them4 ,what1 therefore1 was there to aid the other section1 save the same charity that delighted in unity1 so that what was hidden from man's weakness1 in the consideration of the sacrament1 might not be reckoned1 by the mercy of ,god1 as a fault in those who were lovers of peace8 ,why1 then1 while ye fear those whom ye have rebaptized1 do ye grudge yourselves and them the entrance to salvation8 ,there was at one time a doubt upon the subject of baptism2 those who held different opinions yet remained in unity4 ,in course of time1 owing to the certain discovery of the truth1 that doubt was taken away4 ,the question which1 unsolved1 did not frighten ,cyprian into separation from the ,church1 invites you1 now that it is solved1 to return once more within the fold4 ,come to the ,catholic ,church in its agreement1 which ,cyprian did not desert while yet disturbed with doubt2 or if now you are dissatisfied with the example of ,cyprian1 who held communion with those who were received with the baptism of heretics1 declaring openly that we should neither judge any one1 nor deprive any one of the right of communion if he differ from us1#aac whither are ye going1 ye wretched men8 ,what are ye doing8 ,you are bound to fly even from yourselves1 because you have advanced beyond the position where he abode4 ,but if neither his own sins nor those of others could stand in his way1 on account of the abundance of his charity and his love of brotherly kindness and the bond of peace1 do you return to us1 where you will find much less hindrance in the way of either us or you from the fictions which your party have invented4 ,,footnotes3 #fc ,prfocantur4 #fd ,the ,council of ,carthage1 ,september #a1 ,a4,d4 #bef1 in which eighty-seven ,african bishops declared in favour of rebaptizing heretics4 ,the opinions of the bishops are quoted and answered by ,augustine1 one by one1 in ,books vi4 and vii4 #fe ,matt4 xvi4 #ah4 #ff ,cypr4 ,ep4 lxxi4 #fg ,gal4 i4 #bj4 #fh ,gal4 ii4 #ad4 #fi ,luke xxiii4 #dj-dc4 #gj ,matt4 xxvi4 #fi-ge4 #ga ,that is1 the proconsular province of ,africa1 or ,africa ,zeugitana1 answering to the northern part of the territory of ,tunis4 #gb ,see above1 c4 i4 #b4 #gc ,bede asserts that this was the case1 ,book viii4 qu4 #e4 #gd ,see above1 c4 ii4 #c4 #ge ,matt4 xxii4 #cj4 #gf #a ,cor4 x4 #ac4 #gg ,phil4 iii4 #ae4 #gh ,rom4 iii4 #ag2 see on i4 #ai1 #bi4 #gi ,phil4 iii4 #af4 #hj #a ,cor4 xiii4 #c4 #ha ,eph4 iv4 #c4 #hb ,traditores sanctorum librorum4 #hc ,ex4 xxxii4 #hd ,jer4 xxxvi4 #he ,num4 xvi4 #hf ,non convicti sed conficti traditores4 #hg ,rom4 xiv4 #d4 #hh ,ps4 lviii4 #a2 though slightly varied from the ,,lxx43 si vere justitiam diligitis2 for ,greek3 ei alths ara dikaiosynn laleite #hi ,john vii4 #bd4 #ij ,matt4 vii4 #ae4 #ia #a ,cor4 xiv4 #bi1 #cj4 #ib ,cypr4 ,ep4 lxxi4 #ic ,the former ,council of ,carthage was held by ,agrippinus early in the third century1 the ordinary date given being #bae ,a4,d4 #id ,tanquam lectulo auctoritatis4 #ie ,cypr4 ,ep4 lxxi4 #if ,the general ,council1 on whose authority ,augustine relies in many places in this work1 was either that of ,arles1 in #cad ,a4,d41 or of ,nica1 in #cbe ,a4,d41 both of them being before his birth1 in #ced ,a4,d4 ,he quotes the decision of the same council1 contra ,parmenianum1 ii4 #ac1 #cj2 de ,hoeresibus1 #fi2 ,ep4 xliii4 #g1 #ai4 ,migne brings forward the following passages in favour of its being the ,council of ,arles to which ,augustine refers1 since in them he ascribes the decision of the controversy to the authority of the whole world4 ,contra ,parmenianum1 iii4 #d1 #ba3 ,they condemned1 he says1 some few in ,africa1 by whom they were in turn vanquished by the judgment of the whole world2 and he adds1 that the ,catholics trusted ecclesiastical judges like these in preference to the defeated parties in the suit4 ,ib4 #f1 #cj3 ,he says that the ,donatists1 having made a schism in the unity of the ,church1 were refuted1 not by the authority of #caj ,african bishops1 but by that of the whole world4 ,and in the sixth chapter of the first book of the same treatise1 he says that the ,donatists1 after the decision at ,arles1 came again to ,constantine1 and there were defeated by a final decision1 i4e4 at ,milan1 as is seen from ,ep4 xliii4 #g1 #bj1 in the year #caf ,a4,d4 #ig ,see above1 ch4 ii4 #c4 #ih ,see above1 ch4 ii4 #c4 #ii ,rom4 xiv4 #d4 #ajj ,wisd4 xii4 #aj4 #aja ,ps4 ciii4 #h4 ,and truth is not found in the ,a4 ,v41 nor in the ,roman version of the ,,lxx4 ,the ,alexandrian ,,ms4 adds ,greek3 kai altheinos4 #ajb ,ezek4 xxiii4 #aa4 #ajc #b ,tim4 iv4 #b4 #ajd ,john xii4 #dc4 #aje ,he is alluding to that chief schism among the ,donatists1 which occurred when ,maximianus was consecrated bishop of ,carthage1 in opposition to ,primianus1 #cid ,a4,d4 #ajf ,optatus1 a ,donatist bishop of ,thaumugade in ,numidia1 was called ,gildonianus from his adherence to ,gildo1 ,count of ,africa1 and generalissimo of the province under the elder ,theodosius4 ,on his death1 in #cie ,a4,d41 ,gildo usurped supreme authority1 and by his aid ,optatus was enabled to oppress the ,catholics in the province1 till1 in #cih ,a4,d41 ,gildo was defeated by his brother ,maxezel1 and destroyed himself1 and ,optatus was put in prison1 where he died soon afterwards4 ,he is not to be confounded with ,optatus1 ,bishop of ,milevis1 the strenuous opponent of the ,donatists4 #ajg ,the ,council of ,bagai4 ,see above1 ,i4 v4 #g4 #ajh ,matt4 xviii4 #ai4 #aji #a ,pet4 iv4 #h4 #aaj ,cypr4 ,ep4 lxxiii4 to ,jubaianus4 #aaa ,john xiii4 #aj4 ,qui lotus est1 non habet necessitatem iterum lavandi4 ,the ,latin1 with the ,a4,v41 loses the distinction between ,greek3 ho leloumenos1 he that has bathed1 and ,greek3 niptein1 to wash2 and further introduces the idea of repetition4 #aab ,john iii4 #e4 #aac ,see above1 c4 ii4 #c4 ,,book ,,third4 ,,augustine ,,undertakes ,,the ,,refutation ,,of ,,the ,,arguments ,,which ,,might ,,be ,,derived ,,from ,,the ,,epistle ,,of ,,cyprian ,,to ,,jubaianus1 ,,to ,,give ,,colour ,,to ,,the ,,view ,,that ,,the ,,baptism ,,of ,,christ ,,could ,,not ,,be ,,conferred ,,by ,,heretics4 ,,chap4 ,i4--#a4 ,i think that it may now be considered clear to every one1 that the authority of the blessed ,cyprian for the maintenance of the bond of peace1 and the avoiding of any violation of that most wholesome charity which preserves unity in the ,church1 may be urged on our side rather than on the side of the ,donatists4 ,for if they have chosen to act upon his example in rebaptizing ,catholics1 because he thought that heretics ought to be baptized on joining the ,catholic ,church1 shall not we rather follow his example1 whereby he laid down a manifest rule that one ought in no wise1 by the establishment of a separate communion1 to secede from the ,catholic communion1 that is1 from the body of ,christians dispersed throughout the world1 even on the admission of evil and sacrilegious men1 since he was unwilling even to remove from the right of communion those whom he considered to have received sacrilegious men without baptism into the ,catholic communion1 saying1 ,judging no one1 nor depriving any of the right of communion if he differ from us8#aad 99 99 99 99 99 ,,chap4 ,,ii4--#b4 ,nevertheless1 ,i see what may still be required of me1 viz4 that ,i should answer those plausible arguments1 by which1 in even earlier times1 ,agrippinus1 or ,cyprian himself1 or those in ,africa who agreed with them1 or any others in far distant lands beyond the sea1 were moved1 not indeed by the authority of any general or even provincial ,council1 but by a mere epistolary correspondence1 to think that they ought to adopt a custom which had no sanction from the ancient custom of the ,church1 and which was expressly forbidden by the most unanimous resolution of the ,catholic world1 in order that an error which had begun to creep into the minds of some men1 through discussions of this kind1 might be cured by the more powerful truth and universal healing power of unity coming on the side of safety4 ,and so they may see with what security ,i approach this discourse4 ,if ,i am unable to gain my point1 and show how those arguments may be refuted which they bring forward from the ,council and the epistles of ,cyprian1 to the effect that ,christ's baptism may not be given by the hands of heretics1 ,i shall still remain safely in the ,church1 in whose communion ,cyprian himself remained with those who differed from him4 #c4 ,but if they say that the ,catholic ,church existed then1 because there were a few1 or1 if they prefer it1 even a considerable number1 who denied the validity of any baptism conferred in an heretical body1 and baptized all who came from thence1 what then8 ,did the ,church not exist at all before ,agrippinus1 with whom that new kind of system began1 at variance with all previous custom8 ,or how1 again1 after the time of ,agrippinus1 when1 unless there had been a return to the primitive custom1 there would have been no need for ,cyprian to set on foot another ,council8 ,was there no ,church then1 because such a custom as this prevailed everywhere1 that the baptism of ,christ should be considered nothing but the baptism of ,christ1 even though it were proved to have been conferred in a body of heretics or schismatics8 ,but if the ,church existed even then1 and had not perished through a breach of its continuity1 but was1 on the contrary1 holding its ground1 and receiving increase in every nation1 surely it is the safest plan to abide by this same custom1 which then embraced good and bad alike in unity4 ,but if there was then no ,church in existence1 because sacrilegious heretics were received without baptism1 and this prevailed by universal custom1 whence has ,donatus made his appearance8 from what land did he spring8 or from what sea did he emerge8 or from what sky did he fall8 ,and so we1 as ,i had begun to say1 are safe in the communion of that ,church1 throughout the whole extent of which the custom now prevails1 which prevailed in like manner through its whole extent before the time of ,agrippinus1 and in the interval between ,agrippinus and ,cyprian1 and whose unity neither ,agrippinus nor ,cyprian ever deserted1 nor those who agreed with them1 although they entertained different views from the rest of their brethren1--all of them remaining in the same communion of unity with the very men from whom they differed in opinion4 ,but let the ,donatists themselves consider what their true position is1 if they neither can say whence they derived their origin1 if the ,church had already been destroyed by the plague-spot of communion with heretics and schismatics received into her bosom without baptism2 nor again agree with ,cyprian himself1 for he declared that he remained in communion with those who received heretics and schismatics1 and so also with those who were received as well3 while they have separated themselves from the communion of the whole world1 on account of the charge of having delivered up the sacred books1 which they brought against the men whom they maligned in ,africa1 but failed to convict when brought to trial beyond the sea2 although1 even had the crimes which they alleged been true1 they were much less heinous than the sins of heresy and schism2 and yet these could not defile ,cyprian in the persons of those who came from them without baptism1 as he conceived1 and were admitted without baptism into the ,catholic communion4 ,nor1 in the very point in which they say that they imitate ,cyprian1 can they find any answer to make about acknowledging the baptism of the followers of ,maximianus1 together with those whom1 though they belonged to the party that they had first condemned in their own general ,council1 and then gone on to prosecute even at the tribunal of the secular power1 they yet received back into their communion1 in the episcopate of the very same bishop under whom they had been condemned4 ,wherefore1 if the communion of wicked men destroyed the ,church in the time of ,cyprian1 they have no source from which they can derive their own communion2 and if the ,church was not destroyed1 they have no excuse for their separation from it4 ,moreover1 they are neither following the example of ,cyprian1 since they have burst the bond of unity1 nor abiding by their own ,council1 since they have recognised the baptism of the followers of ,maximianus4 99 99 99 99 99 ,,chap4 ,,iii--#d4 ,let us therefore1 seeing that we adhere to the example of ,cyprian1 go on now to consider ,cyprian's ,council4 ,what says ,cyprian8 ,ye have heard1 he says1 most beloved colleagues1 what ,jubaianus our fellow-bishop has written to me1 consulting my moderate ability concerning the unlawful and profane baptism of heretics1 and what answer ,i gave him1--giving a judgment which we have once and again and often given1 that heretics coming to the ,church ought to be baptized and sanctified with the baptism of the ,church4 ,another letter of ,jubaianus has likewise been read to you1 in which1 agreeably to his sincere and religious devotion1 in answer to our epistle1 he not only expressed his assent1 but returned thanks also1 acknowledging that he had received instruction4#aae ,in these words of the blessed ,cyprian1 we find that he had been consulted by ,jubaianus1 and what answer he had given to his questions1 and how ,jubaianus acknowledged with gratitude that he had received instruction4 ,ought we then to be thought unreasonably persistent1 if we desire to consider this same epistle by which ,jubaianus was convinced8 ,for till such time as we are also convinced 7if there are any arguments of truth whereby this can be done71 ,cyprian himself has established our security by the right of ,catholic communion4 #e4 ,for he goes on to say3 ,it remains that we severally declare our opinion on this same subject1 judging no one1 nor depriving any one of the right of communion if he differ from us4#aae ,he allows me1 therefore1 without losing the right of communion1 not only to continue inquiring into the truth1 but even to hold opinions differing from his own4 ,for no one of us1 he says1 setteth himself up as a bishop of bishops1 or by tyrannical terror forceth his colleagues to a necessity of obeying4 ,what could be more kind8 what more humble8 ,surely there is here no authority restraining us from inquiry into what is truth4 ,inasmuch as every bishop1 he says1 in the free use of his liberty and power1 has the right of forming his own judgment1 and can no more be judged by another than he can himself judge another1--that is1 ,i suppose1 in those questions which have not yet been brought to perfect clearness of solution2 for he knew what a deep question about the sacrament was then occupying the whole ,church with every kind of disputation1 and gave free liberty of inquiry to every man1 that the truth might be made known by investigation4 ,for he was surely not uttering what was false1 and trying to catch his simpler colleagues in their speech1 so that1 when they should have betrayed that they held opinions at variance with his1 he might then propose1 in violation of his promise1 that they should be excommunicated4 ,far be it from a soul so holy to entertain such accursed treachery2 indeed1 they who hold such a view about such a man1 thinking that it conduces to his praise1 do but show that it would be in accordance with their own nature4 ,i for my part will in no wise believe that ,cyprian1 a ,catholic bishop1 a ,catholic martyr1 whose greatness only made him proportionately humble in all things1 so as to find favour before the ,lord1#aaf should ever1 especially in the sacred ,council of his colleagues1 have uttered with his mouth what was not echoed in his heart1 especially as he further adds1 ,but we must all await the judgment of our ,lord ,jesus ,christ1 who alone has the power both of setting us in the government of ,his ,church1 and of judging of our acts therein4#aag ,when1 then1 he called to their remembrance so solemn a judgment1 hoping to hear the truth from his colleagues1 would he first set them the example of lying8 ,may ,god avert such madness from every ,christian man1 and how much more from ,cyprian6 ,we have therefore the free liberty of inquiry granted to us by the most moderate and most truthful speech of ,cyprian4 99 99 99 99 99 ,,chap4 ,,iv4--#f4 ,next his colleagues proceed to deliver their several opinions4 ,but first they listened to the letter written to ,jubaianus2 for it was read1 as was mentioned in the preamble4 ,let it therefore be read among ourselves also1 that we too1 with the help of ,god1 may discover from it what we ought to think4 ,what6 ,i think ,i hear some one saying1 do you proceed to tell us what ,cyprian wrote to ,jubaianus8 ,i have read the letter1 ,i confess1 and should certainly have been a convert to his views1 had ,i not been induced to consider the matter more carefully by the vast weight of authority1 originating in those whom the ,church1 distributed throughout the world amid so many nations1 of ,latins1 ,greeks1 barbarians1 not to mention the ,jewish race itself1 has been able to produce1--that same ,church which gave birth to ,cyprian himself1--men whom ,i could in no wise bring myself to think had been unwilling without reason to hold this view1--not because it was impossible that in so difficult a question the opinion of one or of a few might not have been more near the truth than that of more1 but because one must not lightly1 without full consideration and investigation of the matter to the best of his abilities1 decide in favour of a single individual1 or even of a few1 against the decision of so very many men of the same religion and communion1 all endowed with great talent and abundant learning4 ,and so how much was suggested to me on more diligent inquiry1 even by the letter of ,cyprian himself1 in favour of the view which is now held by the ,catholic ,church1 that the baptism of ,christ is to be recognised and approved1 not by the standard of their merits by whom it is administered1 but by ,his alone of whom it is said1 ,the same is ,he which baptizeth1#aah will be shown naturally in the course of our argument4 ,let us therefore suppose that the letter which was written by ,cyprian to ,jubaianus has been read among us1 as it was read in the ,council4#aai ,and ,i would have every one read it who means to read what ,i am going to say1 lest he might possibly think that ,i have suppressed some things of consequence4 ,for it would take too much time1 and be irrelevant to the elucidation of the matter in hand1 were we at this moment to quote all the words of this epistle4 99 99 99 99 99 ,,chap4 ,v4--#g4 ,but if any one should ask what ,i hold in the meantime1 while discussing this question1 ,i answer that1 in the first place1 the letter of ,cyprian suggested to me what ,i should hold till ,i should see clearly the nature of the question which next begins to be discussed4 ,for ,cyprian himself says3 ,but some will say1 ',what then will become of those who in times past1 coming to the ,church from heresy1 were admitted without baptism8'#abj ,whether they were really without baptism1 or whether they were admitted because those who admitted them conceived that they had partaken of baptism1 is a matter for our future consideration4 ,at any rate1 ,cyprian himself shows plainly enough what was the ordinary custom of the ,church1 when he says that in past time those who came to the ,church from heresy were admitted without baptism4 #h4 ,for in the ,council itself ,castus of ,sicca says3 ,he who1 despising truth1 presumes to follow custom1 is either envious or evil-disposed towards the brethren to whom the truth is revealed1 or is ungrateful towards ,god1 by whose inspiration ,his ,church is instructed4#aba ,whether the truth had been revealed1 we shall investigate hereafter2 at any rate1 he acknowledges that the custom of the ,church was different4 99 99 99 99 99 ,,chap4 ,,vi4--#i4 ,libosus also of ,vaga says3 ,the ,lord says in the gospel1 ',i am the ,truth4'#abb ,he does not say1 ',i am custom4' ,therefore1 when the truth is made manifest1 custom must give way to truth4#abc ,clearly no one could doubt that custom must give way to truth where it is made manifest4 ,but we shall see presently about the manifestation of the truth4 ,meanwhile he also makes it clear that custom was on the other side4 99 99 99 99 99 ,,chap4 ,,vii4--#aj4 ,zosimus also of ,tharassa said3 ,when a revelation of the truth has been made1 error must give way to truth2 for even ,peter1 who at the first circumcised1 afterwards gave way to ,paul when he declared the truth4#abd ,he indeed chose to say error1 not custom2 but in saying for even ,peter1 who at the first circumcised1 afterwards gave way to ,paul when he declared the truth1 he shows plainly enough that there was a custom also on the subject of baptism at variance with his views4 ,at the same time1 also1 he warns us that it was not impossible that ,cyprian might have held an opinion about baptism at variance with that required by the truth1 as held by the ,church both before and after him1 if even ,peter could hold a view at variance with the truth as taught us by the ,apostle ,paul4#abe 99 99 99 99 99 ,,chap4 ,,viii4--#aa4 ,likewise ,felix of ,buslacene said3 ,in admitting heretics without the baptism of the ,church1 let no one prefer custom to reason and truth2 because reason and truth always prevail to the exclusion of custom4#abf ,nothing could be better1 if it be reason1 and if it be truth2 but this we shall see presently4 ,meanwhile1 it is clear from the words of this man also that the custom was the other way4 99 99 99 99 99 ,,chap4 ,,ix4--#ab4 ,likewise ,honoratus of ,tucca said3 ,since ,christ is the ,truth1 we ought to follow truth rather than custom4#abg ,by all these declarations it is proved that we are not excluded from the communion of the ,church1 till it shall have been clearly shown what is the nature of the truth1 which they say must be preferred to our custom4 ,but if the truth has made it clear that the very regulation ought to be maintained which the said custom had prescribed1 then it is evident1 both that this custom was not established or confirmed in vain1 and also that1 in consequence of the discussions in question1 the most wholesome observance of so great a sacrament1 which could never1 indeed1 have been changed in the ,catholic ,church1 was even more watchfully guarded with the most scrupulous caution1 when it had received the further corroboration of ,councils4 99 99 99 99 99 ,,chap4 ,x4--#ac4 ,therefore ,cyprian writes to ,jubaianus as follows1 concerning the baptism of heretics1 who1 being placed without1 and set down out of the ,church1 seem to him to claim to themselves a matter over which they have neither right nor power4 ,which we1 he says1 cannot account valid or lawful1 since it is clear that among them it is unlawful4#abh ,neither1 indeed1 do we deny that a man who is baptized among heretics1 or in any schism outside the ,church1 derives no profit from it so far as he is partner in the perverseness of the heretics and schismatics2 nor do we hold that those who baptize1 although they confer the real true sacrament of baptism1 are yet acting rightly1 in gathering adherents outside the ,church1 and entertaining opinions contrary to the ,church4 ,but it is one thing to be without a sacrament1 another thing to be in possession of it wrongly1 and to usurp it unlawfully4 ,therefore they do not cease to be sacraments of ,christ and the ,church1 merely because they are unlawfully used1 not only by heretics1 but by all kinds of wicked and impious persons4 ,these1 indeed1 ought to be corrected and punished1 but the sacraments should be acknowledged and revered4 #ad4 ,cyprian1 indeed1 says that on this subject not one1 but two or more ,councils were held2 always1 however1 in ,africa4 ,for indeed in one he mentions that seventy-one bishops had been assembled1#abh--to all whose authority we do not hesitate1 with all due deference to ,cyprian1 to prefer the authority1 supported by many more bishops1 of the whole ,church spread throughout the whole world1 of which ,cyprian himself rejoiced that he was an inseparable member4 #ae4 ,nor is the water profane and adulterous#abh over which the name of ,god is invoked1 even though it be invoked by profane and adulterous persons2 because neither the creature itself of water1 nor the name invoked1 is adulterous4 ,but the baptism of ,christ1 consecrated by the words of the gospel1 is necessarily holy1 however polluted and unclean its ministers may be2 because its inherent sanctity cannot be polluted1 and the divine excellence abides in its sacrament1 whether to the salvation of those who use it aright1 or to the destruction of those who use it wrong4 ,would you indeed maintain that1 while the light of the sun or of a candle1 diffused through unclean places1 contracts no foulness in itself therefrom1 yet the baptism of ,christ can be defiled by the sins of any man1 whatsoever he may be8 ,for if we turn our thoughts to the visible materials themselves1 which are to us the medium of the sacraments1 every one must know that they admit of corruption4 ,but if we think on that which they convey to us1 who can fail to see that it is incorruptible1 however much the men through whose ministry it is conveyed are either being rewarded or punished for the character of their lives8 99 99 99 99 99 ,,chap4 ,,xi4--#af4 ,but ,cyprian was right in not being moved by what ,jubaianus wrote1 that the followers of ,novatian rebaptize those who come to them from the ,catholic ,church4#abi ,for1 in the first place1 it does not follow that whatever heretics have done in a perverse spirit of mimicry1 ,catholics are therefore to abstain from doing1 because the heretics do the same4 ,and again1 the reasons are different for which heretics and the ,catholic ,church ought respectively to abstain from rebaptizing4 ,for it would not be right for heretics to do so1 even if it were fitting in the ,catholic ,church2 because their argument is1 that among the ,catholics is wanting that which they themselves received whilst still within the pale1 and took away with them when they departed4 ,whereas the reason why the ,catholic ,church should not administer again the baptism which was given among heretics1 is that it may not seem to decide that a power which is ,christ's alone belongs to its members1 or to pronounce that to be wanting in the heretics which they have received within her pale1 and certainly could not lose by straying outside4 ,for thus much ,cyprian himself1 with all the rest1 established1 that if any should return from heresy to the ,church1 they should be received back1 not by baptism1 but by the discipline of penitence2 whence it is clear that they cannot be held to lose by their secession what is not restored to them when they return4 ,nor ought it for a moment to be said that1 as their heresy is their own1 as their error is their own1 as the sacrilege of disunion is their own1 so also the baptism is their own1 which is really ,christ's4 ,accordingly1 while the evils which are their own are corrected when they return1 so in that which is not theirs ,his presence should be recognised1 from whom it is4 99 99 99 99 99 ,,chap4 ,,xii4--#ag4 ,but the blessed ,cyprian shows that it was no new or sudden thing that he decided1 because the practice had already begun under ,agrippinus4 ,many years1 he says1 and much time has passed away since1 under ,agrippinus of honoured memory1 a large assembly of bishops determined this point4 ,accordingly1 under ,agrippinus1 at any rate1 the thing was new4 ,but ,i cannot understand what ,cyprian means by saying1 ,and thenceforward to the present day1 so many thousand heretics in our provinces1 having been converted to our ,church1 showed no hesitation or dislike1 but rather with full consent of reason and will1 have embraced the opportunity of the grace of the laver of life and the baptism unto salvation1#acj unless indeed he says1 thenceforward to the present day1 because from the time when they were baptized in the ,church1 in accordance with the ,council of ,agrippinus1 no question of excommunication had arisen in the case of any of the rebaptized4 ,yet if the custom of baptizing those who came over from heretics remained in force from the time of ,agrippinus to that of ,cyprian1 why should new ,councils have been held by ,cyprian on this point8 ,why does he say to this same ,jubaianus that he is not doing anything new or sudden1 but only what had been established by ,agrippinus8 ,for why should ,jubaianus be disturbed by the question of novelty1 so as to require to be satisfied by the authority of ,agrippinus1 if this was the continuous practice of the ,church from ,agrippinus till ,cyprian8 ,why1 lastly1 did so many of his colleagues urge that reason and truth must be preferred to custom1 instead of saying that those who wished to act otherwise were acting contrary to truth and custom alike8 99 99 99 99 99 ,,chap4 ,,xiii4--#ah4 ,but as regards the remission of sins1 whether it is granted through baptism at the hands of the heretics1 ,i have already expressed my opinion on this point in a former book1#aca but ,i will shortly recapitulate it here4 ,if remission of sins is there conferred by the sacredness of baptism1 the sins return again through obstinate perseverance in heresy or schism2 and therefore such men must needs return to the peace of the ,catholic ,church1 that they may cease to be heretics and schismatics1 and deserve that those sins which had returned on them should be cleansed away by love working in the bond of unity4 ,but if1 although among heretics and schismatics it be still the same baptism of ,christ1 it yet cannot work remission of sins owing to this same foulness of discord and wickedness of dissent1 then the same baptism begins to be of avail for the remission of sins when they come to the peace of the ,church1--not#acb that what has been already truly remitted should not be retained2 nor that heretical baptism should be repudiated as belonging to a different religion1 or as being different from our own1 so that a second baptism should be administered2 but that the very same baptism1 which was working death by reason of discord outside the ,church1 may work salvation by reason of the peace within4 ,it was1 in fact1 the same savour of which the apostle says1 ,we are a sweet savour of ,christ in every place2 and yet1 says he1 both in them that are saved1 and in them that perish4 ,to the one we are the savour of life unto life2 and to the other the savour of death unto death4#acc ,and although he used these words with reference to another subject1 ,i have applied them to this1 that men may understand that what is good may not only work life to those who use it aright1 but also death to those who use it wrong4 99 99 99 99 99 ,,chap4 ,,xiv4--#ai4 ,nor is it material1 when we are considering the question of the genuineness and holiness of the sacrament1 what the recipient of the sacrament believes1 and with what1 faith he is imbued4 ,it is of the very highest consequence as regards the entrance into salvation1 but is wholly immaterial as regards the question of the sacrament4 ,for it is quite possible that a man may be possessed of the genuine sacrament and a corrupted faith1 as it is possible that he may hold the words of the creed in their integrity1 and yet entertain an erroneous belief about the ,trinity1 or the resurrection1 or any other point4 ,for it is no slight matter1 even within the ,catholic ,church1 to hold faith entirely consistent with the truth about even ,god ,himself1 to say nothing of any of ,his creatures4 ,is it then to be maintained1 that if any one who has been baptized within the ,catholic ,church itself should afterwards1 in the course of reading1 or by listening to instruction1 or by quiet argument1 find out1 through ,god's own revelation1 that he had before believed otherwise than he ought1 it is requisite that he should therefore be baptized afresh8 ,but what carnal and natural man is there who does not stray through the vain conceits#acd of his own heart1 and picture ,god's nature to himself to be such as he has imagined out of his carnal sense1 and differ from the true conception of ,god as far as vanity from truth8 ,most truly1 indeed1 speaks the apostle1 filled with the light of truth3 ,the natural man1 says he1 receiveth not the things of the ,spirit of ,god4#ace ,and yet herein he was speaking of men whom he himself shows to have been baptized4 ,for he says to them1 ,was ,paul crucified for you8 or were ye baptized in the name of ,paul8#acf ,these men had therefore the sacrament of baptism2 and yet1 inasmuch as their wisdom was of the flesh1 what could they believe about ,god otherwise than according to the perception of their flesh1 according to which the natural man receiveth not the things of the ,spirit of ,god8 ,to such he says3 ,i could not speak unto you as unto spiritual1 but as unto carnal1 even as unto babes in ,christ4 ,i have fed you with milk1 and not with meat3 for hitherto ye were not able to bear it1 neither yet now are ye able4 ,for ye are yet carnal4#acg ,for such are carried about with every wind of doctrine1 of which kind he says1 ,that we be no more children1 tossed to and fro1 and carried about with every wind of doctrine4#ach ,is it then true that1 if these men shall have advanced even to the spiritual age of the inner man1 and in the integrity of understanding shall have learned how far different from the requirements of the truth has been the belief which they have been led by the fallacious character of their conceits to entertain of ,god1 they are therefore to be baptized again8 ,for1 on this principle1 it would be possible for a ,catholic catechumen to light upon the writings of some heretic1 and1 not having the knowledge requisite for discerning truth from error1 he might entertain some belief contrary to the ,catholic faith1 yet not condemned by the words of the creed1 just as1 under colour of the same words1 innumerable heretical errors have sprung up4 ,supposing1 then1 that the catechumen was under the impression that he was studying the work of some great and learned ,catholic1 and was baptized with that belief in the ,catholic ,church1 and by subsequent research should discover what he ought to believe1 so that1 embracing the ,catholic faith1 he should reject his former error1 ought he1 on confessing this1 to be baptized again8 ,or supposing that1 before learning and confessing this for himself1 he should be found to entertain such an opinion1 and should be taught what he ought to reject and what he should believe1 and it were to become clear that he had held this false belief when he was baptized1 ought he therefore to be baptized again8 ,why should we maintain the contrary8 ,because the sanctity of the sacrament1 consecrated in the words of the gospel1 remains upon him in its integrity1 just as he received it from the hands of the minister1 although he1 being firmly rooted in the vanity of his carnal mind1 entertained a belief other than was right at the time when he was baptized4 ,wherefore it is manifest that it is possible that1 with defective faith1 the sacrament of baptism may yet remain without defect in any man2 and therefore all that is said about the diversity of the several heretics is beside the question4 ,for in each person that is to be corrected which is found to be amiss by the man who undertakes his correction4 ,that is to be made whole which is unsound2 that is to be given which is wanting1 and1 above all1 the peace of ,christian charity1 without which the rest is profitless4 ,yet1 as the rest is there1 we must not administer it as though it were wanting1 only take care that its possession be to the profit1 not the hurt of him who has it1 through the very bond of peace and excellence of charity4 99 99 99 99 99 ,,chap4 ,,xv4--#bj4 ,accordingly1 if ,marcion consecrated the sacrament of baptism with the words of the gospel1 ,in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1#aci the sacrament was complete1 although his faith expressed under the same words1 seeing that he held opinions not taught by the ,catholic truth1 was not complete1 but stained with the falsity of fables4#adj ,for under these same words1 ,in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1 not ,marcion only1 or ,valentinus1 or ,arius1 or ,eunomius1 but the carnal babes of the ,church themselves 7to whom the apostle said1 ,i could not speak unto you as unto spiritual1 but as unto carnal71 if they could be individually asked for an accurate exposition of their opinions1 would probably show a diversity of opinions as numerous as the persons who held them1 for the natural man receiveth not the things of the ,spirit of ,god4 ,can it1 however1 be said on this account that they do not receive the complete sacrament8 or that1 if they shall advance1 and correct the vanity of their carnal opinions1 they must seek again what they had received8 ,each man receives after the fashion of his own faith2 yet how much does he obtain under the guidance of that mercy of ,god1 in the confident assurance of which the same apostle says1 ,if in anything ye be otherwise minded1 ,god shall reveal even this to you8#ada ,yet the snares of heretics and schismatics prove for this reason only too pernicious to the carnally-minded1 because their very progress is intercepted when their vain opinions are confirmed in opposition to the ,catholic truth1 and the perversity of their dissension is strengthened against the ,catholic peace4 ,yet if the sacraments are the same1 they are everywhere complete1 even when they are wrongly understood1 and perverted to be instruments of discord1 just as the very writings of the gospel1 if they are only the same1 are everywhere complete1 even though quoted with a boundless variety of false opinions4 ,for as to what ,jeremiah says--,why do those who grieve me prevail against me8 ,my wound is stubborn1 whence shall ,i be healed8 ,in its origin it became unto me as lying water1 having no certainty1#adb--;if the term water were never used figuratively and in the allegorical language of prophecy except to signify baptism1 we should have trouble in discovering what these words of ,jeremiah meant2 but as it is1 when waters are expressly used in the ,apocalypse#adc to signify peoples1 ,i do not see why1 by lying water having no certainty1 ,i should not understand1 a lying people1 whom ,i cannot trust4 99 99 99 99 99 ,,chap4 ,,xvi4--#ba4 ,but when it is said that the ,holy ,spirit is given only in the ,catholic ,church1 ,i suppose that our ancestors meant that we should understand thereby what the apostle says1 ,because the love of ,god is spread abroad in our hearts by the ,holy ,ghost which is given unto us4#add ,for this is that very love which is wanting in all who are cut off from the communion of the ,catholic ,church2 and for lack of this1 though they speak with the tongues of men and of angels1 though they understand all mysteries and all knowledge1 and though they have the gift of prophecy1 and all faith1 so that they could remove mountains1 and though they bestow all their goods to feed the poor1 and though they give their bodies to be burned1 it profiteth them nothing4#ade ,but those are wanting in ,god's love who do not care for the unity of the ,church2 and consequently we are right in understanding that the ,holy ,spirit may be said not to be received except in the ,catholic ,church4 ,for the ,holy ,spirit is not only given by the laying on of hands amid the testimony of temporal sensible miracles1 as ,he was given in former days to be the credentials of a rudimentary faith1 and for the extension of the first beginnings of the ,church4 ,for who expects in these days that those on whom hands are laid that they may receive the ,holy ,spirit should forthwith begin to speak with tongues8 but it is understood that invisibly and imperceptibly1 on account of the bond of peace1 divine love is breathed into their hearts1 so that they may be able to say1 ,because the love of ,god is spread abroad in our hearts by the ,holy ,ghost which is given unto us4 ,but there are many operations of the ,holy ,spirit1 which the same apostle commemorates in a certain passage at such length as he thinks sufficient1 and then concludes3 ,but all these worketh that one and the selfsame ,spirit1 dividing to every man severally as ,he will4#adf ,since1 then1 the sacrament is one thing1 which even ,simon ,magus could have2#adg and the operation of the ,spirit is another thing1 which is even often found in wicked men1 as ,saul had the gift of prophecy2#adh and that operation of the same ,spirit is a third thing1 which only the good can have1 as the end of the commandment is charity out of a pure heart1 and of a good conscience1 and of faith unfeigned3#adi whatever1 therefore1 may be received by heretics and schismatics1 the charity which covereth the multitude of sins is the especial gift of ,catholic unity and peace2 nor is it found in all that are within that bond1 since not all that are within it are of it1 as we shall see in the proper place4 ,at any rate1 outside the bond that love cannot exist1 without which all the other requisites1 even if they can be recognised and approved1 cannot profit or release from sin4 ,but the laying on of hands in reconciliation to the ,church is not1 like baptism1 incapable of repetition2 for what is it more than a prayer offered over a man8#aej 99 99 99 99 99 ,,chap4 ,,xvii4--#bb4 ,for as regards the fact that to preserve the figure of unity the ,lord gave the power to ,peter that whatsoever he should loose on earth should be loosed1#aea it is clear that that unity is also described as one dove without fault4#aeb ,can it be said1 then1 that to this same dove belong all those greedy ones1 whose existence in the same ,catholic ,church ,cyprian himself so grievously bewailed8 ,for birds of prey1 ,i believe1 cannot be called doves1 but rather hawks4 ,how then did they baptize those who used to plunder estates by treacherous deceit1 and increase their profits by compound usury1#aec if baptism is only given by that indivisible and chaste and perfect dove1 that unity which can only be understood as existing among the good8 ,is it possible that1 by the prayers of the saints who are spiritual within the ,church1 as though by the frequent lamentations of the dove1 a great sacrament is dispensed1 with a secret administration of the mercy of ,god1 so that their sins also are loosed who are baptized1 not by the dove but by the hawk1 if they come to that sacrament in the peace of ,catholic unity8 ,but if this be so1 why should it not also be the case that1 as each man comes from heresy or schism to the ,catholic peace1 his sins should be loosed through their prayers8 ,but the integrity of the sacrament is everywhere recognised1 though it will not avail for the irrevocable remission of sins outside the unity of the ,church4 ,nor will the prayers of the saints1 or1 in other words1 the groanings of that one dove1 be able to help one who is set in heresy or schism2 just as they are not able to help one who is placed within the ,church1 if by a wicked life he himself retain the debts of his sins against himself1 and that though he be baptized1 not by this hawk1 but by the pious ministry of the dove herself4 99 99 99 99 99 ,,chap4 ,,xviii4--#bc4 ,as my ,father hath sent me1 says our ,lord1 even so send ,i you4 ,and when ,he had said this1 ,he breathed on them1 and saith unto them1 ,receive ye the ,holy ,ghost4 ,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained4#aed ,therefore1 if they represented the ,church1 and this was said to them as to the ,church herself1 it follows that the peace of the ,church looses sins1 and estrangement from the ,church retains them1 not according to the will of men1 but according to the will of ,god and the prayers of the saints who are spiritual1 who judge all things1 but themselves are judged of no man4#aee ,for the rock retains1 the rock remits2 the dove retains1 the dove remits2 unity retains1 unity remits4 ,but the peace of this unity exists only in the good1 in those who are either already spiritual1 or are advancing by the obedience of concord to spiritual things2 it exists not in the bad1 whether they make disturbances abroad1 or are endured within the ,church with lamentations1 baptizing and being baptized4 ,but just as those who are tolerated with groanings within the ,church1 although they do not belong to the same unity of the dove1 and to that glorious ,church1 not having spot or wrinkle1 or any such thing1#aef yet if they are corrected1 and confess that they approached to baptism most unworthily1 are not baptized again1 but begin to belong to the dove1 through whose groans those sins are remitted which were retained in them who were estranged from her peace2 so those also who are more openly without the ,church1 if they have received the same sacraments1 are not freed from their sins on coming1 after correction1 to the unity of the ,church1 by a repetition of baptism1 but by the same law of charity and bond of unity4 ,for if those only may baptize who are set over the ,church1 and established by the law of the gospel and ordination as appointed by the ,lord1 were they in any wise of this kind who seized on estates by treacherous frauds1 and increased their gains by compound interest8 ,i trow not1 since those are established by ordination as appointed of the ,lord1 of whom the apostle1 in giving them a standard1 says1 ,not greedy1 not given to filthy lucre4#aeg ,yet men of this kind used to baptize in the time of ,cyprian himself2 and he confesses with many lamentations that they were his fellow-bishops1 and endures them with the great reward of tolerance4 ,yet did they not confer remission of sins1 which is granted through the prayers of the saints1 that is1 the groans of the dove1 whoever it be that baptizes1 if those to whom it is given belong to her peace4 ,for the ,lord would not say to robbers and usurers1 ,whose soever sins ye remit1 they shall be remitted to him2 and whose soever sins ye retain1 they shall be retained4 ,outside the ,church1 indeed1 nothing can be either bound or loosed1 since there there is no one who can either bind or loose2 but he is loosed who has made peace with the dove1 and he is bound who is not at peace with the dove1 whether he is openly without1 or appears to be within4 #bd4 ,but we know that ,dathan1 ,korah1 and ,abiram1#aeh who tried to usurp to themselves the right of sacrificing1 contrary to the unity of the people of ,god1 and also the sons of ,aaron who offered strange fire upon the altar1#aei did not escape punishment4 ,nor do we say that such offences remain unpunished1 unless those guilty of them correct themselves1 if the patience of ,god leading them to repentance#afj give them time for correction4 99 99 99 99 99 ,,chap4 ,,xix4--#be4 ,they indeed who say that baptism is not to be repeated1 because only hands were laid on those whom ,philip the deacon had baptized1#afa are saying what is quite beside the point2 and far be it from us1 in seeking the truth1 to use such arguments as this4 ,wherefore we are all the further from yielding to heretics1#afb if we deny that what they possess of ,christ's ,church is their own property1 and do not refuse to acknowledge the standard of our ,general because of the crimes of deserters2 nay1 all the more because the ,lord our ,god is a jealous ,god1#afc let us refuse1 whenever we see anything of ,his with an alien1 to allow him to consider it his own4 ,for of a truth the jealous ,god ,himself rebukes the woman who commits fornication against ,him1 as the type of an erring people1 and says that she gave to her lovers what belonged to ,him1 and again received from them what was not theirs but ,his4 ,in the hands of the adulterous woman and the adulterous lovers1 ,god in ,his wrath1 as a jealous ,god1 recognises ,his gifts2 and do we say that baptism1 consecrated in the words of the gospel1 belongs to heretics8 and are we willing1 from consideration of their deeds1 to attribute to them even what belongs to ,god1 as though they had the power to pollute it1 or as though they could make what is ,god's to be their own1 because they themselves have refused to belong to ,god8 #bf4 ,who is that adulterous woman whom the prophet ,hosea points out1 who said1 ,i will go after my lovers1 that give me my bread and my water1 my wool and my flax1 and everything that befits me8#afd ,let us grant that we may understand this also of the people of the ,jews that went astray2 yet whom else are the false ,christians 7such as are all heretics and schismatics7 wont to imitate1 except false ,israelites8 ,for there were also true ,israelites1 as the ,lord ,himself bears witness to ,nathanael1 ,behold an ,israelite indeed1 in whom is no guile4#afe ,but who are true ,christians1 save those of whom the same ,lord said1 ,he that hath my commandments1 and keepeth them1 he it is that loveth me8#aff ,but what is it to keep ,his commandments1 except to abide in love8 ,whence also ,he says1 ,a new commandment ,i give unto you1 that ye love one another2 and again1 ,by this shall all men know that ye are my disciples1 if ye have love one to another4#afg ,but who can doubt that this was spoken not only to those who heard ,his words with their fleshly ears when ,he was present with them1 but also to those who learn ,his words through the gospel1 when ,he is sitting on ,his throne in heaven8 ,for ,he came not to destroy the law1 but to fulfil4#afh ,but the fulfilling of the law is love4#afi ,and in this ,cyprian abounded greatly1 insomuch that though he held a different view concerning baptism1 he yet did not forsake the unity of the ,church1 and was in the ,lord's vine a branch firmly rooted1 bearing fruit1 which the heavenly ,husbandman purged with the knife of suffering1 that it should bear more fruit4#agj ,but the enemies of this brotherly love1 whether they are openly without1 or appear to be within1 are false ,christians1 and antichrists4 ,for when they have found an opportunity1 they go out1 as it is written3 ,a man wishing to separate himself from his friends1 seeketh opportunities4#aga ,but even if occasions are wanting1 while they seem to be within1 they are severed from that invisible bond of love4 ,whence ,st4 ,john says1 ,they went out from us1 but they were not of us2 for had they been of us1 they would no doubt have continued with us4#agb ,he does not say that they ceased to be of us by going out1 but that they went out because they were not of us4 ,the ,apostle ,paul also speaks of certain men who had erred concerning the truth1 and were overthrowing the faith of some2 whose word was eating as a canker4 ,yet in saying that they should be avoided1 he nevertheless intimates that they were all in one great house1 but as vessels to dishonour1--,i suppose because they had not as yet gone out4 ,or if they had already gone out1 how can he say that they were in the same great house with the honourable vessels1 unless it was in virtue of the sacraments themselves1 which even in the severed meetings of heretics are not changed1 that he speaks of all as belonging to the same great house1 though in different degrees of esteem1 some to honour and some to dishonour8 ,for thus he speaks in his ,epistle to ,timothy3 ,but shun profane and vain babblings2 for they will increase unto more ungodliness4 ,and their word will eat as doth a canker2 of whom is ,hymenus and ,philetus2 who concerning the truth have erred1 saying that the resurrection is past already2 and overthrow the faith of some4 ,nevertheless the foundation of ,god standeth firm1 having this seal1 ,the ,lord knoweth them that are ,his4 ,and1 ,let every one that nameth the name of ,christ depart from iniquity4 ,but in a great house there are not only vessels of gold and of silver1 but also of wood and of earth2 and some to honour1 and some to dishonour4 ,if a man therefore purge himself from these1 he shall be a vessel unto honour1 sanctified1 and meet for the master's use1 and prepared unto every good work4#agc ,but what is it to purge oneself from such as these1 except what he said just before1 ,let every one that nameth the name of ,christ depart from iniquity8 ,and lest any one should think that1 as being in one great house with them1 he might perish with such as these1 he has most carefully forewarned them1 ,the ,lord knoweth them that are ,his1--those1 namely1 who1 by departing from iniquity1 purge themselves from the vessels made to dishonour1 lest they should perish with them whom they are compelled to tolerate in the great house4 #bg4 ,they1 therefore1 who are wicked1 evil-doers1 carnal1 fleshly1 devilish1 think that they receive at the hands of their seducers what are the gifts of ,god alone1 whether sacraments1 or any spiritual workings about present salvation4 ,but these men have not love towards ,god1 but are busied about those by whose pride they are led astray1 and are compared to the adulterous woman1 whom the prophet introduces as saying1 ,i will go after my lovers1 that give me my bread and my water1 my wool and my flax1 and my oil1 and everything that befits me4 ,for thus arise heresies and schisms1 when the fleshly people which is not founded on the love of ,god says1 ,i will go after my lovers1 with whom1 either by corruption of her faith1 or by the puffing up of her pride1 she shamefully commits adultery4 ,but for the sake of those who1 having undergone the difficulties1 and straits1 and barriers of the empty reasoning of those by whom they are led astray1 afterwards feel the prickings of fear1 and return to the way of peace1 to seeking ,god in all sincerity1--for their sake ,he goes on to say1 ,therefore1 behold1 ,i will hedge up thy way with thorns1 and make a wall1 that she shall not find her paths4 ,and she shall follow after her lovers1 but she shall not overtake them2 and she shall seek them1 but she shall not find them3 then shall she say1 ,i will go and return to my first husband2 for then was it better with me than now4 ,then1 that they may not attribute to their seducers what they have that is sound1 and derived from the doctrine of truth1 by which they lead them astray to the falseness of their own dogmas and dissensions2 that they may not think that what is sound in them belongs to them1 he immediately added1 ,and she did not know that ,i gave her corn1 and wine1 and oil1 and multiplied her money2 but she made vessels of gold and silver for ,baal4#agd ,for she had said above1 ,i will go after my lovers1 that give me my bread1 etc41 not at all understanding that all this1 which was held soundly and lawfully by her seducers1 was of ,god1 and not of men4 ,nor would even they themselves claim these things for themselves1 and as it were assert a right in them1 had not they in turn been led astray by a people which had gone astray1 when faith is reposed in them1 and such honours are paid to them1 that they should be enabled thereby to say such things1 and claim such things for themselves1 that their error should be called truth1 and their iniquity be thought righteousness1 in virtue of the sacraments and ,scriptures1 which they hold1 not for salvation1 but only in appearance4 ,accordingly1 the same adulterous woman is addressed by the mouth of ,ezekiel3 ,thou hast also taken thy fair jewels of my gold and of my silver1 which ,i had given thee1 and madest to thyself images of men1 and didst commit whoredom with them2 and tookest my#age broidered garments1 and coveredst them3 and thou hast set mine oil and mine incense before them4 ,my meat also which ,i gave thee1 fine flour1 and oil1 and honey1 wherewith ,i fed thee1 thou hast even set it before them for a sweet savour3 and this thou hast done4#agf ,for she turns all the sacraments1 and the words of the sacred books1 to the images of her own idols1 with which her carnal mind delights to wallow4 ,nor yet1 because those images are false1 and the doctrines of devils1 speaking lies in hypocrisy1#agg are those sacraments and divine utterances therefore so to lose their due honour1 as to be thought to belong to such as these2 seeing that the ,lord says1 ,of my gold1 and my silver1 and my broidered garments1 and mine oil1 and mine incense1 and my meat1 and so forth4 ,ought we1 because those erring ones think that these things belong to their seducers1 therefore not to recognise whose they really are1 when ,he ,himself says1 ,and she did not know that ,i gave her corn1 and wine1 and oil1 and multiplied her money8 ,for ,he did not say that she did not have these things because she was an adulteress2 but she is said to have had them1 and that not as belonging to herself or her lovers1 but to ,god1 whose alone they are4 ,although1 therefore1 she had her fornication1 yet those things wherewith she adorned it1 whether as seduced or in her turn seducing1 belonged not to her1 but to ,god4 ,if these things were spoken in a figure of the ,jewish nation1 when the scribes and ,pharisees were rejecting the commandment of ,god in order to set up their own traditions1 so that they were in a manner committing whoredom with a people which was abandoning their ,god2 and yet for all that1 whoredom at that time among the people1 such as the ,lord brought to light by convicting it1 did not cause that the mysteries should belong to them1 which were not theirs but ,god's1 who1 in speaking to the adulteress1 says that all these things were ,his2 whence the ,lord ,himself also sent those whom ,he cleansed from leprosy to the same mysteries1 that they should offer sacrifice for themselves before the priests1 because that sacrifice had not become efficacious for them1 which ,he ,himself afterwards wished to be commemorated in the ,church for all of them1 because ,he ,himself proclaimed the tidings to them all2--if this be so1 how much the more ought we1 when we find the sacraments of the ,new ,testament among certain heretics or schismatics1 not to attribute them to these men1 nor to condemn them1 as though we could not recognise them8 ,we ought to recognise the gifts of the true husband1 though in the possession of an adulteress1 and to amend1 by the word of truth1 that whoredom which is the true possession of the unchaste woman1 instead of finding fault with the gifts1 which belong entirely to the pitying ,lord4 #bh4 ,from these considerations1 and such as these1 our forefathers1 not only before the time of ,cyprian and ,agrippinus1 but even afterwards1 maintained a most wholesome custom1 that whenever they found anything divine and lawful remaining in its integrity even in the midst of any heresy or schism1 they approved rather than repudiated it2 but whatever they found that was alien1 and peculiar to that false doctrine or division1 this they convicted in the light of the truth1 and healed4 ,the points1 however1 which remain to be considered in the letter written by ,jubaianus1 must1 ,i think1 when looking at the size of this book1 be taken in hand and treated with a fresh beginning4 ,,footnotes3 #aad ,see above1 ,,ii4 ii4 #c4 #aae ,see above1 ,,ii4 ii4 #c4 #aaf ,ecclus4 iii4 #ah4 #aag ,see above1 ,,ii4 ii4 #c4 #aah ,john i4 #cc4 #aai ,the ,council of ,carthage4 #abj ,epist4 lxxiii4 sec4 #bj1 to ,jubaianus4 #aba ,conc4 ,carth4 sec4 #bh4 #abb ,john xiv4 #f4 #abc ,conc4 ,carth4 sec4 #cj4 #abd ,ib4 sec4 #ef4 #abe ,gal4 ii4 #aa-ad4 #abf ,conc4 ,carth4 sec4 #fc4 #abg ,ib4 sec4 #gg4 #abh ,cypr4 ,ep4 lxxiii4 sec4 #a4 #abi ,cypr4 ,ep4 lxxiii4 sec4 #b4 #acj ,cypr4 ,ep4 lxxiii4 sec4 #c4 #aca ,above1 ,book ,i4 c4 xi4 foll4 #acb ,non ut jam vere dimissa non retineantur4 ,one of the negatives here appears to be superfluous1 and the former is omitted in ,amerbach's edition1 and in many of the ,,mss41 which continue the sentence1 non ut ille baptismus1 instead of neque ut ille1 etc4 ,if the latter negative were omitted1 the sense would be improved1 and neque would appropriately remain4 #acc #b ,cor4 ii4 #ae1 #af4 #acd ,phantasmata4 #ace #a ,cor4 ii4 #ad4 #acf #a ,cor4 i4 #ac4 #acg #a ,cor4 iii4 #a-c4 #ach ,eph4 iv4 #ad4 #aci ,matt4 xxviii4 #ai4 #adj ,cp4 ,concilium ,arelatense1 can4 #h4 ,de ,afris1 quod propria lege utuntur ut rebaptizent2 placuit ut si ad ecclesiam aliquis de hresi venerit1 interrogent eum symbolum2 et si perviderint eum in ,patre1 et ,filio1 et ,spiritu sancto esse baptizatum1 manus ei tantum imponatur1 ut accipiat ,spiritum sanctum4 ,quod si interrogatus non responderit hanc ,trinitatem1 baptizetur4 #ada ,phil4 iii4 #ae4 #adb ,jer4 xv4 #ah1 quoted from the ,,lxx4 #adc ,rev4 xvii4 #ae4 #add ,rom4 v4 #e4 #ade #a ,cor4 xiii4 #a-c4 #adf #a ,cor4 xii4 #aa4 #adg ,acts viii4 #ac4 #adh #a ,sam4 x4 #f1 #aj4 #adi #a ,tim4 i4 #e4 #aej ,he refers to laying on of hands such as he mentions below1 ,book v4 c4 xxiii43 ,if hands were not laid on one who returned from heresy1 he would be judged to be free from all fault4 #aea ,matt4 xvi4 #ai4 #aeb ,song of ,sol4 vi4 #i4 #aec ,cypr4 de ,lapsis1 c4 #d4 #aed ,john xx4 #ba-bc4 #aee #a ,cor4 ii4 #ae4 #aef ,eph4 v4 #bg4 ,cp4 ,retract4 ii4 #ah1 quoted above on ,i4 xvii4 #aeg ,tit4 i4 #g4 #aeh ,num4 xvi4 #aei ,lev4 x4 #a1 #b4 #afj ,rom4 ii4 #d4 #afa ,acts viii4 #e-ag4 #afb ,because ,cyprian1 in his letter to ,jubaianus 7,ep4 lxxiii4 sec4 #h71 had urged as following from this1 that there is no reason1 dearest brother1 why we should think it right to yield to heretics that baptism which was granted to the one and only ,church4 #afc ,deut4 iv4 #bd4 #afd ,hos4 ii4 #e1 from the ,,lxx4 #afe ,john i4 #dg4 #aff ,john xiv4 #ba4 #afg ,john xiii4 #cd1 #ce4 #afh ,matt4 v4 #ag4 #afi ,rom4 xiii4 #aj4 #agj ,john xv4 #a-e4 #aga ,prov4 xviii4 #a1 from the ,,lxx4 #agb #a ,john ii4 #ai4 #agc #b ,tim4 ii4 #af-ba4 #agd ,hos4 ii4 #e-h1 from the ,,lxx4 #age ,in the ,,lxx41 as well as in the ,english version1 this is in the second person3 ,greek3 ton imatismon ton poikilon sou4 #agf ,ezek4 xvi4 #ag-ai4 #agg #a ,tim4 iv4 #a1 #b4 ,,book ,,fourth4 ,,in ,,which ,,he ,,treats ,,of ,,what ,,follows ,,in ,,the ,,same ,,epistle ,,of ,,cyprian ,,to ,,jubaianus4 ,,chap4 ,i4--#a4 ,the comparison of the ,church with ,paradise#agh shows us that men may indeed receive her baptism outside her pale1 but that no one outside can either receive or retain the salvation of eternal happiness4 ,for1 as the words of ,scripture testify1 the streams from the fountain of ,paradise flowed copiously even beyond its bounds4 ,record indeed is made of their names2 and through what countries they flow1 and that they are situated beyond the limits of ,paradise1 is known to all2#agi and yet in ,mesopotamia1 and in ,egypt1 to which countries those rivers extended1 there is not found that blessedness of life which is recorded in ,paradise4 ,accordingly1 though the waters of ,paradise are found beyond its boundaries1 yet its happiness is in ,paradise alone4 ,so1 therefore1 the baptism of the ,church may exist outside1 but the gift of the life of happiness is found alone within the ,church1 which has been founded on a rock1 which has received the keys of binding and loosing4#ahj ,she it is alone who holds as her privilege the whole power of her ,bridegroom and ,lord2 by virtue of which power as bride1 she can bring forth sons even of handmaids4 ,and these1 if they be not high-minded1 shall be called into the lot of the inheritance2 but if they be high-minded1 they shall remain outside4 99 99 99 99 99 ,,chap4 ,,ii4--#b4 ,all the more1 then1 because we are fighting for the honour and unity of the ,church1 let us beware of giving to heretics the credit of whatever we acknowledge among them as belonging to the ,church2 but let us teach them by argument1 that what they possess that is derived from unity is of no efficacy to their salvation1 unless they shall return to that same unity4 ,for the water of the ,church is full of faith1 and salvation1 and holiness to those who use it rightly4 ,no one1 however1 can use it well outside the ,church4 ,but to those who use it perversely1 whether within or without the ,church1 it is employed to work punishment1 and does not conduce to their reward4 ,and so baptism cannot be corrupted and polluted1 though it be handled by the corrupt or by adulterers1 just as also the ,church herself is uncorrupt1 and pure1 and chaste4 ,and so no share in it belongs to the avaricious1 or thieves1 or usurers1--many of whom1 by the testimony of ,cyprian himself in many places of his letters1 exist not only without1 but actually within the ,church1--and yet they both are baptized and do baptize1 with no change in their hearts4 #c4 ,for this1 too1 he says1 in one of his epistles#aha to the clergy on the subject of prayer to ,god1 in which1 after the fashion of the holy ,daniel1 he represents the sins of his people as falling upon himself4 ,for among many other evils of which he makes mention1 he speaks of them also as renouncing the world in words only and not in deeds2 as the apostle says of certain men1 ,they profess that they know ,god1 but in works they deny ,him4#ahb ,these1 therefore1 the blessed ,cyprian shows to be contained within the ,church herself1 who are baptized without their hearts being changed for the better1 seeing that they renounce the world in words and not in deeds1 as the ,apostle ,peter says1 ,the like figure whereunto even baptism doth now save us1 7not the putting away of the filth of the flesh1 but the answer of a good conscience71#ahc which certainly they had not of whom it is said that they renounced the world in words only1 and not in deeds2 and yet he does his utmost1 by chiding and convincing them1 to make them at length walk in the way of ,christ1 and be ,his friends rather than friends of the world4 99 99 99 99 99 ,,chap4 ,,iii4--#c4 ,and if they would have obeyed him1 and begun to live rightly1 not as false but as true ,christians1 would he have ordered them to be baptized anew8 ,surely not2 but their true conversion would have gained this for them1 that the sacrament which availed for their destruction while they were yet unchanged1 should begin when they changed to avail for their salvation4 #d4 ,for neither are they devoted to the ,church#ahd who seem to be within1 and live contrary to ,christ1 that is1 act against ,his commandments2 nor can they be considered in any way to belong to that ,church1 which ,he so purifies by the washing of water1 that ,he may present to ,himself a glorious ,church1 not having spot1 or wrinkle1 or any such thing4#ahe ,but if they are not in that ,church to whose members they do not belong1 they are not in the ,church of which it is said1 ,my dove is but one2 she is the only one of her mother2#ahf for she herself is without spot or wrinkle4 ,or else let him who can assert that those are members of this dove who renounce the world in words but not in deeds4 ,meantime there is one thing which we see1 from which ,i think it was said1 ,he that regardeth the day1 regardeth it unto the ,lord2#ahg for ,god judgeth every day4 ,for1 according to ,his foreknowledge1 who knows whom ,he has foreordained before the foundation of the world to be made like to the image of ,his ,son1 many who are even openly outside1 and are called heretics1 are better than many good ,catholics4 ,for we see what they are to-day1 what they shall be to-morrow we know not4 ,and with ,god1 with whom the future is already present1 they already are what they shall hereafter be4 ,but we1 according to what each man is at present1 inquire whether they are to be to-day reckoned among the members of the ,church which is called the one dove1 and the ,bride of ,christ without spot or wrinkle1#ahh of whom ,cyprian says in the letter which ,i have quoted above1 that they did not keep in the way of the ,lord1 nor observe the commandments given unto them for their salvation2 that they did not fulfil the will of their ,lord1 being eager about their property and gains1 following the dictates of pride1 giving way to envy and dissension1 careless about single-mindedness and faith1 renouncing the world in words only and not in deeds1 pleasing each himself1 and displeasing all men4#ahi ,but if the dove does not acknowledge them among her members1 and if the ,lord shall say to them1 supposing that they continue in the same perversity1 ,i never knew you3 depart from me1 ye that work iniquity2#aij then they seem indeed to be in the ,church1 but are not2 nay1 they even act against the ,church4 ,how then can they baptize with the baptism of the ,church1#aia which is of avail neither to themselves1 nor to those who receive it from them1 unless they are changed in heart with a true conversion1 so that the sacrament itself1 which did not avail them when they received it whilst they were renouncing the world in words and not in deeds1 may begin to profit them when they shall begin to renounce it in deeds also8 ,and so too in the case of those whose separation from the ,church is open2 for neither these nor those are as yet among the members of the dove1 but some of them perhaps will be at some future time4 99 99 99 99 99 ,,chap4 ,,iv4--#e4 ,we do not1 therefore1 acknowledge the baptism of heretics1#aib when we refuse to rebaptize after them2 but because we acknowledge the ordinance to be of ,christ1 even among evil men1 whether openly separated from us1 or secretly severed whilst within our body1 we receive it with due respect1 having corrected those who were wrong in the points wherein they went astray4 ,for as ,i seem to be hard pressed when it is said to me1 ,does then a heretic confer remission of sins8 so ,i in turn press hard when ,i say1 ,does then he who violates the commands of ,heaven1 the avaricious man1 the robber1 the usurer1 the envious man1 does he who renounces the world in words and not in deeds1 confer such remission8 ,if you mean by the force of ,god's sacrament1 then both the one and the other2 if by his own merit1 neither of them4 ,for that sacrament1 even in the hands of wicked men1 is known to be of ,christ2 but neither the one nor the other of these men is found in the body of the one uncorrupt1 holy1 chaste dove1 which has neither spot nor wrinkle4 ,and just as baptism is of no profit to the man who renounces the world in words and not in deeds1 so it is of no profit to him who is baptized in heresy or schism2 but each of them1 when he amends his ways1 begins to receive profit from that which before was not profitable1 but was yet already in him4 #f4 ,he therefore that is baptized in heresy does not become the temple of ,god2#aic but does it therefore follow that he is not to be considered as baptized8 ,for neither does the avaricious man1 baptized within the ,church1 become the temple of ,god1 unless he depart from his avarice2 for they who become the temple of ,god certainly inherit the kingdom of ,god4 ,but the apostle says1 among many other things1 ,neither the covetous1 nor thieves1 shall inherit the kingdom of ,god4#aid ,for in another place the same apostle compares covetousness to the worship of idols3 ,nor covetous man1 he says1 who is an idolater2#aie which meaning the same ,cyprian has so far extended in a letter to ,antonianus1 that he did not hesitate to compare the sin of covetousness with that of men who in time of persecution had declared in writing that they would offer incense4#aif ,the man1 then1 who is baptized in heresy in the name of the ,holy ,trinity yet does not become the temple of ,god unless he abandons his heresy1 just as the covetous man who has been baptized in the same name does not become the temple of ,god unless he abandons his covetousness1 which is idolatry4 ,for this1 too1 the same apostle says3 ,what agreement hath the temple of ,god with idols8#aig ,let it not1 then1 be asked of us of what ,god he is made the temple8#aic when we say that he is not made the temple of ,god at all4 ,yet he is not therefore unbaptized1 nor does his foul error cause that what he has received1 consecrated in the words of the gospel1 should not be the holy sacrament2 just as the other man's covetousness 7which is idolatry7 and great uncleanness cannot prevent what he receives from being holy baptism1 even though he be baptized with the same words of the gospel by another man covetous like himself4 99 99 99 99 99 ,,chap4 ,v4--#g4 ,further1 ,cyprian goes on to say1 in vain do some1 who are overcome by reason1 oppose to us custom1 as though custom were superior to truth1 or that were not to be followed in spiritual things which has been revealed by the ,holy ,spirit1 as the better way4#aih ,this is clearly true1 since reason and truth are to be preferred to custom4 ,but when truth supports custom1 nothing should be more strongly maintained4 ,then he proceeds as follows3 ,for one may pardon a man who merely errs1 as the ,apostle ,paul says of himself1 ',who was before a blasphemer1 a persecutor1 and injurious2 but ,i obtained mercy1 because ,i did it ignorantly2'#aii but he who1 after inspiration and revelation given1 perseveres advisedly and knowingly in his former error1 sins without hope of pardon on the ground of ignorance4 ,for he rests on a kind of presumption and obstinacy1 when he is overcome by reason4 ,this is most true1 that his sin is much more grievous who has sinned wittingly than his who has sinned through ignorance4 ,and so in the case of the holy ,cyprian1 who was not only learned1 but also patient of instruction1 which he so fully himself understood to be a part of the praise of the bishop whom the apostle describes1#bjj that he said1 ,this also should be approved in a bishop1 that he not only teach with knowledge1 but also learn with patience4#bja ,i do not doubt that if he had had the opportunity of discussing this question1 which has been so long and so much disputed in the ,church1 with the pious and learned men to whom we owe it that subsequently that ancient custom was confirmed by the authority of a general ,council1 he would have shown1 without hesitation1 not only how learned he was in those things which he had grasped with all the security of truth1 but also how ready he was to receive instruction in what he had failed to perceive4 ,and yet1 since it is so clear that it is much more grievous to sin wittingly than in ignorance1 ,i should be glad if any one would tell me which is the worse1--the man who falls into heresy1 not knowing how great a sin it is1 or the man who refuses to abandon his covetousness1 knowing its enormity4 ,i might even put the question thus3 ,if one man unwittingly fall into heresy1 and another knowingly refuse to depart from idolatry1 since the apostle himself says1 ,the covetous man1 which is an idolater2 and ,cyprian too understood the same passage in just the same way1 when he says1 in his letter to ,antonianus1 ,nor let the new heretics flatter themselves in this1 that they say they do not communicate with idolaters1 whereas there are amongst them both adulterers and covetous persons1 who are held guilty of the sin of idolatry2 'for know this1 and understand1 that no whoremonger1 nor unclean person1 nor covetous man1 who is an idolater1 hath any inheritance in the kingdom of ,christ and of ,god2'#bjb and again1 ',mortify therefore your members which are upon the earth2 fornication1 uncleanness1 inordinate affection1 evil concupiscence1 and covetousness1 which is idolatry4'#bjc ,i ask1 therefore1 which sins more deeply1--he who ignorantly has fallen into heresy1 or he who wittingly has refused to abandon covetousness1 that is idolatry8 ,according to that rule by which the sins of those who sin wittingly are placed before those of the ignorant1 the man who is covetous with knowledge takes the first place in sin4 ,but as it is possible that the greatness of the actual sin should produce the same effect in the case of heresy that the witting commission of the sin produces in that of covetousness1 let us suppose the ignorant heretic to be on a par in guilt with the consciously covetous man1 although the evidence which ,cyprian himself has advanced from the apostle does not seem to prove this4 ,for what is it that we abominate in heretics except their blasphemies8 ,but when he wished to show that ignorance of the sin may conduce to ease in obtaining pardon1 he advanced a proof from the case of the apostle1 when he says1 ,who before was a blasphemer1 and a persecutor1 and injurious2 but ,i obtained mercy1 because ,i did it ignorantly4#bjd ,but if possible1 as ,i said before1 let the sins of the two men--the blasphemy of the unconscious1 and the idolatry of the conscious sinner--be esteemed of equal weight2 and let them be judged by the same sentence1--he who1 in seeking for ,christ1 falls into a truth-like setting forth of what is false1 and he who wittingly resists ,christ speaking through ,his apostle1 seeing that no whoremonger1 nor unclean person1 nor covetous man1 which is an idolater1 hath any inheritance in the kingdom of ,christ and of ,god1#bje--;and then ,i would ask why baptism and the words of the gospel are held as naught in the former case1 and accounted valid in the latter1 when each is alike found to be estranged from the members of the dove4 ,is it because the former is an open combatant outside1 that he should not be admitted1 the latter a cunning assenter within the fold1 that he may not be expelled8 99 99 99 99 99 ,,chap4 ,,vi4--#h4 ,but as regards his saying1 ,nor let any one affirm that what they have received from the apostles1 that they follow2 for the apostles handed down only one ,church and one baptism1 and that appointed only in the same ,church2#bjf this does not so much move me to venture to condemn the baptism of ,christ when found amongst heretics 7just as it is necessary to recognise the gospel itself when ,i find it with them1 though ,i abominate their error71 as it warns me that there were some even in the times of the holy ,cyprian who traced to the authority of the apostles that custom against which the ,african ,councils were held1 and in respect of which he himself said a little above1 ,in vain do those who are beaten by reason oppose to us the authority of custom4 ,nor do ,i find the reason why the same ,cyprian found this very custom1 which after his time was confirmed by nothing less than a general ,council of the whole world1 already so strong before his time1 that when with all his learning he sought an authority worth following for changing it1 he found nothing but a ,council of ,agrippinus held in ,africa a very few years before his own time4 ,and seeing that this was not enough for him1 as against the custom of the whole world1 he laid hold on these reasons which we just now1 considering them with great care1 and being confirmed by the antiquity of the custom itself1 and by the subsequent authority of a general ,council1 found to be truth-like rather than true2 which1 however1 seemed to him true1 as he toiled in a question of the greatest obscurity1 and was in doubt about the remission of sins1--whether it could fail to be given in the baptism of ,christ1 and whether it could be given among heretics4 ,in which matter1 if an imperfect revelation of the truth was given to ,cyprian1 that the greatness of his love in not deserting the unity of the ,church might be made manifest1 there is yet not any reason why any one should venture to claim superiority over the strong defences and excellence of his virtues1 and the abundance of graces which were found in him1 merely because1 with the instruction derived from the strength of a general ,council1 he sees something which ,cyprian did not see1 because the ,church had not yet held a general ,council on the matter4 ,just as no one is so insane as to set himself up as surpassing the merits of the ,apostle ,peter1 because1 taught by the epistles of the ,apostle ,paul1 and confirmed by the custom of the ,church herself1 he does not compel the ,gentiles to ,judaize1 as ,peter once had done4#bjg #i4 ,we do not then find that any one1 after being baptized among heretics1 was afterwards admitted by the apostles with the same baptism1 and communicated2#bjh but neither do we find this1 that any one coming from the society of heretics1 who had been baptized among them1 was baptized anew by the apostles4 ,but this custom1 which even then those who looked back to past ages could not find to have been invented by men of a later time1 is rightly believed to have been handed down from the apostles4 ,and there are many other things of the same kind1 which it would be tedious to recount4 ,wherefore1 if they had something to say for themselves to whom ,cyprian1 wishing to persuade them of the truth of his own view1 says1 ,let no one say1 ,what we have received from the apostles1 that we follow1 with how much more force we now say1 ,what the custom of the ,church has always held1 what this argument has failed to prove false1 and what a general ,council has confirmed1 this we follow6 ,to this we may add that it may also be said1 after a careful inquiry into the reasoning on both sides of the discussion1 and into the evidence of ,scripture1 ,what truth has declared1 that we follow4 99 99 99 99 99 ,,chap4 ,,vii4--#aj4 ,for in fact1 as to what some opposed to the reasoning of ,cyprian1 that the apostle says1 ,notwithstanding every way1 whether in pretence or in truth1 let ,christ be preached1#bji ,cyprian rightly exposed their error1 showing that it has nothing to do with the case of heretics1 since the apostle was speaking of those who were acting within the ,church1 with malicious envy seeking their own profit4 ,they announced ,christ1 indeed1 according to the truth whereby we believe in ,christ1 but not in the spirit in which ,he was announced by the good evangelists to the sons of the dove4 ,for ,paul1 he says1 in his epistle was not speaking of heretics1 or of their baptism1 so that it could be shown that he had laid down anything concerning this matter4 ,he was speaking of brethren1 whether as walking disorderly and contrary to the discipline of the ,church1 or as keeping the discipline of the ,church in the fear of ,god4 ,and he declared that some of them spoke the word of ,god stedfastly and fearlessly1 but that some were acting in envy and strife2 that some had kept themselves encompassed with kindly ,christian love1 but that others entertained malice and strife3 but yet that he patiently endured all things1 with the view that1 whether in truth or in pretence1 the name of ,christ1 which ,paul preached1 might come to the knowledge of the greatest number1 and that the sowing of the word1 which was as yet a new and unaccustomed work1 might spread more widely by the preaching of those that spoke4 ,furthermore1 it is one thing for those who are within the ,church to speak in the name of ,christ1 another thing for those who are without1 acting against the ,church1 to baptize in the name of ,christ4#baj ,these words of ,cyprian seem to warn us that we must distinguish between those who are bad outside1 and those who are bad within the ,church4 ,and those whom he says that the apostle represents as preaching the gospel impurely and of envy1 he says truly were within4 ,this much1 however1 ,i think ,i may say without rashness1 if no one outside can have anything which is of ,christ1 neither can any one within have anything which is of the devil4 ,for if that closed garden can contain the thorns of the devil1 why cannot the fountain of ,christ equally flow beyond the garden's bounds8 ,but if it cannot contain them1 whence1 even in the time of the ,apostle ,paul himself1 did there arise amongst those who were within so great an evil of envy and malicious strife8 ,for these are the words of ,cyprian4 ,can it be that envy and malicious strife are a small evil8 ,how then were those in unity who were not at peace8 ,for it is not my voice1 nor that of any man1 but of the ,lord ,himself2 nor did the sound go forth from men1 but from angels1 at the birth of ,christ1 ,glory to ,god in the highest1 and on earth peace to men of good will4#baa ,and this certainly would not have been proclaimed by the voice of angels when ,christ was born upon the earth1 unless ,god wished this to be understood1 that those are in the unity of the body of ,christ who are united in the peace of ,christ1 and those are in the peace of ,christ who are of good will4 ,furthermore1 as good will is shown in kindliness1 so is bad will shown in malice4 99 99 99 99 99 ,,chap4 ,,viii4--#aa4 ,in short1 we may see how great an evil in itself is envy1 which cannot be other than malicious4 ,let us not look for other testimony4 ,cyprian himself is sufficient for us1 through whose mouth the ,lord poured forth so many thunders in most perfect truth1 and uttered so many useful precepts about envy and malignity4 ,let us therefore read the letter of ,cyprian about envy and malignity1 and see how great an evil it is to envy those better than ourselves1--an evil whose origin he shows in memorable words to have sprung from the devil himself4 ,to feel jealousy1 he says1 of what you regard as good1 and to envy those who are better than yourselves1 to some1 dearest brethren1 seems a light and minute offence4#bab ,and again a little later1 when he was inquiring into the source and origin of the evil1 he says1 ,from this the devil1 in the very beginning of the world1 perished first himself1 and led others to destruction4#bac ,and further on in the same chapter3 ,what an evil1 dearest brethren1 is that by which an angel fell6 by which that exalted and illustrious loftiness was able to be deceived and overthrown6 by which he was deceived who was the deceiver6 ,from that time envy stalks upon the earth1 when man1 about to perish through malignity1 submits himself to the teacher of perdition1--when he who envies imitates the devil1 as it is written1 ',through envy of the devil came death into the world1 and they that do hold of his side do find it4'#bad ,how true1 how forcible are these words of ,cyprian1 in an epistle known throughout the world1 we cannot fail to recognise4 ,it was truly fitting for ,cyprian to argue and warn most forcibly about envy and malignity1 from which most deadly evil he proved his own heart to be so far removed by the abundance of his ,christian love2 by carefully guarding which he remained in the unity of communion with his colleagues1 who without ill-feeling entertained different views about baptism1 whilst he himself differed in opinion from them1 not through any contention of ill will1 but through human infirmity1 erring in a point which ,god1 in ,his own good time1 would reveal to him by reason of his perseverance in love4 ,for he says openly1 ,judging no one1 nor depriving any of the right of communion if he differ from us4 ,for no one of us setteth himself up as a bishop of bishops1 or by tyrannical terror forceth his colleagues to a necessity of obeying4#bae ,and in the end of the epistle before us he says1 ,these things ,i have written to you briefly1 dearest brother1 according to my poor ability1 prescribing to or prejudging no one1 so as to prevent each bishop from doing what he thinks right in the free exercise of his own judgment4 ,we1 so far as in us lies1 do not strive on behalf of heretics with our colleagues and fellow-bishops1 with whom we hold the harmony that ,god enjoins1 and the peace of our ,lord1 especially as the apostle says1 ',if any man seem to be contentious1 we have no such custom1 neither the churches of ,god4'#baf ,christian love in our souls1 the honour of our colleges1 the bond of faith1 the harmony of the priesthood1 all these are maintained by us with patience and gentleness4 ,for this cause we have also1 so far as our poor ability admitted1 by the permission and inspiration of the ,lord1 written now a treatise on the benefit of patience1#bag which we have sent to you in consideration of our mutual affection4#bah 99 99 99 99 99 ,,chap4 ,,ix4--#ab4 ,by this patience of ,christian love he not only endured the difference of opinion manifested in all kindliness by his good colleagues on an obscure point1 as he also himself received toleration1 till1 in process of time1 when it so pleased ,god1 what had always been a most wholesome custom was further confirmed by a declaration of the truth in a general ,council1 but he even put up with those who were manifestly bad1 as was very well known to himself1 who did not entertain a different view in consequence of the obscurity of the question1 but acted contrary to their preaching in the evil practices of an abandoned life1 as the apostle says of them1 ,thou that preachest a man should not steal1 dost thou steal8#bai ,for ,cyprian says in his letter of such bishops of his own time1 his own colleagues1 and remaining in communion with him1 ,while they had brethren starving in the ,church1 they tried to amass large sums of money1 they took possession of estates by fraudulent proceedings1 they multiplied their gains by accumulated usuries4#bbj ,for here there is no obscure question4 ,scripture declares openly1 ,neither thieves nor covetous shall inherit the kingdom of ,god2#bba and ,he that putteth out his money to usury1#bbb and ,no whoremonger1 nor unclean person1 nor covetous man1 who is an idolater1 hath any inheritance in the kingdom of ,christ and of ,god4#bbc ,he therefore certainly would not1 without knowledge1 have brought accusations of such covetousness1 that men not only greedily treasured up their own goods1 but also fraudulently appropriated the goods of others1 or of idolatry existing in such enormity as he understands and proves it to exist2 nor assuredly would he bear false witness against his fellow-bishops4 ,and yet with the bowels of fatherly and motherly love he endured them1 lest that1 by rooting out the tares before their time1 the wheat should also have been rooted up1#bbd imitating assuredly the ,apostle ,paul1 who1 with the same love towards the ,church1 endured those who were ill-disposed and envious towards him4#bbe #ac4 ,but yet because by the envy of the devil death entered into the world1 and they that do hold of his side do find it1#bbf not because they are created by ,god1 but because they go astray of themselves1 as ,cyprian also says himself1 seeing that the devil1 before he was a devil1 was an angel1 and good1 how can it be that they who are of the devil's side are in the unity of ,christ8 ,beyond all doubt1 as the ,lord ,himself says1 an enemy hath done this1 who sowed tares among the wheat4#bbg ,as therefore what is of the devil within the fold must be convicted1 so what is of ,christ without must be recognised4 ,has the devil what is his within the unity of the ,church1 and shall ,christ not have what is ,his without8 ,this1 perhaps1 might be said of individual men1 that as the devil has none that are his among the holy angels1 so ,god has none that are ,his outside the communion of the ,church4 ,but though it may be allowed to the devil to mingle tares1 that is1 wicked men1 with this ,church which still wears the mortal nature of flesh1 so long as it is wandering far from ,god1 he being allowed this just because of the pilgrimage of the ,church herself1 that men may desire more ardently the rest of that country which the angels enjoy1 yet this cannot be said of the sacraments4 ,for1 as the tares within the ,church can have and handle them1 though not for salvation1 but for the destruction to which they are destined in the fire1 so also can the tares without1 which received them from seceders from within2 for they did not lose them by seceding4 ,this1 indeed1 is made plain from the fact that baptism is not conferred again on their return1 when any of the very men who seceded happen to come back again4 ,and let not any one say1 ,why1 what fruit hath the tares8 ,for if this be so1 their condition is the same1 so far as this goes1 both inside and without4 ,for it surely cannot be that grains of corn are found in the tares inside1 and not in those without4 ,but when the question is of the sacrament1 we do not consider whether the tares bear any fruit1 but whether they have any share of heaven2 for the tares1 both within and without1 share the rain with the wheat itself1 which rain is in itself heavenly and sweet1 even though under its influence the tares grow up in barrenness4 ,and so the sacrament1 according to the gospel of ,christ1 is divine and pleasant2 nor is it to be esteemed as naught because of the barrenness of those on whom its dew falls even without4 99 99 99 99 99 ,,chap4 ,x4--#ad4 ,but some one may say that the tares within may more easily be converted into wheat4 ,i grant that it is so2 but what has this to do with the question of repeating baptism8 ,you surely do not maintain that if a man converted from heresy1 through the occasion and opportunity given by his conversion1 should bear fruit before another who1 being within the ,church1 is more slow to be washed from his iniquity1 and so corrected and changed1 the former therefore needs not to be baptized again1 but the churchman to be baptized again1 who was outstripped by him who came from the heretics1 because of the greater slowness of his amendment4 ,it has nothing1 therefore1 to do with the question now at issue who is later or slower in being converted from his especial waywardness to the straight path of faith1 or hope1 or charity4 ,for although the bad within the fold are more easily made good1 yet it will sometimes happen that certain of the number of those outside will outstrip in their conversion certain of those within2 and while these remain in barrenness1 the former1 being restored to unity and communion1 will bear fruit with patience1 thirty-fold1 or sixty-fold1 or a hundred-fold4#bbh ,or if those only are to be called tares who remain in perverse error to the end1 there are many ears of corn outside1 and many tares within4 #ae4 ,but it will be urged that the bad outside are worse than those within4 ,it is indeed a weighty question1 whether ,nicolaus1 being already severed from the ,church1#bbi or ,simon1 who was still within it1#bcj was the worse1--the one being a heretic1 the other a sorcerer4 ,but if the mere fact of division1 as being the clearest token of violated charity1 is held to be the worse evil1 ,i grant that it is so4 ,yet many1 though they have lost all feelings of charity1 yet do not secede from considerations of worldly profit2 and as they seek their own1 not the things which are ,jesus ,christ's1#bca what they are unwilling to secede from is not the unity of ,christ1 but their own temporal advantage4 ,whence it is said in praise of charity1 that she seeketh not her own4#bcb #af4 ,now1 therefore1 the question is1 how could men of the party of the devil belong to the ,church1 which has no spot1 or wrinkle1 or any such thing1#bcc of which also it is said1 ,my dove is one8#bcd ,but if they cannot1 it is clear that she groans among those who are not of her1 some treacherously laying wait within1 some barking at her gate without4 ,such men1 however1 even within1 both receive baptism1 and possess it1 and transmit it holy in itself2 nor is it in any way defiled by their wickedness1 in which they persevere even to the end4 ,wherefore the same blessed ,cyprian teaches us that baptism is to be considered as consecrated in itself by the words of the gospel1 as the ,church has received1 without joining to it or mingling with it any consideration of waywardness and wickedness on the part of either minister or recipients2 since he himself points out to us both truths1--both that there have been some within the ,church who did not cherish kindly ,christian love1 but practised envy and unkind dissension1 of whom the ,apostle ,paul spoke2 and also that the envious belong to the devil's party1 as he testifies in the most open way in the epistle which he wrote about envy and malignity4 ,wherefore1 since it is clearly possible that in those who belong to the devil's party1 ,christ's sacrament may yet be holy1--not1 indeed1 to their salvation1 but to their condemnation1--and that not only if they are led astray after they have been baptized1 but even if they were such in heart when they received the sacrament1 renouncing the world 7as the same ,cyprian shows7 in words only and not in deeds2#bce and since even if afterwards they be brought into the right way1 the sacrament is not to be again administered which they received when they were astray2 so far as ,i can see1 the case is clear and evident1 that in the question of baptism we have to consider1 not who gives1 but what he gives2 not who receives1 but what he receives2 not who has1 but what he has4 ,for if men of the party of the devil1 and therefore in no way belonging to the one dove1 can yet receive1 and have1 and give baptism in all its holiness1 in no way defiled by their waywardness1 as we are taught by the letters of ,cyprian himself1 how are we ascribing to heretics what does not belong to them8 how are we saying that what is really ,christ's is theirs1 and not rather recognising in them the signs of our ,sovereign1 and correcting the deeds of deserters from ,him8 ,wherefore it is one thing1 as the holy ,cyprian says1 for those within1 in the ,church1 to speak in the name of ,christ1 another thing for those without1 who are acting against the ,church1 to baptize in ,his name4#bcf ,but both many who are within act against the ,church by evil living1 and by enticing weak souls to copy their lives2 and some who are without speak in ,christ's name1 and are not forbidden to work the works of ,christ1 but only to be without1 since for the healing of their souls we grasp at them1 or reason with them1 or exhort them4 ,for he1 too1 was without who did not follow ,christ with ,his disciples1 and yet in ,christ's name was casting out devils1 which the ,lord enjoined that he should not be prevented from doing2#bcg although1 certainly1 in the point where he was imperfect he was to be made whole1 in accordance with the words of the ,lord1 in which ,he says1 ,he that is not with me is against me2 and he that gathereth not with me scattereth abroad4#bch ,therefore both some things are done outside in the name of ,christ not against the ,church1 and some things are done inside on the devil's part which are against the ,church4 99 99 99 99 99 ,,chap4 ,,xi4--#ag4 ,what shall we say of what is also wonderful1 that he who carefully observes may find that it is possible that certain persons1 without violating ,christian charity1 may yet teach what is useless1 as ,peter wished to compel the ,gentiles to observe ,jewish customs1#bci as ,cyprian himself would force heretics to be baptized anew8 whence the apostle says to such good members1 who are rooted in charity1 and yet walk not rightly in some points1 ,if in anything ye be otherwise minded1 the ,lord shall reveal even this unto you2#bdj and that some again1 though devoid of charity1 may teach something wholesome8 of whom the ,lord says1 ,the scribes and ,pharisees sit in ,moses' seat3 all therefore whatsoever they bid you observe1 that observe and do2 but do not ye after their works3 for they say and do not4#bda ,whence the apostle also says of those envious and malicious ones who yet preach salvation through ,christ1 ,whether in pretence1 or in truth1 let ,christ be preached4#bdb ,wherefore1 both within and without1 the waywardness of man is to be corrected1 but the divine sacraments and utterances are not to be attributed to men4 ,he is not1 therefore1 a patron of heretics who refuses to attribute to them what he knows not to belong to them1 even though it be found among them4 ,we do not grant baptism to be theirs2 but we recognise ,his baptism of whom it is said1 ,the same is ,he which baptizeth1#bdc wheresoever we find it4 ,but if the treacherous and blasphemous man continue in his treachery and blasphemy1 he receives no remission of sins either without or within the ,church2 or if1 by the power of the sacrament1 he receives it for the moment1 the same force operates both without and within1 as the power of the name of ,christ used to work the expulsion of devils even without the ,church4 99 99 99 99 99 ,,chap4 ,,xii4--#ah4 ,but he urges that we find that the apostles1 in all their epistles1 execrated and abhorred the sacrilegious wickedness of heretics1 so as to say that 'their word does spread as a canker4'#bdd ,what then8 ,does not ,paul also show that those who said1 ,let us eat and drink1 for to-morrow we die1 were corrupters of good manners by their evil communications1 adding immediately afterwards1 ,evil communications corrupt good manners2 and yet he intimated that these were within the ,church when he says1 ,how say some among you that there is no resurrection of the dead8#bde ,but when does he fail to express his abhorrence of the covetous8 ,or could anything be said in stronger terms1 than that covetousness should be called idolatry1 as the same apostle declared8#bdf ,nor did ,cyprian understand his language otherwise1 inserting it when need required in his letters2 though he confesses that in his time there were in the ,church not covetous men of an ordinary type1 but robbers and usurers1 and these found not among the masses1 but among the bishops4 ,and yet ,i should be willing to understand that those of whom the apostle says1 ,their word does spread as a canker1 were without the ,church1 but ,cyprian himself will not allow me4 ,for1 when showing1 in his letter to ,antonianus1 that no man ought to sever himself from the unity of the ,church before the time of the final separation of the just and unjust1 merely because of the admixture of evil men in the ,church1 when he makes it manifest how holy he was1 and deserving of the illustrious martyrdom which he won1 he says1 ,what swelling of arrogance it is1 what forgetfulness of humility and gentleness1 that any one should dare or believe that he can do what the ,lord did not grant even to the apostles1--to think that he can distinguish the tares from the wheat1 or1 as if it were granted to him to carry the fan and purge the floor1 to endeavour to separate the chaff from the grain6 ,and whereas the apostle says1 ',but in a great house there are not only vessels of gold and of silver1 but also of wood and of earth1'#bdg that he should seem to choose those of gold and of silver1 and to despise and cast away and condemn those of wood and of earth1 when really the vessels of wood are only to be burned in the day of the ,lord by the burning of the divine conflagration1 and those of earth are to be broken by ,him to whom the 'rod of iron'#bdh has been given4#bdi ,by this argument1 therefore1 against those who1 under the pretext of avoiding the society of wicked men1 had severed themselves from the unity of the ,church1 ,cyprian shows that by the great house of which the apostle spoke1 in which there were not only vessels of gold and of silver1 but also of wood and of earth1 he understood nothing else but the ,church1 in which there should be good and bad1 till at the last day it should be cleansed as a threshing-floor by the winnowing-fan4 ,and if this be so1 in the ,church herself1 that is1 in the great house itself1 there were vessels to dishonour1 whose word did spread like a canker4 ,for the apostle1 speaking of them1 taught as follows3 ,and their word1 he says1 will eat as doth a canker2 of whom is ,hymenus and ,philetus2 who concerning the truth have erred1 saying that the resurrection is past already2 and overthrow the faith of some4 ,nevertheless the foundation of ,god standeth sure1 having this seal1 ,the ,lord knoweth them that are ,his4 ,and1 ,let every one that nameth the name of ,christ depart from iniquity4 ,but in a great house there are not only vessels of gold and of silver1 but also of wood and of earth4#bej ,if1 therefore1 they whose word did eat as doth a canker were as it were vessels to dishonour in the great house1 and by that great house ,cyprian understands the unity of the ,church itself1 surely it cannot be that their canker polluted the baptism of ,christ4 ,accordingly1 neither without1 any more than within1 can any one who is of the devil's party1 either in himself or in any other person1 stain the sacrament which is of ,christ4 ,it is not1 therefore1 the case that the word which eats as a canker to the ears of those who hear it gives remission of sins2#bea but when baptism is given in the words of the gospel1 however great be the perverseness of understanding on the part either of him through whom1 or of him to whom it is given1 the sacrament itself is holy in itself on account of ,him whose sacrament it is4 ,and if any one1 receiving it at the hands of a misguided man1 yet does not receive the perversity of the minister1 but only the holiness of the mystery1 being closely bound to the unity of the ,church in good faith and hope and charity1 he receives remission of his sins1--not by the words which do eat as doth a canker1 but by the sacraments of the gospel flowing from a heavenly source4 ,but if the recipient himself be misguided1 on the one hand1 what is given is of no avail for the salvation of the misguided man2 and yet1 on the other hand1 that which is received remains holy in the recipient1 and is not renewed to him if he be brought to the right way4 99 99 99 99 99 ,,chap4 ,,xiii4--#ai4 ,there is therefore no fellowship between righteousness and unrighteousness1#beb not only without1 but also within the ,church2 for the ,lord knoweth them that are ,his1 and ,let every one that nameth the name of ,christ depart from iniquity4 ,there is also no communion between light and darkness1#bec not only without1 but also within the ,church2 for he that hateth his brother is still in darkness4#bed ,and they at any rate hated ,paul1 who1 preaching ,christ of envy and malicious strife1 supposed that they added affliction to his bonds2#bee and yet the same ,cyprian understands these still to have been within the ,church4 ,since1 therefore1 neither darkness can enlighten1 nor unrighteousness justify1#bef as ,cyprian again says1 ,i ask1 how could those men baptize within the very ,church herself8 ,i ask1 how could those vessels which the large house contains not to honour1 but to dishonour1 administer what is holy for the sanctifying of men within the great house itself1 unless because that holiness of the sacrament cannot be polluted even by the unclean1 either when it is given at their hands1 or when it is received by those who in heart and life are not changed for the better8 of whom1 as situated within the ,church1 ,cyprian himself says1 ,renouncing the world in word only1 and not in deed4#beg #bj4 ,there are therefore also within the ,church enemies of ,god1 whose hearts the spirit of ,antichrist has possessed2 and yet they deal with spiritual and divine things1#f which cannot profit for their salvation so long as they remain such as they are2 and yet neither can they pollute them by their own uncleanness4 ,with regard to what he says1 therefore1 that they have no part given them in the saving grace of the ,church1 who1 scattering and fighting against the ,church of ,christ1 are called adversaries by ,christ ,himself1 and antichrists by ,his apostles1#beh this must be received under the consideration that there are men of this kind both within and without4 ,but the separation of those that are within from the perfection and unity of the dove is not only known in the case of some men to ,god1 but even in the case of some to their fellow-men2 for1 by regarding their openly abandoned life and confirmed wickedness1 and comparing it with the rules of ,god's commandments1 they understand to what a multitude of tares and chaff1 situated now some within and some without1 but destined to be most manifestly separated at the last day1 the ,lord will then say1 ,depart from me1 ye that work iniquity1#bei and ,depart into everlasting fire1 prepared for the devil and his angels4#bfj 99 99 99 99 99 ,,chap4 ,,xiv4--#ba4 ,but we must not despair of the conversion of any man1 whether situated within or without1 so long as the goodness of ,god leadeth him to repentance1#bfa and visits their transgressions with the rod1 and their iniquity with stripes4 ,for in this way ,he does not utterly take from them ,his loving-kindness1#bfb if they will themselves sometime love their own soul1 pleasing ,god4#bfc ,but as the good man that shall endure to the end1 the same shall be saved1#bfd so the bad man1 whether within or without1 who shall persevere in his wickedness to the end1 shall not be saved4 ,nor do we say that all1 wheresoever and howsoever baptized1 obtain the grace of baptism1#bfe if by the grace of baptism is understood the actual salvation which is conferred by the celebration of the sacrament2 but many fail to obtain this salvation even within the ,church1 although it is clear that they possess the sacrament1 which is holy in itself4 ,well1 therefore1 does the ,lord warn us in the gospel that we should not company with ill-advisers1#bff who walk under the pretence of ,christ's name2 but these are found both within and without1 as1 in fact1 they do not proceed without unless they have first been ill-disposed within4 ,and we know that the apostle said of the vessels placed in the great house1 ,if a man therefore purge himself from these1 he shall be a vessel unto honour1 sanctified1 and meet for the ,master's use1 and prepared unto every good work4#bfg ,but in what manner each man ought to purge himself from these he shows a little above1 saying1 ,let every one that nameth the name of ,christ depart from iniquity1#bfh that he may not in the last day1 with the chaff1 whether with that which has already been driven from the threshing-floor1 or with that which is to be separated at the last1 hear the command1 ,depart from me1 ye that work iniquity4#bfi ,whence it appears1 indeed1 as ,cyprian says1 that we are not at once to admit and adopt whatsoever is professed in the name of ,christ1 but only what is done in the truth of ,christ4#bgj ,but it is not an action done in the truth of ,christ that men should seize on estates by fraudulent pretences1 and increase their gains by accumulated usury1#bga or that they should renounce the world in word only2#bgb and yet1 that all this is done within the ,church1 ,cyprian himself bears sufficient testimony4 99 99 99 99 99 ,,chap4 ,,xv4--#bb4 ,to go on to the point which he pursues at great length1 that they who blaspheme the ,father of ,christ cannot be baptized in ,christ1#bgc since it is clear that they blaspheme through error 7for he who comes to the baptism of ,christ will not openly blaspheme the ,father of ,christ1 but he is led to blaspheme by holding a view contrary to the teaching of the truth about the ,father of ,christ71 we have already shown at sufficient length that baptism1 consecrated in the words of the gospel1 is not affected by the error of any man1 whether ministrant or recipient1 whether he hold views contrary to the revelation of divine teaching on the subject of the ,father1 or the ,son1 or the ,holy ,ghost4 ,for many carnal and natural men are baptized even within the ,church1 as the apostle expressly says3 ,the natural man receiveth not the things of the ,spirit of ,god2#bgd and after they had received baptism1 he says that they are yet carnal4#bge ,but according to its carnal sense1 a soul given up to fleshly appetites cannot entertain but fleshly wisdom about ,god4 ,wherefore many1 progressing after baptism1 and especially those who have been baptized in infancy or early youth1 in proportion as their intellect becomes clearer and brighter1 while the inward man is renewed day by day1#bgf throw away their former opinions which they held about ,god while they were mocked with vain imaginings1 with scorn and horror and confession of their mistake4 ,and yet they are not therefore considered not to have received baptism1 or to have received baptism of a kind corresponding to their error2 but in them both the perfection of the sacrament is honoured and the delusion of their mind is corrected1 even though it had become inveterate through long confirmation1 or been1 perhaps1 maintained in many controversies4 ,wherefore even the heretic1 who is manifestly without1 if he has there received baptism as ordained in the gospel1 has certainly not received baptism of a kind corresponding to the error which blinds him4 ,and therefore1 if returning into the way of wisdom1 he perceives that he ought to relinquish what he has held amiss1 he must not at the same time give up the good which he had received2 nor because his error is to be condemned1 is the baptism of ,christ in him to be therefore extinguished4 ,for it is already sufficiently clear1 from the case of those who happen to be baptized within the ,church with false views about ,god1 that the truth of the sacrament is to be distinguished from the error of him who believes amiss1 although both may be found in the same man4 ,and therefore1 when any one grounded in any error1 even outside the ,church1 has yet been baptized with the true sacrament1 when he is restored to the unity of the ,church1 a true baptism cannot take the place of a true baptism1 as a true faith takes the place of a false one1 because a thing cannot take the place of itself1 since neither can it give place4 ,heretics therefore join the ,catholic ,church to this end1 that what they have evil of themselves may be corrected1 not that what they have good of ,god should be repeated4 99 99 99 99 99 ,,chap4 ,,xvi4--#bc4 ,some one says1 ,does it then make no difference1 if two men1 rooted in like error and wickedness1 be baptized without change of life or heart1 one without1 the other within the ,church8 ,i acknowledge that there is a difference4 ,for he is worse who is baptized without1 in addition to his other sin1--not because of his baptism1 however1 but because he is without2 for the evil of division is in itself far from insignificant or trivial4 ,yet the difference exists only if he who is baptized within has desired to be within not for the sake of any earthly or temporal advantage1 but because he has preferred the unity of the ,church spread throughout the world to the divisions of schism2 otherwise he too must be considered among those who are without3 ,let us therefore put the two cases in this way4 ,let us suppose that the one1 for the sake of argument1 held the same opinions as ,photinus#bgg about ,christ1 and was baptized in his heresy outside the communion of the ,catholic ,church2 and that another held the same opinion1 but was baptized in the ,catholic ,church1 believing that his view was really the ,catholic faith4 ,i consider him as not yet a heretic1 unless1 when the doctrine of the ,catholic faith is made clear to him1 he chooses to resist it1 and prefers that which he already holds2 and till this is the case1 it is clear that he who was baptized outside is the worse4 ,and so in the one case erroneous opinion alone1 in the other the sin of schism also1 requires correction2 but in neither of them is the truth of the sacrament to be repeated4 ,but if any one holds the same view as the first1 and knows that it is only in heresy severed from the ,church that such a view is taught or learned1 but yet for the sake of some temporal emolument has desired to be baptized in the ,catholic unity1 or1 having been already baptized in it1 is unwilling on account of the said emolument to secede from it1 he is not only to be considered as seceding1 but his offence is aggravated1 in so far as to the error of heresy and the division of unity he adds the deceit of hypocrisy4 ,wherefore the depravity of each man1 in proportion as it is more dangerous and wanting in straightforwardness1 must be corrected with the more earnestness and energy2 and yet1 if he has anything that is good in him1 especially if it be not of himself1 but from ,god1 we ought not to think it of no value because of his depravity1 or to be blamed like it1 or to be ascribed to it1 rather than to ,his bountiful goodness1 who even to a soul that plays the harlot1 and goes after her lovers1 yet gives ,his bread1 and ,his wine1 and ,his oil1 and other food or ornaments1 which are neither from herself nor from her lovers1 but from ,him who in compassion for her is even desirous to warn her to whom she should return4#bgh 99 99 99 99 99 ,,chap4 ,,xvii4--#bd4 ,can the power of baptism1 says ,cyprian1 be greater or better than confession8 than martyrdom8 that a man should confess ,christ before men1 and be baptized in his own blood8 ,and yet1 he goes on to say1 neither does this baptism profit the heretic1 even though for confessing ,christ he be put to death outside the ,church4#bgi ,this is most true2 for1 by being put to death outside the ,church1 he is proved not to have had charity1 of which the apostle says1 ,though ,i give my body to be burned1 and have not charity1 it profiteth me nothing4#bhj ,but if martyrdom is of no avail for this reason1 because it has not charity1 neither does it profit those who1 as ,paul says1 and ,cyprian further sets forth1 are living within the ,church without charity in envy and malice2 and yet they can both receive and transmit true baptism4 ,salvation1 he says1 is not without the ,church4#bha ,who says that it is8 ,and therefore1 whatever men have that belongs to the ,church1 it profits them nothing towards salvation outside the ,church4 ,but it is one thing not to have1 another to have so as to be of no use4 ,he who has not must be baptized that he may have2 but he who has to no avail must be corrected1 that what he has may profit him4 ,nor is the water in the baptism of heretics adulterous1#bha because neither is the creature itself which ,god made evil1 nor is fault to be found with the words of the gospel in the mouths of any who are astray2 but the fault is theirs in whom there is an adulterous spirit1 even though it may receive the adornment of the sacrament from a lawful spouse4 ,baptism therefore can be common to us and the heretics1#bha just as the gospel can be common to us1 whatever difference there may be between our faith and their error1--whether they think otherwise than the truth about the ,father1 or the ,son1 or the ,holy ,spirit2 or1 being cut away from unity1 do not gather with ,christ1 but scatter abroad1#bhb--seeing that the sacrament of baptism can be common to us1 if we are the wheat of the ,lord1 with the covetous within the ,church1 and with robbers1 and drunkards1 and other pestilent persons of the same sort1 of whom it is said1 ,they shall not inherit the kingdom of ,god1#bhc and yet the vices by which they are separated from the kingdom of ,god are not shared by us4 99 99 99 99 99 ,,chap4 ,,xviii4--#be4 ,nor1 indeed1 is it of heresies alone that the apostle says that they which do such things shall not inherit the kingdom of ,god4 ,but it may be worth while to look for a moment at the things which he groups together4 ,the works of the flesh1 he says1 are manifest1 which are these2 adultery1 fornication1 uncleanness1 lasciviousness1 idolatry1 witchcraft1 hatred1 variance1 emulations1 wrath1 strife1 seditions1 heresies1 envyings1 murders1 drunkenness1 revellings1 and such like3 of the which ,i tell you before1 as ,i have also told you in time past1 that they which do such things shall not inherit the kingdom of ,god4#bhd ,let us suppose some one1 therefore1 chaste1 continent1 free from covetousness1 no idolater1 hospitable1 charitable to the needy1 no man's enemy1 not contentious1 patient1 quiet1 jealous of none1 envying none1 sober1 frugal1 but a heretic2 it is of course clear to all that for this one fault only1 that he is a heretic1 he will fail to inherit the kingdom of ,god4 ,let us suppose another1 a fornicator1 unclean1 lascivious1 covetous1 or even more openly given to idolatry1 a student of witchcraft1 a lover of strife and contention1 envious1 hot-tempered1 seditious1 jealous1 drunken1 and a reveller1 but a ,catholic2 can it be that for this sole merit1 that he is a ,catholic1 he will inherit the kingdom of ,god1 though his deeds are of the kind of which the apostle thus concludes3 ,of the which ,i tell you before1 as ,i have also told you in time past1 that they which do such things shall not inherit the kingdom of ,god8 ,if we say this1 we lead ourselves astray4 ,for the word of ,god does not lead us astray1 which is neither silent1 nor lenient1 nor deceptive through any flattery4 ,indeed1 it speaks to the same effect elsewhere3 ,for this ye know1 that no whoremonger1 nor unclean person1 nor covetous man1 which is an idolater1 hath any inheritance in the kingdom of ,christ and of ,god4 ,let no man deceive you with vain words4#bhe ,we have no reason1 therefore1 to complain of the word of ,god4 ,it certainly says1 and says openly and freely1 that those who live a wicked life have no part in the kingdom of ,god4 99 99 99 99 99 ,,chap4 ,,xix4--#bf4 ,let us therefore not flatter the ,catholic who is hemmed in with all these vices1 nor venture1 merely because he is a ,catholic ,christian1 to promise him the impunity which holy ,scripture does not promise him2 nor1 if he has any one of the faults above mentioned1 ought we to promise him a partnership in that heavenly land4 ,for1 in writing to the ,corinthians1 the apostle enumerates the several sins1 under each of which it is implicitly understood that it shall not inherit the kingdom of ,god3 ,be not deceived1 he says3 neither fornicators1 nor idolaters1 nor adulterers1 nor effeminate1 nor abusers of themselves with mankind1 nor thieves1 nor covetous1 nor drunkards1 nor revilers1 nor extortioners1 shall inherit the kingdom of ,god4#bhf ,he does not say1 those who possess all these vices together shall not inherit the kingdom of ,god2 but neither these nor those3 so that1 as each is named1 you may understand that no one of them shall inherit the kingdom of ,god4 ,as1 therefore1 heretics shall not possess the kingdom of ,god1 so the covetous shall not inherit the kingdom of ,god4 ,nor can we indeed doubt that the punishments themselves1 with which they shall be tortured who do not inherit the kingdom of ,god1 will vary in proportion to the difference of their offences1 and that some will be more severe than others2 so that in the eternal fire itself there will be different tortures in the punishments1 corresponding to the different weights of guilt4 ,for indeed it was not idly that the ,lord said1 ,it shall be more tolerable for the land of ,sodom in the day of judgment than for thee4#bhg ,but yet1 so far as failing to inherit the kingdom of ,god is concerned1 it is just as certain1 if you choose any one of the less heinous of these vices1 as if you chose more than one1 or some one which you saw was more atrocious2 and because those will inherit the kingdom of ,god whom the ,judge shall set on ,his right hand1 and for those who shall not be found worthy to be set at the right hand nothing will remain but to be at the left1 no other announcement is left for them to hear like goats from the mouth of the ,shepherd1 except1 ,depart into everlasting fire1 prepared for the devil and his angels2#bhh though in that fire1 as ,i said before1 it may be that different punishments will be awarded corresponding to the difference of the sins4 99 99 99 99 99 ,,chap4 ,,xx4--#bg4 ,but on the question whether we ought to prefer a ,catholic of the most abandoned character to a heretic in whose life1 except that he is a heretic1 men can find nothing to blame1 ,i do not venture to give a hasty judgment4 ,but if any one says1 because he is a heretic1 he cannot be this only without other vices also following1--for he is carnal and natural1 and therefore must be also envious1 and hot-tempered1 and jealous1 and hostile to truth itself1 and utterly estranged from it1--let him fairly understand1 that of those other faults of which he is supposed to have chosen some one less flagrant1 a single one cannot exist by itself in any man1 because he in turn is carnal and natural2 as1 to take the case of drunkenness1 which people have now become accustomed to talk of not only without horror1 but with some degree of merriment1 can it possibly exist alone in any one in whom it is found8 ,for what drunkard is not also contentious1 and hot-tempered1 and jealous1 and at variance with all soundness of counsel1 and at grievous enmity with those who rebuke him8 ,further1 it is not easy for him to avoid being a fornicator and adulterer1 though he may be no heretic2 just as a heretic may be no drunkard1 nor adulterer1 nor fornicator1 nor lascivious1 nor a lover of money1 or given to witchcraft1 and cannot well be all these together4 ,nor indeed is any one vice followed by all the rest4 ,supposing1 therefore1 two men1--one a ,catholic with all these vices1 the other a heretic free from all from which a heretic can be free1--although they do not both contend against the faith1 and yet each lives contrary to the faith1 and each is deceived by a vain hope1 and each is far removed from charity of spirit1 and therefore each is severed from connection with the body of the one dove2 why do we recognise in one of them the sacrament of ,christ1 and not in the other1 as though it belonged to this or that man1 whilst really it is the same in both1 and belongs to ,god alone1 and is good even in the worst of men8 ,and if of the men who have it1 one is worse than another1 it does not follow that the sacrament which they have is worse in the one than in the other1 seeing that neither in the case of two bad ,catholics1 if one be worse than the other1 does he possess a worse baptism1 nor1 if one of them be good and another bad1 is baptism bad in the bad one and good in the good one2 but it is good in both4 ,just as the light of the sun1 or even of a lamp1 is certainly not less brilliant when displayed to bad eyes than when seen by better ones2 but it is the same in the case of both1 although it either cheers or hurts them differently according to the difference of their powers4 99 99 99 99 99 ,,chap4 ,,xxi4--#bh4 ,with regard to the objection brought against ,cyprian1 that the catechumens who were seized in martyrdom1 and slain for ,christ's name's sake1 received a crown even without baptism1 ,i do not quite see what it has to do with the matter1 unless1 indeed1 they urged that heretics could much more be admitted with baptism to ,christ's kingdom1 to which catechumens were admitted without it1 since ,he ,himself has said1 ,except a man be born of water and of the ,spirit1 he cannot enter into the kingdom of ,god4#bhi ,now1 in this matter ,i do not hesitate for a moment to place the ,catholic catechumen1 who is burning with love for ,god1 before the baptized heretic2 nor yet do we thereby do dishonour to the sacrament of baptism which the latter has already received1 the former not as yet2 nor do we consider that the sacrament of the catechumen#bij is to be preferred to the sacrament of baptism1 when we acknowledge that some catechumens are better and more faithful than some baptized persons4 ,for the centurion ,cornelius1 before baptism1 was better than ,simon1 who had been baptized4 ,for ,cornelius1 even before his baptism1 was filled with the ,holy ,spirit2#bia ,simon1 even after baptism1 was puffed up with an unclean spirit4#bib ,cornelius1 however1 would have been convicted of contempt for so holy a sacrament1 if1 even after he had received the ,holy ,ghost1 he had refused to be baptized4 ,but when he was baptized1 he received in no wise a better sacrament than ,simon2 but the different merits of the men were made manifest under the equal holiness of the same sacrament1--so true is it that the good or ill deserving of the recipient does not increase or diminish the holiness of baptism4 ,but as baptism is wanting to a good catechumen to his receiving the kingdom of heaven1 so true conversion is wanting to a bad man though baptized4 ,for ,he who said1 ,except a man be born of water and of the ,spirit1 he cannot enter into the kingdom of ,god1 said also ,himself1 ,except your righteousness shall exceed the righteousness of the scribes and ,pharisees1 ye shall in no case enter into the kingdom of heaven4#bic ,for that the righteousness of the catechumens might not feel secure1 it is written1 ,except a man be born again of water and of the ,spirit1 he cannot enter into the kingdom of ,god4 ,and again1 that the unrighteousness of the baptized might not feel secure because they had received baptism1 it is written1 ,except your righteousness shall exceed the righteousness of the scribes and ,pharisees1 ye shall in no case enter into the kingdom of heaven4 ,the one were too little without the other2 the two make perfect the heir of that inheritance4 ,as1 then1 we ought not to depreciate a man's righteousness1 which begins to exist before he is joined to the ,church1 as the righteousness of ,cornelius began to exist before he was in the body of ,christian men1--which righteousness was not thought worthless1 or the angel would not have said to him1 ,thy prayers and thine alms are come up as a memorial before ,god2 nor did it yet suffice for his obtaining the kingdom of heaven1 or he would not have been told to send to ,peter1#bid--so neither ought we to depreciate the sacrament of baptism1 even though it has been received outside the ,church4 ,but since it is of no avail for salvation unless he who has baptism indeed in full perfection be incorporated into the ,church1 correcting also his own depravity1 let us therefore correct the error of the heretics1 that we may recognise what in them is not their own but ,christ's4 99 99 99 99 99 ,,chap4 ,,xxii4--#bi4 ,that the place of baptism is sometimes supplied by martyrdom is supported by an argument by no means trivial1 which the blessed ,cyprian adduces#bie from the thief1 to whom1 though he was not baptized1 it was yet said1 ,to-day shalt thou be with me in paradise4#bif ,on considering which again and again1 ,i find that not only martyrdom for the sake of ,christ may supply what was wanting of baptism1 but also faith and conversion of heart1 if recourse may not be had to the celebration of the mystery of baptism for want of time4#big ,for neither was that thief crucified for the name of ,christ1 but as the reward of his own deeds2 nor did he suffer because he believed1 but he believed while suffering4 ,it was shown1 therefore1 in the case of that thief1 how great is the power1 even without the visible sacrament of baptism1 of what the apostle says1 ,with the heart man believes unto righteousness1 and with the mouth confession is made unto salvation4#bih ,but the want is supplied invisibly only when the administration of baptism is prevented1 not by contempt for religion1 but by the necessity of the moment4 ,for much more in the case of ,cornelius and his friends1 than in the case of that robber1 might it seem superfluous that they should also be baptized with water1 seeing that in them the gift of the ,holy ,spirit1 which1 according to the testimony of holy ,scripture1 was received by other men only after baptism1 had made itself manifest by every unmistakeable sign appropriate to those times when they spoke with tongues4 ,yet they were baptized1 and for this action we have the authority of an apostle as the warrant4 ,so far ought all of us to be from being induced by any perfection in the inner man1 if it so happen that before baptism a person has advanced1 through the workings of a pious heart1 to spiritual understanding1 to despise a sacrament which is applied to the body by the hands of the minister1 but which is ,god's own means for working spiritually a man's dedication to ,himself4 ,nor do ,i conceive that the function of baptizing was assigned to ,john1 so that it should be called ,john's baptism1 for any other reason except that the ,lord ,himself1 who had appointed it1 in not disdaining to receive the baptism of ,his servant1#bii might consecrate the path of humility1 and show most plainly by such an action how high a value was to be placed on ,his own baptism1 with which ,he ,himself was afterwards to baptize4 ,for ,he saw1 like an excellent physician of eternal salvation1 that overweening pride would be found in some1 who1 having made such progress in the understanding of the truth and in uprightness of character that they would not hesitate to place themselves1 both in life and knowledge1 above many that were baptized1 would think it was unnecessary for them to be baptized1 since they felt that they had attained a frame of mind to which many that were baptized were still only endeavouring to raise themselves4 99 99 99 99 99 ,,chap4 ,,xxiii4--#cj4 ,but what is the precise value of the sanctification of the sacrament 7which that thief did not receive1 not from any want of will on his part1 but because it was unavoidably omitted71 and what is the effect on a man of its material application1 it is not easy to say4 ,still1 had it not been of the greatest value1 the ,lord would not have received the baptism of a servant4 ,but since we must look at it in itself without entering upon the question of the salvation of the recipient1 which it is intended to work1 it shows clearly enough that both in the bad1 and in those who renounce the world in word and not in deed1 it is itself complete1 though they cannot receive salvation unless they amend their lives4 ,but as in the thief1 to whom the material administration of the sacrament was necessarily wanting1 the salvation was complete1 because it was spiritually present through his piety1 so1 when the sacrament itself is present1 salvation is complete1 if what the thief possessed be unavoidably wanting4 ,and this is the firm tradition of the universal ,church1 in respect of the baptism of infants1 who certainly are as yet unable with the heart to believe unto righteousness1 and with the mouth to make confession unto salvation1 as the thief could do2 nay1 who even1 by crying and moaning when the mystery is performed upon them1 raise their voices in opposition to the mysterious words1 and yet no ,christian will say that they are baptized to no purpose4 99 99 99 99 99 ,,chap4 ,,xxiv4--#ca4 ,and if any one seek for divine authority in this matter1 though what is held by the whole ,church1 and that not as instituted by ,councils1 but as a matter of invariable custom1 is rightly held to have been handed down by apostolical authority1 still we can form a true conjecture of the value of the sacrament of baptism in the case of infants1 from the parallel of circumcision1 which was received by ,god's earlier people1 and before receiving which ,abraham was justified1 as ,cornelius also was enriched with the gift of the ,holy ,spirit before he was baptized4 ,yet the apostle says of ,abraham himself1 that he received the sign of circumcision1 a seal of the righteousness of faith1 having already believed in his heart1 so that it was counted unto him for righteousness4#cjj ,why1 therefore1 was it commanded him that he should circumcise every male child in order on the eighth day1#cja though it could not yet believe with the heart1 that it should be counted unto it for righteousness1 unless because the sacrament in itself was of great avail8 ,and this was made manifest by the message of an angel in the case of ,moses' son2 for when he was carried by his mother1 being yet uncircumcised1 it was required1 by manifest present peril1 that he should be circumcised1#cjb and when this was done1 the danger of death was removed4 ,as therefore in ,abraham the justification of faith came first1 and circumcision was added afterwards as the seal of faith2 so in ,cornelius the spiritual sanctification came first in the gift of the ,holy ,spirit1 and the sacrament of regeneration was added afterwards in the laver of baptism4 ,and as in ,isaac1 who was circumcised on the eighth day after his birth1 the seal of this righteousness of faith was given first1 and afterwards1 as he imitated the faith of his father1 the righteousness itself followed as he grew up1 of which the seal had been given before when he was an infant2 so in infants1 who are baptized1 the sacrament of regeneration is given first1 and if they maintain a ,christian piety1 conversion also in the heart will follow1 of which the mysterious sign had gone before in the outward body4 ,and as in the thief the gracious goodness of the ,almighty supplied what had been wanting in the sacrament of baptism1 because it had been missing not from pride or contempt1 but from want of opportunity2 so in infants who die baptized1 we must believe that the same grace of the ,almighty supplies the want1 that1 not from perversity of will1 but from insufficiency of age1 they can neither believe with the heart unto righteousness1 nor make confession with the mouth unto salvation4 ,therefore1 when others take the vows for them1 that the celebration of the sacrament may be complete in their behalf1 it is unquestionably of avail for their dedication to ,god1 because they cannot answer for themselves4 ,but if another were to answer for one who could answer for himself1 it would not be of the same avail4 ,in accordance with which rule1 we find in the gospel what strikes every one as natural when he reads it1 ,he is of age1 he shall speak for himself4#cjc 99 99 99 99 99 ,,chap4 ,,xxv4--#cb4 ,by all these considerations it is proved that the sacrament of baptism is one thing1 the conversion of the heart another2 but that man's salvation is made complete through the two together4 ,nor are we to suppose that1 if one of these be wanting1 it necessarily follows that the other is wanting also2 because the sacrament may exist in the infant without the conversion of the heart2 and this was found to be possible without the sacrament in the case of the thief1 ,god in either case filling up what was involuntarily wanting4 ,but when either of these requisites is wanting intentionally1 then the man is responsible for the omission4 ,and baptism may exist when the conversion of the heart is wanting2 but1 with respect to such conversion1 it may indeed be found when baptism has not been received1 but never when it has been despised4 ,nor can there be said in any way to be a turning of the heart to ,god when the sacrament of ,god is treated with contempt4 ,therefore we are right in censuring1 anathematizing1 abhorring1 and abominating the perversity of heart shown by heretics2 yet it does not follow that they have not the sacrament of the gospel1 because they have not what makes it of avail4 ,wherefore1 when they come to the true faith1 and by penitence seek remission of their sins1 we are not flattering or deceiving them1 when we instruct them by heavenly discipline for the kingdom of heaven1 correcting and reforming in them their errors and perverseness1 to the intent that we may by no means do violence to what is sound in them1 nor1 because of man's fault1 declare that anything which he may have in him from ,god is either valueless or faulty4 99 99 99 99 99 ,,chap4 ,,xxvi4--#cc4 ,a few things still remain to be noticed in the epistle to ,jubaianus2 but since these will raise the question both of the past custom of the ,church and of the baptism of ,john1 which is wont to excite no small doubt in those who pay slight attention to a matter which is sufficiently obvious1 seeing that those who had received the baptism of ,john were commanded by the apostle to be baptized again1#cjd they are not to be treated in a hasty manner1 and had better be reserved for another book1 that the dimensions of this may not be inconveniently large4 ,,footnotes3 #agh ,cypr4 ,ep4 lxxiii4 ad ,jubaian4 sec4 #aj4 #agi ,gen4 ii4 #h-ad4 #ahj ,matt4 xvi4 #ah1 #ai4 #aha ,cypr4 ,ep4 xi4 sec4 #a4 #ahb ,tit4 i4 #af4 #ahc #a ,pet4 iii4 #ba4 #ahd ,cypr4 ,ep4 lxxiii4 sec4 #i4 #ahe ,eph4 v4 #bf1 #bg4 #ahf ,song of ,sol4 vi4 #i4 #ahg ,rom4 xiv4 #f4 #ahh ,retract4 ii4 #ah1 quoted on ,i4 xvii4 #ahi ,cypr4 ,ep4 xi4 sec4 #a4 #aij ,matt4 vii4 #bc4 #aia ,cypr4 ,ep4 lxxiii4 sec4 #i4 #aib ,ib4 lxxvii4 sec4 #aj4 #aic ,cypr4 ,ep4 lxxvii4 sec4 #aj4 #aid #a ,cor4 vi4 #aj4 #aie ,eph4 v4 #e4 #aif ,cypr4 ,ep4 lv4 sec4 #bc4 #aig #b ,cor4 vi4 #af4 #aih ,cypr4 ,ep4 lxxiii4 sec4 #aa4 #aii #a ,tim4 i4 #ac4 #bjj #b ,tim4 ii4 #bd4 #bja ,cypr4 ,ep4 lxxiv4 sec4 #ab4 #bjb ,eph4 v4 #e4 #bjc ,col4 iii4 #e4 ,cypr4 ,ep4 lv4 sec4 #bc4 #bjd #a ,tim4 i4 #ac4 #bje ,eph4 v4 #e4 #bjf ,cypr4 ,ep4 lxxiii4 sec4 #aa4 #bjg ,gal4 ii4 #ad4 #bjh ,cypr4 ,ep4 lxxiii4 sec4 #aa4 #bji ,phil4 i4 #ah4 ,cyprian1 like the ,vulgate1 reads annuntietur4 #baj ,cypr4 ,ep4 lxxiii4 sec4 #ab4 #baa ,luke ii4 #ad4 ,hominibus bon voluntatis2 and so the ,vulgate1 following the reading ,greek3 en anthrpois eudokias4 #bab ,cypr4 de ,zel4 et ,liv4 c4 #a4 #bac ,ib4 c4 #c4 #bad ,wisd4 ii4 #bd1 #be4 #bae ,conc4 ,carth4 sub in4 #baf #a ,cor4 xi4 #af4 #bag ,this treatise is still extant4 ,see ,clark's ,trans4 #bah ,cypr4 ,ep4 lxxiii4 sec4 #bb4 #bai ,rom4 ii4 #ba4 #bbj ,cypr4 de ,lapsis4 c4 iv4 #bba #a ,cor4 vi4 #aj4 #bbb ,ps4 xv4 #e4 #bbc ,eph4 v4 #e4 #bbd ,matt4 xiii4 #bi4 #bbe ,phil4 i4 #ae-ah4 #bbf ,wisd4 ii4 #bd1 #be4 #bbg ,matt4 xiii4 #bh1 #be4 #bbh ,matt4 xiii4 #bc2 ,luke viii4 #ae4 #bbi ,rev4 ii4 #f4 #bcj ,acts viii4 #i-bd4 #bca ,phil4 ii4 #ba4 #bcb #a ,cor4 xiii4 #e4 #bcc ,eph4 v4 #bg2 ,retract4 ii4 #ah4 #bcd ,song of ,sol4 vi4 #h4 #bce ,cypr4 ,ep4 xi4 sec4 #a4 #bcf ,cypr4 ,ep4 lxxiii4 sec4 #ab4 #bcg ,luke ix4 #di1 #ej4 #bch ,matt4 xii4 #cj4 #bci ,gal4 ii4 #ad4 #bdj ,phil4 iii4 #ae4 #bda ,matt4 xxiii4 #b1 #c4 #bdb ,phil4 i4 #ah2 see on ch4 vii4 #aj4 #bdc ,john i4 #cc4 #bdd ,cypr4 ,ep4 lxxiii4 sec4 #ac2 #b ,tim4 ii4 #ag4 #bde #a ,cor4 xv4 #cb1 #cc1 #ab4 #bdf ,eph4 v4 #e4 #bdg #b ,tim4 ii4 #bj4 #bdh ,ps4 ii4 #i4 #bdi ,cypr4 ,ep4 lv4 sec4 #ba4 #bej #b ,tim4 ii4 #ag-bj4 #bea ,cypr4 ,ep4 lxxiii4 sec4 #ac4 #beb ,cypr4 ,ep4 lxxiii4 sec4 #ac2 #b ,cor4 vi4 #ad4 #bec ,cypr4 ,ep4 lxxiii4 sec4 #ac2 #b ,cor4 vi4 #ad4 #bed #a ,john ii4 #i4 #bee ,phil4 i4 #ae1 #af4 #bef ,cypr4 l4c4 #beg ,cypr4 ,ep4 xi4 sec4 #a4 #beh ,cypr4 ,ep4 lxxiii4 sec4 #ac4 #bei ,matt4 vii4 #bc4 #bfj ,matt4 xxv4 #da4 #bfa ,rom4 ii4 #d4 #bfb ,ps4 lxxxix4 #cb1 #cc4 #bfc ,ecclus4 xxx4 #bc4 ,the words placentes ,deo are derived from the ,latin version only4 #bfd ,matt4 xxiv4 #ac4 #bfe ,from a letter of ,pope ,stephen's1 quoted ,cypr4 ,ep4 lxxiii4 sec4 #ad4 #bff ,matt4 xiii4 #ba4 #bfg #b ,tim4 ii4 #ba4 #bfh #b ,tim4 ii4 #ai4 #bfi ,matt4 vii4 #bc4 #bgj ,cypr4 ,ep4 lxxiii4 sec4 #ad4 #bga ,ib4 de ,laps4 sec4 #d4 #bgb ,ib4 ,ep4 xi4 sec4 #a4 #bgc ,ib4 ,ep4 lxxiii4 sec4 #ad4 #bgd #a ,cor4 ii4 #ad4 #bge #a ,cor4 iii4 #c4 #bgf #b ,cor4 iv4 #af4 #bgg ,photinus1 bishop of ,sirmium1 was condemned and deposed by a synod held in his own city1 in #cea1 for teaching that there was no distinction of persons in the ,godhead4 #bgh ,hos4 ii4 #e-g4 #bgi ,cypr4 ,ep4 lxxxiii4 sec4 #ah4 #bhj #a ,cor4 xiii4 #c4 #bha ,cypr4 l4c4 #bhb ,matt4 xii4 #cj4 #bhc #a ,cor4 vi4 #aj4 #bhd ,gal4 v4 #ai-ba4 #bhe ,eph4 v4 #e1 #f4 #bhf #a ,cor4 vi4 #i1 #aj4 #bhg ,matt4 xi4 #bd4 #bhh ,matt4 xxv4 #da4 #bhi ,john iii4 #e4 #bij ,another reading1 of less authority1 is1 ,aut catechumeno sacramentum baptismi prferendum putamus4 ,this does not suit the sense of the passage1 and probably sprung from want of knowledge of the meaning of the catechumen's sacrament4 ,it is mentioned in the third ,council of ,carthage as the sacrament of salt 7,conc4 ,carth4 #c1 can4 #e74 ,augustine 7de ,peccat4 ,meritis1 ii4 c4 #bf7 says that what the catechumens receive1 though it be not the body of ,christ1 yet is holy1 more holy than the food whereby our bodies are sustained1 because it is a sacrament4--,cp4 de ,catech4 ,rudibus1 c4 #bf4 ,it appears to have been only a taste of salt1 given them as the emblem of purity and incorruption4 ,see ,bingham1 ,orig4 ,eccles4 ,book x4 c4 ii4 #af4 #bia ,acts x4 #dd4 #bib ,acts viii4 #ac1 #ah1 #ai4 #bic ,matt4 v4 #bj4 #bid ,acts x4 #d1 #e4 #bie ,cypr4 ,ep4 lxxiii4 sec4 #ai4 #bif ,luke xxiii4 #dc4 #big ,in ,retract4 ii4 #ah1 ,augustine expresses a doubt whether the thief may not have been baptized4 #bih ,rom4 x4 #aj4 #bii ,matt4 iii #f1 #ac4 #cjj ,rom4 iv4 #aa1 #c4 #cja ,gen4 xvii4 #i-ad4 #cjb ,ex4 iv4 #bd4 #cjc ,john ix4 #ba4 #cjd ,acts xix4 #c-e4 ,,book ,,fifth4 ,,he ,,examines ,,the ,,last ,,part ,,of ,,the ,,epistle ,,of ,,cyprian ,,to ,,jubaianus1 ,,together ,,with ,,his ,,epistle ,,to ,,quintus1 ,,the ,,letter ,,of ,,the ,,african ,,synod ,,to ,,the ,,numidian ,,bishops1 ,,and ,,cyprian',s ,,epistle ,,to ,,pompeius4 ,,chap4 ,i4--#a4 ,we have the testimony of the blessed ,cyprian1 that the custom of the ,catholic ,church is at present retained1 when men coming from the side of heretics or schismatics1 if they have received baptism as consecrated in the words of the gospel1 are not baptized afresh4 ,for he himself proposed to himself the question1 and that as coming from the mouth of brethren either seeking the truth or contending for the truth4 ,for in the course of the arguments by which he wished to show that heretics should be baptized again1 which we have sufficiently considered for our present purpose in the former books1 he says3 ,but some will say1 ,what then will become of those who in times past1 coming to the ,church from heresy1 were admitted without baptism8#cje ,in this question is involved the shipwreck of the whole cause of the ,donatists1 with whom our contest is on this point4 ,for if those had not really baptism who were thus received on coming from heretics1 and their sins were still upon them1 then1 when such men were admitted to communion1 either by ,cyprian himself1 or by those who came before him1 we must acknowledge that one of two things occurred1--either that the ,church perished then and there from the pollution of communion with such men1 or that any one abiding in unity is not injured by even the notorious sins of other men4 ,but since they cannot say that the ,church then perished through the contamination arising from communion with those who1 as ,cyprian says1 were admitted into it without baptism1--for otherwise they cannot maintain the validity of their own origin if the ,church then perished1 seeing that the list of consuls proves that more than forty years elapsed between the martyrdom of ,cyprian and the burning of the sacred books1#cjf from which they took occasion to make a schism1 spreading abroad the smoke of their calumnies1--it therefore is left for them to acknowledge that the unity of ,christ is not polluted by any such communion1 even with known offenders4 ,and1 after this confession1 they will be unable to discover any reason which will justify them in maintaining that they were bound to separate from the churches of the whole world1 which1 as we read1 were equally founded by the apostles1 seeing that1 while the others could not have perished from any admixture of offenders1 of whatsoever kind1 they1 though they would not have perished if they had remained in unity with them1 brought destruction on themselves in schism1 by separating themselves from their brethren1 and breaking the bond of peace4 ,for the sacrilege of schism is most clearly evident in them1 if they had no sufficient cause for separation4 ,and it is clear that there was no sufficient cause for separation1 if even the presence of notorious offenders cannot pollute the good while they abide in unity4 ,but that the good1 abiding in unity1 are not polluted even by notorious offenders1 we teach on the testimony of ,cyprian1 who says that men in past times1 coming to the ,church from heresy1 were admitted without baptism2 and yet1 if the wickedness of their sacrilege1 which was still upon them1 seeing it had not been purged away by baptism1 could not pollute and destroy the holiness of the ,church1 it cannot perish by any infection from wicked men4 ,wherefore1 if they allow that ,cyprian spoke the truth1 they are convicted of schism on his testimony2 if they maintain that he does not speak truth1 let them not use his testimony on the question of baptism4 99 99 99 99 99 ,,chap4 ,,ii4--#b4 ,but now that we have begun a disputation with a man of peace like ,cyprian1 let us go on4 ,for when he had brought an objection against himself1 which he knew was urged by his brethren1 ,what then will become of those who in times past1 coming to the ,church from heresy1 were admitted without baptism8 ,the ,lord1 he answers1 is able of ,his mercy to grant indulgence1 and not to separate from the gifts of ,his ,church those who1 being admitted in all honesty to ,his ,church1 have fallen asleep within the ,church4 ,well indeed has he assumed that charity can cover the multitude of sins4 ,but if they really had baptism1 and this were not rightly perceived by those who thought that they should be baptized again1 that error was covered by the charity of unity so long as it contained1 not the discord and spirit of the devil1 but merely human infirmity1 until1 as the apostle says1 if they were otherwise minded1 the ,lord should reveal it to them4#cjg ,but woe unto those who1 being torn asunder from unity by a sacrilegious rupture1 either rebaptize1 if baptism exists with both us and them1 or do not baptize at all1 if baptism exist in the ,catholic ,church only4 ,whether1 therefore1 they rebaptize1 or fail to baptize1 they are not in the bond of peace2 wherefore let them apply a remedy to which they please of these two wounds4 ,but if we admit to the ,church without baptism1 we are of the number of those who1 as ,cyprian has assumed1 may receive pardon because they preserved unity4 ,but if 7as is1 ,i think1 already clear from what has been said in the earlier books7 ,christian baptism can preserve its integrity even amid the perversity of heretics1 then even though any in those times did rebaptize1 yet without departing from the bond of unity1 they might still attain to pardon in virtue of that same love of peace1 through which ,cyprian bears witness that those admitted even without baptism might obtain that they should not be separated from the gifts of the ,church4 ,further1 if it is true that with heretics and schismatics the baptism of ,christ does not exist1 how much less could the sins of others hurt those who were fixed in unity1 if even men's own sins were forgiven when they came to it even without baptism6 ,for if1 according to ,cyprian1 the bond of unity is of such efficacy1 how could they be hurt by other men's sins1 who were unwilling to separate themselves from unity1 if even the unbaptized1 who wished to come to it from heresy1 thereby escaped the destruction due to their own sins8 99 99 99 99 99 ,,chap4 ,,iii4--#c4 ,but in what ,cyprian adds1 saying1 ,nor yet because men once have erred must there be always error1 since it rather befits wise and ,god-fearing men gladly and unhesitatingly to follow truth1 when it is clearly laid before their eyes1 than obstinately and persistently to fight for heretics against their brethren and their fellow-priests1 he is uttering the most perfect truth2 and the man who resists the manifest truth is opposing himself rather than his neighbours4 ,but1 so far as ,i can judge1 it is perfectly clear and certain1 from the many arguments which ,i have already adduced1 that the baptism of ,christ cannot be invalidated even by the perversity of heretics1 when it is given or received among them4 ,but1 granting that it is not yet certain1 at any rate no one who has considered what has been said1 even from a hostile point of view1 will assert that the question has been decided the other way4 ,therefore we are not striving against manifest truth1 but either1 as ,i think1 we are striving in behalf of what is clearly true1 or1 at any rate1 as those may hold who think that the question has not yet been solved1 we are seeking for the truth4 ,and therefore1 if the truth be other than we think1 yet we are receiving those baptized by heretics with the same honesty of heart with which those received them whom ,cyprian supposed1 in virtue of their cleaving to the unity of the ,church1 to be capable of pardon4 ,but if the baptism of ,christ1 as is indicated by the many arguments used above1 can retain its integrity amid any defect either of life or faith1 whether on the part of those who seem to be within1 and yet do not belong to the members of the one dove1 or on the part of those whose severance from her extends to being openly without1 then those who sought its repetition in those former days deserved the same pardon for their charity in clinging to unity1 which ,cyprian thought that those deserved for charity of the same kind whom he believed to have been admitted without baptism4 ,they therefore who1 without any cause 7since1 as ,cyprian himself shows1 the bad cannot hurt the good in the unity of the ,church71 have cut themselves off from the charity which is shown in this unity1 have lost all place of pardon1 and whilst they would incur destruction by the very crime of schism1 even though they did not rebaptize those who had been baptized in the ,catholic ,church1 of how bitter punishment are they deserving1 who are either endeavouring to give to the ,catholics who have it what ,cyprian affirms that they themselves have not1 or1 as is clear from the facts of the case1 are bringing as a charge against the ,catholic ,church that she has not what even they themselves possess8 99 99 99 99 99 ,,chap4 ,,iv4--#d4 ,but since now1 as ,i said before1 we have begun a disputation with the epistles of ,cyprian1 ,i think that ,i should not seem even to him1 if he were present1 to be contending obstinately and persistently in defence of heretics against my brethren and my fellow-priests1 when he learned the powerful reasons which move us to believe that even among heretics1 who are perversely obstinate in their malignant error1 the baptism of ,christ is yet in itself most holy1 and most highly to be reverenced4 ,and seeing that he himself1 whose testimony has such weight with us1 bears witness that they were wont in past times to be admitted without a second baptism1 ,i would have any one1 who is induced by ,cyprian's arguments to hold it as certain that heretics ought to be baptized afresh1 yet consider that those who1 on account of the weight of the arguments on the other side1 are not as yet persuaded that this should be so1 hold the same place as those in past time1 who in all honesty admitted men who were baptized in heresy on the simple correction of their individual error1 and who were capable of salvation with them in virtue of the bond of unity4 ,and let any one1 who is led by the past custom of the ,church1 and by the subsequent authority of a general ,council1 and by so many powerful proofs from holy ,scripture1 and by much evidence from ,cyprian himself1 and by the clear reasoning of truth1 to understand that the baptism of ,christ1 consecrated in the words of the gospel1 cannot be perverted by the error of any man on earth1--let such an one understand1 that they who then thought otherwise1 but yet preserved their charity1 can be saved by the same bond of unity4 ,and herein he should also understand of those who1 in the society of the ,church dispersed throughout the world1 could not have been defiled by any tares1 by any chaff1 so long as they themselves desired to be fruitful corn1 and who therefore severed themselves from the same bond of unity without any cause for the divorce1 that at any rate1 whichever of the two opinions be true1--that which ,cyprian then held1 or that which was maintained by the universal voice of the ,catholic ,church1 which ,cyprian did not abandon1--in either case they1 having most openly placed themselves outside in the plain sacrilege of schism1 cannot possibly be saved1 and all that they possess of the holy sacraments1 and of the free gifts of the one legitimate ,bridegroom1 is of avail1 while they continue what they are1 for their confusion rather than the salvation of their souls4 99 99 99 99 99 ,,chap4 ,v4--#e4 ,wherefore1 even if heretics should be truly anxious to correct their error and come to the ,church1 for the very reason that they believed that they had no baptism unless they received it in the ,church1 even under these circumstances we should not be bound to yield to their desire for the repetition of baptism2 but rather they should be taught1 on the one hand1 that baptism1 though perfect in itself1 could in no way profit their perversity if they would not submit to be corrected2 and1 on the other hand1 that the perfection of baptism could not be impaired by their perversity1 while refusing to be corrected3 and again1 that no further perfection is added to baptism in them because they are submitting to correction2 but that1 while they themselves are quitting their iniquity1 that which was before within them to their destruction is now beginning to be of profit for salvation4 ,for1 learning this1 they will both recognise the need of salvation in ,catholic unity1 and will cease to claim as their own what is really ,christ's1 and will not confound the sacrament of truth1 although existing in themselves1 with their own individual error4 #f4 ,to this we may add a further reason1 that men1 by a sort of hidden inspiration from heaven1 shrink from any one who for the second time receives baptism which he had already received in any quarter whatsoever1 insomuch that the very heretics themselves1 when their arguments start with that subject1 rub their forehead in perplexity1 and almost all their laity1 even those who have grown old in their body1 and have conceived an obstinate animosity against the ,catholic ,church1 confess that this one point in their system displeases them2 and many who1 for the sake of gaining some secular advantage1 or avoiding some disadvantage1 wish to secede to them1 strive with many secret efforts that they may have granted to them1 as a peculiar and individual privilege1 that they should not be rebaptized2 and some1 who are led to place credence in their other vain delusions and false accusations against the ,catholic ,church1 are recalled to unity by this one consideration1 that they are unwilling to associate with them lest they should be compelled to be rebaptized4 ,and the ,donatists1 through fear of this feeling1 which has so thorough possession of all men's hearts1 have consented to acknowledge the baptism which was conferred among the followers of ,maximianus1 whom they had condemned1 and so to cut short their own tongues and close their mouths1 in preference to baptizing again so many men of the people of ,musti1 and ,assur1 and other districts1 whom they received with ,felicianus and ,prtextatus1 and the others who had been condemned by them and afterwards returned to them4 99 99 99 99 99 ,,chap4 ,,vi4--#g4 ,for when this is done occasionally in the case of individuals1 at great intervals of time and space1 the enormity of the deed is not equally felt2 but if all were suddenly to be brought together who had been baptized in course of time by the aforesaid followers of ,maximianus1 either under pressure of the peril of death or at their ,easter solemnities1 and it were told them that they must be baptized again1 because what they had already received in the sacrilege of schism was null and void1 they might indeed say what obstinate perseverance in their error would compel them to say1 that they might hide the rigour and iciness of their hardness under any kind of false shade of consistency against the warmth of truth4 ,but in fact1 because the party of ,maximianus could not bear this1 and because the very men who would have to enforce it could not endure what must needs have been done in the case of so many men at once1 especially as those very men would be rebaptizing them in the party of ,primianus who had already baptized them in the party of ,maximianus1 for these reasons their baptism was received1 and the pride of the ,donatists was cut short4 ,and this course they would certainly not have chosen to adopt1 had they not thought that more harm would have been done to their cause by the offence men would have taken at the repetition of the baptism1 than by the reputation lost in abandoning their defence4 ,and this ,i would not say with any idea that we ought to be restrained by consideration of human feelings1 if the truth compelled those who came from heretics to be baptized afresh4 ,but because the holy ,cyprian says1 that heretics might have been all the more impelled to the necessity of coming over1 if only they were to be rebaptized in the ,catholic ,church1#cjh on this account ,i have wished to place on record the intensity of the repugnance to this act which is seated deeply in the heart of nearly every one1--a repugnance which ,i can believe was inspired by ,god ,himself1 that the ,church might be fortified by the instinct of repugnance against any possible arguments which the weak cannot dispel4 99 99 99 99 99 ,,chap4 ,,vii4--#h4 ,truly1 when ,i look at the actual words of ,cyprian1 ,i am warned to say some things which are very necessary for the solution of this question4 ,for if they were to see1 he says1 that it was settled and established by our formal decision and vote1 that the baptism with which they are baptized in heresy is considered just and lawful1 they will think that they are in just and lawful possession of the ,church also1 and all its other gifts4 ,he does not say that they will think they are in possession1 but in just and lawful possession of the gifts of the ,church4 ,but we say that we cannot allow that they are in just and lawful possession of baptism4 ,that they are in possession of it we cannot deny1 when we recognise the sacrament of the ,lord in the words of the gospel4 ,they have therefore lawful baptism1 but they do not have it lawfully4 ,for whosoever has it both in ,catholic unity1 and living worthily of it1 both has lawful baptism and has it lawfully2 but whosoever has it either within the ,catholic ,church itself1 as chaff mixed with the wheat1 or outside1 as chaff carried away by the wind1 has indeed lawful baptism1 but not lawfully4 ,for he has it as he uses it4 ,but the man does not use it lawfully who uses it against the law1--which every one does1 who1 being baptized1 yet leads an abandoned life1 whether inside or without the ,church4 99 99 99 99 99 ,,chap4 ,,viii4--#i4 ,wherefore1 as the apostle said of the law1 ,the law is good1 if a man use it lawfully1#cji so we may fairly say of baptism1 ,baptism is good1 if a man use it lawfully4 ,and as they who used the law unlawfully could not in that case cause that it should not be in itself good1 or make it null and void1 so any one who uses baptism unlawfully1 either because he lives in heresy1 or because he lives the worst of lives1 yet cannot cause that the baptism should be otherwise than good1 or altogether null and void4 ,and so1 when he is converted either to ,catholic unity1 or to a mode of living worthy of so great a sacrament1 he begins to have not another and a lawful baptism1 but that same baptism in a lawful manner4 ,nor does the remission of irrevocable sins follow on baptism1 unless a man not only have lawful baptism1 but have it lawfully2 and yet it does not follow that if a man have it not lawfully1 so that his sins are either not remitted1 or1 being remitted1 are brought on him again1 therefore the sacrament of baptism should be in the baptized person either bad or null and void4 ,for as ,judas1 to whom the ,lord gave a morsel1 gave a place within himself to the devil1 not by receiving what was bad1 but by receiving it badly1#caj so each person1 on receiving the sacrament of the ,lord1 does not cause that it is bad because he is bad himself1 or that he has received nothing because he has not received it to salvation4 ,for it was none the less the body of the ,lord and the blood of the ,lord1 even in those to whom the apostle said1 ,he that eateth unworthily1 eateth and drinketh damnation to himself4#caa ,let the heretics therefore seek in the ,catholic ,church not what they have1 but what they have not1--that is1 the end of the commandment1 without which many holy things may be possessed1 but they cannot profit4 ,now1 the end of the commandment is charity out of a pure heart1 and of a good conscience1 and of faith unfeigned4#cab ,let them therefore hasten to the unity and truth of the ,catholic ,church1 not that they may have the sacrament of washing1 if they have been already bathed in it1 although in heresy1 but that they may have it to their health4 99 99 99 99 99 ,,chap4 ,,ix4--#aj4 ,now we must see what is said of the baptism of ,john4 ,for we read in the ,acts of the ,apostles1 that those who had already been baptized with the baptism of ,john were yet baptized by ,paul1#cac simply because the baptism of ,john was not the baptism of ,christ1 but a baptism allowed by ,christ to ,john1 so as to be called especially ,john's baptism2 as the same ,john says1 ,a man can receive nothing1 except it be given him from heaven4#cad ,and that he might not possibly seem to receive this from ,god the ,father in such wise as not to receive it from the ,son1 speaking presently of ,christ ,himself1 he says1 ,of ,his fulness have we all received4#cae ,but by the grace of a certain dispensation ,john received this1 which was to last not for long1 but only long enough to prepare for the ,lord the way in which he must needs be the forerunner4 ,and as our ,lord was presently to enter on this way with all humility1 and to lead those who humbly followed ,him to perfection1 as ,he washed the feet of ,his servants1#caf so was ,he willing to be baptized with the baptism of a servant4#cag ,for as ,he set ,himself to minister to the feet of those whose guide ,he was ,himself1 so ,he submitted ,himself to the gift of ,john which ,he ,himself had given1 that all might understand what sacrilegious arrogance they would show in despising the baptism which they ought each of them to receive from the ,lord1 when the ,lord ,himself accepted what ,he ,himself had bestowed upon a servant1 that he might give it as his own2 and that when ,john1 than whom no greater had arisen among them that are born of women1#cah bore such testimony to ,christ1 as to confess that he was not worthy to unloose the latchet of ,his shoe1#cai ,christ might both1 by receiving his baptism1 be found to be the humblest among men1 and1 by taking away the place for the baptism of ,john1 be believed to be the most high ,god1 at once the teacher of humility and the giver of exaltation4 #aa4 ,for to none of the prophets1 to no one at all in holy ,scripture1 do we read that it was granted to baptize in the water of repentance for the remission of sins1 as it was granted to ,john2 that1 causing the hearts of the people to hang upon him through this marvellous grace1 he might prepare in them the way for ,him whom he declared to be so infinitely greater than himself4 ,but the ,lord ,jesus ,christ cleanses ,his ,church by such a baptism that on receiving it no other is required2 while ,john gave a first washing with such a baptism that on receiving it there was further need of the baptism of the ,lord1--not that the first baptism should be repeated1 but that the baptism of ,christ1 for whom he was preparing the way1 might be further bestowed on those who had received the baptism of ,john4 ,for if ,christ's humility were not to be commended to our notice1 neither would there be any need of the baptism of ,john2 again1 if the end were in ,john1 after his baptism there would be no need of the baptism of ,christ4 ,but because ,christ is the end of the law for righteousness to every one that believeth1#cbj it was shown by ,john to whom men should go1 and in whom1 when they had reached ,him1 they should rest4 ,the same ,john1 therefore1 set forth both the exalted nature of the ,lord1 when he placed ,him far before himself1 and ,his humility1 when he baptized ,him as the lowest of the people4 ,but if ,john had baptized ,christ alone1 he would be thought to have been the dispenser of a better baptism1 in that with which ,christ alone was baptized1 than the baptism of ,christ with which ,christians are baptized2 and again1 if all ought to be baptized first with the baptism of ,john1 and then with that of ,christ1 the baptism of ,christ would deservedly seem to be lacking in fulness and perfection1 as not sufficing for salvation4 ,wherefore the ,lord was baptized with the baptism of ,john1 that ,he might bend the proud necks of men to ,his own health-giving baptism2 and ,he was not alone baptized with it1 lest ,he should show ,his own to be inferior to this1 with which none but ,he ,himself had deserved to be baptized2 and ,he did not allow it to continue longer1 lest the one baptism with which ,he baptizes might seem to need the other to precede it4 99 99 99 99 99 ,,chap4 ,x4--#ab4 ,i ask1 therefore1 if sins were remitted by the baptism of ,john1 what more could the baptism of ,christ confer on those whom the ,apostle ,paul desired to be baptized with the baptism of ,christ after they had received the baptism of ,john8 ,but if sins were not remitted by the baptism of ,john1 were those men in the days of ,cyprian better than ,john1 of whom he says himself that they used to seize on estates by treacherous frauds1 and increase their gains by accumulated usuries1#cba through whose administration of baptism the remission of sins was yet conferred8 ,or was it because they were contained within the unity of the ,church8 ,what then8 ,was ,john not contained within that unity1 the friend of the ,bridegroom1 the preparer of the way of the ,lord1 the baptizer of the ,lord ,himself8 ,who will be mad enough to assert this8 ,wherefore1 although my belief is that ,john so baptized with the water of repentance for the remission of sins1 that those who were baptized by him received the expectation of the remission of their sins1 the actual remission taking place in the baptism of the ,lord1--just as the resurrection which is expected at the last day is fulfilled in hope in us1 as the apostle says1 that ,he hath raised us up together1 and made us sit together in heavenly places in ,christ ,jesus2#cbb and again1 ,for we are saved by hope2#cbc or as again ,john himself1 while he says1 ,i indeed baptize you with water unto repentance1 for the remission of your sins1#cbd yet says1 on seeing our ,lord1 ,behold the ,lamb of ,god1 which taketh away the sin of the world1#cbe--nevertheless ,i am not disposed to contend vehemently against any one who maintains that sins were remitted even in the baptism of ,john1 but that some fuller sanctification was conferred by the baptism of ,christ on those whom ,paul ordered to be baptized anew4#cbf 99 99 99 99 99 ,,chap4 ,,xi4--#ac4 ,for we must look at the point which especially concerns the matter before us 7whatever be the nature of the baptism of ,john1 since it is clear that he belongs to the unity of ,christ71 viz41 what is the reason for which it was right that men should be baptized again after receiving the baptism of the holy ,john1 and why they ought not to be baptized again after receiving the baptism of the covetous bishops4 ,for no one denies that in the ,lord's field ,john was as wheat1 bearing an hundred-fold1 if that be the highest rate of increase2 also no one doubts that covetousness1 which is idolatry1 is reckoned in the ,lord's harvest among the chaff4 ,why then is a man baptized again after receiving baptism from the wheat1 and not after receiving it from the chaff8 ,if it was because he was better than ,john that ,paul baptized after ,john1 why did not also ,cyprian baptize after his usurious colleagues1 than whom he was better beyond all comparison8 ,if it was because they were in unity with him that he did not baptize after such colleagues1 neither ought ,paul to have baptized after ,john1 because they were joined together in the same unity4 ,can it be that defrauders and extortioners belong to the members of that one dove1 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 dove8#cbg ,truly he belongs most closely to it2 but the others1 who must be separated from it either by the occasion of some scandal1 or by the winnowing at the last day1 do not by any means belong to it1 and yet baptism was repeated after ,john and not after them4 ,what then is the cause1 except that the baptism which ,paul ordered them to receive was not the same as that which was given at the hands of ,john8 ,and so in the same unity of the ,church1 the baptism of ,christ cannot be repeated though it be given by an usurious minister2 but those who receive the baptism of ,john1 even from the hands of ,john himself1 ought to be afterwards baptized with the baptism of ,christ4 99 99 99 99 99 ,,chap4 ,,xii4--#ad4 ,accordingly1 ,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 marvellous1 if ,i were to say that ,john1 who was accounted greater among the prophets1--he who was filled with divine grace while yet in his mother's womb2 he who was upheld in the spirit and power of ,elias2 who was not the adversary1 but a forerunner and herald of the ,lord2 who not only foretold our ,lord in words1 but also showed ,him to the sight2 who baptized ,christ ,himself1 through whom all others are baptized1#cbh--;he was not worthy to baptize in such wise that those who were baptized by him should not be baptized again after him2 and shall no one think that a man should be baptized in the ,church after he had been baptized by the covetous1 by defrauders1 by extortioners1 by usurers8 ,is not the answer ready to this invidious question1 ,why do you think this unmeet1 as though either ,john were dishonoured1 or the covetous man honoured8 ,but ,his baptism ought not to be repeated1 of whom ,john says1 ,the same is ,he which baptizeth with the ,holy ,ghost4#cbi ,for whoever be the minister by whose hands it is given1 it is ,his baptism of whom it was said1 ,the same is ,he which baptizeth4 ,but neither was the baptism of ,john himself repeated1 when the ,apostle ,paul commanded those who had been baptized by him to be baptized in ,christ4 ,for what they had not received from the friend of the ,bridegroom1 this it was right that they should receive from the ,bridegroom ,himself1 of whom that friend had said1 ,the same is ,he which baptizeth with the ,holy ,ghost4 99 99 99 99 99 ,,chap4 ,,xiii4--#ae4 ,for the ,lord ,jesus might1 if ,he had so thought fit1 have given the power of ,his baptism to some one or more of ,his chief servants1 whom ,he had already made ,his friends1 such as those to whom ,he says1 ,henceforth ,i call you not servants1 but friends2#ccj that1 as ,aaron was shown to be the priest by the rod that budded1#cca so in ,his ,church1 when more and greater miracles are performed1 the ministers of more excellent holiness1 and the dispensers of ,his mysteries1 might be made manifest by some sign1 as those who alone ought to baptize4 ,but if this had been done1 then though the power of baptizing were given them by the ,lord1 yet it would necessarily be called their own baptism1 as in the case of the baptism of ,john4 ,and so ,paul gives thanks to ,god that he baptized none of those men who1 as though forgetting in whose name they had been baptized1 were for dividing themselves into factions under the names of different individuals4#ccb ,for when baptism is as valid at the hands of a contemptible man as it was when given by an apostle1 it is recognised as the baptism neither of this man nor of that1 but of ,christ2 as ,john bears witness that he learned1 in the case of the ,lord ,himself1 through the appearance of the dove4 ,for in what other respect he said1 ,and ,i knew ,him not1 ,i cannot clearly see4 ,for if he had not known ,him in any sense1 he could not have said to ,him when ,he came to his baptism1 ,i have need to be baptized of ,thee4#ccc ,what is it1 therefore1 that he says1 ,i saw the ,spirit descending from heaven like a dove1 and it abode on ,him4 ,and ,i knew ,him not3 but ,he that sent me to baptize with water1 the same said unto me1 ,upon whom thou shalt see the ,spirit descending1 and remaining on ,him1 the same is ,he which baptizeth with the ,holy ,ghost8#ccd ,the dove clearly descended on ,him after ,he was baptized4 ,but while ,he was yet coming to be baptized1 ,john had said1 ,i have need to be baptized of ,thee4 ,he therefore already knew ,him4 ,what does he therefore mean by the words1 ,i knew ,him not3 but ,he that sent me to baptize with water1 the same said unto me1 ,upon whom thou shalt see the ,spirit descending1 and remaining on ,him1 the same is ,he which baptizeth with the ,holy ,ghost1 since this took place after ,he was baptized1 unless it were that he knew ,him in respect of certain attributes1 and in respect of others knew ,him not8 ,he knew ,him1 indeed1 as the ,son of ,god1 the ,bridegroom1 of whose fulness all should receive2 but whereas of ,his fulness he himself had so received the power of baptizing that it should be called the baptism of ,john1 he did not know whether ,he would so give it to others also1 or whether ,he would have ,his own baptism in such wise1 that at whose soever hands it was given1 whether by a man that brought forth fruit a hundred-fold1 or sixty-fold1 or thirty-fold1 whether by the wheat or by the chaff1 it should be known to be of ,him alone2 and this he learned through the ,spirit descending like a dove1 and abiding on ,him4 99 99 99 99 99 ,,chap4 ,,xiv4--#af4 ,accordingly we find the apostles using the expressions1 ,my glorying1#cce though it was certainly in the ,lord2 and ,mine office1#ccf and ,my knowledge1#ccg and ,my gospel1#cch although it was confessedly bestowed and given by the ,lord2 but no one of them ever once said1 ,my baptism4 ,for neither is the glorying of all of them equal1 nor do they all minister with equal powers1 nor are they all endowed with equal knowledge1 and in preaching the gospel one works more forcibly than another1 and so one may be said to be more learned than another in the doctrine of salvation itself2 but one cannot be said to be more or less baptized than another1 whether he be baptized by a greater or a less worthy minister4 ,so when the works of the flesh are manifest1 which are these2 adultery1 fornication1 uncleanness1 lasciviousness1 idolatry1 witchcraft1 hatred1 variance1 emulations1 strife1 seditions1 heresies1 envyings1 murders1 drunkenness1 revellings1 and such like2#cci if it be strange that it should be said1 ,men were baptized after ,john1 and are not baptized after heretics1 why is it not equally strange that it should be said1 ,men were baptized after ,john1 and are not baptized after the envious1 seeing that ,cyprian himself bears witness in his epistle concerning envy and malignity that the covetous are of the party of the devil1 and ,cyprian himself makes it manifest from the words of the ,apostle ,paul1 as we have shown above1 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 ,christ8 99 99 99 99 99 ,,chap4 ,,xv4--#ag4 ,that therefore the baptism of ,john was not the same as the baptism of ,christ1 has1 ,i think1 been shown with sufficient clearness2 and therefore no argument can be drawn from it that baptism should be repeated after heretics because it was repeated after ,john3 since ,john was not a heretic1 and could have a baptism1 which1 though granted by ,christ1 was yet not the very baptism of ,christ1 seeing that he had the love of ,christ2 while a heretic can have at once the baptism of ,christ and the perversity of the devil1 as another within the ,church may have at once the baptism of ,christ and the envy of the devil4 #ah4 ,but it will be urged that baptism after a heretic is much more required1 because ,john was not a heretic1 and yet baptism was repeated after him4 ,on this principle1 a man may say1 much more must we rebaptize after a drunkard1 because ,john was sober1 and yet baptism was repeated after him4 ,and we shall have no answer to make to such a man1 save that the baptism of ,christ was given to those who were baptized by ,john1 because they had it not2 but where men have the baptism of ,christ1 no iniquity on their part can possibly effect that the baptism of ,christ should fail to be in them4 #ai4 ,it is not therefore true that by baptizing first1 the heretic obtains the right of baptism2#cdj but because he did not baptize with his own baptism1 and though he did not possess the right of baptizing1 yet that which he gave is ,christ's1 and he who received it is ,christ's4 ,for many things are given wrongfully1 and yet they are not therefore said to be non-existent or not given at all4 ,for neither does he who renounces the world in word only and not in deed receive baptism lawfully1 and yet he does receive it4 ,for both ,cyprian records that there were such men in the ,church in his day1 and we ourselves experience and lament the fact4 #bj4 ,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 another4#cdj ,for if baptism remains inseparably in him who is baptized1 how can it be that he can be separated from the ,church1 and baptism cannot8 ,but it is clear that baptism does remain inseparably in the baptized person2 because into whatever depth of evil1 and into whatever fearful whirlpool of sin the baptized person may fall1 even to the ruin of apostasy1 he yet is not bereft of his baptism4 ,and therefore1 if through repentance he returns1 it is not given again1 because it is judged that he could not have been without it even in his sin4 ,but who can ever doubt that a baptized person can be separated from the ,church8 ,for hence all the heresies have proceeded which deceive by the use of ,christian terms4 99 99 99 99 99 ,,chap4 ,,xvi4--,wherefore1 since it is manifest that the baptism remains in the baptized person when he is separated from the ,church1 the baptism which is in him is certainly separated with him4 ,and therefore not all who retain the baptism retain the ,church1 just as not all who retain the ,church retain eternal life4 ,or if we say that only those retain the ,church who observe the commandments of ,god1 we at once concede that there are many who retain baptism1 and do not retain the ,church4 #ba4 ,therefore the heretic is not the first to seize baptism1 since he has received it from the ,church4 ,nor1 though he seceded1 could baptism have been lost by him whom we assert no longer to retain the ,church1 and yet allow to retain baptism4 ,nor does any one yield his birthright1 and give it to a heretic1 because he says that he took away with him what he could not give lawfully1 but what would yet be according to law when given2 or that he no longer has lawfully what yet is in accordance with law in his possession4 ,but the birthright rests only in a holy conversation and good life1 to which all belong of whom that bride consists as her members which has no spot or wrinkle1#cda or that dove that groans amid the wickedness of the many crows1--unless it be that1 while ,esau lost his birthright from his lust after a mess of pottage1#cdb we are yet to hold that it is retained by defrauders1 robbers1 usurers1 envious persons1 drunkards1 and the like1 over whose existence in the ,church of his time ,cyprian groaned in his epistles4 ,wherefore1 either it is not the same thing to retain the ,church and to retain the birthright in divine things1 or1 if every one who retains the ,church also retains the birthright1 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 ,church2 for no one1 save the man who is wholly ignorant of sacred things1 would say that they retain the birthright in sacred things4 99 99 99 99 99 ,,chap4 ,,xvii4--#bb4 ,but1 having considered and handled all these points1 we have now come to that peaceful utterance of ,cyprian at the end of the epistle1 with which ,i am never sated1 though ,i read and re-read it again and again1--so great is the pleasantness of brotherly love which breathes forth from it1 so great the sweetness of charity in which it abounds4 ,these things1 he says1 we have written unto you1 dearest brother1 shortly1 according to our poor ability1 prescribing to or prejudging no one1 lest each bishop should not do what he thinks right1 in the free exercise of his own will4 ,we1 so far as in us lies1 do not contend on the subject of heretics with our colleagues and fellow-bishops1 with whom we maintain concord and peace in the ,lord2 especially as the apostle also says1 ',if any man seem to be contentious1 we have no such custom1 neither the churches of ,god4'#cdc ,we observe patiently and gently charity of spirit1 the honour of our brotherhood1 the bond of faith1 the harmony of the priesthood4 ,for this reason also1 to the best of our poor ability1 by the permission and the inspiration of ,god we have written this treatise on ',the ,good of ,patience1' which we have sent to you in consideration of our mutual love4#cdd #bc4 ,there are many things to be considered in these words1 wherein the brightness of ,christian charity shines forth in this man1 who loved the beauty of the ,lord's house1 and the place of the tabernacle of ,his habitation4#cde ,first1 that he did not conceal what he felt2 then1 that he set it forth so gently and peacefully1 in that he maintained the peace of the ,church with those who thought otherwise1 because he understood how great healthfulness was bound up in the bond of peace1 loving it so much1 and maintaining it with sobriety1 seeing and feeling that even men who think differently may entertain their several sentiments without breach of ,christian charity4 ,for he would not say that he could maintain divine concord or the peace of the ,lord with evil men2 for the good man can observe peace towards wicked men1 but he cannot be united with them in the peace which they have not4 ,lastly1 that prescribing to no one1 and prejudging no one1 lest each bishop should not do what he thinks right in the free exercise of his own will1 he has left for us also1 whatsoever we may be1 a place for treating peacefully of those things with him4 ,for he is present1 not only in his letters1 but by that very charity which existed in so extraordinary a degree in him1 and which can never die4 ,longing1 therefore1 with the aid of his prayers1 to cling to and be in union with him1 if ,i be not hindered by the unmeetness of my sins1 ,i will learn if ,i can through his letters with how great peace and comfort the ,lord administered ,his ,church through him2 and1 putting on the bowels of humility through the moving influence of his discourse1 if1 in common with the ,church at large1 ,i entertain any doctrine more true than his1 ,i will not prefer my heart to his1 even in the point in which he1 though holding different views1 was yet not severed from the ,church throughout the world4 ,for in that1 when that question was yet undecided for want of full discussion1 though his sentiments differed from those of many of his colleagues1 yet he observed so great moderation1 that he would not mutilate the sacred fellowship of the ,church of ,god by any stain of schism1 a greater strength of excellence appeared in him than would have been shown if1 without that virtue1 he had held views on every point not only true1 but coinciding with their own4 ,nor should ,i be acting as he would wish1 if ,i were to pretend to prefer his talent and his fluency of discourse and copiousness of learning to the holy ,council of all nations1 whereat he was assuredly present through the unity of his spirit1 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 peace4 ,for out of that rich abundance he smiles at all that here seems eloquence in us1 as though it were the first essay of infancy2 there he sees by what rule of piety he acted here1 that nothing should be dearer in the ,church to him than unity4 ,there1 too1 with unspeakable delight he beholds with what prescient and most merciful providence the ,lord1 that ,he might heal our swellings1 chose the foolish things of the world to confound the wise1#cdf and1 in the ordering of the members of ,his ,church1 placed all things in such healthful wise1 that men should not say that they were chosen to the help of the gospel for their own talent or learning1 of whose source they yet were ignorant1 and so be puffed up with deadly pride4 ,oh1 how ,cyprian rejoices6 ,with how much more perfect calmness does he behold how greatly it conduces to the health of the human race1 that in the writings even of ,christian and pious orators there should be found what merits blame1 and in the writings of the fishermen there should nothing of the sort be found6 ,and so ,i1 being fully assured of this joy of that holy soul1 neither in any way venture to think or say that my writings are free from every kind of error1 nor1 in opposing that opinion of his1 wherein it seemed to him that those who came from among heretics were to be received otherwise than either they had been in former days1 as he himself bears witness1 or are now received1 as is the reasonable custom1 confirmed by a general ,council of the whole ,christian world1 do ,i set against him my own view1 but that of the holy ,catholic ,church1 which he so loved and loves1 in which he brought forth such abundant fruit with tolerance1 whose entirety he himself was not1 but in whose unity he remained2 whose root he never left1 but1 though he already brought forth fruit from its root1 he was purged by the heavenly ,husbandman that he should bring forth more fruit2#cdg for whose peace and safety1 that the wheat might not be rooted out together with the tares1 he both reproved with the freedom of truth1 and endured with the grace of charity1 so many evils on the part of men who were placed in unity with himself4 99 99 99 99 99 ,,chap4 ,,xviii4--#bd4 ,whence ,cyprian himself#cdh again admonishes us with the greatest fulness1 that many who were dead in their trespasses and sins1 although they did not belong to the body of ,christ1 and the members of that innocent and guileless dove 7so that if she alone baptized1 they certainly could not baptize71 yet to all appearance seemed both to be baptized and to baptize within the ,church4 ,since1 therefore1 there be dead men within the ,church1 who either do not belong at all to that living dove1 or at least do not as yet belong to her2 and since there be dead men without1 who yet more clearly do not belong to her at all1 or not as yet2 and since it is true that another man cannot be quickened by one who himself liveth not1--it is therefore clear that those who within are baptized by such persons1 if they approach the sacrament with true conversion of heart1 are quickened by ,him whose baptism it is4 ,but if they renounce the world in word and not in deed1 as ,cyprian declares to be the case with some who are within1 it is then manifest that they are not themselves quickened unless they be converted1 and yet that they have true baptism even though they be not converted4 ,whence also it is likewise clear that those who are dead without1 although they neither live themselves1 nor quicken others1 yet have the living baptism1 which would profit them unto life so soon as they should be converted unto peace4 99 99 99 99 99 ,,chap4 ,,xix4--#be4 ,wherefore1 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 ,church1 and said that they followed ancient custom1 it is in vain urged against them that among the ancients heresies and schisms were yet in their very infancy1#cdi so that those were involved in them who were seceders from the ,church1 and had originally been baptized within the ,church1 so that it was not necessary that they should be baptized again when they returned and did penance4 ,for so soon as each several heresy existed1 and departed from the communion of the ,catholic ,church1 it was possible that1 ,i will not even say the next day1 but even on that very day1 its votaries might have baptized some who flocked to them4 ,and therefore if this was the old custom1 that they should be so received into the ,church 7as could not be denied even by those who maintained the contrary part in the discussion71 there can be no doubt in the mind of any one who pays careful attention to the matter1 that those also were so received who had been baptized without in heresy4 #bf4 ,but ,i cannot see what show of reason there is in this1 that the name of erring sheep should be denied to one whose lot it has been that1 while seeking the salvation which is in ,christ1 he has fallen into the error of heretics1 and been baptized in their body2 while he is held to have become a sheep already within the body of the ,catholic ,church herself1 who has renounced the world in words and not in deeds1 and has received baptism in such falseness of heart as this4 ,or if such an one also does not become a sheep unless after turning to ,god with a true heart1 then1 as he is not baptized at the time when he becomes a sheep1 if he had been already baptized1 but was not yet a sheep2 so he too1 who comes from the heretics that he may become a sheep1 is not then to be baptized if he had been already baptized with the same baptism1 though he was not yet a sheep4 ,wherefore1 since even all the bad that are within--the covetous1 the envious1 the drunkards1 and those that live contrary to the discipline of ,christ--may be deservedly called liars1 and in darkness1 and dead1 and antichrists1 do they yet therefore not baptize1 on the ground that there can be nothing common between truth and falsehood1 between light and darkness1 between death and immortality1 between ,antichrist and ,christ8 #bg4 ,he makes an assumption1 then1 not of mere custom1 but of the reason of truth itself1 when he says that the sacrament of ,god cannot be turned to error by the error of any men1 since it is declared to exist even in those who have erred4 ,assuredly the ,apostle ,john says most plainly1 ,he that hateth his brother is in darkness even until now2#cej and again1 ,whosoever hateth his brother is a murderer2#cea and why1 therefore1 do they baptize within the ,church whom ,cyprian himself declares to be in the envy of malice8#ceb 99 99 99 99 99 ,,chap4 ,,xx4 ,how does a murderer cleanse and sanctify the water8#cec ,how can darkness bless the oil8 ,but if ,god is present in ,his sacraments to confirm ,his words by whomsoever the sacraments may be administered1 then both the sacraments of ,god are everywhere valid1 and evil men whom they profit not are everywhere perverse4 #bh4 ,but what kind of argument is this1 that a heretic must be considered not to have baptism1 because he has not the ,church8 ,and it must be acknowledged that when he is baptized1 he is questioned about the ,church4#ced ,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 deed4 ,as therefore his false answer does not prevent what he receives from being baptism1 so also the false reply of the other about the holy ,church does not prevent what he receives from being baptism2 and as the former1 if he afterwards fulfil with truth what he promised in falsehood1 does not receive a second baptism1 but only an amended life1 so also in the case of the latter1 if he come afterwards to the ,church about which he gave a false answer to the question put to him1 thinking that he had it when he had it not1 the ,church herself which he did not possess is given him1 but what he had received is not repeated4 ,but ,i cannot tell why it should be1 that while ,god can sanctify the oil in answer to the words which proceed out of the mouth of a murderer1 ,he yet cannot sanctify it on the altar reared by a heretic1 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 sacraments1 though no falseness on the part of men can hinder ,him4 ,if1 therefore1 what is said in the gospel1 that ,god heareth not sinners1#cee extends so far that the sacraments cannot be celebrated by a sinner1 how then does ,he hear a murderer praying1 either over the water of baptism1 or over the oil1 or over the eucharist1 or over the heads of those on whom his hand is laid8 ,all which things are nevertheless done1 and are valid1 even at the hands of murderers1 that is1 at the hands of those who hate their brethren1 even within1 in the ,church itself4 ,since no one can give what he does not possess himself1 how does a murderer give the ,holy ,spirit8 ,and yet such an one even baptizeth within the ,church4 ,it is ,god1 therefore1 that gives the ,holy ,spirit even when a man of this kind is baptizing4 99 99 99 99 99 ,,chap4 ,,xxi4--#bi4 ,but as to what he says1 that he who comes to the ,church is to be baptized and renewed1 that within he may be hallowed through the holy1 what will he do1 if within also he meets with those who are not holy8 ,or can it be that the murderer is holy8 ,and if the reason for his being baptized in the ,church is that he should put off this very thing also that he1 being a man that sought to come to ,god1 fell1 through the deceit of error1 on one profane1 where is he afterwards to put off this1 that he may chance1 while seeking a man of ,god within the ,church itself1 to have fallen1 through the deceit of error1 on a murderer8 ,if there cannot be in a man something that is void and something that is valid1 why is it possible that in a murderer the sacrament should be holy and his heart unholy8 ,if whosoever cannot give the ,holy ,spirit cannot baptize1 why does the murderer baptize within the ,church8 ,or how has the murderer the ,holy ,spirit1 when every one that has the ,holy ,spirit is filled with light1 but he who hates his brother is still in darkness8 ,if because there is one baptism1 and one ,spirit1 therefore they cannot have the one baptism who have not the one ,spirit1 why do the innocent man and the murderer within the ,church have the one baptism and not have the one ,spirit8 ,so therefore the heretic and the ,catholic may have the one baptism1 and yet not have the one ,church1 as in the ,catholic ,church the innocent man and the murderer may have the one baptism1 though they have not the one ,spirit2 for as there is one baptism1 so there is one ,spirit and one ,church4 ,and so the result is1 that in each person we must acknowledge what he already has1 and to each person we must give what he has not4 ,if nothing can be confirmed and ratified with ,god which has been done by those whom ,god calls ,his enemies and foes1 why is the baptism confirmed which is given by murderers8 ,are we not to call murderers the enemies and foes of the ,lord8 ,but he that hateth his brother is a murderer4 ,how then did they baptize who hated ,paul1 the servant of ,jesus ,christ1 and thereby hated ,jesus ,himself1 since ,he ,himself said to ,saul1 ,why persecutest thou me8#cef when he was persecuting ,his servants1 and since at the last ,he ,himself shall say1 ,inasmuch as ye did it not to one of the least of these that are mine1 ye did it not to me8#ceg ,wherefore all who go out from us are not of us1 but not all who are with us are of us2 just as when men thresh1 all that flies from the threshing-floor is shown not to be corn1 but not all that remains there is therefore corn4 ,and so ,john too says1 ,they went out from us1 but they were not of us2 for if they had been of us1 they would no doubt have continued with us4#ceh ,wherefore ,god gives the sacrament of grace even through the hands of wicked men1 but the grace itself only by ,himself or through ,his saints4 ,and therefore ,he gives remission of sins either of ,himself1 or through the members of that dove to whom ,he says1 ,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained4#cei ,but since no one can doubt that baptism1 which is the sacrament of the remission of sins1 is possessed even by murderers1 who are yet in darkness because the hatred of their brethren is not excluded from their hearts1 therefore either no remission of sins is given to them if their baptism is accompanied by no change of heart for the better1 or if the sins are remitted1 they at once return on them again4 ,and we learn that the baptism is holy in itself1 because it is of ,god2 and whether it be given or whether it be received by men of such like character1 it cannot be polluted by any perversity of theirs1 either within1 or yet outside the ,church4 99 99 99 99 99 ,,chap4 ,,xxii4--#cj4 ,accordingly we agree with ,cyprian that heretics cannot give remission of sins2 but we maintain that they can give baptism1--which indeed in them1 both when they give and when they receive it1 is profitable only to their destruction1 as misusing so great a gift of ,god2 just as also the malicious and envious1 whom ,cyprian himself acknowledges to be within the ,church1 cannot give remission of sins1 while we all confess that they can give baptism4 ,for if it was said of those who have sinned against us1 ,if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses1#cfj how much more impossible is it that their sins should be forgiven who hate the brethren by whom they are loved1 and are baptized in that very hatred2 and yet when they are brought to the right way1 baptism is not given them anew1 but that very pardon which they did not then deserve is granted them in their true conversion8 ,and so even what ,cyprian wrote to ,quintus1 and what1 in conjunction with his colleagues ,liberalis1 ,caldonius1 ,junius1 and the rest1 he wrote to ,saturninus1 ,maximus1 and others1 is all found1 on due consideration1 to be in no wise meet to be preferred as against the agreement of the whole ,catholic ,church1 of which they rejoiced that they were members1 and from which they neither cut themselves away nor allowed others to be cut away who held a contrary opinion1 until at length1 by the will of the ,lord1 it was made manifest1 by a general ,council many years afterwards1 what was the more perfect way1 and that not by the institution of any novelty1 but by confirming what was old4 99 99 99 99 99 ,,chap4 ,,xxiii4--#ca4 ,cyprian writes also to ,pompeius#cfa about this selfsame matter1 and clearly shows in that letter that ,stephen1 who1 as we learn1 was then bishop of the ,roman ,church1 not only did not agree with him upon the points before us1 but even wrote and taught the opposite views4 ,but ,stephen certainly did not communicate with heretics1 merely because he did not dare to impugn the baptism of ,christ1 which he knew remained perfect in the midst of their perversity4 ,for if none have baptism who entertain false views about ,god1 it has been proved sufficiently1 in my opinion1 that this may happen even within the ,church4 ,the apostles1 indeed1 gave no injunctions on the point2 but the custom1 which is opposed to ,cyprian1 may be supposed to have had its origin in apostolic tradition1 just as there are many things which are observed by the whole ,church1 and therefore are fairly held to have been enjoined by the apostles1 which yet are not mentioned in their writings4 #cb4 ,but it will be urged that it is written of heretics that they are condemned of themselves4#cfb ,what then8 are they not also condemned of themselves to whom it was said1 ,for wherein thou judgest another1 thou condemnest thyself8#cfc ,but to these the apostle says1 ,thou that preachest a man should not steal1 dost thou steal8#cfd and so forth4 ,and such truly were they who1 being bishops and established in ,catholic unity with ,cyprian himself1 used to plunder estates by treacherous frauds1 preaching all the time to the people the words of the apostle1 who says1 ,nor shall extortioners inherit the kingdom of ,god4#cfe #cc4 ,wherefore ,i will do no more than run shortly through the other sentiments founded on the same rules1 which are in the aforesaid letter written to ,pompeius4 ,by what authority of holy ,scripture is it shown that it is against the commandment of ,god that persons coming from the society of heretics1 if they have already there received the baptism of ,christ1 are not baptized again8 ,but it is clearly shown that many pretended ,christians1 though they are not joined in the same bond of charity with the saints1 without which anything holy that they may have been able to possess is of no profit to them1 yet have baptism in common with the saints1 as has been already sufficiently proved with the greatest fulness4 ,he says that the ,church1 and the ,spirit1 and baptism1 are mutually incapable of separation from each other1 and therefore he wishes that those who are separated from the ,church and the ,holy ,spirit should be understood to be separated also from baptism4 ,but if this is the case1 then when any one has received baptism in the ,catholic ,church1 it remains so long in him as he himself remains in the ,church1 which is not so4 ,for it is not restored to him when he returns1 just because he did not lose it when he seceded4 ,but as the disaffected sons have not the ,holy ,spirit in the same manner as the beloved sons1 and yet they have baptism2 so heretics also have not the ,church as ,catholics have1 and yet they have baptism4 ,for the ,holy ,spirit of discipline will flee deceit1#cff and yet baptism will not flee from it4 ,and so1 as baptism can continue in one from whom the ,holy ,spirit withdraws ,himself1 so can baptism continue where the ,church is not4 ,but if the laying on of hands were not applied to one coming from heresy1 he would be as it were judged to be wholly blameless2 but for the uniting of love1 which is the greatest gift of the ,holy ,spirit1 without which any other holy thing that there may be in a man is profitless to his salvation1 hands are laid on heretics when they are brought to a knowledge of the truth4#cfg 99 99 99 99 99 ,,chap4 ,,xxiv4--#cd4 ,i remember that ,i have already discussed at sufficient length the question of the temple of ,god1 and how this saying is to be taken1 ,as many of you as have been baptized into ,christ have put on ,christ4#cfh ,for neither are the covetous the temple of ,god1 since it is written1 ,what agreement hath the temple of ,god with idols8#cfi ,and ,cyprian has adduced the testimony of ,paul to the fact that covetousness is idolatry4 ,but men put on ,christ1 sometimes so far as to receive the sacrament1 sometimes so much further as to receive holiness of life4 ,and the first of these is common to good and bad alike2 the second1 peculiar to the good and pious4 ,wherefore1 if baptism cannot be without the ,spirit1 then heretics have the ,spirit also1--but to destruction1 not to salvation1 just as was the case with ,saul4#cgj ,for in the ,holy ,spirit devils are cast out through the name of ,christ1 which even he was able to do who was without the ,church1 which called forth a suggestion from the disciples to their ,lord4#cga ,just as the covetous have the ,holy ,spirit1 who yet are not the temple of ,god4 ,for what agreement hath the temple of ,god with idols8 ,if therefore the covetous have not the ,spirit of ,god1 and yet have baptism1 it is possible for baptism to exist without the ,spirit of ,god4 #ce4 ,if heresy is rendered unable to engender sons to ,god through ,christ1 because it is not the bride of ,christ1 neither can that crowd of evil men established within the ,church1 since it is also not the bride of ,christ2 for the bride of ,christ is described as being without spot or wrinkle4#cgb ,therefore either not all baptized persons are the sons of ,god1 or even that which is not the bride can engender the sons of ,god4 ,but as it is asked whether he is spiritually born who has received the baptism of ,christ in the midst of heretics1 so it may be asked whether he is spiritually born who has received the baptism of ,christ in the ,catholic ,church1 without being turned to ,god in a true heart1 of whom it cannot be said that he has not received baptism4 99 99 99 99 99 ,,chap4 ,,xxv4--#cf4 ,i am unwilling to go on to handle again what ,cyprian poured forth with signs of irritation against ,stephen1 as it is1 moreover1 quite unnecessary4 ,for they are but the selfsame arguments which have already been sufficiently discussed2 and it is better to pass over those points which involved the danger of baneful dissension4 ,but ,stephen thought that we should even hold aloof from those who endeavoured to destroy the primitive custom in the matter of receiving heretics2 whereas ,cyprian1 moved by the difficulty of the question itself1 and being most largely endowed with the holy bowels of ,christian charity1 thought that we ought to remain at unity with those who differed in opinion from ourselves4 ,therefore1 although he was not without excitement1 though of a truly brotherly kind1 in his indignation1 yet the peace of ,christ prevailed in their hearts1 that in such a dispute no evil of schism should arise between them4 ,but it was not found that hence grew more abundant heresies and schisms1 because what is of ,christ in them is approved1 and what is of themselves is condemned2 for all the more those who hold this law of rebaptizing were cut into smaller fragments4 99 99 99 99 99 ,,chap4 ,,xxvi4--#cg4 ,to go on to what he says1 that a bishop should be 'teachable1'#cgc adding1 ,but he is teachable who is gentle and meek to learn2 for a bishop ought not only to teach1 but to learn as well1 since he is indeed the better teacher who daily grows and advances by learning better things2--in these words assuredly the holy man1 endowed with pious charity1 sufficiently points out that we should not hesitate to read his letters in such a sense1 that we should feel no difficulty if the ,church should afterwards confirm what had been discovered by further and longer discussions2 because1 as there were many things which the learned ,cyprian might teach1 so there was still something which the teachable ,cyprian might learn4 ,but the admonition that he gives us1 that we should go back to the fountain1 that is1 to apostolic tradition1 and thence turn the channel of truth to our times1 is most excellent1 and should be followed without hesitation4 ,it is handed down to us1 therefore1 as he himself records1 by the apostles1 that there is one ,god1 and one ,christ1 and one hope1 and one faith1 and one ,church1 and one baptism4#cgd ,since then we find that in the times of the apostles themselves there were some who had not the one hope1 but had the one baptism1 the truth is so brought down to us from the fountain itself1 that it is clear to us that it is possible that though there is one ,church1 as there is one hope1 and one baptism1 they may yet have the one baptism who have not the one ,church2 just as even in those early times it was possible that men should have the one baptism who had not the one hope4 ,for how had they one hope with the holy and the just1 who used to say1 ,let us eat and drink1 for to-morrow we die1#cge asserting that there was no resurrection of the dead8 ,and yet they were among the very men to whom the same apostle says1 ,was ,paul crucified for you8 or were you baptized in the name of ,paul8#cgf ,for he writes most manifestly to them1 saying1 ,how say some among you that there is no resurrection of the dead8#cgg 99 99 99 99 99 ,,chap4 ,,xxvii4--#ch4 ,and in that the ,church is thus described in the ,song of ,songs1 ,a garden enclosed is my sister1 my spouse2 a spring shut up1 a fountain sealed3 thy plants are an orchard of pomegranates1 with pleasant fruits2#cgh ,i dare not understand this save of the holy and just1--not of the covetous1 and defrauders1 and robbers1 and usurers1 and drunkards1 and the envious1 of whom we yet both learn most fully from ,cyprian's letters1 as ,i have often shown1 and teach ourselves1 that they had baptism in common with the just1 in common with whom they certainly had not ,christian charity4 ,for ,i would that some one would tell me how they crept into the garden enclosed and the fountain sealed1 of whom ,cyprian bears witness that they renounced the world in word and not in deed1 and that yet they were within the ,church4 ,for if they both are themselves there1 and are themselves the bride of ,christ1 can she then be as she is described1 without spot or wrinkle1#cgi and is the fair dove defiled with such a portion of her members8 ,are these the thorns among which she is a lily1 as it is said in the same ,song8#chj ,so far1 therefore1 as the lily extends1 so far does the garden enclosed and the fountain sealed1 namely1 through all those just persons who are ,jews inwardly in the circumcision of the heart#cha 7for the king's daughter is all glorious within#chb71 in whom is the fixed number of the saints predestined before the foundation of the world4 ,but that multitude of thorns1 whether in secret or in open separation1 is pressing on it from without1 over and above the number4 ,if ,i would declare them1 it is said1 and speak of them1 they are more than can be numbered4#chc ,the number1 therefore1 of the just persons1 who are the called according to ,his purpose1#chd of whom it is said1 ,the ,lord knoweth them that are ,his1#che is itself the garden enclosed1 the fountain sealed1 the orchard of pomegranates with pleasant fruits4 ,of this number some live according to the ,spirit1 and enter on the excellent way of charity2 and when they restore a man that is overtaken in a fault in the spirit of meekness1 they consider themselves1 lest they also be tempted4#chf ,and when it happens that they also are themselves overtaken1 the affection of charity is but a little checked1 and not extinguished2 and again rising up and being kindled afresh1 it is restored to its former course4 ,for they know how to say1 ,my soul melteth for heaviness3 strengthen thou me according unto ,thy word4#chg ,but when in anything they be otherwise minded1 ,god shall reveal even this unto them1#chh if they abide in the burning flame of charity1 and do not break the bond of peace4 ,but some who are yet carnal1 and full of fleshly appetites1 are instant in working out their progress2 and that they may become fit for heavenly food1 they are nourished with the milk of the holy mysteries1 they avoid in the fear of ,god whatever is manifestly corrupt even in the opinion of the world1 and they strive most watchfully that they may be less and less delighted with worldly and temporal matters4 ,they observe most constantly the rule of faith which has been sought out with diligence2 and if in ought they stray from it1 they submit to speedy correction under ,catholic authority1 although1 in ,cyprian's words1 they be tossed about1 by reason of their fleshly appetite1 with the various conflicts of phantasies4 ,there are some also who as yet live wickedly1 or even lie in heresies or the superstitions of the ,gentiles1 and yet even then the ,lord knoweth them that are ,his4 ,for1 in that unspeakable foreknowledge of ,god1 many who seem to be without are in reality within1 and many who seem to be within yet really are without4 ,of all those1 therefore1 who1 if ,i may so say1 are inwardly and secretly within1 is that enclosed garden composed1 the fountain sealed1 the orchard of pomegranates1 with pleasant fruits4 ,the divinely imparted gifts of these are partly peculiar to themselves1 as in this world the charity that never faileth1 and in the world to come eternal life2 partly they are common with evil and perverse men1 as all the other things in which consist the holy mysteries4 99 99 99 99 99 ,,chap4 ,,xxviii4--#ci4 ,hence1 therefore1 we have now set before us an easier and more simple consideration of that ark of which ,noah was the builder and pilot4 ,for ,peter says that in the ark of ,noah1 few1 that is1 eight souls1 were saved by water4 ,the like figure whereunto even baptism doth also now save us1 7not the putting away of the filth of the flesh1 but the answer of a good conscience towards ,god74#chi ,wherefore1 if those appear to men to be baptized in ,catholic unity who renounce the world in words only and not in deeds1 how do they belong to the mystery of this ark in whom there is not the answer of a good conscience8 ,or how are they saved by water1 who1 making a bad use of holy baptism1 though they seem to be within1 yet persevere to the end of their days in a wicked and abandoned course of life8 ,or how can they fail to be saved by water1 of whom ,cyprian himself records that they were in time past simply admitted to the ,church with the baptism which they had received in heresy8 ,for the same unity of the ark saved them1 in which no one has been saved except by water4 ,for ,cyprian himself says1 ,the ,lord is able of ,his mercy to grant pardon1 and not to sever from the gifts of ,his ,church those who1 being in all simplicity admitted to the ,church1 have fallen asleep within her pale4#cij ,if not by water1 how in the ark8 ,if not in the ark1 how in the ,church8 ,but if in the ,church1 certainly in the ark2 and if in the ark1 certainly by water4 ,it is therefore possible that some who have been baptized without may be considered1 through the foreknowledge of ,god1 to have been really baptized within1 because within the water begins to be profitable to them unto salvation2 nor can they be said to have been otherwise saved in the ark except by water4 ,and again1 some who seemed to have been baptized within may be considered1 through the same foreknowledge of ,god1 more truly to have been baptized without1 since1 by making a bad use of baptism1 they die by water1 which then happened to no one who was not outside the ark4 ,certainly it is clear that1 when we speak of within and without in relation to the ,church1 it is the position of the heart that we must consider1 not that of the body1 since all who are within in heart are saved in the unity of the ark through the same water1 through which all who are in heart without1 whether they are also in body without or not1 die as enemies of unity4 ,as therefore it was not another but the same water that saved those who were placed within the ark1 and destroyed those who were left without the ark1 so it is not by different baptisms1 but by the same1 that good ,catholics are saved1 and bad ,catholics or heretics perish4 ,but what the most blessed ,cyprian thinks of the ,catholic ,church1 and how the heretics are utterly crushed by his authority1 notwithstanding the much ,i have already said1 ,i have yet determined to set forth by itself1 if ,god will1 with somewhat greater fulness and perspicuity1 so soon as ,i shall have first said about his ,council what ,i think is due from me1 which1 in ,god's will1 ,i shall attempt in the following book4 ,,footnotes3 #cje ,cypr4 ,ep4 lxxiii4 ad ,jubaian4 sec4 #bj4 #cjf ,see below1 ,book ,,vii4 c4 ii4 #cjg ,phil4 iii4 #ae4 #cjh ,cypr4 ,ep4 lxxiii4 sec4 #ba4 #cji #a ,tim4 i4 #h4 #caj ,john xiii4 #bg4 #caa #a ,cor4 xi4 #bi4 #cab #a ,tim4 i4 #e4 #cac ,cypr4 ,ep4 lxxiii4 sec4 #ba2 ,acts xix4 #c-e4 #cad ,john iii4 #bg4 #cae ,john i4 #af4 #caf ,john xiii4 #d1 #e4 #cag ,matt4 iii4 #ac4 #cah ,matt4 xi4 #aa4 #cai ,john i4 #bg4 #cbj ,rom4 x4 #d4 #cba ,cypr4 ,serm4 de ,lapsis1 c4 iv4 #cbb ,eph4 ii4 #f4 #cbc ,rom4 viii4 #bd4 #cbd ,matt4 iii4 #aa4 #cbe ,john i4 #bi4 #cbf ,acts xix4 #c-e4 #cbg ,matt4 iii4 #af2 ,john i4 #cc4 #cbh ,cypr4 ,ep4 lxxiii4 sec4 #bb4 #cbi ,john i4 #cc4 #ccj ,john xv4 #ae4 #cca ,num4 xvii4 #h4 #ccb #a ,cor4 i4 #ab-ae4 #ccc ,matt4 iii4 #ad4 #ccd ,john i4 #cb1 #cc4 #cce #a ,cor4 ix4 #ae4 #ccf ,rom4 xi4 #ac4 #ccg ,eph4 iii4 #d4 #cch #b ,tim4 ii4 #h4 #cci ,gal4 v4 #ai-ba4 #cdj ,cypr4 ,ep4 lxxiii4 sec4 #bb4 #cda ,eph4 v4 #bg4 ,cp4 ,aug4 ,retract4 ii4 #ah1 quoted above1 ,i4 xvii4 #bf4 #cdb ,gen4 xxv4 #bi-cd4 #cdc #a ,cor4 xi4 #af4 #cdd ,cypr4 ,ep4 lxxiii4 sec4 #bb4 #cde ,ps4 xxvi4 #h4 #cdf #a ,cor4 i4 #bg4 #cdg ,john xv4 #b4 #cdh ,in this and the following chapter ,augustine is examining the seventieth epistle of ,cyprian to his brother ,quintus1 bishop in ,mauritania4 #cdi ,apud veteres hreses et schismata prima adhuc fuisse initia4 ,migne suggests1 hresis et schismatum--there was as yet only the first beginning of heresy and schisms4 #cej #a ,john ii4 #i4 #cea #a ,john iii4 #ae4 #ceb ,cypr4 lxxiii4 sec4 #ab4 #cec ,in this and the next two chapters ,augustine is examining the seventieth epistle of ,cyprian1 from himself and thirty-one other bishops1 to ,januarius1 ,saturninus1 ,maximus1 and fifteen others4 #ced ,in the question1 ,dost thou believe in eternal life and remission of sins through the holy ,church8 ,cypr4 l4c4 #cee ,john ix4 #ca4 #cef ,acts ix4 #d4 #ceg ,matt4 xxv4 #de4 #ceh #a ,john ii4 #ai4 #cei ,john xx4 #bc4 #cfj ,matt4 vi4 #ae4 #cfa ,cypr4 ,ep4 lxxi41 which is examined by ,augustine in the remaining chapters of this book4 #cfb ,tit4 iii4 #aa4 #cfc ,rom4 ii4 #a4 #cfd ,rom4 ii4 #ba4 #cfe #a ,cor4 vi4 #aj4 #cff ,wisd4 i4 #e4 #cfg ,cyprian1 in the laying on of hands1 appears to refer to confirmation1 but ,augustine interprets it of the restoration of penitents4 ,cp4 ,,iii4 xvi4 #ba4 #cfh ,gal4 iii4 #bg4 #cfi #b ,cor4 vi4 #af4 #cgj #a ,sam4 xix4 #bc4 #cga ,mark ix4 #ch4 #cgb ,eph4 v4 #bg4 ,cp4 ,aug4 ,retract4 ii4 #ah1 quoted above1 ,i4 xvii4 #bf4 #cgc ,docibilis2 and so the passage 7#b ,tim4 ii4 #bd7 is quoted frequently by ,augustine4 ,the ,english version1 apt to teach1 is more true to the original1 ,greek3 didaktikos #cgd ,see ,eph4 iv4 #d-f4 #cge #a ,cor4 xv4 #cb4 #cgf #a ,cor4 i4 #ac4 #cgg #a ,cor4 xv4 #ab4 #cgh ,cant4 iv4 #ab1 #ac4 #cgi ,eph4 v4 #bg4 #chj ,cant4 ii4 #b4 #cha ,rom4 ii4 #bi4 #chb ,ps4 xlv4 #ad4 #chc ,ps4 xl4 #e4 #chd ,rom4 viii4 #bh4 #che #b ,tim4 ii4 #ai4 #chf ,see ,gal4 vi4 #a4 #chg ,ps4 cxix4 #bh4 #chh ,see ,phil4 iii4 #ae4 #chi ,pet4 iii4 #bj1 #ba4 #cij ,cypr4 ,ep4 lxxiii4 sec4 #bj4 ,,book ,,sixth4 ,,in ,,which ,,is ,,considered ,,the ,,council ,,of ,,carthage1 ,,held ,,under ,,the ,,authority ,,and ,,presidency ,,of ,,cyprian1 ,,to ,,determine ,,the ,,question ,,of ,,the ,,baptism ,,of ,,heretics4 ,,chap4 ,i4--#a4 ,it might perhaps have been sufficient1 that after the reasons have been so often repeated1 and considered1 and discussed with such variety of treatment1 supplemented1 too1 with the addition of proofs from holy ,scripture1 and the concurrent testimony of so many passages from ,cyprian himself1 even those who are slow of heart should thus understand1 as ,i believe they do1 that the baptism of ,christ cannot be rendered void by any perversity on the part of man1 whether in administering or receiving it4 ,and when we find that in those times1 when the point in question was decided in a manner contrary to ancient custom1 after discussions carried on without violation of ,christian charity and unity1 it appeared to certain eminent men even amongst the servants of ,christ1 among whom the blessed ,cyprian was specially conspicuous1 that the baptism of ,christ could not exist among heretics or schismatics1 this simply arose from their not distinguishing the sacrament from the effect or use of the sacrament2 and because its effect and use was not found among heretics in freeing them from their sins and setting their hearts right1 the sacrament itself was also thought to be wanting among them4 ,but if we turn our eyes to the multitude of chaff within the ,church1 since these also who are perverse and lead an abandoned life in unity itself appear to have no power either of giving or retaining remission of sins1 seeing that it is not to the wicked but the good sons that it was said1 ,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained1#cia yet that such persons both have1 and give1 and receive the sacrament of baptism1 was sufficiently manifest to the pastors of the ,catholic ,church dispersed over the whole world1 through whom the original custom was afterwards confirmed by the authority of a general ,council2 so that even the sheep which was straying outside1 and had received the mark of the ,lord from false plunderers outside1 if it seek the salvation of ,christian unity1 is purified from error1 is freed from captivity1 is healed of its wound1 and yet the mark of the ,lord is recognised rather than rejected in it2 since the mark itself is often impressed both by wolves and on wolves1 who seem indeed to be within the fold1 but yet are proved by the fruits of their conduct1 in which they persevere even to the end1 not to belong to that sheep which is one in many2 because1 according to the foreknowledge of ,god1 as many sheep wander outside1 so many wolves lurk treacherously within1 among whom the ,lord yet knoweth them that are ,his1 which hear only the voice of the ,shepherd1 even when ,he calls by the voice of men like the ,pharisees1 of whom it was said1 ,whatsoever they bid you observe1 that observe and do4#cib #b4 ,for as the spiritual man1 keeping the end of the commandment1 that is1 charity out of a pure heart1 and of a good conscience1 and of faith unfeigned1#cic can see some things less clearly out of a body which is yet corruptible and presseth down the soul1#cid and is liable to be otherwise minded in some things which ,god will reveal#cie to him in ,his own good time if he abide in the same charity1 so in a carnal and perverse man something good and useful may be found1 which has its origin not in the man himself1 but in some other source4 ,for as in the fruitful branch there is found something which must be purged that it may bring forth more fruit1 so also a grape is often found to hang on a cane that is barren and dry or fettered4 ,and so1 as it is foolish to love the portions which require purging in the fruitful branch1 whilst he acts wisely who does not reject the sweet fruit wherever it may hang1 so1 if any one cuts himself off from unity by rebaptizing1 simply because it seemed to ,cyprian that one ought to baptize again those who came from the heretics1 such a man turns aside from what merits praise in that great man1 and follows what requires correction1 and does not even attain to the very thing he follows after4 ,for ,cyprian1 while grievously abhorring1 in his zeal for ,god1 all those who severed themselves from unity1 thought that thereby they were separated from baptism itself2 while these men1 thinking it at most a slight offence that they themselves are severed from the unity of ,christ1 even maintain that ,his baptism is not in that unity1 but issued forth with them4 ,therefore they are so far from the fruitfulness of ,cyprian1 as not even to be equal to the parts in him which needed purging4 99 99 99 99 99 ,,chap4 ,,ii4--#c4 ,again1 if any one not having charity1 and walking in the abandoned paths of a most wicked life1 seems to be within whilst he really is without1 and at the same time does not seek for the repetition of baptism even in the case of heretics1 it in no wise helps his barrenness1 because he is not rendered fruitful with his own fruit1 but laden with that of others4 ,but it is possible that some one may flourish in the root of charity1 and may be most rightly minded in the point in which ,cyprian was otherwise minded1 and yet there may be more that is fruitful in ,cyprian than in him1 more that requires purging in him than in ,cyprian4 ,not only1 therefore1 do we not compare bad ,catholics with the blessed ,cyprian1 but even good ,catholics we do not hastily pronounce to be on an equality with him whom our pious mother ,church counts among the few rare men of surpassing excellence and grace1 although these others may recognise the baptism of ,christ even among heretics1 whilst he thought otherwise2 so that1 by the instance of ,cyprian1 who saw one point less clearly1 and yet remained most firm in the unity of the ,church1 it might be shown more clearly to heretics what a sacrilegious crime it was to break the bond of peace4 ,for neither were the blind ,pharisees1 although they sometimes enjoined what was right to be done1 to be compared to the ,apostle ,peter1 though he at times enjoined what was not right4 ,but not only is their dryness not to be compared to his greenness1 but even the fruit of others may not be deemed equal to his fertility4 ,for no one now compels the ,gentiles to ,judaize1 and yet no one now in the ,church1 however great his progress in goodness1 may be compared with the apostleship of ,peter4 ,wherefore1 while rendering due reverence1 and paying1 so far as ,i can1 the fitting honour to the peaceful bishop and glorious martyr ,cyprian1 ,i yet venture to say that his view concerning the baptism of schismatics and heretics was contrary to that which was afterwards brought to light by a decision1 not of mine1 but of the whole ,church1 confirmed and strengthened by the authority of a general ,council3 just as1 while paying the reverence he deserves to ,peter1 the first of the apostles and most eminent of martyrs1 ,i yet venture to say that he did not do right in compelling the ,gentiles to ,judaize2 for this also ,i say1 not of my own teaching1 but according to the wholesome doctrine of the ,apostle ,paul1 retained and preserved throughout the whole ,church4#cif #d4 ,therefore1 in discussing the opinion of ,cyprian1 though myself of far inferior merit to ,cyprian1 ,i say that good and bad alike can have1 can give1 can receive the sacrament of baptism1--the good1 indeed1 to their health and profit2 the bad to their destruction and ruin1--whilst the sacrament itself is of equal perfectness in both of them2 and that it is of no consequence to its equal perfectness in all1 how much worse the man may be that has it among the bad1 just as it makes no difference how much better he may be that has it among the good4 ,and accordingly it makes no difference either how much worse he may be that confers it1 as it makes no difference how much better he may be2 and so it makes no difference how much worse he may be that receives it1 as it makes no difference how much better he may be4 ,for the sacrament is equally holy1 in virtue of its own excellence1 both in those who are unequally just1 and in those who are unequally unjust4 99 99 99 99 99 ,,chap4 ,,iii4--#e4 ,but ,i think that we have sufficiently shown1 both from the canon of ,scripture1 and from the letters of ,cyprian himself1 that bad men1 while by no means converted to a better mind1 can have1 and confer1 and receive baptism1 of whom it is most clear that they do not belong to the holy ,church of ,god1 though they seem to be within it1 inasmuch as they are covetous1 robbers1 usurers1 envious1 evil thinkers1 and the like2 whilst she is one dove1#cig modest and chaste1 a bride without spot or wrinkle1#cih a garden enclosed1 a fountain sealed1 an orchard of pomegranates with pleasant fruits1#cii with all similar properties which are attributed to her2 and all this can only be understood to be in the good1 and holy1 and just1--following1 that is1 not only the operations of the gifts of ,god1 which are common to good and bad alike1 but also the inner bond of charity conspicuous in those who have the ,holy ,spirit1 to whom the ,lord says1 ,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained4#djj 99 99 99 99 99 ,,chap4 ,,iv4--#f4 ,and so it is clear that no good ground is shown herein why the bad man1 who has baptism1 may not also confer it2 and as he has it to destruction1 so he may also confer it to destruction1--not because this is the character of the thing conferred1 nor of the person conferring1 but because it is the character of him on whom it is conferred4 ,for when a bad man confers it on a good man1 that is1 on one in the bond of unity1 converted with a true conversion1 the wickedness of him who confers it makes no severance between the good sacrament which is conferred1 and the good member of the ,church on whom it is conferred4 ,and when his sins are forgiven him on his true conversion to ,god1 they are forgiven by those to whom he is united by his true conversion4 ,for the same ,spirit forgives them1 which is given to all the saints that cling to one another in love1 whether they know one another in the body or not4 ,similarly when a man's sins are retained1 they are assuredly retained by those from whom he1 in whom they are retained1 separates himself by dissimilarity of life1 and by the turning away of a corrupt heart1 whether they know him in the body or not4 99 99 99 99 99 ,,chap4 ,v4--#g4 ,wherefore all bad men are separated in the spirit from the good2 but if they are separated in the body also by a manifest dissension1 they are made yet worse4 ,but1 as it has been said1 it makes no difference to the holiness of baptism how much worse the man may be that has it1 or how much worse he that confers it3 yet he that is separated may confer it1 as he that is separated may have it2 but as he has it to destruction1 so he may confer it to destruction4 ,but he on whom he confers it may receive it to his soul's health1 if he1 on his part1 receive it not in separation2 as it has happened to many that1 in a catholic spirit1 and with heart not alienated from the unity of peace1 they have1 under some pressure of impending death1 turned hastily to some heretic and received from him the baptism of ,christ without any share in his perversity1 so that1 whether dying or restored to life1 they by no means remain in communion with those to whom they never passed in heart4 ,but if the recipient himself has received the baptism in separation1 he receives it so much the more to his destruction1 in proportion to the greatness of the good which he has not received well2 and it tends the more to his destruction in his separation1 as it would avail the more to the salvation of one in unity4 ,and so1 if1 reforming himself from his perverseness and turning from his separation1 he should come to the ,catholic peace1 his sins are remitted through the bond of peace and the same baptism under which his sins were retained through the sacrilege of separation1 because that is always holy both in the just and the unjust1 which is neither increased by the righteousness nor diminished by the unrighteousness of any man4 #h4 ,this being the case1 what bearing has it on so clear a truth1 that many of his fellow-bishops agreed with ,cyprian in that opinion1 and advanced their own several opinions on the same side1 except that his charity towards the unity of ,christ might become more and more conspicuous8 ,for if he had been the only one to hold that opinion1 with no one to agree with him1 he might have been thought1 in remaining1 to have shrunk from the sin of schism1 because he found no companions in his error2 but when so many agreed with him1 he showed1 by remaining in unity with the rest who thought differently from him1 that he preserved the most sacred bond of universal catholicity1 not from any fear of isolation1 but from the love of peace4 ,wherefore it might indeed seem now to be superfluous to consider the several opinions of the other bishops also in that ,council2 but since those who are slow in heart think that no answer has been made at all1 if to any passage in any discourse the answer which might be brought to bear on the spot be given not there but somewhere else1 it is better that by reading much they should be polished into sharpness1 than that by understanding little they should have room left for complaining that the argument has not been fairly conducted4 99 99 99 99 99 ,,chap4 ,,vi4--#i4 ,first1 then1 let us record for further consideration the case proposed for decision by ,cyprian himself1 with which he initiates the proceedings of the ,council1 and by which he shows a peaceful spirit1 abounding in the fruitfulness of ,christian charity4 ,ye have heard1 he says1 most beloved colleagues1 what ,jubaianus1 our fellow-bishop1 has written to me1 consulting my poor ability about the unlawful and profane baptism of heretics1 and what ,i have written back to him1 expressing to him the same opinion that ,i have expressed once and again and often1 that heretics coming to the ,church ought to be baptized1 and sanctified with the baptism of the ,church4 ,another letter also of ,jubaianus has been read to you1 in which1 agreeably to his sincere and religious devotion1 in answer to our epistle1 he not only expressed his assent to it1 but also gratefully acknowledged that he had received instruction4 ,it remains that we should individually express our opinions on this same subject1 judging no one1 and removing no one from the right of communion if he should entertain a different opinion4 ,for neither does any one of us set himself up as a bishop of bishops1 or by tyrannical terror force his colleagues to the necessity of obeying1 since every bishop1 in the free use of his liberty and power1 has the right of free judgment1 and can no more be judged by another than he can himself judge another4 ,but we are all awaiting the judgment of our ,lord ,jesus ,christ1 who alone has the power both of preferring us in the government of ,his ,church1 and of judging of our actions4#dja 99 99 99 99 99 ,,chap4 ,,vii4--#aj4 ,i have already1 ,i think1 argued to the best of my power1 in the preceding books1 in the interests of ,catholic unanimity and counsel1 in whose unity these continued as pious members1 in reply not only to the letter which ,cyprian wrote to ,jubaianus1 but also to that which he sent to ,quintus1 and that which1 in conjunction with certain of his colleagues1 he sent to certain other colleagues1 and that which he sent to ,pompeius4 ,wherefore it seems now to be fitting to consider also what the others severally thought1 and that with the liberty of which he himself would not deprive us1 as he says1 ,judging no one1 nor removing any from the right of communion if he entertain different opinions4 ,and that he did not say this with the object of arriving at the hidden thoughts of his colleagues1 extracted as it were from their secret lurking-places1 but because he really loved peace and unity1 is very easily to be seen from other passages of the same sort1 where he wrote to individuals as to ,jubaianus himself4 ,these things1 he says1 we have written very shortly in answer to you1 most beloved brother1 according to our poor ability1 not preventing any one of the bishops1 by our writing or judgment1 from acting as he thinks right1 having a free exercise of his own judgment4 ,and that it might not seem that any one1 because of his entertaining different opinions in this same free exercise of his judgment1 should be driven from the society of his brethren1 he goes on to say1 ,we1 so far as lies in us1 do not strive on behalf of heretics against our colleagues and fellow-bishops1 with whom we maintain godly unity and the peace of our ,lord2 and a little later he says1 ,charity of spirit1 respect for our college1 the bond of faith1 the harmony of the priesthood1 are by us maintained with patience and gentleness4#djb ,and so also in the epistle which he wrote to ,magnus1 when he was asked whether there was any difference in the efficacy of baptism by sprinkling or by immersion1 ,in this matter1 he says1 ,i am too modest and diffident to prevent any one by my judgment from thinking as he deems right1 and acting as he thinks4#djc ,by which discourses he clearly shows that these subjects were being handled by them at a time when they were not yet received as decided beyond all question1 but were being investigated with great care as being yet unrevealed4 ,we1 therefore1 maintaining on the subject of the identity of all baptisms what must be acknowledged everywhere to be the custom#djd of the universal ,church1 and what is confirmed by the decision of general ,councils1 and taking greater confidence also from the words of ,cyprian1 which allowed me even then to hold opinions differing from his own without forfeiting the right of communion1 seeing that greater importance and praise were attached to unity1 such as the blessed ,cyprian and his colleagues1 with whom he held that ,council1 maintained with those of different opinions1 disturbing and overthrowing thereby the seditious calumnies of heretics and schismatics in the name of the ,lord ,jesus ,christ1 who1 speaking by ,his apostle1 says1 ,forbearing one another in love1 endeavouring to keep the unity of the ,spirit in the bond of peace2#dje and again1 by the mouth of the same apostle1 ,if in anything ye be otherwise minded1 ,god shall reveal even this unto you1#djf--we1 ,i say1 propose for consideration and discussion the opinions of the holy bishops1 without violating the bond of unity and peace with them1 in maintaining which we imitate them so far as we can by the aid of the ,lord ,himself4 99 99 99 99 99 ,,chap4 ,,viii4--#aa4 ,ccilius of ,bilta#djg said3 ,i know of one baptism in the one ,church1 and of none outside the ,church4 ,the one will be where there is true hope and sure faith4 ,for so it is written1 ',one faith1 one hope1 one baptism4'#djh ,not among heretics1 where there is no hope and a false faith2 where all things are done by a lie2 where one possessed of a devil exorcises2 the question of the sacrament is asked by one from whose mouth and words proceeds a cancer2 the faithless gives faith2 the guilty gives pardon for sins2 and ,antichrist baptizes in the name of ,christ2 one accursed of ,god blesses2 the dead promises life2 the unpeaceful gives peace2 the blasphemer calls on ,god2 the profane administers the priesthood2 the sacrilegious sets up the altar4 ,to all this is added this further evil1 that the servant of the devil dares to celebrate the eucharist4 ,if this be not so1 let those who stand by them prove that all of it is false concerning heretics4 ,see the kind of things to which the ,church is compelled to assent1 being forced to communicate without baptism or the remission of sins4 ,this1 brethren1 we ought to shun and avoid1 separating ourselves from so great a sin1 and holding to the one baptism which is granted to the ,church alone4#dji #ab4 ,to this ,i answer1 that all who even within the ,church profess that they know ,god1 but deny ,him in their deeds1 such as are the covetous and envious1 and those who1 because they hate their brethren1 are pronounced to be murderers1 not on my testimony1 but on that of the holy ,apostle ,john1#daj--;all these are both devoid of hope1 because they have a bad conscience2 and are faithless1 because they do not do what they have vowed to ,god2 and liars1 because they make false professions2 and possessed of devils1 because they give place in their heart to the devil and his angels2 and their words work corruption1 since they corrupt good manners by evil communications2 and they are infidels1 because they laugh at the threats which ,god utters against such men2 and accursed1 because they live wickedly2 and antichrists1 because their lives are opposed to ,christ2 and cursed of ,god1 since holy ,scripture everywhere calls down curses on such men2 and dead1 because they are without the life of righteousness2 and unpeaceful1 because by their contrary deeds they are at variance with ,god's behests2 and blasphemous1 because by their abandoned acts despite is done to the name of ,christian2 and profane1 because they are spiritually shut out from that inner sanctuary of ,god2 and sacrilegious1 because by their evil life they defile the temple of ,god within themselves2 and servants of the devil1 because they do service to fraud and covetousness1 which is idolatry4 ,that of such a kind are some1 nay very many1 even within the ,church1 is testified both by ,paul the apostle and by ,cyprian the bishop4 ,why1 then1 do they baptize8 ,why also are some1 who renounce the world in words and not in deeds1 baptized without being converted from a life like this1 and not rebaptized when they are converted8 ,and as to what he says with such indignation1 ,see the kind of things to which the ,church is compelled to assent1 being forced to communicate without baptism or the remission of sins1 he could never have used such expressions had there not been the other bishops who elsewhere forced men to such things4 ,whence also it is shown that at that time those men held the truer views who did not depart from the primitive custom1 which is since confirmed by the consent of a general ,council4 ,but what does he mean by adding1 ,this1 brethren1 we ought to shun and avoid1 separating ourselves from so great a sin8 ,for if he means that he is not to do nor to approve of this1 that is another matter2 but if he means to condemn and sever from him those that hold the contrary opinion1 he is setting himself against the earlier words of ,cyprian1 ,judging no man1 nor depriving any of the right of communion if he differ from us4 99 99 99 99 99 ,,chap4 ,,ix4--#ac4 ,the elder ,felix#daa of ,migirpa said3 ,i think that every one coming from heresy should be baptized4 ,for in vain does any one suppose that he has been baptized there1 seeing that there is no baptism save the one true baptism in the ,church2 for there is one ,lord1 and one faith1 and one ,church1 in which rests the one baptism1 and holiness1 and the rest4 ,for the things that are practised without have no power to work salvation4 #ad4 ,to what ,felix of ,migirpa said we answer as follows4 ,if the one true baptism did not exist except in the ,church1 it surely would not exist in those who depart from unity4 ,but it does exist in them1 since they do not receive it when they return1 simply because they had not lost it when they departed4 ,but as regards his statement1 that the things that are practised without have no power to work salvation1 ,i agree with him1 and think that it is quite true2 for it is one thing that baptism should not be there1 and another that it should have no power to work salvation4 ,for when men come to the peace of the ,catholic ,church1 then what was in them before they joined it1 but did not profit them1 begins at once to profit them4 99 99 99 99 99 ,,chap4 ,x4--#ae4 ,to the declaration of ,polycarp of ,adrumetum1#dab that those who declare the baptism of heretics to be valid1 make ours of none effect1 we answer1 if that is the baptism of heretics which is given by heretics1 then that is the baptism of the covetous and murderers which is given by them within the ,church4 ,but if this be not their baptism1 neither is the other the baptism of heretics2 and so it is ,christ's1 by whomsoever it be given4 99 99 99 99 99 ,,chap4 ,,xi4--#af4 ,novatus of ,thamugadis#dac said3 ,though we know that all ,scripture gives its testimony respecting saving baptism1 yet we ought to express our belief that heretics and schismatics1 coming to the ,church with the semblance of having been baptized1 ought to be baptized in the unfailing fountain2 and that therefore1 according to the testimony of the ,scriptures1 and according to the decree of those most holy men1 our colleagues1#dad all schismatics and heretics who are converted to the ,church ought to be baptized2 and that1 moreover1 all that seemed to have received ordination should be admitted as simple laymen4 #ag4 ,novatus of ,thamugadis has stated what he has done2 but he has brought forward no proofs by which to show that he ought to have acted as he did4 ,for he has made mention of the testimony of the ,scriptures1 and the decree of his colleagues1 but he has not adduced out of them anything which we could consider4 99 99 99 99 99 ,,chap4 ,,xii4--#ah4 ,nemesianus of ,tubun#dae said3 ,that the baptism which is given by heretics and schismatics is not true is everywhere declared in the holy ,scriptures1 inasmuch as their very prelates are false ,christs and false prophets1 as the ,lord declares by the mouth of ,solomon1 ',whoso trusteth in lies1 the same feedeth the winds2 he also followeth flying birds4 ,for he deserteth the ways of his own vineyard1 and hath strayed from the paths of his own field4 ,for he walketh through pathless and dry places1 and a land destined to thirst2 and he gathereth fruitless weeds in his hands4'#daf ,and again1 ',abstain from strange water1 and drink not of a strange fountain1 that thou mayest live long1 and that years may be added to thy life4'#dag ,and in the gospel our ,lord ,jesus ,christ spake with ,his own voice1 saying1 ',except a man be born of water and of the ,spirit1 he cannot enter into the kingdom of ,god4'#dah ,this is the ,spirit which from the beginning 'moved upon the face of the waters4'#dai ,for neither can the ,spirit act without the water1 nor the water without the ,spirit4 ,ill1 therefore1 for themselves do some interpret1 saying that by imposition of hands they receive the ,holy ,ghost1 and are received into the ,church1 when it is manifest that they ought to be born again by both sacraments#dbj in the ,catholic ,church4 ,for then indeed will they be able to become the sons of ,god1 as the apostle says1 ',endeavouring to keep the unity of the ,spirit in the bond of peace4 ,there is one body1 and one ,spirit1 even as ye are called in one hope of your calling2 one ,lord1 one faith1 one baptism1 one ,god4'#dba ,all this the ,catholic ,church asserts4 ,and again he says in the gospel1 ',that which is born of the flesh is flesh1 and that which is born of the ,spirit is spirit2 for the ,spirit is ,god1 and is born of ,god4'#dbb ,therefore all things whatsoever all heretics and schismatics do are carnal1 as the apostle says1 ',now the works of the flesh are manifest1 which are these2 adultery1 fornication1 uncleanness1 lasciviousness1 idolatry1 witchcraft1 hatred1 variance1 emulations1 wrath1 strife1 seditions1 heresies1 and such like3 of the which ,i tell you before1 as ,i have also told you in time past1 that they which do such things shall not inherit the kingdom of ,god4'#dbc ,the apostle condemns1 equally with all the wicked1 those also who cause divisions1 that is1 schismatics and heretics4 ,unless therefore they receive that saving baptism which is one1 and found only in the ,catholic ,church1 they cannot be saved1 but will be condemned with the carnal in the judgment of the ,lord4 #ai4 ,nemesianus of ,tubun has advanced many passages of ,scripture to prove his point2 but he has in fact said much on behalf of the view of the ,catholic ,church1 which we have undertaken to set forth and maintain4 ,unless1 indeed1 we must suppose that he does not trust in what is false who trusts in the hope of things temporal1 as do all covetous men and robbers1 and those who renounce the world in words but not in deeds1 of whom ,cyprian yet bears witness that such men not only baptize1 but even are baptized within the ,church4#dbd ,for they themselves also follow flying birds1#dbe since they do not attain to what they desire4 ,but not only the heretic1 but every one who leads an evil life1 deserteth the ways of his own vineyard1 and hath strayed from the paths of his own field4 ,and he walketh through pathless and dry places1 and a land destined to thirst2 and he gathereth fruitless weeds in his hands2 because all justice is fruitful1 and all iniquity is barren4 ,those1 again1 who drink strange water out of a strange fountain1 are found not only among heretics1 but among all who do not live according to the teaching of ,god1 and do live according to the teaching of the devil4 ,for if he were speaking of baptism1 he would not say1 ,do not drink of a strange fountain1 but1 do not wash thyself in a strange fountain4 ,again1 ,i do not see at all what aid he gets towards proving his point from the words of our ,lord1 ,except a man be born of water and of the ,spirit1 he cannot enter into the kingdom of ,god4#dbf ,for it is one thing to say that every one who shall enter into the kingdom of heaven is first born again of water and the ,spirit1 because except a man be born of water and of the ,spirit1 he shall not enter into the kingdom of heaven1 which is the ,lord's saying1 and is true2 another thing to say that every one who is born of water and the ,spirit shall enter into the kingdom of heaven1 which is assuredly false4 ,for ,simon ,magus also was born of water and of the ,spirit1#dbg and yet he did not enter into the kingdom of heaven2 and this may possibly be the case with heretics as well4 ,or if only those are born of the ,spirit who are changed with a true conversion1 all who renounce the world in word and not in deed are assuredly not born of the ,spirit1 but of water only1 and yet they are within the ,church1 according to the testimony of ,cyprian4 ,for we must perforce grant one of two things1--either those who renounce the world deceitfully are born of the ,spirit1 though it is to their destruction1 not to salvation1 and therefore heretics may be so born2 or if what is written1 that the ,holy ,spirit of discipline will flee deceit1#dbh extends to proving as much as this1 that those who renounce the world deceitfully are not born of the ,spirit1 then a man may be baptized with water1 and not born of the ,spirit1 and ,nemesianus says in vain that neither the ,spirit can work without the water1 nor the water without the ,spirit4 ,indeed it has been already often shown how it is possible that men should have one baptism in common who have not one ,church1 as it is possible that in the body of the ,church herself those who are sanctified by their righteousness1 and those who are polluted through their covetousness1 may not have the same one ,spirit1 and yet have the same one baptism4 ,for it is said one body1 that is1 the ,church1 just as it is said one ,spirit and one baptism4 ,the other arguments which he has adduced rather favour our position4 ,for he has brought forward a proof from the gospel1 in the words1 ,that which is born of the flesh is flesh1 and that which is born of the ,spirit is spirit2 for the ,spirit is ,god1 and born of ,god2#dbi and he has advanced the argument that therefore all things that are done by any heretic or schismatic are carnal1 as the apostle says1 ,the works of the flesh are manifest1 which are these2 fornication1 uncleanness2 and so he goes through the list which the apostle there enumerates1 amongst which he has reckoned heresies1 since they who do such things shall not inherit the kingdom of ,god4#dcj ,then he goes on to add1 that therefore the apostle condemns with all wicked men those also who cause division1 that is1 schismatics and heretics4 ,and in this he does well1 that when he enumerates the works of the flesh1 among which are also heresies1 he found and declared that the apostle condemns them all alike4 ,let him therefore question the holy ,cyprian himself1 and learn from him how many even within the ,church live according to the evil works of the flesh1 which the apostle condemns in common with the heresies1 and yet these both baptize and are baptized4 ,why then are heretics alone said to be incapable of possessing baptism1 which is possessed by the very partners in their condemnation8 99 99 99 99 99 ,,chap4 ,,xiii4--#bj4 ,januarius of ,lambse#dca said3 ,following the authority of the holy ,scriptures1 ,i pronounce that all heretics should be baptized1 and so admitted into the holy ,church4#dcb #ba4 ,to him we answer1 that1 following the authority of the holy ,scriptures1 a universal ,council of the whole world decreed that the baptism of ,christ was not to be disavowed1 even when found among heretics4 ,but if he had brought forward any proof from the ,scriptures1 we should have shown either that they were not against us1 or even that they were for us1 as we proceed to do with him who follows4 99 99 99 99 99 ,,chap4 ,,xiv4--#ba4 ,lucius of ,castrum ,galb#dcc said3 ,since the ,lord hath said in ,his gospel1 ',ye are the salt of the earth3 but if the salt have lost his savour1 that which is salted from it shall be thenceforth good for nothing1 but to be cast out1 and to be trodden under foot of men2'#dcd and seeing that again1 after ,his resurrection1 when sending forth ,his apostles1 ,he commanded them1 saying1 ',all power is given unto me in heaven and in earth3 go ye therefore1 and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1'#dce--since then it is plain that heretics1 that is1 the enemies of ,christ1 have not the full confession of the sacrament1 also that schismatics cannot reason with spiritual wisdom1 since they themselves1 by withdrawing when they have lost their savour from the ,church1 which is one1 have become contrary to it1#dcf let that be done which is written1 ',the houses of those that are opposed to the law must needs be cleansed2'#dcg and it therefore follows that those who have been polluted by being baptized by men opposed to ,christ should first be cleansed1 and only then baptized4 #bc4 ,lucius of ,castrum ,galb has brought forward a proof from the gospel1 in the words of the ,lord1 ,ye are the salt of the earth3 but if the salt have lost his savour1 that which is salted from it shall be good for nothing1 but to be cast out1 and to be trodden under foot of men2 just as though we maintained that men when cast out were of any profit for the salvation either of themselves or of any one else4 ,but those also who1 though seeming to be within1 are yet of such a kind1 not only are without spiritually1 but will in the end be separated in the body also4 ,for all such are profitable for nothing4 ,but it does not therefore follow that the sacrament of baptism which is in them is nothing4 ,for even in the very men who are cast out1 if they return to their senses and come back1 the salvation which had departed from them returns2 but the baptism does not return1 because it never had departed4 ,and in what the ,lord says1 ,go therefore1 and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1 ,he did not permit any to baptize except the good1 inasmuch as ,he did not say to the bad1 ,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained4#dch ,how then do the wicked baptize within1 who cannot remit sins8 ,how also is it that they baptize the wicked whose hearts are not changed1 whose sins are yet upon them1 as ,john says1 ,he that hateth his brother is in darkness even until now8#dci ,but if the sins of these men are remitted when they join themselves in the close bonds of love to the good and just1 through whom sins are remitted in the ,church1 though they have been baptized by the wicked1 so the sins of those also are remitted who come from without and join themselves by the inner bond of peace to the same framework of the body of ,christ4 ,yet the baptism of ,christ should be acknowledged in both1 and held invalid in none1 whether before they are converted1 though then it profit them nothing1 or after they are converted1 that so it may profit them1 as he says1 ,since they themselves1 by withdrawing when they have lost their savour from the ,church1 which is one1 have become contrary to it1 let that be done which is written1 ',the houses of those that are opposed to the law must needs be cleansed4' ,and it therefore follows1 he goes on to say1 that those who have been polluted by being baptized by men opposed to ,christ should first be cleansed1 and only then baptized4 ,what then8 ,are thieves and murderers not contrary to the law1 which says1 ,thou shalt not kill2 thou shalt not steal8#ddj ,they must therefore needs be cleansed4 ,who deny it8 ,and yet not only those who are baptized by such within the ,church1 but also those who1 being such themselves1 are baptized without being changed in heart1 are nevertheless exempt from further baptism when they are so changed4 ,so great is the force of the sacrament of mere baptism1 that though we allow that a man who has been baptized and continues to lead an evil life requires to be cleansed1 we yet forbid him to be any more baptized4 99 99 99 99 99 ,,chap4 ,,xv4--#bd4 ,crescens of ,cirta#dda said3 ,the letters of our most beloved ,cyprian to ,jubaianus1 and also to ,stephen1#ddb having been read in so large an assembly of our most holy brethren in the priesthood1 containing as they do so large a body of sacred testimony derived from the ,scriptures that give us our ,god1#ddc that we have every reason to assent to them1 being all united by the grace of ,god1 ,i give my judgment that all heretics or schismatics who wish to come to the ,catholic ,church should not enter therein unless they have been first exorcised and baptized2 with the obvious exception of those who have been originally baptized in the ,catholic ,church1 these being reconciled and admitted to the penance of the ,church by the imposition of hands4 #be4 ,here we are warned once more to inquire why he says1 ,except1 of course1 those who have been originally baptized in the ,catholic ,church4 ,is it because they had not lost what they had before received8 ,why then could they not also transmit outside the ,church what they were able to possess outside8 ,is it that outside it is unlawfully transmitted8 ,but neither is it lawfully possessed outside1 and yet it is possessed2 so it is unlawfully given outside1 but yet it is given4 ,but what is given to the person returning from heresy who had been baptized inside1 is given to the person coming to the ,church who had been baptized outside1--that is1 that he may have lawfully inside what before he had unlawfully outside4 ,but perhaps some one may ask what was said on this point in the letter of the blessed ,cyprian to ,stephen1 which is mentioned in this judgment1 though not in the opening address to the ,council1--,i suppose because it was not considered necessary4 ,for ,crescens stated that the letter itself had been read in the assembly1 which ,i have no doubt was done1 if ,i am not mistaken1 as is customary1 in order that the bishops1 being already assembled1 might receive some information at the same time on the subject contained in that letter4 ,for it certainly has no bearing on the present subject2 and ,i am more surprised at ,crescens having thought fit to mention it at all1 than at its having been passed over in the opening address4 ,but if any one thinks that ,i have shrunk from bringing forward something which has been urged in it that is essential to the present point1 let him read it and see that what ,i say is true2 or if he finds it otherwise1 let him convict me of falsehood4 ,for that letter contains nothing whatsoever about baptism administered among heretics or schismatics1 which is the subject of our present argument4#ddd 99 99 99 99 99 ,,chap4 ,,xvi4--#bf4 ,nicomedes of ,segerm#dde said3 ,my judgment is that heretics coming to the ,church should be baptized1 because they can obtain no remission of sins among sinners outside4 #bg4 ,the answer to which is3 ,the judgment of the whole ,catholic ,church is that heretics1 being already baptized with the baptism of ,christ1 although in heresy1 should not be rebaptized on coming to the ,church4 ,for if there is no remission of sins among sinners1 neither can sinners within the ,church remit sins2 and yet those who have been baptized by them are not rebaptized4 99 99 99 99 99 ,,chap4 ,,xvii4--#bh4 ,monnulus of ,girba#ddf said3 ,the truth of our mother1 the ,catholic ,church1 hath continued1 and still continues among us1 brethren1 especially in the threefold nature#ddg of baptism1 as our ,lord says1 ',go1 baptize all nations in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4'#ddh ,since1 therefore1 he goes on to say1 we know clearly that heretics have neither ,father1 ,son1 nor ,holy ,ghost1 they ought1 on coming to our mother1 the ,church1 to be truly regenerate and baptized1 that the cancer which they had1 and the wrath of condemnation1 and the destructive energy of error1#ddi may be sanctified by the holy and heavenly laver4 #bi4 ,to this we answer1 ,that all who are baptized with the baptism that is consecrated in the words of the gospel have the ,father1 and the ,son1 and the ,holy ,ghost in the sacrament alone2 but that in heart and in life neither do those have them who live an abandoned and accursed life within4 99 99 99 99 99 ,,chap4 ,,xviii4--#cj4 ,secundinus of ,cedi#dej said3 ,since our ,lord ,christ said1 ',he that is not with me is against me1'#dea and the ,apostle ,john declares those who go out from the ,church to be antichrists1#deb without all doubt the enemies of ,christ1 and those who are called antichrists1 cannot minister the grace of the baptism which gives salvation2 and therefore my judgment is that those who take refuge in the ,church from the snares of heresy should be baptized by us1 who of ,his condescension are called the friends of ,god4 #ca4 ,the answer to which is1 ,that all are the opponents of ,christ1 to whom1 on their saying1 ,lord1 have we not in ,thy name done many wonderful things8 with all the rest that is there recorded1 ,he shall at the last day answer1 ,i never knew you3 depart from me1 ye that work iniquity1#dec--;all which kind of chaff is destined for the fire1 if it persevere to the last in its wickedness1 whether any part of it fly outside before its winnowing1 or whether it seem to be within4 ,if1 therefore1 those heretics who come to the ,church are to be again baptized1 that they may be baptized by the friends of ,god1 are those covetous men1 those robbers1 murderers1 the friends of ,god1 or must those whom they have baptized be baptized afresh8 99 99 99 99 99 ,,chap4 ,,xix4--#cb4 ,felix of ,bagai#ded said3 ,as when the blind leads the blind1 both fall into the ditch1#dee so when a heretic baptizes a heretic1 both fall together into death4 #cc4 ,this is true1 but it does not follow that what he adds is true4 ,and therefore1 he says1 the heretic must be baptized and brought to life1 lest we who are alive should hold communion with the dead4 ,were they not dead who said1 ,let us eat and drink1 for to-morrow we die8#def for they did not believe in the resurrection of the dead4 ,those then who were corrupted by their evil communications1 and followed them1 were not they likewise falling with them into the pit8 ,and yet among them there were men to whom the apostle was writing as being already baptized2 nor would they1 therefore1 if they were corrected1 be baptized afresh4 ,does not the same apostle say1 ,to be carnally-minded is death8#deg and certainly the covetous1 the deceivers1 the robbers1 in the midst of whom ,cyprian himself was groaning1 were carnally-minded4 ,what then8 ,did the dead hurt him who was living in unity8 or who would say1 that because such men had or gave the baptism of ,christ1 that it was therefore violated by their iniquities8 99 99 99 99 99 ,,chap4 ,,xx4--#cd4 ,pollianus of ,mileum#deh said3 ,it is right that a heretic should be baptized in the holy ,church4 #ce4 ,nothing1 indeed1 could be expressed more shortly4 ,but ,i think this too is short3 ,it is right that the baptism of ,christ should not be depreciated in the ,church of ,christ4 99 99 99 99 99 ,,chap4 ,,xxi4--#cf4 ,theogenes of ,hippo ,regius#dei said3 ,according to the sacrament of the heavenly grace of ,god which we have received1 we believe in the one only baptism which is in the holy ,church4 #cg4 ,this may be my own judgment also4 ,for it is so balanced1 that it contains nothing contrary to the truth4 ,for we also believe in the one only baptism which is in the holy ,church4 ,had he said1 indeed1 ,we believe in that which is in the holy ,church alone1 the same answer must have been made to him as to the rest4 ,but as it is1 since he has expressed himself in this wise1 ,we believe in the one only baptism which is in the holy ,church1 so that it is asserted that it exists in the holy ,church1 but not denied that it may be elsewhere as well1 whatever his meaning may have been1 there is no need to argue against these words4 ,for if ,i were questioned on the several points1 first1 whether there was one baptism1 ,i should answer that there was one4 ,then if ,i were asked1 whether this was in the holy ,church1 ,i should answer that it was4 ,in the third place1 if it were asked whether ,i believed in this baptism1 ,i should answer that ,i did so believe2 and consequently ,i should answer that ,i believed in the one baptism which is in the holy ,church4 ,but if it were asked whether it was found in the holy ,church alone1 and not among heretics and schismatics1 ,i should answer that1 in common with the whole ,church1 ,i believed the contrary4 ,but since he did not insert this in his judgment1 ,i should consider that it was mere wantonness if ,i added words which ,i did not find there1 for the sake of arguing against them4 ,for if he were to say1 ,there is one water of the river ,euphrates1 which is in ,paradise1 no one could gainsay the truth of what he said4 ,but if he were asked whether that water were in ,paradise and nowhere else1 and were to say that this was so1 he would be saying what was false4 ,for1 besides ,paradise1 it is also in those lands into which it flows from that source4 ,but who is rash enough to say that he would have been likely to assert what is false1 when it is quite possible that he was asserting what is true8 ,wherefore the words of this judgment require no contradiction1 because they in no wise run counter to the truth4 99 99 99 99 99 ,,chap4 ,,xxii4--#ch4 ,dativus of ,badis#dfj said3 ,we1 so far as lies within our power1 refuse to communicate with a heretic1 unless he has been baptized in the ,church1 and received remission of his sins4 #ci4 ,the answer to this is3 ,if your reason for wishing him to be baptized is that he has not received remission of sins1 supposing you find a man within the ,church who has been baptized1 though entertaining hatred towards his brother1 since the ,lord cannot lie1 who says1 ,if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses1#dfa will you bid such an one1 when corrected1 to be baptized afresh8 ,assuredly not2 so neither should you bid the heretic4 ,it is clear that we must not pass unnoticed why he did not briefly say1 ,we do not communicate with a heretic1 but added1 so far as lies within our power4 ,for he saw that a greater number agreed with this view1 from whose communion1 however1 he and his friends could not separate themselves1 lest unity should be impaired1 and so he added1 so far as lies within our power1--showing beyond all doubt that he did not willingly communicate with those whom he held to be without baptism1 but that yet all things were to be endured for the sake of peace and unity2 just as was done also by those who thought that ,dativus and his party were in the wrong1 and who held what afterwards was taught by a fuller declaration of the truth1 and urged by ancient custom1 which received the stronger confirmation of a later ,council2 yet in turn1 with anxious piety1 they showed toleration towards each other1 though without violation of ,christian charity they entertained different opinions1 endeavouring to keep the unity of the ,spirit in the bond of peace1#dfb till ,god should reveal to one of them1 were he otherwise minded1 even this error of his ways4#dfc ,and to this ,i would have those give heed1 by whom unity is attacked on the authority of this very ,council by which it is declared how much unity should be loved4 99 99 99 99 99 ,,chap4 ,,xxiii4--#dj4 ,successus of ,abbir ,germaniciana#dfd said3 ,heretics may either do everything or nothing4 ,if they can baptize1 they can also give the ,holy ,spirit2 but if they cannot give the ,holy ,spirit1 because they do not possess the ,holy ,spirit1 then can they not either spiritually baptize4 ,therefore we give our judgment that heretics should be baptized4 #da4 ,to this we may answer almost word for word3 ,murderers may either do everything or nothing4 ,if they can baptize1 they can also give the ,holy ,spirit2 but if they cannot give the ,holy ,spirit1 because they do not possess the ,holy ,spirit1 then can they not either spiritually baptize4 ,therefore we give our judgment that persons baptized by murderers1 or murderers themselves who have been baptized without being converted1 should1 when they have corrected themselves1 be baptized4 ,yet this is not true4 ,for whosoever hateth his brother is a murderer2#dfe and ,cyprian knew such men within the ,church1 who certainly baptized4 ,therefore it is to no purpose that words of this sort are used concerning heretics4 99 99 99 99 99 ,,chap4 ,,xxiv4--#db4 ,fortunatus of ,thuccabori#dff said3 ,jesus ,christ our ,lord and ,god1 the ,son of ,god the ,father and ,creator1 built ,his ,church upon a rock1 not upon heresy1 and gave the power of baptizing to bishops1 not to heretics4 ,wherefore those who are outside the ,church1 and stand against ,christ1 scattering ,his sheep and flock1 cannot baptize outside4 #dc4 ,he added the word outside in order that he might not be answered with a like brevity to ,successus4 ,for otherwise he might also have been answered word for word3 ,jesus ,christ our ,lord and ,god1 the ,son of ,god the ,father and ,creator1 built ,his ,church upon a rock1 not upon iniquity1 and gave the power of baptizing to bishops1 not to the unrighteous4 ,wherefore those who do not belong to the rock on which they build who hear the word of ,god and do it1#dfg but1 living contrary to ,christ in hearing the word and not doing it1 and hereby building on the sand1 in this way scatter ,his sheep and flock by the example of an abandoned character1 cannot baptize4 ,might not this be said with all the semblance of truth8 and yet it is false4 ,for the unrighteous do baptize1 since those robbers are unrighteous whom ,cyprian maintained to be at unity with himself4#dfh ,but for this reason1 says the ,donatist1 he adds outside4 ,why therefore can they not baptize outside8 ,is it because they are worse from the very fact that they are outside8 ,but it makes no difference1 in respect of the validity of baptism1 how much worse the minister may be4 ,for there is not so much difference between bad and worse as between good and bad2 and yet1 when the bad baptizes1 he gives the selfsame sacrament as the good4 ,therefore1 also1 when the worse baptizes1 he gives the selfsame sacrament as the less bad4 ,or is it that it is not in respect of man's merit1 but of the sacrament of baptism itself1 that it cannot be given outside8 ,if this were so1 neither could it be possessed outside1 and it would be necessary that a man should be baptized again so often as he left the ,church and again returned to it4 #dd4 ,further1 if we inquire more carefully what is meant by outside1 especially as he himself makes mention of the rock on which the ,church is built1 are not they in the ,church who are on the rock1 and they who are not on the rock1 not in the ,church either8 ,now1 therefore1 let us see whether they build their house upon a rock who hear the words of ,christ and do them not4 ,the ,lord ,himself declares the contrary1 saying1 ,whosoever heareth these sayings of mine1 and doeth them1 ,i will liken him unto a wise man1 which built his house upon a rock2 and a little later1 ,every one that heareth these sayings of mine1 and doeth them not1 shall be likened unto a foolish man1 which built his house upon the sand4#dfi ,if1 therefore1 the ,church is on a rock1 those who are on the sand1 because they are outside the rock1 are necessarily outside the ,church4 ,let us recollect1 therefore1 how many ,cyprian mentions as placed within who build upon the sand1 that is1 who hear the words of ,christ and do them not4 ,and therefore1 because they are on the sand1 they are proved to be outside the rock1 that is1 outside the ,church2 yet even while they are so situated1 and are either not yet or never changed for the better1 not only do they baptize and are baptized1 but the baptism which they have remains valid in them though they are destined to damnation4 #de4 ,neither can it be said in this place1#dgj ,yet who is there that doeth all the words of the ,lord which are written in the evangelic sermon itself1 at the end of which ,he says1 that he who heard the said words and did them built upon a rock1 and he who heard them and did them not built upon the sand8 ,for1 granting that by certain persons all the words are not accomplished1 yet in the same sermon ,he has appointed the remedy1 saying1 ,forgive1 and ye shall be forgiven4#dga ,and after the ,lord's prayer had been recorded in detail in the same sermon1 ,he says1 ,for ,i say unto you1 if ye forgive men their trespasses1 your heavenly ,father will also forgive you3 but if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses4#dgb ,hence also ,peter says1 ,for charity shall cover the multitude of sins2#dgc which charity they certainly did not have1 and on this account they built upon the sand1 of whom the same ,cyprian says1 that within the ,church they held conversation1 even in the time of the apostles1 in unkindly hatred alien from ,christian charity2#dgd and therefore they seemed indeed to be within1 but really were without1 because they were not on that rock by which the ,church is signified4 99 99 99 99 99 ,,chap4 ,,xxv4--#df4 ,sedatus of ,tuburbo#dge said3 ,inasmuch as water1 sanctified by the prayer of the priest in the ,church1 washes away sins1 just so much does it multiply sins when infected1 as by a cancer1 with the words of heretics4 ,wherefore one must strive1 with all such efforts as conduce to peace1 that no one who has been infected and tainted by heretical error should refuse to receive the one true baptism1 with which whosoever is not baptized shall not inherit the kingdom of heaven4 #dg4 ,to this we answer1 that if the water is not sanctified1 when through want of skill the priest who prays utters some words of error1 many1 not only of the bad1 but of the good brethren in the ,church itself1 fail to sanctify the water4 ,for the prayers of many are corrected every day on being recited to men of greater learning1 and many things are found in them contrary to the ,catholic faith4 ,supposing1 then1 that it were shown that some persons were baptized when these prayers had been uttered over the water1 will they be bidden to be baptized afresh8 ,why not8 ,because generally the fault in the prayer is more than counterbalanced by the intent of him who offers it2 and those fixed words of the gospel1 without which baptism cannot be consecrated1 are of such efficacy1 that1 by their virtue1 anything faulty that is uttered in the prayer contrary to the rule of faith is made of no effect1 just as the devil is excluded by the name of ,christ4 ,for it is clear that if a heretic utters a faulty prayer1 he has no good intent of love whereby that want of skill may be compensated1 and therefore he is like any envious or spiteful person in the ,catholic ,church itself1 such as ,cyprian proves to exist within the ,church4 ,or one might offer some prayer1 as not unfrequently happens1 in which he should speak against the rule of faith1 since many rush into the use of prayers which are composed not only by unskilful men who love to talk1 but even by heretics1 and in the simplicity of ignorance1 not being able to discern their true character1 use them1 thinking they are good2 and yet what is erroneous in them does not vitiate what is right1 but rather it is rendered null thereby1 just as in the man of good hope and approved faith1 who yet is but a man1 if in anything he be otherwise minded1 what he holds aright is not thereby vitiated until ,god reveal to him also that in which he is otherwise minded4#dgf ,but supposing that the man himself is wicked and perverse1 then1 if he should offer an upright prayer1 in no part contrary to the ,catholic faith1 it does not follow that because the prayer is right the man himself is also right2 and if over some he offers an erroneous prayer1 ,god is present to uphold the words of ,his gospel1 without which the baptism of ,christ cannot be consecrated1 and ,he ,himself consecrates ,his sacrament1 that in the recipient1 either before he is baptized1 or when he is baptized1 or at some future time when he turns in truth to ,god1 that very sacrament may be profitable to salvation1 which1 were he not to be converted1 would be powerful to his destruction4 ,but who is there who does not know that there is no baptism of ,christ1 if the words of the gospel in which consists the outward visible sign be not forthcoming8 ,but you will more easily find heretics who do not baptize at all1 than any who baptize without those words4 ,and therefore we say1 not that every baptism 7for in many of the blasphemous rites of idols men are said to be baptized71 but that the baptism of ,christ1 that is1 every baptism consecrated in the words of the gospel1 is everywhere the same1 and cannot be vitiated by any perversity on the part of any men4#dgg #dh4 ,we must certainly not lightly pass over in this judgment that he here inserted a clause1 and says1 ,wherefore we must strive1 with all such efforts as conduce to peace1 that no one who has been infected1 etc4 ,for he had regard to those words of the blessed ,cyprian in his opening speech1 ,judging no man1 nor depriving any of the right of communion if he entertain a different view4 ,see of what power is the love of unity and peace in the good sons of the ,church1 that they should choose rather to show tolerance towards those whom they called sacrilegious and profane1 being admitted1 as they thought1 without the sacrament of baptism1 if they could not correct them as they thought was right1 than on their account to break that holy bond1 lest on account of the tares the wheat also should be rooted out1#dgh--permitting1 so far as rested with them1 as in that noblest judgment of ,solomon1 that the infant body should rather be nourished by the false mother than be cut in pieces4#dgi ,but this was the opinion both of those who held the truer view about the sacrament of baptism1 and of those to whom ,god1 in consideration of their great love1 was purposing to reveal any point in which they were otherwise minded4 99 99 99 99 99 ,,chap4 ,,xxvi4--#di4 ,privatianus of ,sufetula#dhj said3 ,he who says that heretics have the power of baptizing should first say who it was that founded heresy4 ,for if heresy is of ,god1 it may have the divine favour2 but if it be not of ,god1 how can it either have or confer on any one the grace of ,god8 #ej4 ,this man may thus be answered word for word3 ,he who says that malicious and envious persons have the power of baptizing1 should first say who was the founder of malice and envy4 ,for if malice and envy are of ,god1 they may have the divine favour2 but if they are not of ,god1 how can they either have or confer on any one the grace of ,god8 ,but as these words are in the same way most manifestly false1 so are also those which these were uttered to confute4 ,for the malicious and envious baptize1 as even ,cyprian himself allows1 because he bears testimony that they also are within4 ,so therefore even heretics may baptize1 because baptism is the sacrament of ,christ2 but envy and heresy are the works of the devil4 ,yet though a man possesses them1 he does not thereby cause that if he have the sacrament of ,christ1 it also should itself be reckoned in the number of the devil's works4 99 99 99 99 99 ,,chap4 ,,xxvii4--#ea4 ,privatus of ,sufes said3 ,what can be said of the man who approves the baptism of heretics1 save that he communicates with heretics8 #eb4 ,to this we answer3 ,it is not the baptism of heretics which we approve in heretics1 as it is not the baptism of the covetous1 or the treacherous1 or deceitful1 or of robbers1 or of envious men which we approve in them2 for all of these are unjust1 but ,christ is just1 whose sacrament existing in them1 they do not in its essence violate4 ,otherwise another man might say3 ,what can be said of the man who approves the baptism of the unjust1 save that he communicates with the unjust8 ,and if this objection were brought against the ,catholic ,church herself1 it would be answered just as ,i have answered the above4 99 99 99 99 99 ,,chap4 ,,xxviii4--#ec4 ,hortensianus of ,lares#dha said3 ,how many baptisms there are1 let those who uphold or favour heretics determine4 ,we assert one baptism of the ,church1 which we only know in the ,church4 ,or how can those baptize any one in the name of ,christ whom ,christ ,himself declares to be ,his enemies8 #ed4 ,giving answer to this man in a like tenor of words1 we say3 ,let those who uphold or favour the unrighteous see to it3 we recall to the ,church when we can the one baptism which we know to be of the ,church alone1 wherever it be found4 ,or how can they baptize any one in the name of ,christ whom ,christ ,himself declares to be ,his enemies8 ,for ,he says to all the unrighteous1 ,i never knew you3 depart from me1 ye that work iniquity2#dhb and yet1 when they baptize1 it is not themselves that baptize1 but ,he of whom ,john says1 ,the same is ,he which baptizeth4#dhc 99 99 99 99 99 ,,chap4 ,,xxix4--#ee4 ,cassius of ,macomades#dhd said3 ,since there cannot be two baptisms1 he who grants baptism unto heretics takes it away from himself4 ,i therefore declare my judgment that heretics1 those objects for our tears1 those masses of corruption1#dhe should be baptized when they begin to come to the ,church1 and that so being washed by the sacred and divine laver1 and enlightened with the light of life1 they may be received into the ,church1--as being now made not enemies1 but peaceful2 not strangers1 but of the household of the faith of the ,lord2 not bastards1#dhf but sons of ,god2 partaking not of error1 but of salvation1--with the exception of those who1 being believers transplanted from the ,church1 had gone over to heresy1 and that these should be restored by the laying on of hands4 #ef4 ,another might say3 ,since there cannot be two baptisms1 he who grants baptism to the unrighteous takes it away from himself4 ,but even our opponents would join us in resisting such a man when he says that we grant baptism to the unrighteous1 which is not of the unrighteous1 like their unrighteousness1 but of ,christ1 of whom is righteousness1 and whose sacrament1 even among the unrighteous1 is not unrighteous4 ,what1 therefore1 they would join us in saying of the unrighteous1 that let them say to themselves of heretics4 ,and therefore he should rather have said as follows3 ,i therefore give my judgment that heretics1 those objects for our tears1 those masses of corruption1 should not be baptized when they begin to come to the ,church1 if they already have the baptism of ,christ1 but should be corrected from their error4 ,for we may similarly say of the unrighteous1 of whom the heretics are a part3 ,i therefore give my judgment that the unrighteous1 those objects for our tears1 and masses of corruption1 if they have been already baptized1 should not be baptized again when they begin to come to the ,church1 that is1 to that rock outside which are all who hear the words of ,christ and do them not2 but1 being already washed with the sacred and divine laver1 and now further enlightened with the light of truth1 should be received into the ,church no longer as enemies but as peaceful1 for the unrighteous have no peace2 no longer as strangers1 but of the household of the faith of the ,lord1 for to the unrighteous it is said1 ,how then art thou turned into the degenerate plant of a strange vine unto me8#dhg no longer as bastards1 but the sons of ,god1 for the unrighteous are the sons of the devil1 partaking not of error but of salvation1 for unrighteousness cannot save4 ,and by the ,church ,i mean that rock1 that dove1 that garden enclosed and fountain sealed1 which is recognised only in the wheat1 not in the chaff1 whether that be scattered far apart by the wind1 or appear to be mingled with the corn even till the last winnowing4 ,in vain1 therefore1 did ,cassius add1 ,with the exception of those who1 being believers transplanted from the ,church1 had gone over to heresy4 ,for if even they themselves had lost baptism by seceding1 to themselves also let it be restored2 but if they had not lost it1 let what was given by them receive due recognition4 99 99 99 99 99 ,,chap4 ,,xxx4--#eg4 ,another ,januarius of ,vicus ,csaris#dhh said3 ,if error does not obey truth1 much more does truth refuse assent to error2 and therefore we stand by the ,church in which we preside1 so that1 claiming her baptism for herself alone1 we baptize those whom the ,church has not baptized4 #eh4 ,we answer3 ,whom the ,church baptizes1 those that rock baptizes outside which are all they who hear the words of ,christ and do them not4 ,let all1 therefore1 be baptized again who have been baptized by such4 ,but if this is not done1 then1 as we recognise the baptism of ,christ in these1 so should we recognise it in heretics1 though we either condemn or correct their unrighteousness and error4 99 99 99 99 99 ,,chap4 ,,xxxi4--#ei4 ,another ,secundinus of ,carpis#dhi said3 ,are heretics ,christians or not8 ,if they are ,christians1 why are they not in the ,church of ,god8 ,if they are not ,christians1 let them be made so4#dij ,else what will be the reference in the discourse of the ,lord1 in which ,he says1 ',he that is not with me is against me2 and he that gathereth not with me scattereth abroad8'#dia ,whence it is clear that on strange children and the offspring of ,antichrist the ,holy ,spirit cannot descend by the laying on of hands alone1 since it is clear that heretics have not baptism4 #fj4 ,to this we answer3 ,are the unrighteous ,christians or not8 ,if they are ,christians1 why are they not on that rock on which the ,church is built8 for they hear the words of ,christ and do them not4 ,if they are not ,christians1 let them be made so4 ,else what will be the reference in the discourse of our ,lord1 in which ,he says1 ,he that is not with me is against me2 and he that gathereth not with me scattereth abroad8 ,for they scatter ,his sheep who lead them to the ruin of their lives by a false imitation of the ,lord4 ,whence it is clear that upon strange children 7as all the unrighteous are called71 and upon the offspring of ,antichrist 7which all are who oppose themselves to ,christ71 the ,holy ,spirit cannot descend by the laying on of hands alone1 if there be not added a true conversion of the heart2 since it is clear that the unrighteous1 so long as they are unrighteous1 may indeed have baptism1 but cannot have the salvation of which baptism is the sacrament4 ,for let us see whether heretics are described in that psalm where the following words are used of strange children3 ,deliver me1 ,o ,lord1 from the hand of strange children1 whose mouth speaketh vanity1 and their right hand is a right hand of falsehood3 whose sons are like young shoots well established1 and their daughters polished after the similitude of the temple4 ,their garners are full1 affording all manner of store2 their sheep are fruitful1 bringing forth plenteously in their streets2 their oxen are strong3 there is no breaking down of their fence1 no opening of a passage out1 no complaining in their streets4 ,men deemed happy the people that is in such a case2 rather blessed is the people whose ,god is the ,lord4#dib ,if1 therefore1 those are strange children who place their happiness in temporal things1 and in the abundance of earthly prosperity1 and despise the commandments of the ,lord1 let us see whether these are not the very same of whom ,cyprian so speaks1 making himself also as one of them1 that he may show that he is speaking of men with whom he held communion in the sacraments3 ,in not keeping1 he says1 the way of the ,lord1 nor observing the heavenly commandments given us for our salvation4 ,our ,lord did the will of ,his ,father1 and we do not do the will of the ,lord1 being eager about our patrimony or our gains1 following after pride1 and so forth4#dic ,but if these could both have and transmit baptism1 why is it denied that it may exist among strange children1 whom he yet exhorts1 that1 by keeping the heavenly commandments conveyed to them through the only-begotten ,son1 they should deserve to be ,his brethren and the sons of ,god8 99 99 99 99 99 ,,chap4 ,,xxxii4--#fa4 ,victorious of ,thabraca#did said3 ,if heretics may baptize1 and give remission of sins1 why do we destroy their credit1 and call them heretics8 #fb4 ,what if another were to say3 ,if the unrighteous may baptize1 and give remission of sins1 why do we destroy their credit1 and call them unrighteous8 ,the answer which we should give to such an one concerning the unrighteous may also be given to the other concerning heretics1--that is1 in the first place1 that the baptism with which they baptize is not theirs2 and secondly1 that it does not follow that whosoever has the baptism of ,christ is also certain of the remission of his sins1 if he has this only in the outward sign1 and is not converted with a true conversion of the heart1 so that he who gives remission should himself have remission of his sins4 99 99 99 99 99 ,,chap4 ,,xxxiii4--#fc4 ,another ,felix of ,uthina#die said3 ,no one can doubt1 most holy brethren in the priesthood1 that human presumption has not so much power as the adorable and venerable majesty of our ,lord ,jesus ,christ4 ,remembering then the danger1 we ought not only to observe this ourselves1 but to confirm it by our general consent1 that all heretics who come to the bosom of our mother the ,church be baptized1 that the heretical mind1 which has been polluted by long-continued corruption1 may be reformed when cleansed by the sanctification of the laver4 #fd4 ,perhaps the man who has placed the strength of his case for the baptizing of heretics in the cleansing away of the long-continued corruption1 would spare those who1 having fallen headlong into some heresy1 had remained in it a brief space1 and presently being corrected1 had passed from thence to the ,catholic ,church4 ,furthermore1 he has himself failed to observe that it might be said that all unrighteous persons who come to that rock1 in which is understood the ,church1 should be baptized1 so that the unrighteous mind1 which was building outside the rock upon the sand by hearing the words of ,christ and not doing them1 might be reformed when cleansed by the sanctification of the laver2 and yet this is not done if they have been baptized already1 even if it be proved that such was their character when they were baptized1 that is1 that they renounced the world in words and not in deeds4 99 99 99 99 99 ,,chap4 ,,xxxiv4--#fe4 ,quietus of ,burug#dif said3 ,we who live by faith ought with believing observance to obey what has been before foretold for our instruction4 ,for it is written in ,solomon1 ',he that is washed by one dead1 what availeth his washing8'#dig ,which assuredly he says of those who are washed by heretics1 and of those who wash4 ,for if they who are baptized among them receive eternal life through the remission of their sins1 why do they come to the ,church8 ,but if no salvation is received from a dead person1 and they therefore1 acknowledging their former error1 return with penance to the truth1 they ought to be sanctified with the one life-giving baptism which is in the ,catholic ,church4 #ff4 ,what it is to be baptized by the dead1 we have already1 without prejudice to the more careful consideration of the same scripture1 sufficiently declared before4#dih ,but ,i would ask why it is that they wish heretics alone to be considered dead1 when ,paul the apostle has said generally of sin1 ,the wages of sin is death2#dii and again1 ,to be carnally minded is death4#ejj ,and when he says that a widow that liveth in pleasure is dead1#eja how are they not dead who renounce the world in words and not in deeds8 ,what1 therefore1 is the profit of washing in him who is baptized by them1 except1 indeed1 that if he himself also is of the same character1 he has the laver indeed1 but it does not profit him to salvation8 ,but if he by whom he is baptized is such1 but the man who is baptized is turned to the ,lord with no false heart1 he is not baptized by that dead person1 but by that living ,one of whom it is said1 ,the same is ,he which baptizeth4#ejb ,but to what he says of heretics1 that if they who are baptized among them receive eternal life through the remission of their sins1 why do they come to the ,church8 we answer3 ,they come for this reason1 that although they have received the baptism of ,christ up to the point of the celebration of the sacrament1 yet they cannot attain to life eternal save through the charity of unity2 just as neither would those envious and malicious ones attain to life eternal1 who would not have their sins forgiven them1 even if they entertained hatred only against those from whom they suffered wrong2 since the ,truth said1 ,if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses1#ejc how much less when they were hating those towards whom they were rewarding evil for good8#ejd ,and yet these men1 though renouncing the world in words and not in deeds1 would not be baptized again1 if they should afterwards be corrected1 but they would be made holy by the one living baptism4 ,and this is indeed in the ,catholic ,church1 but not in it alone1 as neither is it in the saints alone who are built upon the rock1 and of whom that one dove is composed4#eje 99 99 99 99 99 ,,chap4 ,,xxxv4--#fg4 ,castus of ,sicca#ejf said3 ,he who presumes to follow custom in despite of truth is either envious and evilly disposed towards the brethren to whom the truth is revealed1 or else he is ungrateful towards ,god1 by whose inspiration ,his ,church is instructed4 #fh4 ,if this man proved that those who differed from him1 and held the view that has since been held by the whole world under the sanction of a general ,council1 were following custom so as to despise truth1 we should have reason for fearing these words2 but seeing that this custom is found both to have had its origin in truth and to have been confirmed by truth1 we have nothing to fear in this judgment4 ,and yet1 if they were envious or evilly disposed towards the brethren1 or ungrateful towards ,god1 see with what kind of men they were willing to hold communion2 see what kind of men1 holding different opinions from their own1 they treated as ,cyprian enjoined them at the first1 not removing them from the right of communion2 see by what kind of men they were not polluted in the preservation of unity2 see how greatly the bond of peace was to be loved2 see what views they hold who bring charges against us1 founded on the ,council of bishops1 their predecessors1 whose example they do not imitate1 and by whose example1 when the rights of the case are considered1 they are condemned4 ,if it was the custom1 as this judgment bears witness1 that heretics coming to the ,church should be received with the baptism which they already had1 either this was done rightly1 or the evil do not pollute the good in unity4 ,if it was rightly done1 why do they accuse the world because they are so received8 ,but if the evil do not pollute the good in unity1 how do they defend themselves against the charge of sacrilegious separation8 99 99 99 99 99 ,,chap4 ,,xxxvi4--#fi4 ,eucratius of ,then#ejg said3 ,our ,god and ,lord ,jesus ,christ1 teaching the apostles with ,his own mouth1 fully laid down our faith1 and the grace of baptism1 and the rule of the law of the ,church1 saying1 ',go ye1 and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4'#ejh ,therefore the false and unrighteous baptism of heretics is to be repudiated by us1 and contradicted with all solemnity of witness1 seeing that from their mouth issues not life1 but poison1 not heavenly grace1 but blaspheming of the ,trinity4 ,and so it is plain that heretics coming to the ,church ought to be baptized with perfect and ,catholic baptism1 that1 being purified from the blasphemy of their presumption1 they may be reformed by the grace of the ,holy ,spirit4 #gj4 ,clearly1 if the baptism is not consecrated in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1 it should be considered to be of the heretics1 and repudiated as unrighteous by us with all solemnity of witness2 but if we discern this name in it1 we do better to distinguish the words of the gospel from heretical error1 and approve what is sound in them1 correcting what is faulty4 99 99 99 99 99 ,,chap4 ,,xxxvii4--#ga4 ,libosus of ,vaga#eji said3 ,the ,lord says in the gospel1 ',i am the truth2'#eaj ,he did not say1 ,i am custom4 ,therefore1 when the truth is made manifest1 let custom yield to truth2 so that1 if even in time past any one did not baptize heretics in the ,church1 he may now begin to baptize them4 #gb4 ,here he has in no way tried to show how that is the truth to which he says that custom ought to yield4 ,but it is of more importance that he helps us against those who have separated themselves from unity1 by confessing that the custom existed1 than that he thinks it ought to yield to a truth which he does not show4 ,for the custom is of such a nature1 that if it admitted sacrilegious men to the altar of ,christ without the cleansing of baptism1 and polluted none of the good men who remained in unity1 then all who have cut themselves off from the same unity1 in which they could not be polluted by the contagion of any evil persons whatsoever1 have separated themselves without reason1 and have committed the manifest sacrilege of schism4 ,but if all perished in pollution through that custom1 from what cavern do they issue without the original truth1 and with all the cunning of calumny8 ,if1 however1 the custom was a right one by which heretics were thus received1 let them abandon their madness1 let them confess their error2 let them come to the ,catholic ,church1 not that they may be bathed again with the sacrament of baptism1 but that they may be cured from the wound of severance4 99 99 99 99 99 ,,chap4 ,,xxxviii4--#gc4 ,lucius of ,thebaste#eaa said3 ,i declare my judgment that heretics1 and blasphemers1 and unrighteous men1 who with various words pluck away the sacred and adorable words of the ,scriptures1 should be held accursed1 and therefore exorcised and rebaptized4 #gd4 ,i too think that they should be held accursed1 but not that therefore they should be exorcised and rebaptized2 for it is their own falsehood which ,i hold accursed1 but ,christ's sacrament which ,i venerate4 99 99 99 99 99 ,,chap4 ,,xxxix4--#ge4 ,eugenius of ,ammedera#eab said3 ,i too pronounce this same judgment1 that heretics should be baptized4 #gf4 ,to him we answer3 ,but this is not the judgment which the ,church pronounces1 to which also ,god has now revealed in a general ,council the point in which ye were then still otherwise minded2#eac but because your charity was unimpaired1 ye remained in unity4 99 99 99 99 99 ,,chap4 ,,xl4--#gg4 ,also another ,felix of ,ammacura#eab said3 ,i too1 following the authority of the holy ,scriptures1 give my judgment that heretics should be baptized1 and with them those also who maintain that they have been baptized among schismatics4 ,for if1 according to the warning of ,christ1 our fountain is sealed to ourselves1#ead let all the enemies of our ,church understand that it cannot belong to others2 nor can ,he who is the ,shepherd of our flock give the water unto salvation to two different peoples4 ,and therefore it is clear that neither heretics nor schismatics can receive anything heavenly1 who dare to accept from men that are sinners and aliens from the ,church4 ,when the giver has no ground to stand upon1 surely neither can the receiver derive any profit4 #gh4 ,to him we answer1 that the holy ,scriptures nowhere have enjoined that heretics baptized among heretics should be baptized afresh1 but that they have shown in many places that all are aliens from the ,church who are not on the rock1 nor belong to the members of the dove1 and yet that they baptize and are baptized1 and have the sacrament of salvation without salvation4 ,but how our fountain is like the fountain of ,paradise1 in that1 like it1 it flows forth even beyond the bounds of ,paradise1 has been sufficiently set forth above2#eae and that ,he who is the ,shepherd of our flock cannot give the water unto salvation to two different peoples1 that is1 to one that is ,his own1 and to another that is alien1 ,i fully agree in admitting4 ,but does it follow that because the water is not unto salvation it is not the identical water8 ,for the water of the deluge was for salvation unto those who were placed within the ark1 but it brought death to those without1 and yet it was the same water4 ,and many aliens1 that is to say1 envious persons1 whom ,cyprian declares and proves from ,scripture to be of the party of the devil1 seem as it were to be within1 and yet1 if they were not without the ark1 they would not perish by water4 ,for such men are slain by baptism1 as the sweet savour of ,christ was unto death to those of whom the apostle speaks4#eaf ,why then do not either heretics or schismatics receive anything heavenly1 just as thorns or tares1 like those who were without the ark received indeed the rain from the floods of heaven1 but to destruction1 not to salvation8 ,and so ,i do not take the pains to refute what he said in conclusion3 ,when the giver has no ground to stand upon1 surely neither can the receiver derive any profit1 since we also say that it does not profit the receivers while they receive it in heresy1 consenting with the heretics2 and therefore they come to ,catholic peace and unity1 not that they may receive baptism1 but that what they had received may begin to profit them4 99 99 99 99 99 ,,chap4 ,,xli4--#gi4 ,also another ,januarius of ,muzuli#eag said3 ,i wonder that1 while all acknowledge that there is one baptism1 all do not understand the unity of the same baptism4 ,for the ,church and heresy are two distinct things4 ,if heretics have baptism1 we have it not2 but if we have it1 heretics cannot have it4 ,but there is no doubt that the ,church alone possesses the baptism of ,christ1 since it alone possesses both the favour and the truth of ,christ4 #hj4 ,another might equally say1 and say with equal want of truth3 ,i wonder that1 while all confess there is one baptism1 all do not understand the unity of baptism4 ,for righteousness and unrighteousness are two distinct things4 ,if the unrighteous have baptism1 the righteous have it not2 but if the righteous have it1 the unrighteous cannot have it4 ,but there is no doubt that the righteous alone possess the baptism of ,christ1 since they alone possess both the favour and the truth of ,christ4 ,this is certainly false1 as they confess themselves4 ,for those envious ones also who are of the party of the devil1 though placed within the ,church1 as ,cyprian tells us1 and who were well known to the ,apostle ,paul1 had baptism1 but did not belong to the members of that dove which is safely sheltered on the rock4 99 99 99 99 99 ,,chap4 ,,xlii4--#ha4 ,adelphius of ,thasbalte#eah said3 ,it is surely without cause that they find fault with the truth in false and invidious terms1 saying that we rebaptize1 since the ,church does not rebaptize heretics1 but baptize them4 #hb4 ,truly enough it does not rebaptize them1 because it only baptizes those who were not baptized before2 and this earlier custom has only been confirmed in a later ,council by a more careful perfecting of the truth4 99 99 99 99 99 ,,chap4 ,,xliii4--#hc4 ,demetrius of the ,lesser ,leptis#eai said3 ,we uphold one baptism1 because we claim for the ,catholic ,church alone what is her own4 ,but those who say that heretics baptize truly and lawfully are themselves the men who make1 not two1 but many baptisms2 for since heresies are many in number1 the baptisms1 too1 will be reckoned according to their number4 #hd4 ,to him we answer3 ,if this were so1 then would as many baptisms be reckoned as there are works of the flesh1 of which the apostle says that they which do such things shall not inherit the kingdom of ,god2#ebj among which are reckoned also heresies2 and so many of those very works are tolerated within the ,church as though in the chaff1 and yet there is one baptism for them all1 which is not vitiated by any work of unrighteousness4 99 99 99 99 99 ,,chap4 ,,xliv4--#he4 ,vincentius of ,thibaris#eba said3 ,we know that heretics are worse than heathens4 ,if they1 being converted1 wish to come to ,god1 they have assuredly a rule of truth1 which the ,lord by ,his divine precept committed to the apostles1 saying1 ',go ye1 lay on hands in my name1 cast out devils2'#ebb and in another place1 ',go ye1 and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4'#ebc ,therefore1 first by the laying on of hands in exorcism1 secondly by regeneration in baptism1 they may come to the promises of ,christ2 but my judgment is that in no other way should this be done4 #hf4 ,by what rule he asserts that heretics are worse than heathens ,i do not know1 seeing that the ,lord says1 ,if he neglect to hear the ,church1 let him be unto thee as an heathen man and a publican4#ebd ,is a heretic worse even than such8 ,i do not gainsay it4 ,i do not1 however1 allow that because the man himself is worse than a heathen1 that is1 than a ,gentile and pagan1 therefore whatever the sacrament contains that is ,christ's is mingled with his vices and character1 and perishes through the corruption of such admixture4 ,for if even those who depart from the ,church1 and become not the followers but the founders of heresies1 have been baptized before their secession1 they continue to have baptism1 although1 according to the above rule1 they are worse than heathens2 for if on correction they return1 they do not receive it1 as they certainly would do if they had lost it4 ,it is therefore possible that a man may be worse than a heathen1 and yet that the sacrament of ,christ may not only be in him1 but be not a whit inferior to what it is in a holy and righteous man4 ,for although to the extent of his powers he has not preserved the sacrament1 but done it violence in heart and will1 yet so far as the sacrament's own nature is concerned1 it has remained unhurt in its integrity even in the man who despised and rejected it4 ,were not the people of ,sodom heathens1 that is to say1 ,gentiles8 ,the ,jews therefore were worse1 to whom the ,lord says1 ,it shall be more tolerable for the land of ,sodom in the day of judgment than for thee2#ebe and to whom the prophet says1 ,thou hast justified ,sodom1#ebf that is to say1 in comparison with thee ,sodom is righteous4 ,shall we1 however1 maintain that on this account the holy sacraments which existed among the ,jews partook of the nature of the ,jews themselves1--those sacraments which the ,lord ,himself also accepted1 and sent the lepers whom ,he had cleansed to fulfil them1#ebg of which1 when ,zacharias was administering them1 the angel stood by him1 and declared that his prayer had been heard while he was sacrificing in the temple8#ebh ,these same sacraments were both in the good men of that time1 and in those bad men who were worse than are the heathens1 seeing that they were ranked before the ,sodomites for wickedness1 and yet those sacraments were perfect and holy in both4 #hg4 ,for even if the ,gentiles themselves could have anything holy and right in their doctrines1 our saints did not condemn it1 however much the ,gentiles themselves were to be detested for their superstitions and idolatry and pride1 and the rest of their corruptions1 and to be punished with judgment from heaven1 unless they submitted to correction4 ,for when ,paul the apostle also was saying something concerning ,god before the ,athenians1 he adduced as a proof of what he said1 that certain of them had said something to the same effect1#ebi which certainly would not be condemned but recognised in them if they should come to ,christ4 ,and the holy ,cyprian uses similar evidence against the same heathens2 for1 speaking of the magi1 he says1 ,the chief of them1 however1 ,hostanes1 asserts both that the form of the true ,god cannot be seen1 and also that true angels stand beside ,his seat4 ,in which ,plato also agrees in like manner1 and1 maintaining the existence of one ,god1 he calls the others angels or demons4 ,hermes ,trismegistus also speaks of one ,god1 and confesses that ,he is incomprehensible1 and past our powers of estimation4#ecj ,if1 therefore1 they were to come to the perception of salvation in ,christ1 it surely would not be said to them1 ,this that ye have is bad1 or false2 but clearly it would deservedly be said1 ,though this in you is perfect and true1 yet it would profit nothing unless ye came to the grace of ,christ4 ,if1 therefore1 anything that is holy can be found and rightly approved in the very heathens1 although the salvation which is of ,christ is not yet to be granted to them1 we ought not1 even though heretics are worse than they1 to be moved to the desire of correcting what is bad in them belonging to themselves1 without being willing to acknowledge what is good in them of ,christ4 ,but we will set forth from a fresh preface to consider the remaining judgments of this ,council4 ,,footnotes3 #cia ,john xx4 #bc4 #cib ,matt4 xxiii4 #c4 #cic #a ,tim4 i4 #e4 #cid ,wisd4 ix4 #ae4 #cie ,see ,phil4 iii4 #ae4 #cif ,gal4 ii4 #ad4 #cig ,cant4 vi4 #h4 #cih ,eph4 v4 #bg2 cp4 ,aug4 ,retract4 ii4 #ah4 #cii ,cant4 iv4 #ab1 #ac4 #djj ,john xx4 #bc4 #dja ,conc4 ,carth41 introduction4 #djb ,cypr4 ,ep4 lxxiii4 sec4 #bb4 #djc ,cypr4 ,ep4 lxix4 sec4 #aa4 #djd ,de baptismi simplicitate ubique agnoscendam consuetudinem4 ,migne approves of the reading of some ,,mss41 ,de baptismi simplicitate ubique agnoscenda1 etc41 maintaining the custom of the universal ,church to acknowledge everywhere the identity of baptism4 #dje ,eph4 iv4 #b1 #c4 #djf ,phil4 iii4 #ae4 #djg ,bilta was in ,mauritania4 #djh ,eph4 iv4 #d1 #e4 #dji ,conc4 ,carth4 sec4 #a4 #daj #a ,john iii4 #ae4 #daa ,this section is wanting in the ,,mss4 and in the edition of ,amerbach1 so that it has been supposed to have been added by ,erasmus from ,cyprian 7,conc4 ,carth4 sec4 #b71--the name ,felix1 which is not found in ,cyprian1 being derived from the following section of ,augustine4 ,migirpa1 or ,misgirpa1 was in ,zeugitana4 #dab ,adrumetum was an ancient ,phoenician settlement1 made a ,roman colony by ,trajan1 on the coast of the ,sinus ,neapolitanus1 some ninety miles south-east of ,carthage4 #dac ,thamugadis1 a town in ,numidia1 on the east side of ,mount ,aurasius4 ,the whole opinion of ,novatus 7,conc4 ,carth4 sec4 iv47 is omitted in the ,,mss4 #dad ,the words in ,cyprian are1 sanctissim memori virorum4 ,the decree referred to is one of the ,council held by ,agrippinus4 #dae ,tubun1 a town in ,mauritania ,csariensis4 #daf ,prov4 ix4 #ab1 according to the ,,lxx4 version1 the passage being altogether absent in the ,hebrew1 and consequently in the ,english version4 ,the whole opinion of ,nemesianus is wanting in the ,,mss4 and in the edition of ,amerbach2 and in that of ,erasmus it is somewhat different1 having been subsequently revised by the ,louvain editors to bring it into harmony with the answer of ,augustine and the text of ,cyprian 7,conc4 ,carth4 sec4 #e74 #dag ,prov4 ix4 #ah1 according to the ,,lxx4 version only4 #dah ,john iii4 #e4 #dai ,gen4 i4 #b4 #dbj ,viz4 baptism and the laying on of hands2 the latter sacramental ordinance being similarly spoken of by ,aug4 ,ep4 lxxii4 sec4 #a1 as efficacious only when preceded by ,catholic baptism4 #dba ,eph4 iv4 #c-f4 #dbb ,quoniam ,spiritus ,deus est1 et de ,deo natus est4 ,these words are found at the end of ,john iii4 #f in the oldest ,latin ,,ms4 7in the ,bodleian ,library71 and their meaning appears to be1 as given in the text1 that whatsoever is born of the ,spirit is spirit1 since the ,holy ,ghost1 being ,god1 and born of1 or proceeding from ,god1 in virtue of ,his supreme power makes those to be spirits whom ,he regenerates4 ,if the meaning had been 7as ,bishop ,fell takes it71 that he who is born of the ,spirit is born of ,god1 the neuter de ,deo natum est would have been required4 ,to refer ,spiritus ,deus est1 with ,migne1 to ,john iv4 #bd1 ,god is a ,spirit1 reverses the grammar and destroys the sense of the passage4 ,the above explanation is taken from the preface to ,cyprian by the monk of ,st4 ,maur 7,maranus71 p4 xxxvi41 quoted by ,routh1 ,rel4 ,sac4 iii4 #aic4 #dbc ,gal4 v4 #ai-ba4 #dbd ,cypr4 ,ep4 xi4 sec4 #a4 #dbe ,prov4 ix4 #ab1 according to the ,,lxx4 version4 #dbf ,john iii4 #e4 #dbg ,acts viii4 #ac4 #dbh ,wisd4 i4 #e4 #dbi ,john iii4 #f4 #dcj ,gal4 v4 #ai-ba4 #dca ,lambse was one of the chief cities in the interior of ,numidia1 on the confines of ,mauritania4 #dcb ,conc4 ,carth4 sec4 vi4 #dcc ,castrum ,galb was also in ,numidia4 #dcd ,matt4 v4 #ac4 ,id quod salietur ex eo1 ad nihilum valebit4 #dce ,matt4 xxviii4 #ah1 #ai4 #dcf ,recedendo infatuati contrarii facti sunt4 ,dr4 ,routh1 from a ,ms4 in his own possession1 inserts et after infatuati1--have lost their savour and become contrary to the ,church4 #dcg ,prov4 xiv4 #i1 from the ,,lxx4 #dch ,john xx4 #bc4 #dci #a ,john ii4 #i4 #ddj ,ex4 xx4 #ac1 #ae4 #dda ,cirta1 an inland city of the ,massyli in ,numidia1 was rebuilt by ,constantine1 and called ,constantina4 #ddb ,see below1 on sec4 #be4 #ddc ,ex ,scripturis deificis4 #ddd ,there are two letters extant from ,cyprian to ,stephen1 ,no4 #fh1 respecting ,marcianus of ,arles1 who had joined ,novatian1 and ,no4 #gb1 on a ,council concerning heretical baptism4 ,it is clear1 however1 from ,ep4 lxxiii4 sec4 #a1 that this ,council1 and consequently the letter to ,stephen1 was subsequent to the ,council under consideration2 and consequently ,augustine is right in ignoring it1 and referring solely to the former4 ,dr4 ,routh thinks the words an interpolation1 of course before ,augustine's time2 and they may perhaps have been inserted by some one who had ,cyprian's later letter to ,stephen before his mind4 #dde ,segerm in ,numidia4 #ddf ,girba1 formerly ,meninx1 an island to the south-east of the ,lesser ,syrtis4 #ddg ,in baptismi trinitate4 ,quia trina immersione expediebatur1 in nomine ,patris1 ,filii1 et ,s4 ,spiritus4--,bishop ,fell4 #ddh ,matt4 xxviii4 #ai4 #ddi ,erroris offectura4 ,other readings are offensa and effectura4 #dej ,cedi has been identified1 but perhaps without sufficient reason1 with ,quidias1 or ,quiza1 in ,mauritania ,csariensis4 #dea ,matt4 xii4 #cj4 #deb #a ,john ii4 #ah4 #dec ,matt4 vii4 #bb1 #bc4 #ded ,bagai1 or ,vacca1 in the interior of ,numidia4 ,see on ,i4 v4 #g4 #dee ,matt4 xv4 #ad4 #def #a ,cor4 xv4 #cb4 #deg ,rom4 viii4 #f4 #deh ,mileum1 or ,mireum1 a ,roman colony in ,numidia1 noted as the seat of two ,councils4 #dei ,hippo ,regius1 the see of ,augustine himself1 was on the coast of ,numidia4 #dfj ,badis in ,numidia4 #dfa ,matt4 vi4 #ae4 #dfb ,eph4 iv4 #c4 #dfc ,phil4 iii4 #ae4 #dfd ,abbir ,germaniciana was in ,zeugitana4 #dfe #a ,john iii4 #ae4 #dff ,thuccabori was perhaps the same as ,tucca in ,byzacene4 #dfg ,matt4 vii4 #bd4 #dfh ,cypr4 ,serm4 de ,laps4 #dfi ,matt4 vii4 #bd1 #bf4 #dgj ,it is pointed out by the ,louvain editors that this passage shows that ,augustine considered our ,lord's precept to comprehend everything contained in the ,sermon on the ,mount4 #dga ,luke vi4 #cg4 #dgb ,matt4 vi4 #ad1 #ae4 #dgc #a ,pet4 iv4 #h4 #dgd ,cypr4 ,ep4 lxxiii4 sec4 #ab4 #dge ,tuburbo was in ,zeugitana4 #dgf ,phil4 iii4 #ae4 #dgg ,see above1 ,,iii4 cc4 xiv4 xv4 #dgh ,matt4 xiii4 #bi4 #dgi #a ,kings iii4 #bf4 #dhj ,sufetula was a town of ,byzacene1 twenty-five miles from ,sufes1 of which the name is a diminutive4 #dha ,lares was a town of importance in ,byzacene4 #dhb ,matt4 vii4 #bc4 #dhc ,john i4 #cc4 #dhd ,macomades was in ,numidia4 #dhe ,flebiles et tabidos4 ,this is otherwise taken of the repentant heretics1 ,melting with the grief and wretchedness of penitence2 but ,bishop ,fell points out that the interpretation in the text is supported by an expression in c4 xxxiii4 #fc3 ,mens hretica1 qu diuturna tabe polluta est4 #dhf ,adulteros4 ,so all the ,,mss4 of ,augustine1 though in ,cyprian is sometimes found adulterinos4 ,in classical ,latin1 however1 adulter is sometimes used in the sense of adulterinus4 ,cassius seems to have had in mind ,heb4 xii4 #h1 ,then are ye bastards1 and not sons4 #dhg ,jer4 ii4 #ba4 #dhh ,vicus ,csaris is unknown1 unless it be the same as ,nova ,csaris in ,numidia4 #dhi ,carpis was in ,zeugitana1 on the borders of ,tunis4 #dij ,fiant4 ,another reading in some ,,mss4 of ,cyprian 7not found in those of ,augustine7 is1 quomodo ,christianos faciunt1 which is less in harmony with the context4 #dia ,matt4 xii4 #cj4 #dib ,ps4 cxliv4 #aa-ae1 from the ,,lxx4 #dic ,cypr4 ,ep4 xi4 ad ,clericos1 sec4 #a4 #did ,thabraca was on the coast of ,numidia1 the frontier town towards ,zeugitana1 at the mouth of the ,tucca4 #die ,uthina was in ,zeugitana4 #dif ,burug or ,burca was in ,mauritania ,csariensis4 #dig ,in the ,eng4 version this is1 ,he that washeth himself after touching a dead body1 if he touch it again1 what availeth his washing8--,ecclus4 xxxiv4 #be4 #dih ,contra ,parmenianum1 ,,ii4 x4 #bb4 #dii ,rom4 vi4 #bc4 #ejj ,rom4 viii4 #f4 #eja #a ,tim4 v4 #f4 #ejb ,john i4 #cc4 #ejc ,matt4 vi4 #ae4 #ejd ,ps4 xxxv4 #ab4 #eje ,cant4 vi4 #i4 #ejf ,sicca was in ,zeugitana4 #ejg ,then was in ,byzacene4 #ejh ,matt4 xxviii4 #ai4 #eji ,vaga was in ,numidia4 #eaj ,john xiv4 #f4 #eaa ,thebaste was in ,numidia4 #eab ,ammedera and ,ammacura were in ,numidia4 #eac ,phil4 iii4 #ae4 #ead ,see ,cant4 iv4 #ab4 #eae ,ch4 xxi4 #cg4 #eaf #b ,cor4 ii4 #ae4 #eag ,muzuli is perhaps the same as ,mazula in ,numidia4 #eah ,thasbalte was in ,byzacene4 #eai ,leptis the ,lesser was in ,byzacene1 the ,greater being in ,tripoli4 #ebj ,gal4 v4 #ba4 #eba ,thibaris1 perhaps the same as ,tabora in ,mauritania ,csariensis4 #ebb ,mark xvi4 #ae-ah4 #ebc ,matt4 xxviii4 #ai4 #ebd ,matt4 xviii4 #ag4 #ebe ,matt4 xi4 #bd4 #ebf ,ezek4 xvi4 #ea4 #ebg ,luke xvii4 #ad4 #ebh ,luke i4 #aa1 #ac4 #ebi ,acts xvii4 #bh4 #ecj ,cypr4 de ,idol4 ,vanitate4 ,,book ,,seventh4 ,,in ,,which ,,the ,,remaining ,,judgements ,,of ,,the ,,council ,,of ,,carthage ,,are ,,examined4 ,,chap4 ,i4--#a4 ,let us not be considered troublesome to our readers1 if we discuss the same question often and from different points of view4 ,for although the holy ,catholic ,church throughout all nations be fortified by the authority of primitive custom and of a general ,council against those arguments which throw some darkness over the question about baptism1 whether it can be the same among heretics and schismatics that it is in the ,catholic ,church1 yet1 since a different opinion has at one time been entertained in the unity of the ,church itself1 by men who are in nowise to be despised1 and especially by ,cyprian1 whose authority men endeavour to use against us who are far removed from his charity1 we are therefore compelled to make use of the opportunity of examining and considering all that we find on this subject in his ,council and letters1 in order1 as it were1 to handle at some considerable length this same question1 and to show how it has more truly been the decision of the whole body of the ,catholic ,church1 that heretics or schismatics1 who have received baptism already in the body from which they came1 should be admitted with it into the communion of the ,catholic ,church1 being corrected in their error1 and rooted and grounded in the faith1 that1 so far as concerns the sacrament of baptism1 there should not be an addition of something that was wanting1 but a turning to profit of what was in them4 ,and the holy ,cyprian indeed1 now that the corruptible body no longer presseth down the soul1 nor the earthly tabernacle presseth down the mind that museth upon many things1#eca sees with greater clearness that truth to which his charity made him deserving to attain4 ,may he therefore help us by his prayers1 while we labour in the mortality of the flesh as in a darksome cloud1 that if the ,lord so grant it1 we may imitate so far as we can the good that was in him4 ,but if he thought otherwise than right on any point1 and persuaded certain of his brethren and colleagues to entertain his views in a matter which he now sees clearly through the revelation of ,him whom he loved1 let us1 who are far inferior to his merits1 yet following1 as our weakness will allow1 the authority of the ,catholic ,church of which he was himself a conspicuous and most noble member1 strive our utmost against heretics and schismatics1 seeing that they1 being cut off from the unity which he maintained1 and barren of the love with which he was fruitful1 and fallen away from the humility in which he stood1 are disavowed and condemned the more by him1 in proportion as he knows that they wish to search out his writings for purposes of treachery1 and are unwilling to imitate what he did for the maintenance of peace1--like those who1 calling themselves ,nazarene ,christians1 and circumcising the foreskin of their flesh after the fashion of the ,jews1 being heretics by birth in that error from which ,peter1 when straying from the truth1 was recalled by ,paul1#ecb persist in the same to the present day4 ,as therefore they have remained in their perversity cut off from the body of the ,church1 while ,peter has been crowned in the primacy of the apostles through the glory of martyrdom1 so these men1 while ,cyprian1 through the abundance of his love1 has been received into the portion of the saints through the brightness of his passion1 are obliged to recognise themselves as exiles from unity1 and1 in defence of their calumnies1 set up a citizen of unity as an opponent against the very home of unity4 ,let us therefore go on to examine the other judgments of that ,council after the same fashion4 99 99 99 99 99 ,,chap4 ,,ii4--#b4 ,marcus of ,mactaris#ecc said3 ,it is not to be wondered at if heretics1 being enemies and opponents of the truth1 claim to themselves what has been entrusted and vouchsafed to other men4 ,what is marvellous is that some of us1 traitors to the truth1 uphold heretics and oppose ,christians2 therefore we decree that heretics should be baptized4 #c4 ,to him we answer3 ,it is indeed much more to be wondered at1 and deserving of expressions of great praise1 that ,cyprian and his colleagues had such love for unity that they continued in unity with those whom they considered to be traitors to the truth1 without any apprehension of being polluted by them4 ,for when ,marcus said1 ,it is marvellous that some of us1 traitors to the truth1 uphold heretics and oppose ,christians1 it seemed natural that he should add1 ,therefore we decree that communion should not be held with them4 ,this he did not say2 but what he does say is1 ,therefore we decree that heretics should be baptized1 adhering to what the peaceful ,cyprian had enjoined in the first instance1 saying1 ,judging no man1 nor removing any from the right of communion if he entertain a different opinion4 ,while1 therefore1 the ,donatists calumniate us and call us traditors1 ,i should be glad to know1 supposing that any ,jew or pagan were found1 who1 after reading the records of that ,council1 should call both us and them1 according to their own rules1 traitors to the truth1 how we should be able to make our joint defence so as to refute and wash away so grave a charge4 ,they give the name of traditors to men whom they were never able in times past to convict of the offence1 and whom they cannot now show to be involved in it1 being themselves rather shown to be liable to the same charge4 ,but what has this to do with us8 ,what shall we say of them who1 by their own showing1 are unquestionably traitors8 ,for if we1 however falsely1 are called traditors1 because1 as they allege1 we took part in the same communion with traditors1 we have all taken part with the traitors in question1 seeing that in the time of the blessed ,cyprian the party of ,donatus had not yet separated itself from unity4 ,for the delivery of the sacred books1 from which they began to be called traditors1 occurred somewhat more than forty years after his martyrdom4 ,if1 therefore1 we are traditors1 because we sprang from traditors1 as they believe or pretend1 we both of us derive our origin from those other traitors4 ,for there is no room for saying that they did not communicate with these traitors1 since they call them men of their own party4 ,in the words of the ,council which they are most forward to quote1 ,some of us1 it declares1 traitors to the truth1 uphold heretics4 ,to this is added the testimony of ,cyprian1 showing clearly that he remained in communion with them when he says1 ,judging no man1 nor removing any from the right of communion if he entertain a different opinion4 ,for those who entertained a different opinion were the very persons whom ,marcus calls traitors to the truth because they upheld heretics1 as he maintains1 by receiving them into the ,church without baptism4 ,that it was1 moreover1 the custom that they should be so received1 is testified both by ,cyprian himself in many passages1 and by some bishops in this ,council4 ,whence it is evident that1 if heretics have not baptism1 the ,church of ,christ of those days was full of traitors1 who upheld them by receiving them in this way4 ,i would urge1 therefore1 that we plead our cause in common against the charge of treason which they cannot disavow1 and therein our special case will be argued against the charge of delivering the books1 which they could not prove against us4 ,but let us argue the point as though they had convicted us2 and what we shall answer jointly to those who urge against both of us the general treason of our forefathers1 that we will answer to these men who urge against us that our forefathers gave up the sacred books4 ,for as we were dead because our forefathers delivered up the books1 which caused them to divide themselves from us1 so both we and they themselves are dead through the treason of our forefathers1 from whom both we and they are sprung4 ,but since they say they live1 they hold that that treason does not in any way affect them1 therefore neither are we affected by the delivery of the books4 ,and it should be observed that1 according to them1 the treason is indisputable3 while1 according to us1 there is no truth either in the former charge of treason1 because we say that heretics also may have the baptism of ,christ2 nor in the latter charge of delivering the books1 because in that they were themselves beaten4 ,they have therefore no reason for separating themselves by the wicked sin of schism1 because1 if our forefathers were not guilty of delivering up the books1 as we say1 there is no charge which can affect us at all2 but if they were guilty of the sin1 as these men say1 then it is just as far from affecting us as the sin of those other traitors is from affecting either us or them4 ,and hence1 since there is no charge that can implicate us from the unrighteousness of our forefathers1 the charge arising against them from their own schism is manifestly proved4 99 99 99 99 99 ,,chap4 ,,iii4--#d4 ,satius of ,siccilibba#ecd said3 ,if heretics receive forgiveness of their sins in their own baptism1 it is without reason that they come to the ,church4 ,for since it is for sins that men are punished in the day of judgment1 heretics have nothing to fear in the judgment of ,christ if they have obtained remission of their sins4 #e4 ,this too might also have been our own judgment2 but let its author beware in what spirit it was said4 ,for it is expressed in terms of such import1 that ,i should feel no compunction in consenting and subscribing to it in the same spirit in which ,i too believe that heretics may indeed have the baptism of ,christ1 but cannot have the remission of their sins4 ,but he does not say1 ,if heretics baptize or are baptized1 but ,if heretics1 he says1 receive forgiveness of their sins in their own baptism1 it is without reason that they come to the ,church4 ,for if we were to set in the place of heretics those whom ,cyprian knew within the ,church as renouncing the world in words alone and not in deeds1 we also might express this same judgment1 in just so many words1 with the most perfect truth4 ,if those who only seem to be converted receive forgiveness of their sins in their own baptism1 it is without reason that they are afterwards led on to a true conversion4 ,for since it is for sins that men are punished in the day of judgment1 those who renounce the world in words and not in deeds have nothing to fear in the judgment of ,christ if they have obtained remission of their sins4 ,but this reasoning is only made perfect by some such context as is formed by the addition of the words4 ,but they ought to fear the judgment of ,christ1 and to lose no time in being converted in the truth of their hearts2 and when they have done this1 it is certainly not necessary that they should be baptized a second time4 ,it was possible1 therefore1 for them to receive baptism1 and either not to receive remission of their sins1 or to be burdened again at once with the load of sins which were forgiven them2 and so the same is the case also with the heretics4 99 99 99 99 99 ,,chap4 ,,iv4--#f4 ,victor of ,gor#ece said3 ,seeing that sins are forgiven only in the baptism of the ,church1 he who admits heretics to communion without baptism is guilty of two errors contrary to reason2 for1 on the one hand1 he does not cleanse the heretics1 and1 on the other1 he defiles the ,christians4 #g4 ,to this we answer that the baptism of the ,church exists even among heretics1 though they themselves are not within the ,church2 just as the water of ,paradise was found in the land of ,egypt1 though that land was not itself in ,paradise4 ,we do not therefore admit heretics to communion without baptism2 and since they come with their waywardness corrected1 we receive not their sins1 but the sacraments of ,christ4 ,and1 in respect of the remission of their sins1 we say again here exactly what we said above4 ,and certainly1 in regard of what he says at the end of his judgment1 declaring that he is guilty of two errors contrary to reason1 seeing that on the one hand he does not cleanse the heretics1 and on the other he defiles the ,christians1 ,cyprian himself is the first and the most earnest in repudiating this with the colleagues who agreed with him4 ,for neither did he think that he was defiled1 when1 on account of the bond of peace1 he decreed that it was right to hold communion with such men1 when he used the words1 ,judging no one1 nor removing any from the right of communion if he entertain a different opinion4 ,or1 if heretics defile the ,church by being admitted to communion without being baptized1 then the whole ,church has been defiled in virtue of that custom which has been so often recorded here4 ,and just as those men call us traditors because of our forefathers1 in whom they were able to prove nothing of the sort when they laid the charge against them1 so1 if every man partakes of the character of those with whom he may have held communion1 all were then made heretics4 ,and if every one who asserts this is mad1 it must be false that ,victor says1 when he declares that he who admits heretics to communion without baptism1 not only fails to cleanse the heretics1 but pollutes the ,christians as well4 ,or if this be true1 they were then not admitted without baptism1 but those men had the baptism of ,christ1 although it was given and received among heretics1 who were so admitted in accordance with that custom which these very men acknowledged to exist2 and on the same grounds they are even now rightly admitted in the same manner4 99 99 99 99 99 ,,chap4 ,v4--#h4 ,aurelius of ,utica#ecf said3 ,since the apostle says that we ought not to be partakers with the sins of other men1#ecg what else does he do but make himself partaker with the sins of other men1 who holds communion with heretics without the baptism of the ,church8 ,and therefore ,i pronounce my judgment that heretics should be baptized1 that they may receive remission of their sins1 and so communion be allowed to them4 #i4 ,the answer is3 ,therefore ,cyprian and all those bishops were partakers in the sins of other men1 inasmuch as they remained in communion with such men1 when they removed no one from the right of communion who entertained a different opinion4 ,where1 then1 is the ,church8 ,then1 to say nothing for the moment of heretics1--since the words of this judgment are applicable also to other sinners1 such as ,cyprian saw with lamentation to be in the ,church with him1 whom1 while he confuted them1 he yet tolerated1--where is the ,church1 which1 according to these words1 must be held to have perished from that very moment by the contagion of their sins8 ,but if1 as is the most firmly established truth1 the ,church both has remained and does remain1 the partaking of the sins of others1 which is forbidden by the apostle1 must be considered only to consist in consenting to them4 ,but let heretics be baptized again1 that they may receive remission of their sins1 if the wayward and the envious are baptized again1 who1 seeing that they renounced the world in words and not in deeds1 were indeed able to receive baptism1 but did not obtain remission of their sins1 as the ,lord says1 ,if ye forgive not men their trespasses1 neither will your ,father forgive your trespasses4#ech 99 99 99 99 99 ,,chap4 ,,vi4--#aj4 ,iambus of ,germaniciana#eci said3 ,those who approve the baptism of heretics disapprove ours1 so as to deny that such as are1 ,i will not say washed1 but defiled outside the ,church1 ought to be baptized within the ,church4 #aa4 ,to him we answer1 that none of our party approves the baptism of heretics1 but all the baptism of ,christ1 even though it be found in heretics who are as it were chaff outside the ,church1 as it may be found in other unrighteous men who are as chaff within the ,church4 ,for if those who are baptized without the ,church are not washed1 but defiled1 assuredly those who are baptized outside the rock on which the ,church is built are not washed1 but defiled4 ,but all are without the said rock who hear the words of ,christ and do them not4 ,or if it be the case that they are washed indeed in baptism1 but yet continue in the defilement of their unrighteousness1 from which they were unwilling to be changed for the better1 the same is true also of the heretics4 99 99 99 99 99 ,,chap4 ,,vii4--#ab4 ,lucianus of ,rucuma#edj said3 ,it is written1 ',and ,god saw the light that it was good1 and ,god divided the light from the darkness4'#eda ,if light and darkness can agree1 then can there be something in common between us and heretics4 ,therefore ,i give my judgment that heretics should be baptized4 #ac4 ,to him the answer is3 ,if light and darkness can agree1 then can there be something common between the righteous and unrighteous4 ,let him therefore declare his judgment that those unrighteous should be baptized afresh whom ,cyprian confuted within the ,church itself2 or let him who can say if those are not unrighteous who renounce the world in words and not in deeds4 99 99 99 99 99 ,,chap4 ,,viii4--#ad4 ,pelagianus of ,luperciana#edb said3 ,it is written1 ',either the ,lord is ,god1 or ,baal is ,god4'#edc ,so now either the ,church is the ,church1 or heresy is the ,church4 ,further1 if heresy be not the ,church1 how can the baptism of the ,church exist among heretics8 #ae4 ,to him we may answer as follows3 ,either ,paradise is ,paradise1 or ,egypt is ,paradise4 ,further1 if ,egypt be not ,paradise1 how can the water of ,paradise be in ,egypt8 ,but it will be said to us that it extends even thither by flowing forth from ,paradise4 ,in like manner1 therefore1 baptism extends to heretics4 ,also we say3 ,either the rock is the ,church1 or the sand is the ,church4 ,further1 since the sand is not the ,church1 how can baptism exist with those who build upon the sand by hearing the words of ,christ and doing them not8#edd ,and yet it does exist with them2 and in like manner also it exists among the heretics4 99 99 99 99 99 ,,chap4 ,,ix4--#af4 ,jader of ,midila#ede said3 ,we know that there is but one baptism in the ,catholic ,church1 and therefore we ought not to admit a heretic unless he has been baptized in our body1 lest he should think that he has been baptized outside the ,catholic ,church4 #ag4 ,to him our answer is1 that if this were said of those unrighteous men who are outside the rock1 it certainly would be falsely said4 ,and so it is therefore also in the case of heretics4 99 99 99 99 99 ,,chap4 ,x4--#ah4 ,likewise another ,felix of ,marazana#edf said3 ,there is one faith1 one baptism1#edg but of the ,catholic ,church1 to which alone is given authority to baptize4 #ai4 ,what if another were to say as follows3 ,one faith1 one baptism1 but of the righteous only1 to whom alone authority is given to baptize8 ,as these words might be refuted1 so also may the judgment of ,felix be refuted4 ,do even the unrighteous1 who are not#edh changed in heart in baptism1 while they renounce the world in words and not in deeds1 yet belong to the members of the ,church8 ,let them consider whether such a ,church is the actual rock1 the very dove1 the bride herself without spot or wrinkle4#edi 99 99 99 99 99 ,,chap4 ,,xi4--#bj4 ,paul of ,bobba#eej said3 ,i for my part am not moved if some fail to uphold the faith and truth of the ,church1 seeing that the apostle says1 ',for what if some did not believe8 shall their unbelief make the faith of ,god of none effect8 ,god forbid3 yea1 let ,god be true1 but every man a liar4'#eea ,but if ,god be true1 how can the truth of baptism be in the company of heretics1 where ,god is not8 #ba4 ,to him we answer3 ,what1 is ,god among the covetous8 ,and yet baptism exists among them2 and so also it exists among heretics4 ,for they among whom ,god is1 are the temple of ,god4 ,but what agreement hath the temple of ,god with idols8#eeb ,further1 ,paul considers1 and ,cyprian agrees with him1 that covetousness is idolatry2 and ,cyprian himself again associates with his colleagues1 who were robbers1 but yet baptized1 with great reward of toleration4 99 99 99 99 99 ,,chap4 ,,xii4--#bb4 ,pomponius of ,dionysiana#eec said3 ,it is manifest that heretics cannot baptize and give remission of sins1 seeing that no power is given to them that they should be able either to loose or bind anything on earth4 #bc4 ,the answer is3 ,this power is not given to murderers either1 that is1 to those who hate their brothers4 ,for it was not said to such as these1 ,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained4#eed ,and yet they baptize1 and both ,paul tolerates them in the same communion of baptism1 and ,cyprian acknowledges them4 99 99 99 99 99 ,,chap4 ,,xiii4--#bd4 ,venantius of ,tinisa#eee said3 ,if a husband1 going on a journey into foreign countries1 had entrusted the guardianship of his wife to a friend1 he would surely keep her that was entrusted to his care with the utmost diligence1 that her chastity and holiness might not be defiled by any one4 ,christ our ,lord and ,god1 when going to the ,father1 committed ,his bride to our care3 do we keep her uncorrupt and undefiled1 or do we betray her purity and chastity to adulterers and corrupters8 ,for he who makes the baptism of ,christ common with heretics betrays the bride of ,christ to adulterers4 #be4 ,we answer3 ,what of those who1 when they are baptized1 turn themselves to the ,lord with their lips and not with their heart8 do not they possess an adulterous mind8 ,are not they themselves lovers of the world1 which they renounce in words and not in deeds2 and they corrupt good manners through evil communications1 saying1 ,let us eat and drink2 for to-morrow we die8#eef ,did not the discourse of the apostle take heed even against such as these1 when he says1 ,but ,i fear1 lest by any means1 as the serpent beguiled ,eve through his subtilty1 so your minds also should be corrupted from the simplicity that is in ,christ8#eeg ,when1 therefore1 ,cyprian held the baptism of ,christ to be in common with such men1 did he therefore betray the bride of ,christ into the hands of adulterers1 or did he not rather recognise the necklace of the ,bridegroom even on an adulteress8 99 99 99 99 99 ,,chap4 ,,xiv4--#bf4 ,aymnius of ,ausnaga#eeh said3 ,we have received one baptism1 which same also we administer2 but he who says that authority is given to heretics also to baptize1 the same makes two baptisms4 #bg4 ,to him we answer3 ,why does not he also make two baptisms who maintains that the unrighteous also can baptize8 ,for although the righteous and unrighteous are in themselves opposed to one another1 yet the baptism which the righteous give1 such as was ,paul1 or such as was also ,cyprian1 is not contrary to the baptism which those unrighteous men were wont to give who hated ,paul1 whom ,cyprian understands to have been not heretics1 but bad ,catholics2 and although the moderation which was found in ,cyprian1 and the covetousness which was found in his colleagues1 are in themselves opposed to one another1 yet the baptism which ,cyprian used to give was not contrary to the baptism which his colleagues who opposed him used to give1 but one and the same with it1 because in both cases it is ,he that baptizes of whom it is said1 ,the same is ,he which baptizeth4#eei 99 99 99 99 99 ,,chap4 ,,xiv4--#bh4 ,saturninus of ,victoriana#efj said3 ,if heretics may baptize1 they are excused and defended in doing unlawful things2 nor do ,i see why either ,christ called them ,his adversaries1 or the apostle called them antichrists4 #bi4 ,to him we answer3 ,we say that heretics have no authority to baptize in the same sense in which we say that defrauders have no authority to baptize4 ,for not only to the heretic1 but to the sinner1 ,god says1 ,what hast thou to do to declare my statutes1 or that thou shouldest take my statutes in thy mouth8 ,to the same person ,he assuredly says1 ,when thou sawest a thief1 then thou consentedst with him4#efa ,how much worse1 therefore1 are those who did not consent with thieves1 but themselves were wont to plunder farms with treacherous deceits8 ,yet ,cyprian did not consent with them1 though he did tolerate them in the corn-field of the ,catholic ,church1 lest the wheat should be rooted out together with it4 ,and yet at the same time the baptism which they themselves conferred was the very selfsame baptism1 because it was not of them1 but of ,christ4 ,as therefore they1 although the baptism of ,christ be recognised in them1 were yet not excused and defended in doing unlawful things1 and ,christ rightly called those ,his adversaries who were destined1 by persevering in such things1 to hear the doom1 ,depart from me1 ye that work iniquity1#efb whence also they are called antichrists1 because they are contrary to ,christ while they live in opposition to ,his words1 so likewise is it the case with heretics4 99 99 99 99 99 ,,chap4 ,,xvi4--#cj4 ,another ,saturninus of ,tucca#efc said3 ,the ,gentiles1 although they worship idols1 yet acknowledge and confess the supreme ,god1 the ,father and ,creator4 ,against ,him ,marcion blasphemes1 and some men do not blush to approve the baptism of ,marcion4#efd ,how do such priests either maintain or vindicate the priesthood of ,god1 who do not baptize the enemies of ,god1 and hold communion with them while they are thus unbaptized8 #ca4 ,the answer is this3 ,truly when such terms as this are used1 all moderation is passed2 nor do they take into consideration that even they themselves hold communion with such men1 judging no one1 nor removing any from the right of communion if he entertain a contrary opinion4 ,but ,saturninus has used an argument in this very judgment of his1 which might furnish materials for his admonition 7if he would pay attention to it71 that in each man what is wrong should be corrected1 and what is right should be approved1 since he says1 ,the ,gentiles1 although they worship idols1 yet acknowledge and confess the supreme ,god1 the ,father and ,creator4 ,if1 then1 any ,gentile of such a kind should come to ,god1 would he wish to correct and change this point in him that he acknowledged and confessed ,god the ,father and ,creator8 ,i trow not4 ,but he would amend in him his idolatry1 which was an evil in him2 and he would give to him the sacraments of ,christ1 which he did not possess2 and anything that was wayward which he found in him he would correct2 and anything which had been wanting he would supply4 ,so also in the ,marcionist heretic he would acknowledge the perfectness of baptism1 he would correct his waywardness1 he would teach him ,catholic truth4 99 99 99 99 99 ,,chap4 ,,xvii4--#cb4 ,marcellus of ,zama#efe said3 ,since sins are remitted only in the baptism of the ,church1 he who does not baptize a heretic holds communion with a sinner4 #cc4 ,what1 does he who holds communion with one who does this not hold communion with a sinner8 ,but what else did all of them do1 in judging no one1 or removing from the right of communion any one who entertained a different opinion8 ,where1 then1 is the ,church8 ,are those things not an obstacle to those who are patient1 and tolerate the tares lest the wheat should be rooted out together with them8 ,i would have them therefore say1 who have committed the sacrilege of schism by separating themselves from the whole world1 how it comes that they have in their mouths the judgment of ,cyprian1 while they do not have in their hearts the patience of ,cyprian4 ,but to this ,marcellus we have an answer in what has been said above concerning baptism and the remission of sins1 explaining how there can be baptism in a man although there be in him no remission of his sins4 99 99 99 99 99 ,,chap4 ,,xviii4--#cd4 ,irenus of ,ululi#eff said3 ,if the ,church does not baptize a heretic1 because it is said that he has been baptized already1 then heresy is the greater4 #ce4 ,the answer is3 ,on the same principle it might be said1 ,if therefore the ,church does not baptize the covetous man1 because it is said that he has been baptized already1 then covetousness is the greater4 ,but this is false1 therefore the other is also false4 99 99 99 99 99 ,,chap4 ,,xix4--#cf4 ,donatus of ,cibaliana#eff said3 ,i acknowledge one ,church1 and one baptism that appertains thereto4 ,if there is any one who says that the grace of baptism exists among heretics1 he must first show and prove that the ,church exists with them4 #cg4 ,to him we answer3 ,if you say that the grace of baptism is identical with baptism1 then it exists among heretics2 but if baptism is the sacrament or outward sign of grace1 while the grace itself is the abolition of sins1 then the grace of baptism does not exist with heretics4 ,but so there is one baptism and one ,church1 just as there is one faith4 ,as therefore the good and bad1 not having one hope1 can yet have one baptism1 so those who have not one common ,church can have one common baptism4 99 99 99 99 99 ,,chap4 ,,xx4--#ch4 ,zozimus of ,tharassa#efg said3 ,when a revelation has been made of the truth1 error must give way to truth2 inasmuch as ,peter also1 who before was wont to circumcise1 gave way to ,paul when he declared the truth4#efh #ci4 ,the answer is3 ,this may also be considered as the expression of our judgment too1 and this is just what has been done in respect of this question of baptism4 ,for after that the truth had been more clearly revealed1 error gave way to truth1 when that most wholesome custom was further confirmed by the authority of a general ,council4 ,it is well1 however1 that they so constantly bear in mind that it was possible even for ,peter1 the chief of the apostles1 to have been at one time minded otherwise than the truth required2 which we believe1 without any disrespect to ,cyprian1 to have been the case with him1 and that with all our love for ,cyprian1 for it is not right that he should be loved with greater love than ,peter4 99 99 99 99 99 ,,chap4 ,,xxi4--#dj4 ,julianus of ,telepte#efi said3 ,it is written1 ',a man can receive nothing1 except it be given him from heaven2'#egj if heresy is from heaven1 it can give baptism4 #da4 ,let him hear another also saying3 ,if covetousness is from heaven1 it can give baptism4 ,and yet the covetous do confer it2 so therefore also may the heretics4 99 99 99 99 99 ,,chap4 ,,xxii4--#db4 ,faustus of ,timida ,regia#ega said3 ,let not these persons flatter themselves who favour heretics4 ,he who interferes with the baptism of the ,church on behalf of heretics makes them ,christians1 and us heretics4 #dc4 ,to him we answer3 ,if any one were to say that a man who1 when he received baptism1 had not received remission of his sins1 because he entertained hatred towards his brother in his heart1 was nevertheless not to be baptized again when he dismissed that hatred from his heart1 does such a man interfere with the baptism of the ,church on behalf of murderers1 or does he make them righteous and us murderers8 ,let him therefore understand the same also in the case of heretics4 99 99 99 99 99 ,,chap4 ,,xxiii4--#dd4 ,geminius of ,furni#egb said3 ,certain of our colleagues may prefer heretics to themselves1 they cannot prefer them to us3 and therefore what we have once decreed we hold1 that we should baptize those who come to us from heretics4 #de4 ,this man also acknowledges most openly that certain of his colleagues entertained opinions contrary to his own3 whence again and again the love of unity is confirmed1 because they were separated from one another by no schism1 till ,god should reveal to one or other of them anything wherein they were otherwise minded4#egc ,but to him our answer is1 that his colleagues did not prefer heretics to themselves1 but that1 as the baptism of ,christ is acknowledged in the covetous1 in the fraudulent1 in robbers1 in murderers1 so also they acknowledged it in heretics4 99 99 99 99 99 ,,chap4 ,,xxiv4--#df4 ,rogatianus of ,nova#egd said3 ,christ established the ,church1 the devil heresy3 how can the synagogue of ,satan have the baptism of ,christ8 #dg4 ,to him our answer is3 ,is it true that because ,christ established the well-affectioned1 and the devil the envious1 therefore the party of the devil1 which is proved to be among the envious1 cannot have the baptism of ,christ8 99 99 99 99 99 ,,chap4 ,,xxv4--#dh4 ,therapius of ,bulla#ege said3 ,if a man gives up and betrays the baptism of ,christ to heretics1 what else can he be said to be but a ,judas to the ,bride of ,christ8 #di4 ,how great a condemnation have we here of all schismatics1 who have separated themselves by wicked sacrilege from the inheritance of ,christ dispersed throughout the whole world1 if ,cyprian held communion with such as was the traitor ,judas1 and yet was not defiled by them2 or if he was defiled1 then were all made such as ,judas2 or if they were not1 then the evil deeds of those who went before do not belong to those who came after1 even though they were the offspring of the same communion4 ,why1 therefore1 do they cast in our teeth the traditores1 against whom they did not prove their charge1 and do not cast in their own teeth ,judas1 with whom ,cyprian and his colleagues held communion8 ,behold the ,council in which these men are wont to boast6 ,we indeed say1 that he who approves the baptism of ,christ even in heretics1 does not betray to heretics the baptism of ,christ2 just in the same way as he does not betray to murderers the baptism of ,christ who approves the baptism of ,christ even in murderers3 but inasmuch as they profess to prescribe to us from the decrees of this ,council what opinions we ought to hold1 let them first assent to it themselves4 ,see how therein were compared to the traitor ,judas1 all who said that heretics1 although baptized in heresy1 yet should not be baptized again4 ,yet with such ,cyprian was willing to hold communion1 when he said1 ,judging no man1 nor depriving any of the right of communion if he entertain a contrary opinion4 ,but that there had been men of such a sort in former times within the ,church1 is made clear by the sentence in which he says3 ,but some one will say1 ,what1 then1 shall be done with these men who in times past were admitted into the ,church without baptism8#egf ,that such had been the custom of the ,church1 is testified again and again by the very men who compose this ,council4 ,if1 therefore1 any one who does this can be said to be nothing else but a ,judas to the ,bride of ,christ1 according to the terms in which the judgment of ,therapius is couched2 but ,judas1 according to the teaching of the gospel1 was a traitor2 then all those men held communion with traitors who at that time uttered those very judgments1 and before they uttered them they all had become traitors through that custom which at that time was retained by the ,church4 ,all1 therefore--that is to say1 both we and they themselves who were the offspring of that unity--are traitors4 ,but we defend ourselves in two ways3 first1 because without prejudice to the right of unity1 as ,cyprian himself declared in his opening speech1 we do not assent to the decrees of this ,council in which this judgment was pronounced2 and secondly1 because we hold that the wicked in no way hurt the good in ,catholic unity1 until at the last the chaff be separated from the wheat4 ,but our opponents1 inasmuch as they both shelter themselves as it were under the decrees of this ,council1 and maintain that the good perish as by a kind of infection from communion with the wicked1 have no resource to save them from allowing both that the earlier ,christians1 whose offspring they are1 were traitors1 inasmuch as they are convicted by their own ,council2 and that the deeds of those who went before them do reflect on them1 since they throw in our teeth the deeds of our ancestors4 99 99 99 99 99 ,,chap4 ,,xxvi4--#ej4 ,also another ,lucius of ,membresa#egg said3 ,it is written1 ',god heareth not sinners4'#egh ,how can he who is a sinner be heard in baptism8 #ea4 ,we answer3 ,how is the covetous man heard1 or the robber1 and usurer1 and murderer8 ,are they not sinners8 ,and yet ,cyprian1 while he finds fault with them in the ,catholic ,church1 yet tolerates them4 99 99 99 99 99 ,,chap4 ,,xxvii4--#eb4 ,also another ,felix of ,buslaceni#egi said3 ,in admitting heretics to the ,church without baptism1 let no one place custom before reason and truth2 for reason and truth always exclude custom4 #ec4 ,to him our answer is3 ,you do not show the truth2 you confess the existence of the custom4 ,we should therefore do right in maintaining the custom which has since been confirmed by a general ,council1 even if the truth were still concealed1 which we believe to have been already made manifest4 99 99 99 99 99 ,,chap4 ,,xxviii4--#ed4 ,another ,saturninus of ,abitini#ehj said3 ,if ,antichrist can give to any one the grace of ,christ1 then can heretics also baptize1 who are called ,antichrists4 #ee4 ,what if another were to say1 ,if a murderer can give the grace of ,christ1 then can they also baptize that hate their brethren1 who are called murderers8 ,for certainly he would seem in a way to speak the truth1 and yet they can baptize2 in like manner1 therefore1 can the heretics as well4 99 99 99 99 99 ,,chap4 ,,xxix4--#ef4 ,quintus of ,aggya#eha said3 ,he who has a thing can give it2 but what can the heretics give1 who are well known to have nothing8 #eg4 ,to him our answer is3 ,if1 then1 any man can give a thing who has it1 it is clear that heretics can give baptism3 for when they separate from the ,church1 they have still the sacrament of washing which they had received while in the ,church2 for when they return they do not again receive it1 because they had not lost it when they withdrew from the ,church4 99 99 99 99 99 ,,chap4 ,,xxx4--#eh4 ,another ,julianus of ,marcelliana#ehb said3 ,if a man can serve two masters1 ,god and mammon1#ehc then baptism also can serve two1 the ,christian and the heretic4 #ei4 ,truly1 if it can serve the self-restrained and the covetous man1 the sober and the drunken1 the well-affectioned and the murderer1 why should it not also serve the ,christian and the heretic8--whom1 indeed1 it does not really serve2 but it ministers to them1 and is administered by them1 for salvation to those who use it right1 and for judgment to such as use it wrong4 99 99 99 99 99 ,,chap4 ,,xxxi4--#fj4 ,tenax of ,horrea ,celiae#ehd said3 ,there is one baptism1 but of the ,church2 and where the ,church is not1 there baptism also cannot be4 #fa4 ,to him we answer3 ,how then comes it that it may be where the rock is not1 but only sand2 seeing that the ,church is on the rock1 and not on sand8 99 99 99 99 99 ,,chap4 ,,xxxii4--#fb4 ,another ,victor of ,assura#ehe said3 ,it is written1 that 'there is one ,god and one ,christ1 one ,church and one baptism4'#ehf ,how then can any one baptize in a place where there is not either ,god1 or ,christ1 or the ,church8 #fc4 ,how can any one baptize either in that sand1 where the ,church is not1 seeing that it is on the rock2 nor ,god and ,christ1 seeing that there is not there the temple of ,god and ,christ8 99 99 99 99 99 ,,chap4 ,,xxxiii4--#fd4 ,donatulus of ,capsa#ehg said3 ,i also have always entertained this opinion1 that heretics1 who have gained nothing outside the ,church1 should be baptized when they are converted to the ,church4 #fe4 ,to this the answer is3 ,they have1 indeed1 gained nothing outside the ,church1 but that is nothing towards salvation1 not nothing towards the sacrament4 ,for salvation is peculiar to the good2 but the sacraments are common to the good and bad alike4 99 99 99 99 99 ,,chap4 ,,xxxiv4--#ff4 ,verulus of ,rusiccada#ehh said3 ,a man that is a heretic cannot give that which he has not2 much more is this the case with a schismatic1 who has lost what he had4 #fg4 ,we have already shown that they still have it1 because they do not lose it when they separate themselves4 ,for they do not receive it again when they return3 wherefore1 if it was thought that they could not give it because they were supposed not to have it1 let it now be understood that they can give it1 because it is understood that they also have it4 99 99 99 99 99 ,,chap4 ,,xxxv4--#fh4 ,pudentianus of ,cuiculi#ehi said3 ,my recent ordination to the episcopate induced me1 brethren1 to wait and hear what my elders would decide4 ,for it is plain that heresies have and can have nothing2 and so1 if any come from them1 it is determined righteously that they should be baptized4 #fi4 ,as1 therefore1 we have already answered those who went before1 for whose judgment this man was waiting1 so be it understood that we have answered himself4 99 99 99 99 99 ,,chap4 ,,xxxvi4--#gj4 ,peter of ,hippo ,diarrhytus#eij said3 ,since there is one baptism in the ,catholic ,church1 it is clear that a man cannot be baptized outside the ,church2 and therefore ,i give my judgment1 that those who have been bathed in heresy or in schism ought to be baptized on coming to the ,church4 #ga4 ,there is one baptism in the ,catholic ,church1 in such a sense that1 when any have gone out from it1 it does not become two in those who go out1 but remains one and the same4 ,what1 therefore1 is recognised in those who return1 should also be recognised in those who received it from men who have separated themselves1 since they did not lose it when they went apart into heresy4 99 99 99 99 99 ,,chap4 ,,xxxvii4--#gb4 ,likewise another ,lucius of ,ausafa#eia said3 ,according to the motion of my mind and of the ,holy ,spirit1 since there is one ,god1 the ,father of our ,lord ,jesus ,christ1 and one ,christ1 and one hope1 one ,spirit1 one ,church1 there ought also to be only one baptism4 ,and therefore ,i say1 both that if anything has been set on foot or done among the heretics1 that it ought to be rescinded2 and also1 that they who come out from among the heretics should be baptized in the ,church4 #gc4 ,let it therefore be pronounced of no effect that they baptize1 who hear the words of ,god and do them not1 when they shall begin to pass from unrighteousness to righteousness1 that is1 from the sand to the rock4 ,and if this is not done1 because what there was in them of ,christ was not violated by their unrighteousness1 then let this also be understood in the case of heretics3 for neither is there the same hope in the unrighteous1 so long as they are on the sand1 as there is in those who are upon the rock2 and yet there is in both the same baptism1 although as it is said that there is one hope1 so also is it said that there is one baptism4 99 99 99 99 99 ,,chap4 ,,xxxviii4--#gd4 ,felix of ,gurgites#eib said3 ,i give my judgment1 that1 according to the precepts of the holy ,scriptures1 those who have been unlawfully baptized outside the ,church by heretics1 if they wish to flee to the ,church1 should obtain the grace of baptism where it is lawfully given4 #ge4 ,our answer is3 ,let them indeed begin to have in a lawful manner to salvation what they before had unlawfully to destruction2 because each man is justified under the same baptism1 when he has turned himself to ,god with a true heart1 as that under which he was condemned1 when on receiving it he renounced the world in words alone1 and not in deeds4 99 99 99 99 99 ,,chap4 ,,xxxix4--#gf4 ,pusillus of ,lamasba#eic said3 ,i believe that baptism is not unto salvation except within the ,catholic ,church4 ,whatsoever is without the ,catholic ,church is mere pretence4 #gg4 ,this indeed is true1 that baptism is not unto salvation except within the ,catholic ,church4 ,for in itself it can indeed exist outside the ,catholic ,church as well2 but there it is not unto salvation1 because there it does not work salvation2 just as that sweet savour of ,christ is certainly not unto salvation in them that perish1#eid though from a fault not in itself1 but in them4 ,but whatsoever is without the ,catholic ,church is mere pretence1 yet only in so far as it is not ,catholic4 ,but there may be something ,catholic outside the ,catholic ,church1 just as the name of ,christ could exist outside the congregation of ,christ1 in which name he who did not follow with the disciples was casting out devils4#eie ,for there may be pretence also within the ,catholic ,church1 as is unquestionable in the case of those who renounce the world in words and not in deeds1 and yet the pretence is not ,catholic4 ,as1 therefore1 there is in the ,catholic ,church something which is not ,catholic1 so there may be something which is ,catholic outside the ,catholic ,church4 99 99 99 99 99 ,,chap4 ,,xl4--#gh4 ,salvianus of ,gazaufala#eif said3 ,it is generally known that heretics have nothing2 and therefore they come to us1 that they may receive what previously they did not have4 #gi4 ,our answer is3 ,on this theory1 the very men who founded heresies are not heretics themselves1 because they separated themselves from the ,church1 and certainly they previously had what they received there4 ,but if it is absurd to say that those are not heretics through whom the rest became heretics1 it is therefore possible that a heretic should have what turns to his destruction through his evil use of it4 99 99 99 99 99 ,,chap4 ,,xli4--#hj4 ,honoratus of ,tucca#eig said3 ,since ,christ is the truth1 we ought to follow the truth rather than custom2 that we may sanctify by the baptism of the ,church the heretics who come to us1 simply because they could receive nothing outside4 #ha4 ,this man1 too1 is a witness to the custom1 in which he gives us the greatest assistance1 whatever else he may appear to say against us4 ,but this is not the reason why heretics come over to us1 because they have received nothing outside1 but that what they did receive may begin to be of use to them3 for this it could not be outside in any wise4 99 99 99 99 99 ,,chap4 ,,xlii4--#hb4 ,victor of ,octavus#eih said3 ,as ye yourselves also know1 ,i have not been long appointed a bishop1 and therefore ,i waited for the counsel of my seniors4 ,this therefore ,i express as my opinion1 that whosoever comes from heresy should undoubtedly be baptized4 #hc4 ,what1 therefore1 has been answered to those for whom he waited1 may be taken as the answer also to himself4 99 99 99 99 99 ,,chap4 ,,xliii4--#hd4 ,clarus of ,mascula#eih said3 ,the sentence of our ,lord ,jesus ,christ is manifest1 when ,he sent forth ,his apostles1 and gave the power which had been given ,him of ,his ,father to them alone1 whose successors we are1 governing the ,church of the ,lord with the same power1 and baptizing those who believe the faith4 ,and therefore heretics1 who1 being without1 have neither power nor the ,church of ,christ1 cannot baptize any one with ,his baptism4 #he4 ,are1 then1 ill-affectioned murderers successors of the apostles8 ,why1 then1 do they baptize8 ,is it because they are not outside8 ,but they are outside the rock1 to which the ,lord gave the keys1 and on which ,he said that ,he would build ,his ,church4#eii 99 99 99 99 99 ,,chap4 ,,xliv4--#hf4 ,secundianus of ,thambei#fjj said3 ,we ought not to deceive heretics by our too great forwardness1 that not having been baptized in the ,church of our ,lord ,jesus ,christ1 and having therefore not received remission of their sins1 they may not impute to us1 when the day of judgment comes1 that we have been the cause of their not being baptized1 and not having obtained the indulgence of the grace of ,god4 ,on which account1 since there is one ,church and one baptism1 when they are converted to us1 let them receive together with the ,church the baptism also of the ,church4 #hg4 ,nay1 when they are transferred to the rock1 and joined to the society of the ,dove1 let them receive the remission of their sins1 which they could not have outside the rock and outside the ,dove1 whether they were openly without1 like the heretics1 or apparently within1 like the abandoned ,catholics2 of whom1 however1 it is clear that they both have and confer baptism without remission of sins1 when even from themselves it is received by men1 who1 being not changed for the better1 honour ,god with their lips1 while their heart is far from ,him4#fja ,yet it is true that there is one baptism1 just as there is one ,dove1 though those who are not in the one communion of the ,dove may yet have baptism in common4 99 99 99 99 99 ,,chap4 ,,xlv4--#hh4 ,also another ,aurelius of ,chullabi#fjb said3 ,the ,apostle ,john has laid down in his epistle the following precept3 ',if there come any unto you1 and bring not this doctrine1 receive him not into your house1 neither bid him ,god speed3 for he that biddeth him ,god speed is partaker of his evil deeds4'#fjc ,how can such men be admitted without consideration into the house of ,god1 who are forbidden to be admitted into our private house8 ,or how can we hold communion with them without the baptism of ,christ1 when1 if we only so much as bid them ,god speed1 we are partakers of their evil deeds8 #hi4 ,in respect of this testimony of ,john there is no need of further disputation1 since it has no reference at all to the question of baptism1 which we are at present discussing4 ,for he says1 ,if any come unto you1 and bring not the doctrine of ,christ4 ,but heretics leaving the doctrine of their error are converted to the doctrine of ,christ1 that they may be incorporated with the ,church1 and may begin to belong to the members of that ,dove whose sacrament they previously had2 and therefore what previously they lacked belonging to it is given to them1 that is to say1 peace and charity out of a pure heart1 and of a good conscience1 and of faith unfeigned4#fjd ,but what they previously had belonging to the ,dove is acknowledged1 and received without any depreciation2 just as in the adulteress ,god recognises ,his gifts1 even when she is following her lovers2 because when after her fornication is corrected she is turned again to chastity1 those gifts are not laid to her charge1 but she herself is corrected4#fje ,but just as ,cyprian might have defended himself1 if this testimony of ,john had been cast in his teeth1 whilst he was holding communion with men like these1 so let those against whom it is spoken make their own defence4 ,for to the question before us1 as ,i said before1 it has no reference at all4 ,for ,john says that we are not to bid ,god speed to men of strange doctrine2 but ,paul the apostle says1 with even greater vehemence1 ,if any man that is called a brother be covetous1 or a drunkard1 or anything of the sort1 with such an one no not to eat2#fjf and yet ,cyprian used to admit to fellowship1 not with his private table1 but with the altar of ,god1 his colleagues who were usurers1 and treacherous1 and fraudulent1 and robbers4 ,but in what manner this may be defended has been sufficiently set forth in other books already4 99 99 99 99 99 ,,chap4 ,,xlvi4--#ij4 ,litteus of ,gemelli#fjg said3 ',if the blind lead the blind1 both shall fall into the ditch4'#fjh ,since1 therefore1 it is clear that heretics can give no light#fji to any one1 as being blind themselves1 therefore their baptism is invalid4 #ia4 ,neither do we say that it is valid for salvation so long as they are heretics1 just as it is of no value to those murderers of whom we spoke so long as they hate their brethren3 for they also themselves are in darkness1 and if any one follows them they fall together into the ditch2 and yet it does not follow that they either have not baptism or are unable to confer it4 99 99 99 99 99 ,,chap4 ,,xlvii4--#ib4 ,natalis of ,oea#faj said3 ,it is not only ,i myself who am present1 but also ,pompeius of ,sabrata1#faj and ,dioga of ,leptis ,magna1#faj who commissioned me to represent their views1 being absent indeed in body1 but present in spirit1 who deliver this same judgment as our colleagues1 that heretics cannot have communion with us1 unless they have been baptized with the baptism of the ,church4 #ic4 ,he means1 ,i suppose1 that communion which belongs to the society of the ,dove2 for in the partaking of the sacraments they doubtless held communion with them1 judging no man1 nor removing any from the right of communion if he held a different opinion4 ,but with whatever reference he spoke1 there is no great need for these words being refuted4 ,for certainly a heretic would not be admitted to communion1 unless he had been baptized with the baptism of the ,church4 ,but it is clear that the baptism of the ,church exists even among heretics if it be consecrated with the words of the gospel2 just as the gospel itself belongs to the ,church1 and has nothing to do with their waywardness1 but certainly retains its own holiness4 99 99 99 99 99 ,,chap4 ,,xlviii4--#id4 ,junius of ,neapolis#faa said3 ,i do not depart from the judgment which we once pronounced1 that we should baptize heretics on their coming to the ,church4 #ie4 ,since this man has adduced no argument nor proof from the ,scriptures1 he need not detain us long4 99 99 99 99 99 ,,chap4 ,,xlix4--#if4 ,cyprian of ,carthage said3 ,my opinion has been set forth with the greatest fulness in the letter which has been written to our colleague ,jubaianus1#fab that heretics being called enemies of ,christ and antichrists according to the testimony of the gospel and the apostles1 should1 when they come to the ,church1 be baptized with the one baptism of the ,church1 that from enemies they may be made friends1 and that from antichrists they may be made ,christians4 #ig4 ,what need is there of further disputation here1 seeing that we have already handled with the utmost care that very epistle to ,jubaianus of which he has made mention8 ,and as to what he has said here1 let us not forget that it might be said of all unrighteous men who1 as he himself bears witness1 are in the ,catholic ,church1 and whose power of possessing and of conferring baptism is not questioned by any of us4 ,for they come to the ,church1 who pass to ,christ from the party of the devil1 and build upon the rock1 and are incorporated with the ,dove1 and are placed in security in the garden enclosed and fountain sealed2 where none of those are found who live contrary to the precepts of ,christ1 wherever they may seem to be4 ,for in the epistle which he wrote to ,magnus1 while discussing this very question1 he himself warned us at sufficient length1 and in no ambiguous terms1 of what kind of society we should understand that the ,church consists4 ,for he says1 in speaking of a certain man1 ,let him become an alien and profane1 an enemy to the peace and unity of the ,lord1 not dwelling in the house of ,god1 that is to say1 in the ,church of ,christ1 in which none dwell save those who are of one heart and of one mind4#fac ,let those1 therefore1 who would lay injunctions on us on the authority of ,cyprian1 pay attention for a time to what we here say4 ,for if only those who are of one heart and of one mind dwell in the ,church of ,christ1 beyond all question those were not dwelling in the ,church of ,christ1 however much they might appear to be within1 who of envy and contention were announcing ,christ without charity2 by whom he understands1 not the heretics and schismatics who are mentioned by the ,apostle ,paul1#fad but false brethren holding conversation with him within1 who certainly ought not to have baptized1 because they were not dwelling in the ,church1 in which he himself says that none dwell save those who are of one heart and of one mind3 unless1 indeed1 any one be so far removed from the truth as to say that those were of one heart and of one mind who were envious and malevolent1 and contentious without charity2 and yet they used to baptize3 nor did the detestable waywardness which they displayed in any degree violate or diminish from the sacrament of ,christ1 which was handled and dispensed by them4 99 99 99 99 99 ,,chap4 ,l4--#ih4 ,it is indeed worth while to consider the whole of the passage in the aforesaid letter to ,magnus1 which he has put together as follows3 ,not dwelling1 he says1 in the house of ,god--that is to say1 in the ,church of ,christ--in which none dwell save those that are of one heart and of one mind1 as the ,holy ,spirit says in the ,psalms1 speaking of ',god that maketh men to be of one mind in an house4'#fae ,finally1 the very sacrifices of the ,lord declare that ,christians are united among themselves by a firm and inseparable love for one another4 ,for when the ,lord calls bread1 which is compacted together by the union of many grains1 ,his body1#faf ,he is signifying one people1 whom ,he bore1 compacted into one body2 and when ,he calls wine1 which is pressed out from a multitude of branches and clusters and brought together into one1 ,his blood1#fag ,he also signifies one flock joined together by the mingling of a multitude united into one4 ,these words of the blessed ,cyprian show that he both understood and loved the glory of the house of ,god1 which house he asserted to consist of those who are of one heart and of one mind1 proving it by the testimony of the prophets and the meaning of the sacraments1 and in which house certainly were not found those envious persons1 those malevolent without charity1 who nevertheless used to baptize4 ,from whence it is clear that the sacrament of ,christ can both be in and be administered by those who are not in the ,church of ,christ1 in which ,cyprian himself bears witness that there are none dwelling save those who are of one heart and of one mind4 ,nor can it indeed be said that they are allowed to baptize so long as they are undetected1 seeing that the ,apostle ,paul did not fail to detect those of whose ministry he bears unquestionable testimony in his epistle1 saying that he rejoices that they also were proclaiming ,christ4 ,for he says of them1 ,whether in pretence or in truth1 ,christ is preached2 and ,i therein do rejoice1 yea1 and will rejoice4#fah 99 99 99 99 99 ,,chap4 ,,li4--#ii4 ,taking all these things1 therefore1 into consideration1 ,i think that ,i am not rash in saying that there are some in the house of ,god after such a fashion as not to be themselves the very house of ,god1 which is said to be built upon a rock1#fai which is called the one dove1#fbj which is styled the beauteous bride without spot or wrinkle1#fba and a garden enclosed1 a fountain sealed1 a well of living water1 an orchard of pomegranates with pleasant fruits1#fbb which house also received the keys1 and the power of binding and loosing4#fbc ,if any one shall neglect this house when it arrests and corrects him1 the ,lord says1 ,let him be unto thee as an heathen man and a publican4#fbd ,of this house it is said1 ,lord1 ,i have loved the habitation of ,thy house1 and the place where ,thine honour dwelleth2#fbe and1 ,he maketh men to be of one mind in an house2#fbf and1 ,i was glad when they said unto me1 ,let us go into the house of the ,lord2#fbg and1 ,blessed are they that dwell in ,thy house1 ,o ,lord2 they will be still praising ,thee2#fbh with countless other passages to the same effect4 ,this house is also called wheat1 bringing forth fruit with patience1 some thirty-fold1 some sixty-fold1 and some an hundred-fold4#fbi ,this house is also in vessels of gold and of silver1#fcj and in precious stones and imperishable woods4 ,to this house it is said1 ,forbearing one another in love1 endeavouring to keep the unity of the ,spirit in the bond of peace2#fca and1 ,for the temple of ,god is holy1 which temple ye are4#fcb ,for this house is composed of those that are good and faithful1 and of the holy servants of ,god dispersed throughout the world1 and bound together by the unity of the ,spirit1 whether they know each other personally or not4 ,but we hold that others are said to be in the house after such a sort1 that they belong not to the substance of the house1 nor to the society of fruitful and peaceful justice1 but only as the chaff is said to be among the corn2 for that they are in the house we cannot deny1 when the apostle says1 ,but in a great house there are not only vessels of gold and of silver1 but also of wood and of earth2 and some to honour1 and some to dishonour4#fcc ,of this countless multitude are found to be not only the crowd which within the ,church afflicts the heart of the saints1 who are so few in comparison with so vast a host1 but also the heresies and schisms which exist in those who have burst the meshes of the net1 and may now be said to be rather out of the house than in the house1 of whom it is said1 ,they went out from us1 but they were not of us4#fcd ,for they are more thoroughly separated1 now that they are also divided from us in the body1 than are those who live within the ,church in a carnal and worldly fashion1 and are separated from us in the spirit4 99 99 99 99 99 ,,chap4 ,,lii4--#ajj4 ,of all these several classes1 then1 no one doubts respecting those first1 who are in the house of ,god in such a sense as themselves to be the house of ,god1 whether they be already spiritual1 or as yet only babes nurtured with milk1 but still making progress1 with earnestness of heart1 towards that which is spiritual1 that such men both have baptism so as to be of profit to themselves1 and transmit it to those who follow their example so as to benefit them2 but that in its transmission to those who are false1 whom the ,holy ,spirit shuns1 though they themselves1 so far as lies with them1 confer it so as to be of profit1 yet the others receive it in vain1 since they do not imitate those from whom they receive it4 ,but they who are in the great house after the fashion of vessels to dishonour1 both have baptism without profit to themselves1 and transmit it without profit to those who follow their example3 those1 however1 receive it with profit1 who are united in heart and character1 not to their ministers1 but to the holy house of ,god4 ,but those who are more thoroughly separated1 so as to be rather out of the house than in the house1 have baptism without any profit to themselves2 and1 moreover1 there is no profit to those who receive it from them1 unless they be compelled by urgent necessity to receive it1 and their heart in receiving it does not depart from the bond of unity3 yet nevertheless they possess it1 though the possession be of no avail2 and it is received from them1 even when it is of no profit to those who so receive it1 though1 in order that it may become of use1 they must depart from their heresy or schism1 and cleave to that house of ,god4 ,and this ought to be done1 not only by heretics and schismatics1 but also by those who are in the house through communion in the sacraments1 yet so as to be outside the house through the perversity of their character4 ,for so the sacrament begins to be of profit even to themselves1 which previously was of no avail4 99 99 99 99 99 ,,chap4 ,,liii4--#aja4 ,the question is also commonly raised1 whether baptism is to be held valid which is received from one who had not himself received it1 if1 from some promptings of curiosity1 he had chanced to learn how it ought to be conferred2 and whether it makes no difference in what spirit the recipient receives it1 whether in mockery or in sincerity3 if in mockery1 whether the difference arises when the mockery is of deceit1 as in the ,church1 or in what is thought to be the ,church2 or when it is in jest1 as in a play3 and which is the more accursed1 to receive it deceitfully in the ,church1 or in heresy or schism without deceit1 that is to say1 with full sincerity of heart2 or whether it be worse to receive it deceitfully in heresy or in good faith in a play1 if any one were to be moved by a sudden feeling of religion in the midst of his acting4 ,and yet1 if we compare such an one even with him who receives it deceitfully in the ,catholic ,church itself1 ,i should be surprised if any one were to doubt which of the two should be preferred2 for ,i do not see of what avail the intention of him who gives in truth can be to him who receives deceitfully4 ,but let us consider1 in the case of some one also giving it in deceit1 when both the giver and the recipient are acting deceitfully in the unity of the ,catholic ,church itself1 whether this should rather be acknowledged as baptism1 or that which is given in a play1 if any one should be found who received it faithfully from a sudden impulse of religion3 or whether it be not true that1 so far as the men themselves are concerned1 there is a very great difference between the believing recipient in a play1 and the mocking recipient in the ,church2 but that in regard to the genuineness of the sacrament there is no difference4 ,for if it makes no difference in respect to the genuineness of the sacrament within the ,catholic ,church itself1 whether certain persons celebrate it in truth or in deceit1 so long as both still celebrate the same thing1 ,i cannot see why it should make a difference outside1 seeing that he who receives it is not cloaked by his deceit1 but he is changed by his religious impulse4 ,or have those truthful persons among whom it is celebrated more power for the confirmation of the sacrament1 than those deceitful men by whom and in whom it is celebrated can exert for its invalidation8 ,and yet1 if the deceit be subsequently brought to light1 no one seeks a repetition of the sacrament2 but the fraud is either punished by excommunication or set right by penitence4 #ajb4 ,but the safe course for us is1 not to advance with any rashness of judgment in setting forth a view which has neither been started in any provincial ,council of the ,catholic ,church nor established in a general one2 but to assert1 with all the confidence of a voice that cannot be gainsaid1 what has been confirmed by the consent of the universal ,church1 under the direction of our ,lord ,god and ,saviour ,jesus ,christ4 ,nevertheless1 if any one were to press me--supposing ,i were duly seated in a ,council in which a question were raised on points like these--to declare what my own opinion was1 without reference to the previously expressed views of others1 whose judgment ,i would rather follow1 if ,i were under the influence of the same feelings as led me to assert what ,i have said before1 ,i should have no hesitation in saying that all men possess baptism who have received it in any place1 from any sort of men1 provided that it were consecrated in the words of the gospel1 and received without deceit on their part with some degree of faith2 although it would be of no profit to them for the salvation of their souls if they were without charity1 by which they might be grafted into the ,catholic ,church4 ,for though ,i have faith1 says the apostle1 so that ,i could remove mountains1 but have not charity1 ,i am nothing4#fce ,just as already1 from the established decrees of our predecessors1 ,i have no hesitation in saying that all those have baptism who1 though they receive it deceitfully1 yet receive it in the ,church1 or where the ,church is thought to be by those in whose society it is received1 of whom it was said1 ,they went out from us4#fcf ,but when there was no society of those who so believed1 and when the man who received it did not himself hold such belief1 but the whole thing was done as a farce1 or a comedy1 or a jest1--if ,i were asked whether the baptism which was thus conferred should be approved1 ,i should declare my opinion that we ought to pray for the declaration of ,god's judgment through the medium of some revelation1 seeking it with united prayer and earnest groanings of suppliant devotion1 humbly deferring all the time to the decision of those who were to give their judgment after me1 in case they should set forth anything as already known and determined4 ,and1 therefore1 how much the more must ,i be considered to have given my opinion now without prejudice to the utterance of more diligent research or authority higher than my own6 99 99 99 99 99 ,,chap4 ,,liv4--#ajc4 ,but now ,i think that it is fully time for me to bring to their due termination these books also on the subject of baptism1 in which our ,lord ,god has shown to us1 through the words of the peaceful ,bishop ,cyprian and his brethren who agreed with him1 how great is the love which should be felt for catholic unity2 so that even where they were otherwise minded until ,god should reveal even this to them1#fcg they should rather bear with those who thought differently from themselves1 than sever themselves from them by a wicked schism2 whereby the mouths of the ,donatists are wholly closed1 even if we say nothing of the followers of ,maximian4 ,for if the wicked pollute the good in unity1 then even ,cyprian himself already found no ,church to which he could be joined4 ,but if the wicked do not infect the good in unity1 then the sacrilegious ,donatist has no ground to set before himself for separation4 ,but if baptism is both possessed and transferred by the multitude of others who work the works of the flesh1 of which it is said1 that they which do such things shall not inherit the kingdom of ,god1#fch then it is possessed and transferred also by heretics1 who are numbered among those works2 because they could have transferred it had they remained1 and did not lose it by their secession4 ,but men of this kind confer it on their fellows as fruitlessly and uselessly as the others who resemble them1 inasmuch as they shall not inherit the kingdom of ,god4 ,and as1 when those others are brought into the right path1 it is not that baptism begins to be present1 having been absent before1 but that it begins to profit them1 having been already in them2 so is it the case with heretics as well4 ,whence ,cyprian and those who thought with him could not impose limits on the ,catholic ,church1 which they would not mutilate4 ,but in that they were otherwise minded we feel no fear1 seeing that we too share in their veneration for ,peter2 yet in that they did not depart from unity we rejoice1 seeing that we1 like them1 are founded on the rock4 ,,footnotes3 #eca ,wisd4 ix4 #ae4 #ecb ,gal4 ii4 #aa4 #ecc ,mactaris was in ,byzacene4 #ecd ,siccilibba was in ,zeugitana4 #ece ,gor is variously supposed to be ,garra in ,mauritania1 or ,garriana in ,byzacene4 #ecf ,utica1 the well-known city in ,zeugitana1 where ,cato died4 #ecg #a ,tim4 v4 #bb4 #ech ,matt4 vi4 #ae4 #eci ,germaniciana ,nova was in ,byzacene4 #edj ,rucuma was in ,zeugitana4 #eda ,gen4 i4 #d4 #edb ,the position of ,luperciana is unknown4 #edc ,see #a ,kings xviii4 #ba4 #edd ,matt4 vii4 #bd-bg4 #ede ,midila was in ,numidia4 #edf ,marazana was in ,byzacene4 #edg ,eph4 iv4 #e4 #edh ,nec 444 mutati4 ,nec is restored by ,migne from the ,,mss4 #edi ,eph4 v4 #bg4 ,see ,retract4 ii4 #ah1 quoted on ,i4 xvii4 #bf4 #eej ,bobba was in ,mauritania ,tingitana4 #eea ,rom4 iii4 #c1 #d4 #eeb #b ,cor4 vi4 #af4 #eec ,dionysiana was in ,byzacene4 #eed ,john xx4 #bc4 #eee ,tinisa was in ,zeugitana4 #eef #a ,cor4 xv4 #cc1 #cb4 #eeg #b ,cor4 xi4 #c4 #eeh ,ausnaga was in ,zeugitana4 #eei ,john i4 #cc4 #efj ,victoriana was in ,byzacene4 #efa ,ps4 l4 #af1 #ah4 #efb ,matt4 vii4 #bc4 #efc ,tucca was in ,numidia4 #efd ,he is alluding to ,stephen1 bishop of ,rome1 of whom ,cyprian says in his seventy-fourth epistle 7to ,pompeius73 ,why has the perverse obstinacy of our brother ,stephen burst out to such a point1 that he should even contend that sons of ,god are born of the baptism of ,marcion1 and others who blaspheme against ,god the ,father8 #efe ,zama was in ,numidia1 famous for ,hannibal's defeat by ,scipio4 #eff ,ululi and ,cibaliana were both in ,byzacene4 #efg ,tharassa was in ,numidia4 #efh ,gal4 ii4 #aa4 #efi ,telepte1 or ,thala1 was in ,byzacene4 #egj ,john iii4 #bg4 #ega ,timida ,regia was in ,zeugitana4 #egb ,furni was in ,zeugitana4 #egc ,phil4 iii4 #ae4 #egd ,nova was in ,zeugitana4 #ege ,bulla ,regia was an inland town of ,numidia4 #egf ,cypr4 ,ep4 lxxiii4 sec4 #bj4 #egg ,membresa was in ,zeugitana4 #egh ,john ix4 #ca4 #egi ,buslaceni is probably ,byzacium1 the capital of ,byzacene1 since we know that it was also called ,bizica ,lucana4 #ehj ,abitini was in ,byzacene4 #eha ,aggya1 probably the same as ,aggiva4 #ehb ,the position of ,marcelliana is unknown4 #ehc ,matt4 vi4 #bd4 #ehd ,horrea ,celiae was a village of ,byzacene1 ten miles north of ,hadrumetum4 #ehe ,assura was in ,zeugitana4 #ehf ,see ,eph4 iv4 #d-f4 #ehg ,capsa was in ,byzacene4 #ehh ,rusiccada was at the mouth of the ,thapsus1 in ,numidia4 #ehi ,cuiculi was in ,numidia ,csariensis4 #eij ,hippo ,diarrhytus was on the coast of ,zeugitana4 #eia ,ausafa was in ,zeugitana4 #eib ,gurgites was in ,byzacene4 #eic ,lamasba was in ,numidia4 #eid #b ,cor4 ii4 #ae4 #eie ,mark ix4 #ch4 #eif ,gazaufala was in ,numidia4 #eig ,tucca was in ,mauritania ,csariensis4 #eih ,octavus and ,mascula were in ,numidia4 #eii ,matt4 xvi4 #ah1 #ai4 #fjj ,thambei was in ,byzacene4 #fja ,isa4 xxix4 #ac4 #fjb ,chullabi1 or ,cululi1 was in ,byzacene4 #fjc #b ,john #aj1 #aa4 #fjd #a ,tim4 i4 #e4 #fje ,hos4 ii4 #fjf #a ,cor4 v4 #aa4 #fjg ,gemelli was a ,roman colony in ,numidia4 #fjh ,matt4 xv4 #ad4 #fji ,illuminare2 baptism being often called ,greek3 phtismos4 #faj ,sabrata1 ,oea1 and ,leptis ,magna1 were the three cities whose combination gave its name to ,tripolis4 ,the privilege of bishops to give their votes by proxy in a ,council appears to have existed in very early times1 and is perhaps referable to the example of ,st4 ,paul's interference in the ,council of ,achan ,bishops1 though absent in body1 #a ,cor4 v4 #d4 #faa ,neapolis was in ,zeugitana4 #fab ,cypr4 ,ep4 lxxiii4 #fac ,cypr4 ,ep4 lxix4 sec4 #d4 #fad ,phil4 i4 #ae1 #ag4 #fae ,ps4 lxviii4 #f1 from the ,,lxx4 #faf ,john vi4 #ea4 #fag ,matt4 xxvi4 #bf-bi4 #fah ,phil4 i4 #ah4 #fai ,matt4 xvi4 #ah4 #fbj ,cant4 vi4 #i4 #fba ,eph4 v4 #bg2 cp4 ,retract4 ii4 #ah4 #fbb ,cant4 iv4 #ab1 #ac4 #fbc ,matt4 xvi4 #ai4 #fbd ,matt4 xviii4 #ag4 #fbe ,ps4 xxvi4 #h4 #fbf ,ps4 lxviii4 #f1 from the ,,lxx4 #fbg ,ps4 cxxii4 #a4 #fbh ,ps4 lxxxiv4 #d4 #fbi ,matt4 xiii4 #bc2 ,luke viii4 #ae4 #fcj #b ,tim4 ii4 #bj4 #fca ,eph4 iv4 #b1 #c4 #fcb #a ,cor4 iii4 #ag4 #fcc #b ,tim4 ii4 #bj4 ,in ,retract4 ii4 #ah1 ,augustine says that he thinks the meaning of this last passage to be1 not as ,cyprian took it1 ,ep4 liv4 sec4 #b1 that the vessels of gold and silver are the good1 which are to honour2 the vessels of wood and earth the wicked1 which are to dishonour3 but that the material of the vessels refers to the outward appearance of the several members of the ,church1 and that in each class some will be found to honour1 and some to dishonour4 ,this interpretation he derives from ,tychonius4 #fcd #a ,john ii4 #ai4 #fce #a ,cor4 xiii4 #b4 #fcf #a ,john ii4 #ai4 #fcg ,phil4 iii4 #ae4 #fch ,gal4 v4 #ai-ba4 ,,the ,,three ,,books ,,of ,,augustine1 ,,bishop ,,of ,,hippo1 ,,in ,,answer ,,to ,,the ,,letters ,,of ,,petilian1 ,,the ,,donatist1 ,,bishop ,,of ,,cirta4 ,,book ,,first4 ,,written ,,in ,,the ,,form ,,of ,a ,,letter ,,addressed ,,to ,,the ,,catholics1 ,,in ,,which ,,the ,,first ,,portion ,,of ,,the ,,letter ,,which ,,petilian ,,had ,,written ,,to ,,his ,,adherents ,,is ,,examined ,,and ,,refuted4 ,augustine1 to the well-beloved brethren that belong to the care of our diocese1 greeting in the ,lord4 ,,chap4 ,i4--#a4 ,ye know that we have often wished to bring forward into open notoriety1 and to confute1 not so much from our own arguments as from theirs1 the sacrilegious error of the ,donatist heretics2 whence it came to pass that we wrote letters even to some of their leaders1--not indeed for purposes of communion with them1 for of that they had already in times past rendered themselves unworthy by dissenting from the ,church2 nor yet in terms of reproach1 but of a conciliatory character1 with the view that1 having discussed the question with us which caused them to break off from the holy communion of the whole world1 they might1 on consideration of the truth1 be willing to be corrected1 and might not defend the headstrong perversity of their predecessors with a yet more foolish obstinacy1 but might be reunited to the ,catholic stock1 so as to bring forth the fruits of charity4 ,but as it is written1 ,i am for peace1 but when ,i speak they are for war1#fci so they rejected my letters1 just as they hate the very name of peace1 in whose interests they were written4 ,now1 however1 as ,i was in the church of ,constantina1 ,absentius being present1 with my colleague ,fortunatus1 his bishop1 the brethren brought before my notice a letter1 which they said that a bishop of the said schism had addressed to his presbyters1 as was set forth in the superscription of the letter itself4 ,when ,i had read it1 ,i was so amazed to find that in his very first words he cut away the very roots of the whole claims of his party to communion1 that ,i was unwilling to believe that it could be the letter of a man who1 if fame speaks truly1 is especially conspicuous among them for learning and eloquence4 ,but some of those who were present when ,i read it1 being acquainted with the style and character of his composition1 gradually persuaded me that it was undoubtedly his address4 ,i thought1 however1 that whoever the author might be1 it required refutation1 lest the writer should seem to himself1 in the company of the inexperienced1 to have written something of weight against the ,catholic ,church4 #b4 ,the first point1 then1 that he lays down in his letter is the statement1 that we find fault with them for the repetition of baptism1 while we ourselves pollute our souls with a laver stained with guilt4 ,but to what profit is it that ,i should reproduce all his insulting terms8 ,for1 since it is one thing to strengthen proofs1 another thing to meddle with abusive words by way of refutation1 let us rather turn our attention to the mode in which he has sought to prove that we do not possess baptism1 and that therefore they do not require the repetition of what was already present1 but confer what hitherto was wanting4 ,for he says3 ,what we look for is the conscience of the giver to cleanse that of the recipient4 ,but supposing the conscience of the giver is concealed from view1 and perhaps defiled with sin1 how will it be able to cleanse the conscience of the recipient1 if1 as he says1 what we look for is the conscience of the giver to cleanse that of the recipient8 ,for if he should say that it makes no matter to the recipient what amount of evil may lie concealed from view in the conscience of the giver1 perhaps that ignorance may have such a degree of efficacy as this1 that a man cannot be defiled by the guilt of the conscience of him from whom he receives baptism1 so long as he is unaware of it4 ,let it then be granted that the guilty conscience of his neighbour cannot defile a man so long as he is unaware of it1 but is it therefore clear that it can further cleanse him from his own guilt8 99 99 99 99 99 ,,chap4 ,,ii4--#c4 ,whence1 then1 is a man to be cleansed who receives baptism1 when the conscience of the giver is polluted without the knowledge of him who is to receive it8 ,especially when he goes on to say1 ,for he who receives faith from the faithless receives not faith1 but guilt4 ,there stands before us one that is faithless ready to baptize1 and he who should be baptized is ignorant of his faithlessness3 what think you that he will receive8 ,faith1 or guilt8 ,if you answer faith1 then you will grant that it is possible that a man should receive not guilt1 but faith1 from him that is faithless2 and the former saying will be false1 that he who receives faith from the faithless receives not faith1 but guilt4 ,for we find that it is possible that a man should receive faith even from one that is faithless1 if he be not aware of the faithlessness of the giver4 ,for he does not say1 ,he who receives faith from one that is openly and notoriously faithless2 but he says1 ,he who receives faith from the faithless receives not faith1 but guilt2 which certainly is false when a person is baptized by one who hides his faithlessness4 ,but if he shall say1 ,even when the faithlessness of the baptizer is concealed1 the recipient receives not faith from him1 but guilt1 then let them rebaptize those who are well known to have been baptized by men who in their own body have long concealed a life of guilt1 but have eventually been detected1 convicted1 and condemned4 99 99 99 99 99 ,,chap4 ,,iii4--,for1 so long as they escaped detection1 they could not bestow faith on any whom they baptized1 but only guilt1 if it be true that whosoever receives faith from one that is faithless receives not faith1 but guilt4 ,let them therefore be baptized by the good1 that they may be enabled to receive not guilt1 but faith4 #d4 ,but how1 again1 shall they have any certainty about the good who are to give them faith1 if what we look to is the conscience of the giver1 which is unseen by the eyes of the proposed recipient8 ,therefore1 according to their judgment1 the salvation of the spirit is made uncertain1 so long as in opposition to the holy ,scriptures1 which say1 ,it is better to trust in the ,lord than to put confidence in man1#fdj and1 ,cursed be the man that trusteth in man1#fda they remove the hope of those who are to be baptized from the ,lord their ,god1 and persuade them that it should be placed in man2 the practical result of which is1 that their salvation becomes not merely uncertain1 but actually null and void4 ,for salvation belongeth unto the ,lord1#fdb and vain is the help of man4#fdc ,therefore1 whosoever places his trust in man1 even in one whom he knows to be just and innocent1 is accursed4 ,whence also the ,apostle ,paul finds fault with those who said they were of ,paul1 saying1 ,was ,paul crucified for you8 or were ye baptized in the name of ,paul8#fdd 99 99 99 99 99 ,,chap4 ,,iv4--#e4 ,wherefore1 if they were in error1 and would have perished had they not been corrected1 who wished to be of ,paul1 what must we suppose to be the hope of those who wished to be of ,donatus8 ,for they use their utmost endeavours to prove that the origin1 root1 and head of the baptized person is none other than the individual by whom he is baptized4 ,the result is1 that since it is very often a matter of uncertainty what kind of man the baptizer is1 the hope therefore of the baptized being of uncertain origin1 of uncertain root1 of uncertain head1 is of itself uncertain altogether4 ,and since it is possible that the conscience of the giver may be in such a condition as to be accursed and defiled without the knowledge of the recipient1 it results that1 being of an accursed origin1 accursed root1 accursed head1 the hope of the baptized may prove to be vain and ungrounded4 ,for ,petilian expressly states in his epistle1 that everything consists of an origin and root2 and if it have not something for a head1 it is nothing4 ,and since by the origin and root and head of the baptized person he wishes to be understood the man by whom he is baptized1 what good does the unhappy recipient derive from the fact that he does not know how bad a man his baptizer really is8 ,for he does not know that he himself has a bad head1 or actually no head at all4 ,and yet what hope can a man have1 who1 whether he is aware of it or not1 has either a very bad head or no head at all8 ,can we maintain that his very ignorance forms a head1 when his baptizer is either a bad head or none at all8 ,surely any one who thinks this is unmistakeably without a head4 99 99 99 99 99 ,,chap4 ,v4--#f4 ,we ask1 therefore1 since he says1 ,he who receives faith from the faithless receives not faith1 but guilt1 and immediately adds to this the further statement1 that everything consists of an origin and root2 and if it have not something for a head1 it is nothing2--we ask1 ,i say1 in a case where the faithlessness of the baptizer is undetected3 ,if1 then1 the man whom he baptizes receives faith1 and not guilt2 if1 then1 the baptizer is not his origin and root and head1 who is it from whom he receives faith8 where is the origin from which he springs8 where is the root of which he is a shoot8 where the head which is his starting-point8 ,can it be1 that when he who is baptized is unaware of the faithlessness of his baptizer1 it is then ,christ who is the origin and root and head8 ,alas for human rashness and conceit6 ,why do you not allow that it is always ,christ who gives faith1 for the purpose of making a man a ,christian by giving it8 ,why do you not allow that ,christ is always the origin of the ,christian1 that the ,christian always plants his root in ,christ1 that ,christ is the head of the ,christian8 ,do we then maintain that1 even when spiritual grace is dispensed to those that believe by the hands of a holy and faithful minister1 it is still not the minister himself who justifies1 but that ,one of whom it is said1 that ,he justifieth the ungodly8#fde ,but unless we admit this1 either the ,apostle ,paul was the head and origin of those whom he had planted1 or ,apollos the root of those whom he had watered1 rather than ,he who had given them faith in believing2 whereas the same ,paul says1 ,i have planted1 ,apollos watered1 but ,god gave the increase3 so then neither is he that planteth anything1 nor he that watereth1 but ,god that giveth the increase4#fdf ,nor was the apostle himself their root1 but rather ,he who says1 ,i am the vine1 ye are the branches4#fdg ,how1 too1 could he be their head1 when he says1 that we1 being many1 are one body in ,christ1#fdh and expressly declares in many passages that ,christ ,himself is the head of the whole body8 99 99 99 99 99 ,,chap4 ,,vi4--#g4 ,wherefore1 whether a man receive the sacrament of baptism from a faithful or a faithless minister1 his whole hope is in ,christ1 that he fall not under the condemnation that cursed is he that placeth his hope in man4 ,otherwise1 if each man is born again in spiritual grace of the same sort as he by whom he is baptized1 and if when he who baptizes him is manifestly a good man1 then he himself gives faith1 he is himself the origin and root and head of him who is being born2 whilst1 when the baptizer is faithless without its being known1 then the baptized person receives faith from ,christ1 then he derives his origin from ,christ1 then he is rooted in ,christ1 then he boasts in ,christ as his head1--in that case all who are baptized should wish that they might have faithless baptizers1 and be ignorant of their faithlessness3 for however good their baptizers might have been1 ,christ is certainly beyond comparison better still2 and ,he will then be the head of the baptized1 if the faithlessness of the baptizer shall escape detection4 99 99 99 99 99 ,,chap4 ,,vii4--#h4 ,but if it is perfect madness to hold such a view 7for it is ,christ always that justifieth the ungodly1 by changing his ungodliness into ,christianity2 it is from ,christ always that faith is received1 ,christ is always the origin of the regenerate and the head of the ,church71 what weight1 then1 will those words have1 which thoughtless readers value by their sound1 without inquiring what their inner meaning is8 ,for the man who does not content himself with hearing the words with his ear1 but considers the meaning of the phrase1 when he hears1 ,what we look to is the conscience of the giver1 that it may cleanse the conscience of the recipient1 will answer1 ,the conscience of man is often unknown to me1 but ,i am certain of the mercy of ,christ3 when he hears1 ,he who receives faith from the faithless receives not faith1 but guilt1 will answer1 ,christ is not faithless1 from whom ,i receive not guilt1 but faith3 when he hears1 ,everything consists of an origin and root2 and if it have not something for a head1 is nothing1 will answer1 ,my origin is ,christ1 my root is ,christ1 my head is ,christ4 ,when he hears1 ,nor does anything well receive second birth1 unless it be born again of good seed1 he will answer1 ,the seed of which ,i am born again is the ,word of ,god1 which ,i am warned to hear with attention1 even though he through whom ,i hear it does not himself do what he preaches2 according to the words of the ,lord1 which make me herein safe1 ,all whatsoever they bid you observe1 that observe and do2 but do not ye after their works3 for they say1 and do not4#fdi ,when he hears1 ,what perversity must it be1 that he who is guilty through his own sins should make another free from guilt6 he will answer1 ,no one makes me free from guilt but ,he who died for our sins1 and rose again for our justification4 ,for ,i believe1 not in the minister by whose hands ,i am baptized1 but in ,him who justifieth the ungodly1 that my faith may be counted unto me for righteousness4#fej 99 99 99 99 99 ,,chap4 ,,viii4--#i4 ,when he hears1 ,every good tree bringeth good fruit1 but a corrupt tree bringeth forth evil fruit3 do men gather grapes of thorns8#fea and1 ,a good man out of the good treasure of his heart bringeth forth good things1 and an evil man out of the evil treasure bringeth forth evil things2#feb he will answer1 ,this therefore is good fruit1 that ,i should be a good tree1 that is1 a good man2 that ,i should show forth good fruit1 that is1 good works4 ,but this will be given to me1 not by him that planteth1 nor by him that watereth1 but by ,god that giveth the increase4 ,for if the good tree be the good baptizer1 so that his good fruit should be the man whom he baptizes1 then any one who has been baptized by a bad man1 even if his wickedness be not manifest1 will have no power to be good1 for he is sprung from an evil tree4 ,for a good tree is one thing2 a tree whose quality is concealed1 but yet bad1 is another4 ,or if1 when the tree is bad1 but hides its badness1 then whosoever is baptized by it is born not of it1 but of ,christ2 then they are justified with more perfect holiness who are baptized by the bad who hide their evil nature1 than they who are baptized by the manifestly good4#fec 99 99 99 99 99 ,,chap4 ,,ix4--#aj4 ,again1 when he hears1 ,he that is washed by one dead1 his washing profiteth him nought1#fed he will answer1 ,christ1 being raised from the dead1 dieth no more2 death hath no more dominion over ,him3#fee of whom it is said1 ,the same is ,he which baptizeth with the ,holy ,ghost4#fef ,but they are baptized by the dead1 who are baptized in the temples of idols4 ,for even they themselves do not suppose that they receive the sanctification which they look for from their priests1 but from their gods2 and since these were men1 and are dead in such sort as to be now neither upon earth nor in the rest of heaven1#feg they are truly baptized by the dead3 and the same answer will hold good if there be any other way in which these words of holy ,scripture may be examined1 and profitably discussed and understood4 ,for if in this place ,i understand a baptizer who is a sinner1 the same absurdity will follow1 that whosoever has been baptized by an ungodly man1 even though his ungodliness be undiscovered1 is yet washed in vain1 as though baptized by one dead4 ,for he does not say1 ,he that is baptized by one manifestly dead1 but absolutely1 by one dead4 ,and if they consider any man to be dead whom they know to be a sinner1 but any one in their communion to be alive1 even though he manages most adroitly to conceal a life of wickedness1 in the first place with accursed pride they claim more for themselves than they ascribe to ,god1 that when a sinner is unveiled to them he should be called dead1 but when he is known by ,god he is held to be alive4 ,in the next place1 if that sinner is to be called dead who is known to be such by men1 what answer will they make about ,optatus1 whom they were afraid to condemn though they had long known his wickedness8 ,why are those who were baptized by him not said to have been baptized by one dead8 ,did he live because faith was in his company8#feh--;an elegant and well-turned saying of some early colleagues of their own1 which they themselves are wont to quote with pride1 not understanding that at the death of the haughty ,goliath it was his own sword by which his head was cut off4#fei 99 99 99 99 99 ,,chap4 ,x4--#aa4 ,lastly1 if they are willing to give the name of dead neither to the wicked man whose sin is hidden1 nor to him whose sin is manifest1 but who has yet not been condemned by them1 but only to him whose sin is manifest and condemned1 so that whosoever is baptized by him is himself baptized by the dead1 and his washing profits him nothing2 what are we to say of those whom their own party have condemned by the unimpeachable voice of a general ,council1#ffj together with ,maximianus and the others who ordained him1--,i mean ,felicianus of ,musti1 and ,prtextatus of ,assura1 of whom ,i speak in the meantime1 who are counted among the twelve ordainers of ,maximianus1 as erecting an altar in opposition to their altar at which ,primianus stands8 ,they at any rate are reckoned by them among the dead4 ,to this we have the express testimony of the noble decree of that ,council of theirs which formerly called forth shouts of unreserved#ffa applause when it was recited among them for the purpose of being decreed1 but which would now be received in silence if we should chance to recite it in their ears2 whereas they should rather have been slow at first to rejoice in its eloquence1 lest they should afterwards come to mourn over it when its credit was destroyed4 ,for in it they speak in the following terms of the followers of ,maximianus1 who were shut out from their communion3 ,seeing that the shipwrecked members of certain men have been dashed by the waves of truth upon the sharp rocks1 and after the fashion of the ,egyptians1 the shores are covered with the bodies of the dying2 whose punishment is intensified in death itself1 since after their life has been wrung from them by the avenging waters1 they fail to find so much as burial4 ,in such gross terms1 indeed1 do they insult those who were guilty of schism from their body1 that they call them dead and unburied2 but certainly they ought to have wished that they might obtain burial1 if it were only that they might not have seen ,optatus ,gildonianus advancing with a military force1 and like a sweeping wave that dashes beyond its fellows1 sucking back ,felicianus and ,prtextatus once again within their pale1 out of the multitude of bodies lying unburied on the shore4 99 99 99 99 99 ,,chap4 ,,xi4--#ab4 ,of these ,i would ask1 whether by coming to their sea they were restored to life1 or whether they are still dead there8 ,for if still they are none the less corpses1 then the laver cannot in any way profit those who are baptized by such dead men4 ,but if they have been restored to life1 yet how can the laver profit those whom they baptized before outside1 while they were lying without life1 if the passage1 ,he who is baptized by the dead1 of what profit is his baptism to him1 is to be understood in the way in which they think8 ,for those whom ,prtextatus and ,felicianus baptized while they were yet in communion with ,maximianus are now retained among them1 sharing in their communion1 without being again baptized1 together with the same men who baptized them--,i mean ,felicianus and ,prtextatus3 taking occasion by which fact1 if it were not that they cherish the beginning of their own obstinacy1 instead of considering the certain end of their spiritual salvation1 they would certainly be bound to vigilance1 and ought to recover the soundness of their senses1 so as to breathe again in ,catholic peace2 if only1 laying aside the swelling of their pride1 and overcoming the madness of their stubbornness1 they would take heed and see what monstrous sacrilege it is to curse the baptism of the foreign churches1 which we have learned from the sacred books were planted in primitive times1 and to receive the baptism of the followers of ,maximianus1 whom they have condemned with their own lips4 99 99 99 99 99 ,,chap4 ,,xii4--#ac4 ,but our brethren themselves1 the sons of the aforesaid churches1 were both ignorant at the time1 and still are ignorant1 of what has been done so many years ago in ,africa3 wherefore they at any rate cannot be defiled by the charges which have been brought1 on the part of the ,donatists1 against the ,africans1 without even knowing whether they were true4 ,but the ,donatists having openly separated and divided themselves off1 although they are even said to have taken part in the ordination of ,primianus1 yet condemned the said ,primianus1 ordained another bishop in opposition to ,primianus1 baptized outside the communion of ,primianus1 rebaptized after ,primianus1 and returned to ,primianus with their disciples who had been baptized by themselves outside1 and never rebaptized by any one inside4 ,if such a union with the party of ,maximianus does not pollute the ,donatists1 how can the mere report concerning the ,africans pollute the foreigners8 ,if the lips meet together without offence in the kiss of peace1 which reciprocally condemned each other1 why is each man that is condemned by them in the churches very far removed by the intervening sea from their jurisdiction1 not saluted with a kiss as a faithful ,catholic1 but driven forth with a blast of indignation as an impious pagan8 ,and if1 in receiving the followers of ,maximianus1 they made peace in behalf of their own unity1 far be it from us to find fault with them1 save that they cut their own throats by their decision1 that whereas1 to preserve unity in their schism1 they collect together again what had been parted from themselves1 they yet scorn to reunite their schism itself to the true unity of the ,church4 99 99 99 99 99 ,,chap4 ,,xiii4--#ad4 ,if1 in the interests of the unity of the party of ,donatus1 no one rebaptizes those who were baptized in a wicked schism1 and men1 who are guilty of a crime of such enormity as to be compared by them in their ,council to those ancient authors of schism whom the earth swallowed up alive1#ffb are either unpunished after separation1 or restored again to their position after condemnation2 why is it that1 in defence of the unity of ,christ1 which is spread throughout the whole inhabited world1 of which it has been predicted that it shall have dominion from sea to sea1 and from the river unto the ends of the earth1#ffc--;a prediction which seems from actual proof to be in process of fulfilment2 why is it that1 in defence of this unity1 they do not acknowledge the true and universal law of that inheritance which rings forth from the books that are common to us all3 ,i shall give ,thee the heathen for ,thine inheritance1 and the uttermost parts of the earth for ,thy possession8#ffd ,in behalf of the unity of ,donatus1 they are not compelled to call together again what they have scattered abroad1 but are warned to hear the cry of the ,scriptures3 why will they not understand that they meet with such treatment through the mercy of ,god1 that since they brought false charges against the ,catholic ,church1 by contact as it were with which they were unwilling to defile their own excessive sanctity1 they should be compelled by the sovereign authority of ,optatus ,gildonianus to receive again and associate with themselves true offences of the greatest enormity1 condemned by the true voice1 as they say1 of their own general ,council8 ,let them at length perceive how they are filled with the true crimes of their own party1 after inventing fictitious crimes wherewith to charge their brethren1 when1 even if the charges had been true1 they ought at length to feel how much should be endured in the cause of peace1 and in behalf of ,christ's peace to return to a ,church which did not condemn crimes undiscovered1 if on behalf of the peace of ,donatus they were ready to pardon such as were condemned4 99 99 99 99 99 ,,chap4 ,,xiv4--#ae4 ,therefore1 brethren1 let it suffice us that they should be admonished and corrected on the one point of their conduct in the matter of the followers of ,maximianus4 ,we do not ransack ancient archives1 we do not bring to light the contents of time-honoured libraries1 we do not publish our proofs to distant lands2 but we bring in1 as arbiters betwixt us1 all the proofs derived from our ancestors1 we spread abroad the witness that cries aloud throughout the world4 99 99 99 99 99 ,,chap4 ,,xv4--#af4 ,look at the states of ,musti and ,assura3 there are many still remaining in this life and in this province who have severed themselves1 and many from whom they have severed themselves2 many who have erected an altar1 and many against whom that altar has been erected2 many who have condemned1 and many who have been condemned2 who have received1 and who have been received2 who have been baptized outside1 and not baptized again within3 if all these things in the cause of unity defile1 let the defiled hold their tongues2 if these things in the cause of unity do not defile1 let them submit to correction1 and terminate their strife4 99 99 99 99 99 ,,chap4 ,,xvi4--#ag4 ,as for the words which follow in his letter1 the writer himself could scarcely fail to laugh at them1 when1 having made an unlearned and lying use of the proof in which he quotes the words of ,scripture1 ,he who is washed by the dead1 what profiteth him his washing8 he endeavours to show to us how far a traditor being still in life may be accounted dead4 ,and then he goes on further to say3 ,that man is dead who has not been worthy to be born again in true baptism2 he is likewise dead1 who1 although born in genuine baptism1 has joined himself to a traditor4 ,if1 therefore1 the followers of ,maximianus are not dead1 why do the ,donatists say1 in their general ,council1 that the shores are covered with their dying bodies8 ,but if they are dead1 whence is there life in the baptism which they gave8 ,again1 if ,maximianus is not dead1 why is a man baptized again who had been baptized by him8 ,but if he is dead1 why is not also ,felicianus of ,musti dead with him1 who ordained him1 and might have died beyond the sea with some ,african colleague or another who was a traditor8 ,or1 if he also is himself dead1 how is there life with him in your society in those who1 having been baptized outside by him who is dead1 have never been baptized again within8 99 99 99 99 99 ,,chap4 ,,xvii4--#ah4 ,then he further adds3 ,both are without the life of baptism1 both he who never had it at all1 and he who had it but has lost it4 ,he therefore never had it1 whom ,felicianus1 the follower of ,maximianus or ,prtextatus1 baptized outside2 and these men themselves have lost what once they had4 ,when1 therefore1 these were received with their followers1 who gave to those whom they baptized what previously they did not have8 and who restored to themselves what they had lost8 ,but they took away with them the form of baptism1 but lost the veritable excellence of baptism by their wicked schism4 ,why do you repudiate the form itself1 which is holy at all times and all places1 in the ,catholics whom you have not heard1 whilst you are willing to acknowledge it in the followers of ,maximianus whom you have punished8 #ai4 ,but whatever he seemed to himself to say by way of accusation about the traitor ,judas1 ,i see not how it can concern us1 who are not proved by them to have betrayed our trust2 nor1 indeed1 if such treason were proved on the part of any who before our time have died in our communion1 would that treason in any way defile us by whom it was disavowed1 and to whom it was displeasing4 ,for if they themselves are not defiled by offences condemned by themselves1 and afterwards condoned1 how much less can we be defiled by what we have disavowed so soon as we have heard of them6 ,however weighty1 therefore1 his invective against traditors1 let him be assured that they are condemned by me in precisely the same terms4 ,but yet ,i make a distinction2 for he accuses one on my side who has long been dead without having been condemned in any investigation made by me4 ,i point to a man adhering closely to his side1 who had been condemned by him1 or at least had been separated by a sacrilegious schism1 and whom he received again with undiminished honour4 99 99 99 99 99 ,,chap4 ,,xviii4--#bj4 ,he says3 ,you who are a most abandoned traditor have come out in the character of a persecutor and murderer of us who keep the law4 ,if the followers of ,maximianus kept the law when they separated from you1 then we may acknowledge you as a keeper of the law1 when you are separated from the ,church spread abroad throughout the world4 ,but if you raise the question of persecutions1 ,i at once reply3 ,if you have suffered anything unjustly1 this does not concern those who1 though they disapprove of men who act in such a way1#ffe yet endure them for the peace that is in unity1 in a manner deserving of all praise4 ,wherefore you have nothing to bring up against the ,lord's wheat1 who endure the chaff that is among them till the last winnowing1 from whom you never would have separated yourself1 had you not shown yourself lighter than chaff by flying away under the blast of temptation before the coming of the ,winnower4 ,but not to leave this one example1 which the ,lord hath thrust back in their teeth1 to close the mouths of these men1 for their correction if they will show themselves to be wise1 but for their confusion if they remain in their folly3 if those are more just that suffer persecution than those who inflict it1 then those same followers of ,maximianus are the more just1 whose basilica was utterly overthrown1 and who were grievously maltreated by the military following of ,optatus1 when the mandates of the proconsul1 ordering that all of them should be shut out of the basilicas1 were manifestly procured by the followers of ,primianus4 ,wherefore1 if1 when the emperors hated their communion1 they ventured on such violent measures for the persecution of the followers of ,maximianus1 what would they do if they were enabled to work their will by being in communion with kings8 ,and if they did such things as ,i have mentioned for the correction of the wicked1 why are they surprised that ,catholic emperors should decree with greater power that they should be worked upon and corrected who endeavour to rebaptize the whole ,christian world1 when they have no ground for differing from them8 seeing that they themselves bear witness that it is right to bear with wicked men even where they have true charges to bring against them in the cause of peace1 since they received those whom they had themselves condemned1 acknowledging the honours conferred among themselves1 and the baptism administered in schism4 ,let them at length consider what treatment they deserve at the hands of the ,christian powers of the world1 who are the enemies of ,christian unity throughout the world4 ,if1 therefore1 correction be bitter1 yet let them not fail to be ashamed2 lest1 when they begin to read what they themselves have written1 they be overcome with laughter1 when they do not find in themselves what they wish to find in others1 and fail to recognise#fff in their own case what they find fault with in their neighbours4 99 99 99 99 99 ,,chap4 ,,xix4--#ba4 ,what1 then1 does he mean by quoting in his letter the words with which our ,lord addressed the ,jews3 ,wherefore1 behold1 ,i send unto you prophets1 and wise men1 and scribes2 and some of them ye shall kill and crucify1 and some of them shall ye scourge8#ffg ,for if by the wise men and the scribes and the prophets they would have themselves be understood1 while we were as it were the persecutors of the prophets and wise men1 why are they unwilling to speak with us1 seeing they are sent to us8 ,for1 indeed1 if the man who wrote that epistle which we are at this present moment answering1 were to be pressed by us to acknowledge it as his own1 stamping its authenticity with his signature1 ,i question much whether he would do it1 so thoroughly afraid are they of our possessing any words of theirs4 ,for when we were anxious by some means or other to procure the latter part of this same letter1 because those from whom we obtained it were unable to describe the whole of it1 no one who was asked for it was willing to give it to us1 so soon as they knew that we were making a reply to the portion which we had4 ,therefore1 when they read how the ,lord says to the prophet1 ,cry aloud1 spare not1 lift up thy voice like a trumpet1 and show my people their transgression1#ffh these men who are sent to us as prophets have no fears on this score1 but take every precaution that their crying may not be heard by us3 which they certainly would not fear if what they spoke of us were true4 ,but their apprehension is not groundless1 as it is written in the ,psalm1 ,the mouth of them that speak lies shall be stopped4#ffi ,for if the reason that they do not receive our baptism be that we are a generation of vipers--to use the expression in his epistle--why did they receive the baptism of the followers of ,maximianus1 of whom their ,council speaks in the following terms3 ,because the enfolding of a poisoned womb has long concealed the baneful offspring of a viper's seed1 and the moist concretions of conceived iniquity have by slow heat flowed forth into the members of serpents8 ,is it not therefore of themselves also that it is said in the same ,council1 ,the poison of asps is under their lips1 their mouth is full of cursing and bitterness1 their feet are swift to shed blood2 destruction and unhappiness is in their ways1 and the way of peace have they not known8#fgj ,and yet they now hold these men themselves in undiminished honour1 and receive within their body those whom these men had baptized without4 99 99 99 99 99 ,,chap4 ,,xx4--#bb4 ,wherefore all this about the generation of vipers1 and the poison of asps under their lips1 and all the other things which they have said against those which have not known the way of peace1 are really1 if they would but speak the truth1 more strictly applicable to themselves1 since for the sake of the peace of ,donatus they received the baptism of these men1 in respect of which they used the expressions quoted above in the wording of the decree of the ,council2 but the baptism of the ,church of ,christ dispersed throughout the world1 from which peace itself came into ,africa1 they repudiate1 to the sacrilegious wounding of the peace of ,christ4 ,which1 therefore1 are rather the false prophets1 who come in sheep's clothing1 whilst inwardly they are ravening wolves1#fga--they who either fail to detect the wicked in the ,catholic ,church1 and communicate with them in all innocence1 or else for the sake of the peace of unity are bearing with those whom they cannot separate from the threshing-floor of the ,lord before the ,winnower shall come2 or they who do in schism what they censure in the ,catholic ,church1 and receive in their own separation1 when manifest to all and condemned by their own voice1 what they profess that they shun in the unity of the ,church when it calls for toleration1 and does not even certainly exist8 99 99 99 99 99 ,,chap4 ,,xxi4--#bc4 ,lastly1 it has been said1 as he himself has also quoted1 ,ye shall know them by their fruits3#fgb let us therefore examine into their fruits4 ,you bring up against our predecessors their delivery of the sacred books4 ,this very charge we urge with greater probability against their accusers themselves4 ,and not to carry our search too far1 in the same city of ,constantina your predecessors ordained ,silvanus bishop at the very outset of his schism4 ,he1 while he was still a sub-deacon1 was most unmistakeably entered as a traditor in the archives of the city4 ,if you on your side bring forward documents against our predecessors1 all that we ask is equal terms1--that we should either believe both to be true or both to be false4 ,if both are true1 you are unquestionably guilty of schism1 who have pretended that you avoid offences in the communion of the whole world1 which you had commonly among you in the small fragment of your own sect4 ,but again1 if both are false1 you are unquestionably guilty of schism1 who1 on account of the false charges of giving up the sacred books1 are staining yourselves with the heinous offence of severance from the ,church4 ,but if we have something to urge in accusation while you have nothing1 or if our charges are true whilst yours are false1 it is no longer matter of discussion how thoroughly your mouths are closed4 99 99 99 99 99 ,,chap4 ,,xxii4--#bd4 ,what if the holy and true ,church of ,christ were to convince and overcome you1 even if we held no documents in support of our cause1 or only such as were false1 while you had possession of some genuine proofs of delivery of the sacred books8 what would then remain for you1 except that1 if you would1 you should show your love of peace1 or otherwise should hold your tongues8#fgc ,for whatever1 in that case1 you might bring forward in evidence1 ,i should be able to say with the greatest ease and the most perfect truth1 that then you are bound to prove as much to the full and catholic unity of the ,church already spread abroad and established throughout so many nations1 to the end that you should remain within1 and that those whom you convict should be expelled4 ,and if you have endeavoured to do this1 certainly you have not been able to make good your proof2 and being vanquished or enraged1 you have separated yourselves1 with all the heinous guilt of sacrilege1 from the guiltless men who could not condemn on insufficient proof4 ,but if you have not even endeavoured to do this1 then with most accursed and unnatural blindness you have cut yourselves off from the wheat of ,christ1 which grows throughout ,his whole fields1 that is1 throughout the whole world1 until the end1 because you have taken offence at a few tares in ,africa4#fgd 99 99 99 99 99 ,,chap4 ,,xxiii4--#be4 ,in conclusion1 the ,testament is said to have been given to the flames by certain men in the time of persecution4 ,now let its lessons be read1 from whatever source it has been brought to light4 ,certainly in the beginning of the promises of the ,testator this is found to have been said to ,abraham3 ,in thy seed shall all the nations of the earth be blessed2#fge and this saying is truthfully interpreted by the apostle3 ,to thy seed1 he says1 which is ,christ4#fgf ,no betrayal on the part of any man has made the promises of ,god of none effect4 ,hold communion with all the nations of the earth1 and then you may boast that you have preserved the ,testament from the destruction of the flames4 ,but if you will not do so1 which party is the rather to be believed to have insisted on the burning of the ,testament1 save that which will not assent to its teaching when it is brought to light8 ,for how much more certainly1 without any sacrilegious rashness1 can he be held to have joined the company of traditors who now persecutes with his tongue the ,testament which they are said to have persecuted with the flames6 ,you charge us with the persecution3 the true wheat of the ,lord answers you1 ,either it was done justly1 or it was done by the chaff that was among us4 ,what have you to say to this8 ,you object that we have no baptism3 the same true wheat of the ,lord answers you1 that the form of the sacrament even within the ,church fails to profit some1 as it did no good to ,simon ,magus when he was baptized1 much more it fails to profit those who are without4 ,yet that baptism remains in them when they depart1 is proved from this1 that it is not restored to them when they return4 ,never1 therefore1 except by the greatest shamelessness1 will you be able to cry out against that wheat1 or to call them false prophets clad in sheep's clothing1 whilst inwardly they are ravening wolves2 since either they do not know the wicked in the unity of the ,catholic ,church1 or for the sake of unity bear with those whom they know4 99 99 99 99 99 ,,chap4 ,,xxiv4--#bf4 ,but let us turn to the consideration of your fruits4 ,i pass over the tyrannous exercise of authority in the cities1 and especially in the estates of other men2 ,i pass over the madness of the ,circumcelliones1 and the sacrilegious and profane adoration of the bodies of those who had thrown themselves of their own accord over precipices1 the revellings of drunkenness1 and the ten years' groaning of the whole of ,africa under the cruelty of the one man ,optatus ,gildonianus3 all this ,i pass over1 because there are certain among you who cry out that these things are1 and have ever been1 displeasing to them4 ,but they say that they bore with them in the cause of peace1 because they could not put them down2 wherein they condemn themselves by their own judgment3 for if indeed they felt such love for peace1 they never would have rent in twain the bond of unity4 ,for what madness can be greater1 than to be willing to abandon peace in the midst of peace itself1 and to be anxious to retain it in the midst of discord8 ,therefore1 for the sake of those who pretend that they do not see the evils of this same faction of ,donatus1 which all men see and blame1 ignoring them even to the extent of saying of ,optatus himself1 ,what did he do8 ,who accused him8 ,who convicted him8 ,i know nothing1 ,i saw nothing1 ,i heard nothing1--for the sake of these1 ,i say1 who pretend that they are ignorant of what is generally notorious1 the party of ,maximianus has arisen1 through whom their eyes are opened1 and their mouths are closed3 for they openly sever themselves2 they openly erect altar against altar2 they are openly in a ,council#fgg called sacrilegious and vipers1 and swift to shed blood1 to be compared with ,dathan and ,abiram and ,korah1 and are condemned in cutting terms of abhorrence2 and are as openly received again with undiminished honours in company with those whom they have baptized4 ,such are the fruits of these men1 who do all this for the peace of ,donatus1 that they may clothe themselves in sheep's clothing1 and reject the peace of ,christ throughout the world that they may be ravening wolves within the fold4 99 99 99 99 99 ,,chap4 ,,xxv4--#bg4 ,i think that ,i have left unanswered none of the statements in the letter of ,donatus1 so far at least as relates to what ,i have been able to find in that part of which we are in possession4 ,i should be glad if they would produce the other part as well1 in case there should be anything in it which does not admit of refutation4 ,but as for these answers which we have made to him1 with the help of ,god1 ,i admonish your ,christian love1 that ye not only communicate them to those who seek for them1 but also force them on those who show no longing for them4 ,let them answer anything they will2 and if they shrink from sending a reply to us1 let them at any rate send letters to their own party1 only not forbidding that the contents should be shown to us4 ,for if they do this1 they show their fruits most openly1 by which they are proved to demonstration to be ravening wolves disguised in sheep's clothing1 in that they secretly lay snares for our sheep1 and openly shrink from giving any answer to the shepherds4 ,we only lay to their charge the sin of schism1 in which they are all most thoroughly involved1--not the offences of certain of their party1 which some of them declare to be displeasing to themselves4 ,if they1 on the other hand1 abstain from charging us with the sins of other men1 they have nothing they can lay to our charge1 and therefore they are wholly unable to defend themselves from the charge of schism2 because it is by a wicked severance that they have separated themselves from the threshing-floor of the ,lord1 and from the innocent company of the corn that is growing throughout the world1 on account of charges which either are false1 and invented by themselves1 or even if true1 involve the chaff alone4 99 99 99 99 99 ,,chap4 ,,xxvi4--#bh4 ,but it is possible that you may expect of me that ,i should go on to refute what he has introduced about ,manichus4 ,now1 in respect of this1 the only thing that offends me is that he has censured a most pestilent and pernicious error--,i mean the heresy of the ,manichans--in terms of wholly inadequate severity1 if indeed they amount to censure at all1 though the ,catholic ,church has broken down his defences by the strongest evidence of truth4#fgh ,for the inheritance of ,christ1 established in all nations1 is secure against heresies which have been shut out from the inheritance2 but1 as the ,lord says1 ,how can ,satan cast out ,satan8#fgi so how can the error of the ,donatists have power to overthrow the error of the ,manichans8#fhj ,,chap4 ,,xxvii4--#bi4 ,wherefore1 my beloved brethren1 though that error is exposed and overcome in many ways1 and dare not oppose the truth on any show of reason whatsoever1 but only with the unblushing obstinacy of impudence2 yet1 not to load your memory with a multitude of proofs1 ,i would have you bear in mind this one action of the followers of ,maximianus1 confront them with this one fact1 thrust this in their teeth1 to make them hold their treacherous tongues1 destroy their calumny with this1 as it were a three-pronged dart destroying a three-headed monster4 ,they charge us with betrayal of the sacred books2 they charge us with persecution2 they charge us with false baptism3 to all their charges make the same answer about the followers of ,maximianus4 ,for they think that the proofs are lost which show that their predecessors gave the sacred volumes to the flames2 but this at least they cannot hide1 that they have received with unimpaired honours those who were stained with the sacrilege of schism4 ,also they think that those most violent persecutions are hidden1 which they direct against any who oppose them whenever they are able2 but whilst spiritual persecution surpasses bodily persecution1 they received with undiminished honours the followers of ,maximianus1 whom they themselves persecuted in the body1 and of whom they themselves said1 ,their feet are swift to shed blood2#fha and this at any rate they cannot hide4 99 99 99 99 99 ,,chap4 ,,xxviii4 ,finally1 they think that the question of baptism is hidden1 with which they deceive wretched souls4 ,but whilst they say that none have baptism who were baptized outside the communion of the one ,church1 they received with undiminished honours the followers of ,maximianus1 with those whom they baptized in schism outside the ,donatist communion1 and this at least they cannot hide4 #cj4 ,but these things1 they say1 bring no pollution in the cause of peace2 and it is well to bend to mercy the rigour of extreme severity1 that broken branches may be grafted in anew4 ,accordingly1 in this way the whole question is settled1 by defeat in them1 by the impossibility of defeat for us2 for if the name of peace be assumed for even the faintest shadow of defence to justify the bearing with wicked men in schism1 then beyond all doubt the violation of true peace itself involves detestable guilt1 with nothing to be said in its defence throughout the unity of the world4 99 99 99 99 99 ,,chap4 ,,xxix4--#ca4 ,these things1 brethren1 ,i would have you retain as the basis of your action and preaching with untiring gentleness3 love men1 while you destroy errors2 take of the truth without pride2 strive for the truth without cruelty4 ,pray for those whom you refute and convince of error4 ,for the prophet prays to ,god for mercy upon such as these1 saying1 ,fill their faces with shame1 that they may seek ,thy name1 ,o ,lord4#fhb ,and this1 indeed1 the ,lord has done already1 so as to fill the faces of the followers of ,maximianus with shame in the sight of all mankind3 it only remains that they should learn how to blush to their soul's health4 ,for so they will be able to seek the name of the ,lord1 from which they are turned away to their utter destruction1 whilst they exalt their own name in the place of that of ,christ4 ,may ye live and persevere in ,christ1 and be multiplied1 and abound in the love of ,god1 and in love towards one another1 and towards all men1 brethren well beloved4 ,,footnotes3 #fci ,ps4 cxx4 #g4 #fdj ,ps4 cxviii4 #h4 #fda ,jer4 xvii4 #e4 #fdb ,ps4 iii4 #h4 #fdc ,ps4 lx4 #aa4 #fdd #a ,cor4 i4 #ac4 #fde ,rom4 iv4 #e4 #fdf #a ,cor4 iii4 #f1 #g4 #fdg ,john xv4 #e4 #fdh ,rom4 xii4 #e4 #fdi ,matt4 xxiii4 #c4 #fej ,rom4 iv4 #be1 #e4 #fea ,matt4 vii4 #ag1 #af4 #feb ,matt4 xii4 #ce4 #fec ,see below1 ,book ,,ii4 vi4 #ab4 #fed ,so the ,donatists commonly quoted ,ecclus4 xxxiv4 #be1 which is more correctly rendered in our version1 ,he that washeth himself after the touching of a dead body1 if he touch it again1 what availeth his washing8 ,augustine 7,retract4 i4 #ba1 sec4 #c7 says that the misapplication was rendered possible by the omission in many ,african ,mss4 of the second clause1 and touches it again4 #fee ,rom4 vi4 #i4 #fef ,john i4 #cc4 #feg ,cp4 ,contra ,cresconium1 ,book ,,ii4 xxv4 #cj3 ,ita mortui sunt1 ut neque super terras1 neque in requie sanctorum sint4 #feh ,migne suggests as an emendation1 quod ,deus illi comes erat1 as in ,,ii4 xxiii4 #ec1 xxxvii4 #hg1 etc4 #fei #a ,sam4 xvii4 #ea4 #ffj ,that of ,bagai4 ,see on de ,bapt4 ,i4 v4 #g4 #ffa ,ore latissimo acclamaverunt4 ,the ,louvain edition has ltissimo1 both here and ,contra ,crescon4 ,,iv4 xli4 #dh4 #ffb ,num4 xvi4 #ca-ce4 #ffc ,ps4 lxxii4 #h4 #ffd ,ps4 ii4 #h4 #ffe ,qui talia facientes quamvis improbent4 ,a comparison of the explanation of this passage in ,contra ,crescon4 ,,iii4 xli4 #de1 shows the probability of ,migne's conjecture1 quamvis improbe1 who endure the men that act in such a way1 however monstrous their conduct may be4 #fff ,nec in se agnoscunt4 ,the reading of the ,louvain edition gives better sense1 ,et in se agnoscunt1 and discover in themselves4 #ffg ,matt4 xxiii4 #cd4 #ffh ,isa4 lviii4 #a4 #ffi ,ps4 lxiii4 #aa4 #fgj ,ps4 xiv4 #e-g1 from the ,,lxx4 only4 #fga ,matt4 vii4 #ae4 #fgb ,matt4 vii4 #af4 #fgc ,obmutescatis is the most probable conjecture of ,migne for obtumescatis1 which could only mean1 you should swell with confusion4 #fgd ,see below1 ,,ii4 xvi4 #cf1 ,,iii4 lvii4 #fi1 lviii4 #gj2 and ,contra ,cresconium1 ,,iii4 xxix4 #cc1 ,,iv4 lvi4 #ff4 #fge ,gen4 xxii4 #ah4 #fgf ,gal4 iii4 #af4 #fgg ,that of ,bagai4 #fgh ,veritatis fortissimis documentis ,catholica expugnat2 and so the ,,mss4 ,the earlier editors1 apparently not understanding the omission of ecclesia1 read veritas4 #fgi ,mark iii4 #bc4 #fhj ,see ,,ii4 xviii4 #dj1 #da4 #fha ,ps4 xiv4 #f1 from the ,,lxx4 only4 #fhb ,ps4 lxxxiii4 #af4 ,,book ,,second4#fhc ,,in ,,which ,,augustine ,,replies ,,to ,,all ,,the ,,several ,,statements ,,in ,,the ,,letter ,,of ,,petilianus1 ,,as ,,though ,,disputing ,,with ,,an ,,adversary ,,face ,,to ,,face4 ,,chap4 ,i4--#a4 ,that we made a full and sufficient answer to the first part of the letter of ,petilianus1 which was all that we had been able to find1 will be remembered by all who were able to read or hear what we replied4 ,but since the whole of it was afterwards found and copied by our brethren1 and sent to us with the view that we should answer it as a whole1 this task was one which our pen could not escape1--not that he says anything new in it1 to which answer has not been already made in many ways and at various times2 but still1 on account of the brethren of slower comprehension1 who1 when they read a matter in any place1 cannot always refer to everything that has been said upon the same subject1 ,i will comply with those who urge me by all means to reply to every point1 and that as though we were carrying on the discussion face to face in the form of a dialogue4 ,i will set down the words of his epistle under his name1 and ,i will give the answer under my own name1 as though it had all been taken down by reporters while we were debating4 ,and so there will be no one who can complain either that ,i have passed anything over1 or that they have been unable to understand it for want of distinction between the parties to the discussion2 at the same time that the ,donatists themselves1 who are unwilling to argue the question in our presence1 as is shown by the letters which they have circulated among their party1 may thus not fail to find the truth answering them point by point1 just as though they were discussing the matter with us face to face4 #b4 ,in the very beginning of the letter ,,petilianus said3 ,petilianus1 a bishop1 to his well-beloved brethren1 fellow-priests1 and deacons1 appointed ministers with us throughout our diocese in the gospel1 grace be to you and peace1 from ,god our ,father and from the ,lord ,jesus ,christ4 #c4 ,,augustine answered3 ,i acknowledge the apostolic greeting4 ,you see who you are that employ it1 but see from what source you have learned what you say4 ,for in these terms ,paul salutes the ,romans1 and in the same terms the ,corinthians1 the ,galatians1 the ,ephesians1 the ,colossians1 the ,philippians1 the ,thessalonians4 ,what madness is it1 therefore1 to be unwilling to share the salvation of peace with those very ,churches in whose epistles you learned its form of salutation8 99 99 99 99 99 ,,chap4 ,,ii4--#d4 ,,petilianus said3 ,those who have polluted their souls with a guilty laver1 under the name of baptism1 reproach us with baptizing twice1--than whose obscenity1 indeed1 any kind of filth is more cleanly1 seeing that through a perversion of cleanliness they have come to be made fouler by their washing4 #e4 ,,augustine answered3 ,we are neither made fouler by our washing1 nor cleaner by yours4 ,but when the water of baptism is given to any one in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1 it is neither ours nor yours1 but ,his of whom it was said to ,john1 ,upon whom thou shalt see the ,spirit descending1 and remaining on ,him1 the same is ,he which baptizeth with the ,holy ,ghost4#fhd 99 99 99 99 99 ,,chap4 ,,iii4--#f4 ,,petilianus said3 ,for what we look to is the conscience of the giver1 to cleanse that of the recipient4 #g4 ,,augustine answered3 ,we therefore need have no anxiety about the conscience of ,christ4 ,but if you assert any man to be the giver1 be he who he may1 there will be no certainty about the cleansing of the recipient1 because there is no certainty about the conscience of the giver4 99 99 99 99 99 ,,chap4 ,,iv4--#h4 ,,petilianus said3 ,for he who receives faith from the faithless1 receives not faith but guilt4 #i4 ,,augustine answered3 ,christ is not faithless1 from whom the faithful man receives not guilt but faith4 ,for he believeth on ,him that justifieth the ungodly1 that his faith may be counted for righteousness4#fhe 99 99 99 99 99 ,,chap4 ,v4--#aj4 ,,petilianus said3 ,for everything consists of an origin and root2 and if it have not something for a head1 it is nothing3 nor does anything well receive second birth1 unless it be born again of good seed4 #aa4 ,,augustine answered3 ,why will you put yourself forward in the room of ,christ1 when you will not place yourself under ,him8 ,he is the origin1 and root1 and head of him who is being born1 and in ,him we feel no fear1 as we must in any man1 whoever he may be1 lest he should prove to be false and of abandoned character1 and we should be found to be sprung from an abandoned source1 growing from an abandoned root1 united to an abandoned head4 ,for what man can feel secure about a man1 when it is written1 ,cursed be the man that trusteth in man8#fhf ,but the seed of which we are born again is the word of ,god1 that is1 the gospel4 ,whence the apostle says1 ,for in ,christ ,jesus ,i have begotten you through the gospel4#fhg ,and yet he allows even those to preach the gospel who were preaching it not in purity1 and rejoices in their preaching2#fhh because1 although they were preaching it not in purity1 but seeking their own1 not the things which are ,jesus ,christ's1#fhi yet the gospel which they preached was pure4 ,and the ,lord had said of certain of like character1 ,whatsoever they bid you observe1 that observe and do2 but do not ye after their works3 for they say1 and do not4#fij ,if1 therefore1 what is in itself pure is preached in purity1 then the preacher himself also1 in that he is a partner with the word1 has his share in begetting the believer2 but if he himself be not regenerate1 and yet what he preaches be pure1 then the believer is born not from the barrenness of the minister1 but from the fruitfulness of the word4 99 99 99 99 99 ,,chap4 ,,vi4--#ab4 ,,petilianus said3 ,this being the case1 brethren1 what perversity must it be1 that he who is guilty through his own sins should make another free from guilt1 when the ,lord ,jesus ,christ says1 ',every good tree bringeth forth good fruit1 but a corrupt tree bringeth forth evil fruit3 do men gather grapes of thorns8#fia ,and again3 ',a good man1 out of the good treasure of the heart1 bringeth forth good things3 and an evil man1 out of the evil treasure1 bringeth forth evil things4'#fib #ac4 ,,augustine answered3 ,no man1 even though he be not guilty through his own sins1 can make his neighbour free from sin1 because he is not ,god4 ,otherwise1 if we were to expect that out of the innocence of the baptizer should be produced the innocence of the baptized1 then each will be the more innocent in proportion as he may have found a more innocent person by whom to be baptized2 and will himself be the less innocent in proportion as he by whom he is baptized is less innocent4 ,and if the man who baptizes happens to entertain hatred against another man1 this will also be imputed to him who is baptized4 ,why1 therefore1 does the wretched man hasten to be baptized1--that his own sins may be forgiven him1 or that those of others may be reckoned against him8 ,is he like a merchant ship1 to discharge one burden1 and to take on him another8 ,but by the good tree and its good fruit1 and the corrupt tree and its evil fruit1 we are wont to understand men and their works1 as is consequently shown in those other words which you also quoted3 ,a good man1 out of the good treasure of his heart1 bringeth forth good things3 and an evil man1 out of the evil treasure1 bringeth forth evil things4 ,but when a man preaches the word of ,god1 or administers the sacraments of ,god1 he does not1 if he is a bad man1 preach or minister out of his own treasure2 but he will be counted among those of whom it is said1 ,whatsoever they bid you observe1 that observe and do2 but do not ye after their works3 for they bid you observe what is ,god's1 but their works are their own4 ,for if it is as you say1 that is1 if the fruit of those who baptize consist in the baptized persons themselves2 you declare a great woe against ,africa1 if a young ,optatus has sprung up for every one that ,optatus baptized4 99 99 99 99 99 ,,chap4 ,,vii4--#ad4 ,,petilianus said3 ,and again1 ',he who is baptized by one that is dead1 his washing profiteth him nothing4'#fic ,he did not mean that the baptizer was a corpse1 a lifeless body1 the remains of a man ready for burial1 but one lacking the ,spirit of ,god1 who is compared to a dead body1 as ,he declares to a disciple in another place1 according to the witness of the gospel4 ,for ,his disciple says1 ',lord1 suffer me first to go and bury my father4 ,but ,jesus said unto him1 ,follow me1 and let the dead bury their dead4'#fid ,the father of the disciple was not baptized4 ,he declared him as a pagan to belong to the company of pagans2 unless he said this of the unbelieving1 ,the dead cannot bury the dead4 ,he was dead1 therefore1 not as smitten by some death1 but as smitten even during life4 ,for he who so lives as to be doomed to eternal death is tortured by a death in life4 ,to be baptized1 therefore1 by the dead1 is to have received not life but death4 ,we must therefore consider and declare how far the traditor is to be accounted dead while yet alive4 ,he is dead who has not deserved to be born again with a true baptism2 he is likewise dead who1 having been born again with a true baptism1 has become involved with a traditor4 ,both are wanting in the life of baptism1--both he who never had it at all1 and he who had it and has lost it4 ,for the ,lord ,jesus ,christ says1 ',there shall come to that man seven spirits more wicked than the former one1 and the last state of that man shall be worse than the first4'#fie #ae4 ,,augustine answered3 ,seek with greater care to know in what sense the words which you have quoted from ,scripture in proof of your position were really uttered1 and how they should be understood4 ,for that all unrighteous persons are wont to be called dead in a mystical sense is clear enough2 but ,christ1 to whom true baptism belongs1 which you say is false because of the faults of men1 is alive1 sitting at the right hand of the ,father1 and ,he will not die any more through any infirmity of the flesh3 death will no more have dominion over ,him4#fif ,and they who are baptized with ,his baptism are not baptized by one who is dead4 ,and if it so happen that certain ministers1 being deceitful workers1 seeking their own1 not the things which are ,jesus ,christ's1 proclaiming the gospel not in purity1 and preaching ,christ of contention and envy1 are to be called dead because of their unrighteousness1 yet the sacrament of the living ,god does not die even in one that is dead4 ,for that ,simon was dead who was baptized by ,philip in ,samaria1 who wished to purchase the gift of ,god for money2#fig but the baptism which he had lived in him still to work his punishment4 #af4 ,but how false the statement is which you make1 that both are wanting in the life of baptism1 both he who never had it at all1 and he who had it and has lost it1 you may see from this1 that in the case of those who apostatize after having been baptized1 and who return through penitence1 baptism is not restored to them1 as it would be restored if it were lost4 ,in what manner1 indeed1 do your dead men baptize according to your interpretation8 ,must we not reckon the drunken among the dead 7to say nothing of the rest1 and to mention only what is well known and of daily experience among all71 seeing that the apostle says of the widow1 ,but she that liveth in pleasure is dead while she liveth8#fih ,in the next place1 in that ,council of yours1 in which you condemned ,maximianus with his advisers or his ministers1 have you forgotten with what eloquence you said1 ,even after the manner of the ,egyptians1 the shores are full of the bodies of the dying1 on whom the weightier punishment falls in death itself1 in that1 after their life has been wrung from them by the avenging waters1 they have not found so much as burial8 ,and yet you yourselves may see whether or no one of them1 ,felicianus1 has been brought to life again2 yet he has with him within the communion of your body those whom he baptized outside4 ,as therefore he is baptized by ,one that is alive who is clothed with the baptism of the living ,christ1 so he is baptized by the dead who is wrapped in the baptism of the dead ,saturn1 or any one like him2 that we may set forth in the meanwhile1 with what brevity we may1 in what sense the words which you have quoted may be understood without any cavilling on the part of any one of us4 ,for1 in the sense in which they are received by you1 you make no effort to explain them1 but only strive to entangle us together with yourselves4 99 99 99 99 99 ,,chap4 ,,viii4--#ag4 ,,petilianus said3 ,we must consider1 ,i say1 and declare how far the treacherous traditor is to be accounted dead while yet in life4 ,judas was an apostle when he betrayed ,christ2 and the same man was already dead1 having spiritually lost the office of an apostle1 being destined afterwards to die by hanging himself1 as it is written3 ',i have sinned1' says he1 'in that ,i have betrayed the innocent blood2 and he departed1 and went and hanged himself'#fii ,the traitor perished by the rope3 he left the rope for others like himself1 of whom the ,lord ,christ cried aloud to the ,father1 ',father1 those that ,thou gavest me ,i have kept1 and none of them is lost1 but the son of perdition2 that the ,scripture might be fulfilled4'#gjj ,for ,david of old had passed this sentence on him who was to betray ,christ to the unbelievers3 ',let another take his office4 ,let his children be fatherless1 and his wife a widow4'#gja ,see how mighty is the spirit of the prophets1 that it was able to see all future things as though they were present1 so that a traitor who was to be born hereafter should be condemned many centuries before4 ,finally1 that the said sentence should be completed1 the holy ,matthias received the bishopric of that lost apostle4 ,let no one be so dull1 no one so faithless1 as to dispute this3 ,matthias won for himself a victory1 not a wrong1 in that he carried off the spoils of the traitor from the victory of the ,lord ,christ4 ,why then1 after this1 do you claim to yourself a bishopric as the heir of a worse traitor8 ,judas betrayed ,christ in the flesh to the unbelievers2 you in the spirit madly betrayed the holy gospel to the flames of sacrilege4 ,judas betrayed the ,lawgiver to the unbelievers2 you1 as it were1 betraying all that he had left1 gave up the law of ,god to be destroyed by men4 ,whilst1 had you loved the law1 like the youthful ,maccabees1 you would have welcomed death for the sake of the laws of ,god 7if indeed that can be said to be death to men which makes them immortal because they died for the ,lord72 for of those brethren we learn that one replied to the sacrilegious tyrant with these words of faith3 ',thou like a fury takest us out of this present life2 but the ,king of the world 7who reigns for ever1 and of ,his kingdom there shall be no end7 shall raise us up who have died for ,his laws1 unto everlasting life4'#gjb ,if you were to burn with fire the testament of a dead man1 would you not be punished as the falsifier of a will8 ,what therefore is likely to become of you who have burned the most holy law of our ,god and ,judge8 ,judas repented of his deed even in death2 you not only do not repent1 but stand forth as a persecutor and butcher of us who keep the law1 whilst you are the most wicked of traditors4 #ah4 ,,augustine answered3 ,see what a difference there is between your calumnious words and our truthful assertions4 ,listen for a little while4 ,see how you have exaggerated the sin of delivering up the sacred books1 comparing us in most odious terms1 like some sophistical inventor of charges1 with the traitor ,judas4 ,but when ,i shall have answered you on this point with the utmost brevity1--,i did not do what you assert2 ,i did not deliver up the sacred books2 your charge is false2 you will never be able to prove it1--will not all that smoke of mighty words presently vanish away8 ,or will you perchance endeavour to prove the truth of what you say8 ,this1 then1 you should do first2 and then you might rise against us1 as against men who were already convicted1 with whatever mass of invective you might choose4 ,here is one absurdity3 behold again a second4 #ai4 ,you yourself1 when speaking of the foretelling of the condemnation of ,judas1 used these expressions3 ,see how mighty is the spirit of the prophets1 that it was able to see all future things as though they were present1 so that a traitor who was to be born hereafter should be condemned many centuries before2 and yet you did not see that in the same sure prophecy1 and certain and unshaken truth1 in which it was foretold that one of the disciples should hereafter betray the ,christ1 it was also foretold that the whole world should hereafter believe in ,christ4 ,why did you pay attention in the prophecy to the man who betrayed ,christ1 and in the same place give no heed to the world for which ,christ was betrayed8 ,who betrayed ,christ8 ,judas4 ,to whom did he betray ,him8 ,to the ,jews4 ,what did the ,jews do to ,him8 ,they pierced my hands and my feet1 says the ,psalmist4 ,i may tell all my bones3 they look and stare upon me4 ,they part my garments among them1 and cast lots upon my vesture4#gjc ,of what importance1 then1 that is which is bought at such a price1 ,i would have you read a little later in the psalm itself3 ,all the ends of the world shall remember and turn unto the ,lord2 and all the kindreds of the nations shall worship before ,thee4 ,for the kingdom is the ,lord's2 and ,he is the governor among the nations4#gjd ,but who is able to suffice for the quotation of all the other innumerable prophetic passages which bear witness to the world that is destined to believe8 ,yet you quote a prophecy because you see in it the man who sold ,christ3 you do not see in it the possession which ,christ bought by being sold4 ,here is the second absurdity3 behold again the third4 #bj4 ,among the many other expressions in your invective1 you said3 ,if you were to burn with fire the testament of a dead man1 would you not be punished as the falsifier of a will8 ,what therefore is likely to become of you who have burned the most holy law of our ,god and ,judge8 ,in these words you have paid no attention to what certainly ought to have moved you1 to the question of how it might be that we should burn the testament1 and yet stand fast in the inheritance which was described in that testament2 but it is marvellous that you have preserved the testament and lost the inheritance4 ,is it not written in that testament1 ,ask of me1 and ,i shall give thee the heathen for thine inheritance1 and the uttermost parts of the earth for thy possession8#gje ,take part in this inheritance1 and you may bring what charges you will against me about the testament4 ,for what madness is it1 that while you shrank from committing the testament to the flames1 you should yet strive against the words of the testator6 ,we1 on the other hand1 though we hold in our hands the records of the ,church and of the ,state1 in which we read that those who ordained a rival bishop#gjf in opposition to ,ccilianus were rather the betrayers of the sacred books1 yet do not on this account insult you1 or pursue you with invectives1 or mourn over the ashes of the sacred pages in your hands1 or contrast the burning torments of the ,maccabees with the sacrilege of your fear1 saying1 ,you should deliver your own limbs to the flames rather than the utterances of ,god4 ,for we are unwilling to be so absurd as to excite an empty uproar against you on account of the deeds of others1 which you either know nothing of1 or else repudiate4 ,but in that we see you separated from the communion of the whole world 7a sin both of the greatest magnitude1 and manifest to all mankind1 and common to you all71 if ,i were desirous of exaggerating1 ,i should find time failing me sooner than words4 ,and if you should seek to defend yourself on this charge1 it could only be by bringing accusations against the whole world1 of such a kind that1 if they could be maintained1 you would simply be furnishing matter for further accusation against yourself2 if they could not be maintained1 there is in them no defence for you4 ,why therefore do you puff yourself up against me about the betrayal of the sacred books1 which concerns neither you nor me if we abide by the agreement not to charge each other with the sins of other men1 and which1 if that agreement does not stand1 affects you rather than me8 ,and yet1 even without any violation of that agreement1 ,i think ,i may say with perfect justice that he should be deemed a partner with him who delivered up ,christ who has not delivered himself up to ,christ in company with the whole world4 ,then1 says the apostle1 then are ye ,abraham's seed1 and heirs according to the promise4#gjg ,and again he says1 ,heirs of ,god1 and joint-heirs with ,christ4#gjh ,and the same apostle shows that the seed of ,abraham belongs to all nations1 from the promise which was given to ,abraham1 ,in thy seed shall all the nations of the earth be blessed4#gji ,wherefore ,i consider that ,i am only making a fair demand in asking that we should for a moment consider the testament of ,god1 which has already long been opened1 and that we should consider every one to be himself an heir of the traitor whom we do not find to be a joint-heir with ,him whom he betrayed2 that every one should belong to him who sold ,christ who denies that ,christ has bought the whole world4 ,for when ,he showed ,himself after ,his resurrection to ,his disciples1 and gave ,his limbs to those who doubted1 that they should handle them1 ,he says this to them1 ,for thus it is written1 and thus it behoved ,christ to suffer1 and to rise again from the dead the third day3 and that repentance and remission of sins should be preached in ,his name among all nations1 beginning at ,jerusalem4#gaj ,see from what an inheritance you estrange yourselves6 see what an ,heir you resist6 ,can it really be that a man would spare ,christ if ,he were walking here on earth who speaks against ,him while ,he sits in heaven8 ,do you not yet understand that whatever you allege against us you allege against ,his words8 ,a ,christian world is promised and believed in3 the promise is fulfilled1 and it is denied4 ,consider1 ,i entreat of you1 what you ought to suffer for such impiety4 ,and yet1 if ,i know not what you have suffered1--if ,i have not seen it1 have not wrought it1--then do you to-day1 who do not suffer the violence of my persecution1 render to me an account of your separation4 ,but you are likely to say over and over again what1 unless you prove it1 can affect no one1 and if you prove it1 has no bearing upon me4 99 99 99 99 99 ,,chap4 ,,ix4--#ba4 ,,petilianus said3 ,hemmed in1 therefore1 by these offences1 you cannot be a true bishop4 #bb4 ,,augustine answered3 ,by what offences8 ,what have you shown8 ,what have you proved8 ,and if you have proved charges on the part of ,i know not whom1 what has that to do with the seed of ,abraham1 in which all the nations of the earth are blessed8 99 99 99 99 99 ,,chap4 ,x4--#bc4 ,,petilianus said3 ,did the apostles persecute any one8 or did ,christ betray any one8 #bd4 ,,augustine answered3 ,i might indeed say that ,satan himself was worse than all wicked men2 and yet the apostle delivered a man over to him for the destruction of the flesh1 that his spirit might be saved in the day of the ,lord ,jesus4#gaa ,and in the same way he delivered over others1 of whom he says1 ,whom ,i have delivered unto ,satan1 that they may learn not to blaspheme4#gab ,and the ,lord ,christ drove out the impious merchants from the temple with scourges2 in which connection we also find advanced the testimony of ,scripture1 where it says1 ,the zeal of ,thine house hath eaten me up4#gac ,so that we do find the apostle delivering over to condemnation1 and ,christ a persecutor4 ,all this ,i might say1 and put you into no small heat and perturbation1 so that you would be compelled to inquire1 not into the complaints of those who suffer1 but into the intention of those who cause the suffering4 ,but do not trouble yourself about this2 ,i do not say this4 ,but ,i do say that it has nothing to do with the seed of ,abraham1 which is in all nations1 if anything has been done to you which ought not to have been done1 perhaps by the chaff among the harvest of the ,lord1 which in spite of this is found among all nations4 ,do you therefore render an account of your separation4 ,but first1 consider what kind of men you have among you1 with whom you would not wish to be reproached2 and see how unjustly you act1 when you cast in our teeth the acts of other men1 even if you proved what you assert4 ,therefore it will be found that there is no ground for your separation4 99 99 99 99 99 ,,chap4 ,,xi4--#be4 ,,petilianus said3 ,yet some will be found to say1 ,we are not the sons of a traditor4 ,any one is the son of that man whose deeds he imitates4 ,for those are most assuredly sons1 and at the same time bear a strong resemblance to their parents1 who are born in the likeness of their parents1 not only as being of their flesh and blood1 but in respect of their characters and deeds4 #bf4 ,,augustine answered3 ,a little while ago you were saying nothing contrary to us1 now you even begin to say something in our favour4 ,for this proposition of yours binds you to as much as this1 that if you shall fail to-day to convict us1 with whom you are arguing1 of being traditors and murderers1 and anything else with which you charge us1 you will then be wholly powerless to hurt us by any charge of the kind which you may prove against those who have gone before us4 ,for we cannot be the sons of those to whose deeds our actions bear no resemblance4 ,and see to what you have committed yourself4 ,if you should be so successful as to convict some man1 even of our own times1 and living with us1 of any guilt of the kind1 that is in no way to the prejudice of all the nations of the earth who are blessed in the seed of ,abraham1 by separating yourself from whom you are found to be guilty of sacrilege4 ,accordingly1 unless 7as is altogether impossible7 you are acquainted with all men that exist throughout the world1 and have not only made yourself familiar with all their characters and deeds1 but have also proved that they are as bad as you describe1 you have no ground for reproaching all the world1 which is among the saints1 with parentage of ,i know not what description1 to whom you prove that they are like4 ,nor will it help you at all1 even if you are able to show that those who are not of the same character take the holy sacraments in common with those who are4 ,in the first place1 because you ought yourselves to look at those with whom you celebrate those sacraments1 to whom you give them1 from whom you receive them1 and whom you would be unwilling to have cast up against you as a reproach4 ,and again1 if all those are the sons of ,judas1 who was the devil among the apostles1 who imitate his deeds1 why do we not call those the sons of the apostles who make such men partakers1 not in their own deeds1 but in the sacraments of the ,lord1 as the apostles partook of the supper of the ,lord in company with that traitor8 and in this way they are very different from you1 who cast in the teeth of men who are striving for the preservation of unity the very thing that you do to the rending asunder of unity4 99 99 99 99 99 ,,chap4 ,,xii4--#bg4 ,,petilianus said3 ,the ,lord ,jesus said to the ,jews concerning ,himself1 ',if ,i do not the works of my ,father1 believe me not4'#gad #bh4 ,,augustine answered3 ,i have already answered above1 ,this is both true1 and makes for us against you4 99 99 99 99 99 ,,chap4 ,,xiii4--#bi4 ,,petilianus said3 ,over and over again ,he reproaches the false speakers and liars in such terms as these3 ',ye are the children of the devil1 for he also was a slanderer from the beginning1 and abode not in the truth4' #cj4 ,,augustine answered3 ,we are not wont to say1 ,he was a slanderer1 but ,he was a murderer4#gae ,but we ask how it was that the devil was a murderer from the beginning2 and we find that he slew the first man1 not by drawing a sword1 nor by applying to him any bodily violence1 but by persuading him to sin1 and thus driving him from the happiness of ,paradise4 ,what then was ,paradise is now represented by the ,church4 ,therefore those are the sons of the devil who slay men by withdrawing them from the ,church4 ,but as by the words of ,god we know what was the situation of ,paradise1 so now by the words of ,christ we have learned where the ,church is to be found3 ,throughout all nations1 ,he says1 beginning at ,jerusalem4 ,whosoever1 therefore1 separates a man from that complete whole to place him in any single part1 is proved to be a son of the devil and a murderer4 ,but see1 further1 what is the application of the expression which you yourself employed in saying of the devil1 ,he was a slanderer1 and abode not in the truth4 ,for you bring an accusation against the whole world on account of the sins of others1 though even those others themselves you were more able to accuse than to convict2 and you abode not in the truth of ,christ4 ,for ,he says that the ,church is throughout all nations1 beginning at ,jerusalem2 but ye say that it is in the party of ,donatus4 99 99 99 99 99 ,,chap4 ,,xiv4--#ca4 ,,petilianus said3 ,in the third place1 also1 ,he calls the madness of persecutors in like manner by this name1 ',ye generation of vipers1 how can ye escape the damnation of hell8 ,wherefore1 behold1 ,i send unto you prophets1 and wise men1 and scribes2 and some of them ye shall kill and crucify2 and some of them shall ye scourge in their synagogues1 and persecute them from city to city3 that upon you may come all the righteous blood shed upon the earth1 from the blood of righteous ,abel unto the blood of ,zacharias1 son of ,barachias1 whom ye slew between the temple and the altar4'#gaf ,are they then really the sons of vipers according to the flesh1 and not rather serpents in mind1 and three-tongued malice1 and deadliness of touch1 and burning with the spirit of poison8 ,they have truly become vipers1 who by their bites have vomited forth death against the innocent people4 #cb4 ,,augustine answered3 ,if ,i were to say that this is said of men of character like unto yourselves1 you would reply1 ,prove it4 ,what then1 have you proved it8 ,or if you think that it is proved by the mere fact of its being uttered1 there is no need to repeat the same words4 ,pronounce the same judgment against yourselves as coming from us to you4 ,see you not that ,i too have proved it1 if this amounts to proof8 ,and yet ,i would have you learn what is really meant by proof4 ,for indeed ,i do not even seek for evidence from without to enable me to prove you vipers4 ,for be well assured that this very fact marks in you the nature of vipers1 that you have not in your mouth the foundation of truth1 but the poison of slanderous abuse1 as it is written1 ,the poison of asps is under their lips4#gag ,and because this might be said indiscriminately by any one against any one1 as though it were asked1 ,under whose lips8 he immediately adds1 ,their mouth is full of cursing and bitterness4#gah ,when1 therefore1 you say such things as this against men dispersed throughout the whole world1 of whom you know nothing whatsoever1 and many of whom have never heard the name either of ,ccilianus or of ,donatus1 and when you do not hear them answering amid silence4 ,nothing of what you say has reference to us2 we never saw it2 we never did it2 we are totally at a loss to understand what you are saying1--seeing that you desire nothing else than to say what you are entirely powerless to prove1 how can you help allowing that your mouth is full of cursing and bitterness8 ,see1 therefore1 whether you can possibly show that you are not vipers1#gai unless you show that all ,christians throughout all nations of the world are traditors1 and murderers1 and anything but ,christians4 ,nay1 in very truth1 even though you should be able to know and set before us the lives and deeds of every individual man throughout the world1 yet before you can do that1 seeing that you act as you do without any consideration1 your mouth is that of a viper1 your mouth is full of cursing and bitterness4 ,show to us now1 if you can1 what prophet1 what wise man1 what scribe we have slain1 or crucified1 or scourged in our synagogues4 ,look how much labour you have expended without in any way being able to prove that ,donatus and ,marculus were prophets1 or wise men1 or scribes1 because1 in fact1 they were nothing of the sort4 ,but even if you could prove as much as this1 what progress would you have made towards proving that they had been killed by us1 when even we ourselves did not so much as know them8 and how much less the whole world1 whom you calumniate with poisonous mouth8#gbj ,or whence will you be able to prove that we have a spirit like that of those who murdered them1 when you actually cannot show that they were murdered by any one at all8 ,look carefully to all these points1 see whether you can prove any single one of them either about the whole world1 or to the satisfaction of the whole world1--in your persevering calumnies against which you show that the charges are true in you1 which you falsely propagate against the world4 #cc4 ,further1 even if we should desire to prove you to be slayers of the prophets1 it would be too long a task to collect the evidence through all the several instances of the slaughter which your infuriated leaders of the ,circumcelliones1 and the actual crowds of men inflamed by wine and madness1 not only have committed since the beginning of your schism1 but even continue to commit at the present time4 ,to take the case nearest at hand4 ,let the divine utterances be produced1 which are commonly in the hands of both of us4 ,let us consider those to be murderers of the prophets whom we find contradicting the words of the prophets4 ,what more learned definition could be given8 ,what could admit of speedier proof8 ,you would be acting less cruelly in piercing the bodies of the prophets with a sword1 than in endeavouring to destroy the words of the prophets with your tongue4 ,the prophet says1 ,all the ends of the world shall remember and turn unto the ,lord4#gba ,behold and see how this is being done1 how it is being fulfilled4 ,but you not only close your ears in disbelief against what is said1 but you even thrust out your tongues in madness to speak against what is already being done4 ,abraham heard the promise1 ,in thy seed shall all the nations of the earth be blessed2#gbb and he believed1 and it was counted unto him for righteousness4#gbc ,you see the fact accomplished1 and you cry out against it2 and you will not that it should be counted unto you for unrighteousness1 as it fairly would be counted1 even if your refusal to believe was not on the accomplishment1 but only on the utterance of the prophecy4 ,nay1 not only are you not willing that it should be counted unto you for unrighteousness1 but even what you suffer as the punishment of this impiety you would fain have counted unto you for righteousness4 ,or if your conduct is not a persecution of the prophets1 because your instrument is not the sword but the tongue1 what was the reason of its being said under divine inspiration1 ,the sons of men1 whose teeth are spears and arrows1 and their tongue a sharp sword8#gbd ,but what time would suffice me to collect from all the prophets all the testimonies to the ,church dispersed throughout the world1 all of which you endeavour to destroy and render nought by contradicting them8 ,but you are caught2 for their sound is gone out into all lands1 and their words to the end of the world4#gbe ,i will1 however1 advance this one saying from the mouth of the ,lord1 who is the ,witness of witnesses3 ,all things must be fulfilled1 ,he says1 which were written in the law of ,moses1 and in the prophets1 and in the ,psalms1 concerning me4 ,and what these were let us hear from ,himself3 ,then opened ,he their understanding1 that they might understand the ,scriptures1 and said unto them1 ,thus it is written1 and thus it behoved ,christ to suffer1 and to rise from the dead the third day3 and that repentance and remission of sins should be preached in ,his name among all nations1 beginning at ,jerusalem4#gbf ,see what it is that is written in the law of ,moses1 and in the prophets1 and in the ,psalms1 concerning the ,lord4 ,see what the ,lord ,himself revealed about ,himself and about the ,church1 making ,himself manifest1 uttering promises about the ,church4 ,but for you1 see that you resist such manifest proofs as these1 and as you cannot destroy them1 endeavour to pervert them1 what would you do1 if you were to come across the bodies of the prophets1 when you rage so madly against the utterances of the prophets1 as not even to hearken to the ,lord when ,he is fulfilling1 and making manifest1 and expounding the prophets8 ,for do you not1 to the utmost of your power1 strive to slay the ,lord ,himself1 since even to ,himself you will not yield8 99 99 99 99 99 ,,chap4 ,,xv4--#cd4 ,,petilianus said3 ,david also spoke of you as persecutors in the following terms3 ',their throat is an open sepulchre2 with their tongues have they deceived2 the poison of asps is under their lips4 ,their mouth is full of cursing and bitterness2 their feet are swift to shed blood4 ,destruction and unhappiness is in their ways1 and the way of peace have they not known3 there is no fear of ,god before their eyes4 ,have all the workers of wickedness no knowledge1 who eat up my people as they eat bread8'#gbg #ce4 ,,augustine answered3 ,their throat is an open sepulchre1 whence they breathe out death by lies4 ,for the mouth that belieth slayeth the soul4#gbh ,but if nothing is more true than that which ,christ said1 that ,his ,church should be throughout all nations1 beginning at ,jerusalem1 then there is nothing more false than that which you say1 that it is in the party of ,donatus4 ,but the tongues which have deceived are the tongues of those who1 whilst they are acquainted with their own deeds1 not only say that they are just men1 but that they are justifiers of men1 which is said of ,one only that justifieth the ungodly1#gbi and that because ,he is just and the justifier4#gcj ,as regards the poison of asps1 and the mouth full of cursing and bitterness1 we have said enough already4 ,but you have yourselves said that the followers of ,maximianus had feet swift to shed blood1 as is testified by the sentence of your general ,council1 so often quoted in the records of the proconsular province and of the state4 ,but they1 so far as we hear1 never killed any one in the body4 ,you evidently1 therefore1 understood that the blood of the soul was shed in spiritual murder by the sword of schism1 which you condemned in ,maximianus4 ,see then if your feet are not swift to shed blood1 when you cut off men from the unity of the whole world1 if you were right in saying it of the followers of ,maximianus1 because they cut off some from the party of ,donatus4 ,are we again without the knowledge of the way of peace1 who study to preserve the unity of the ,spirit in the bond of peace8 and yet do you possess that knowledge1 who resist the discourse which ,christ held with ,his disciples after ,his resurrection1 of so peaceful a nature that ,he began it with the greeting1 ,peace be unto you2#gca and that so strenuously that you are proved to be saying nothing less to ,him than this1 ,what ,thou saidst of the unity of all nations is false2 what we say of the offence of all nations is true8 ,who would say such things as this if they had the fear of ,god before their eyes8 ,see1 therefore1 if in daily saying things like this you are not trying to destroy the people of ,god dispersed throughout the world1 eating them up as it were bread4 99 99 99 99 99 ,,chap4 ,,xvi4--#cf4 ,,petilianus said3 ,the ,lord ,christ also warns us1 saying1 ',beware of false prophets1 which come unto you in sheep's clothing1 but inwardly they are ravening wolves2 and ye shall know them by their fruits4'#gcb #cg4 ,,augustine answered3 ,if ,i were to inquire of you by what fruits you know us to be ravening wolves1 you are sure to answer by charging us with the sins of other men1 and these such as were never proved against those who are said to have been guilty of them4 ,but if you should ask of me by what fruits we know you rather to be ravening wolves1 ,i bring against you the charge of schism1 which you will deny1 but which ,i will straightway go on to prove2 for1 as a matter of fact1 you do not communicate with all the nations of the earth1 nor with those ,churches which were founded by the labour of the apostles4 ,hereupon you will say1 ,i do not communicate with traditors and murderers4 ,the seed of ,abraham answers you1 ,these are those charges which you made1 which are either not true1 or have no reference to me4 ,but these ,i set aside for the present2 do you meanwhile show me the ,church4 ,now that voice will sound in my ears which the ,lord showed was to be avoided in the false prophets who made a show of their several parties1 and strove to estrange men from the ,catholic ,church1 ,lo1 here is ,christ1 or there4 ,but do you think that the true sheep of ,christ are so utterly destitute of sense1 who are told1 ,believe it not1#gcc that they will hearken to the wolf when he says1 ,lo1 here is ,christ1 and will not hearken to the ,shepherd when ,he says1 ,throughout all nations1 beginning at ,jerusalem8 99 99 99 99 99 ,,chap4 ,,xvii4--#ch4 ,,petilianus said3 ,thus1 thus1 thou wicked persecutor1 under whatsoever cloak of righteousness thou hast concealed thyself1 under whatsoever name of peace thou wagest war with kisses1 under whatsoever title of unity thou endeavourest to ensnare the race of men1--thou1 who up to this time art cheating and deceiving1 thou art the true son of the devil1 showing thy parentage by thy character4 #ci4 ,,augustine answered3 ,consider in reply that these things have been said by us against you2 and that you may know to which of us they are more appropriate1 call to mind what ,i have said before4 99 99 99 99 99 ,,chap4 ,,xviii4--#dj4 ,,petilianus said3 ,nor is it1 after all1 so strange that you assume to yourself the name of bishop without authority4 ,this is the true custom of the devil1 to choose in preference a mode of deceiving by which he usurps to himself a word of holy meaning1 as the apostle declares to us3 ',and no marvel1' he says2 'for ,satan himself is transformed into an angel of light4 ,therefore it is no great thing if his ministers also be transformed as the ministers of righteousness4'#gcd ,nor is it therefore a marvel if you falsely call yourself a bishop4 ,for even those fallen angels1 lovers of the maidens of the world1 who were corrupted by the corruption of their flesh1 though1 from having stripped themselves of divine excellence1 they have ceased to be angels1 yet retain the name of angels1 and always esteem themselves as angels1 though1 being released from the service of ,god1 they have passed from the likeness of their character into the army of the devil1 as the great ,god declares1 ',my spirit shall not always strive with man1 for that he also is flesh4'#gce ,to those guilty ones and to you the ,lord ,christ will say1 ',depart from me1 ye cursed ones1 into everlasting fire1 prepared for the devil and his angels4'#gcf ,if there were no evil angels1 the devil would have no angels2 of whom the apostle says1 that in the judgment of the resurrection they shall be condemned by the saints3 ',know ye not1' says he1 'that we shall judge angels8'#gcg ,if they were true angels1 men would not have authority to judge the angels of ,god4 ,so too those sixty apostles1 who1 when the twelve were left alone with the ,lord ,christ1 departed in apostasy from the faith1 are so far yet considered among wretched men to be apostles1 that from them ,manichus and the rest entangle many souls in many devilish sects which they destroyed#gch that they might take them in their snares4 ,for indeed the fallen ,manichus1 if fallen he was1 is not to be reckoned among those sixty1 if it be that we can find his name as an apostle among the twelve1 or if he was ordained by the voice of ,christ when ,matthias was elected into the place of the traitor ,judas1 or another thirteenth like ,paul1 who calls himself the last#gci of the apostles1 expressly that any one who was later than himself might not be held to be an apostle4 ,for these are his words3 ',for ,i am the last of the apostles1 that am not meet to be called an apostle1 because ,i persecuted the ,church of ,god4'#gdj ,and do not flatter yourselves in this3 he was a ,jew that had done this4 ,you too1 as ,gentiles1 may work destruction upon us4 ,for you carry on war without licence1 against whom we may not fight in turn4 ,for you desire to live when you have murdered us2 but our victory is either to escape or to be slain4 #da4 ,,augustine answered3 ,see how you have quoted the testimony of holy ,scripture1 or how you have understood it1 when it has no bearing at all upon the present point at issue4 ,for all that you have brought forward was simply said to prove that there are false bishops1 just as there are false angels and false apostles4 ,now we too know quite well that there are false angels and false apostles1 and1 as the true apostle says1 false brethren also2#gda but1 seeing that charges such as yours may be brought by either side against the other1 what is required is a certain degree of proof1 and not mere empty words4 ,but if you would see to which of us the charge of falseness more truly applies1 recall to mind what we have said before1 and you will see it there set forth1 that we may not become tedious to our readers by repeating the same thing over and over again4 ,and yet how is the ,church dispersed throughout the world affected either by what you may have found to say about its chaff1 which is mixed with it throughout the whole world2 or by what you said of ,manichus and the other devilish sects8 ,for if the wheat is not affected by anything which is said even about the chaff which is still mingled with it1 how much less are the members of ,christ dispersed throughout the whole world affected by monstrosities#gdb which have been so long and so openly separated from it8#gdc 99 99 99 99 99 ,,chap4 ,,xix4--#db4 ,,petilianus said3 ,the ,lord ,jesus ,christ commands us1 saying1 ',when they persecute you in this city1 flee ye into another2 and if they persecute you in that1 flee yet into a third2 for verily ,i say unto you1 ye shall not have gone over the cities of ,israel1 till the ,son of man be come4'#gdd ,if ,he gives us this warning in the case of ,jews and pagans1 you who call yourself a ,christian ought not to imitate the dreadful deeds of the ,gentiles4 ,or do you serve ,god in such wise that we should be murdered at your hands8 ,you do err1 you do err1 if you are wretched enough to entertain such a belief as this4 ,for ,god does not have butchers for ,his priests4 #dc4 ,,augustine answered3 ,to flee from one state to another from the face of persecution has not been enjoined as precept or permission on heretics or schismatics1 such as you are2 but it was enjoined on the preachers of the gospel1 whom you resist4 ,and this we may easily prove in this wise3 you are now in your own cities1 and no man persecutes you4 ,you must therefore come forth1 and give an account of your separation4 ,for it cannot be maintained that1 as the weakness of the flesh is excused when it yields before the violence of persecution1 so truth also ought to yield to falsehood4 ,furthermore1 if you are suffering persecution1 why do you not retire from the cities in which you are1 that you may fulfil the instructions which you quote out of the gospel8 ,but if you are not suffering persecution1 why are you unwilling to reply to us8 ,or if the fact be that you are afraid lest1 when you should have made reply1 you then should suffer persecution1 in that case how are you following the example of those preachers to whom it was said1 ,behold1 ,i send you forth as sheep in the midst of wolves8 ,to whom it was also further said1 ,fear not them which kill the body1 but are not able to kill the soul4#gde ,and how do you escape the charge of acting contrary to the injunction of the ,apostle ,peter1 who says1 ,be ready always to give an answer to every man that asketh you a reason of the faith and hope that is in you8#gdf ,and1 lastly1 wherefore are you ever eager to annoy the ,catholic ,churches by the most violent disturbances1 whenever it is in your power1 as is proved by innumerable instances of simple fact8 ,wherefore in such a case did you not hearken to the voice of the ,lord1 when ,he says1 ,but ,i say unto you1 that ye resist not evil8#gdg ,or1 allowing that it is possible that in some cases it should be right for violent men to be resisted by bodily force1 and that it does not violate the precept which we receive from the ,lord1 ,but ,i say unto you1 that ye resist not evil1 why may it not also be that a pious man should eject an impious man1 or a just man him that is unjust1 in the exercise of duly and lawfully constituted authority1 from seats which are unlawfully usurped1 or retained to the despite of ,god8 ,for you would not say that the false prophets suffered persecution at the hands of ,elijah1 in the same sense that ,elijah suffered persecution from the wickedest of kings8#gdh ,or that because the ,lord was scourged by ,his persecutors1 therefore those whom ,he ,himself drove out of the temple with scourges are to be put in comparison with ,his sufferings8 ,it remains1 therefore1 that we should acknowledge that there is no other question requiring solution1 except whether you have been pious or impious in separating yourselves from the communion of the whole world4 ,for if it shall be found that you have acted impiously1 you would not be surprised if there should be no lack of ministers of ,god by whom you might be scourged1 seeing that you suffer persecution not from us1 but as it is written1 from their own abominations4#gdi 99 99 99 99 99 ,,chap4 ,,xx4--#dd4 ,,petilianus said3 ,the ,lord ,christ cries again from heaven to ,paul1 ',saul1 ,saul1 why persecutest thou me8 ,it is hard for thee to kick against the pricks4'#gej ,he was then called ,saul1 that he might afterwards receive his true name in baptism4 ,but for you it is not hard so often to persecute ,christ in the persons of ,his priests1 though the ,lord ,himself cries out1 ',touch not mine anointed4'#gea ,reckon up all the deaths of the saints1 and so often have you murdered ,christ1 who lives in each of them4#geb ,lastly1 if you are not guilty of sacrilege1 then a saint cannot be a murderer4 #de4 ,,augustine answered3 ,defend yourselves from the charge of the persecution which those men suffered at the hands of your party who separated themselves from you with the followers of ,maximianus1 and therein you will find our defence4 ,for if you say that you committed no such deeds1 we simply read to you the records of the proconsular province and the state4 ,if you say that you were right in persecuting them1 why are you unwilling to suffer the like yourselves8 ,if you say1 ,but we caused no schism1 then let this be inquired into1 and1 till it is decided whether it be so or not1 let no one make accusation against persecutors4 ,if you say that even schismatics ought not to have suffered persecution1 ,i ask whether it is also the case that they ought not to have been driven out of the basilicas1 in which they lay snares for the leading astray of the weak1 even though it were done by duly constituted authorities8 ,if you say that this also should not have been done1 first restore the basilicas to the followers of ,maximianus1 and then discuss the point with us4 ,if you say that it was right1 then see what they ought to suffer at the hands of duly constituted authority1 who1 in resisting it1 resist the ordinance of ,god4 ,wherefore the apostle expressly says1 ,for he beareth not the sword in vain3 for he is the minister of ,god1 a revenger to execute wrath on him that doeth evil4#gec ,but even if this had been discovered after the truth had been searched out with all diligence1 that not even after public trial ought schismatics to undergo any punishment1 or be driven from the positions which they have occupied1 for their treachery and deceit2 and if you should say that you are vexed that the followers of ,maximianus should have suffered such conduct at the hands of some of you1--why does not the wheat of the ,lord cry out with the more freedom from the whole field of the ,lord1 that is1 from the world1 and say1 ,neither are we at all affected by what the tares and the chaff amongst us do1 seeing that it is contrary to our wish8 ,if you confess that it is sufficient to clear you of responsibility1 that all the evil that is done by men of your party is done in opposition to your wishes1 why then have you separated yourselves8 ,for if your reason for not separating from the unrighteous among the party of ,donatus is that each man bears his own burden1 why have you separated yourselves from those throughout the world whom you think1 or profess to think1 to be unrighteous8 ,is it that you might all share equally in bearing the burden of schism8 #df4 ,and when we ask of you which of your party you can prove to have been slain by us1 ,i indeed can remember no law issued by the emperors to the effect that you should be put to death4 ,those indeed whose deaths you quote most frequently to bring us into odium1 ,marculus and ,donatus1 present a great question1--whether they threw themselves down a precipice1 as your teaching does not hesitate to encourage by examples of daily occurrence1 or whether they were thrown down by the true command of some authority4 ,for if it is a thing incredible that the leaders of the ,circumcelliones should have wrought upon themselves a death in accordance with their custom1 how much more incredible it is that the ,roman authorities should have been able to condemn them to a punishment at variance with custom6 ,accordingly1 in considering this matter1 which you think excessive in its hatefulness1 supposing what you say is true1 what is there in it which bears upon the ,lord's wheat8 ,let the chaff which flew away outside accuse the chaff which yet remained within2 for it is not possible that it should all be separated till the winnowing at the last day4 ,but if what you say is false1 what wonder is it if1 when the chaff is carried away as it were by a light blast of dissension1 it even attacks the wheat of the ,lord with false accusations8 ,wherefore1 on the consideration of all such odious accusations1 the wheat of ,christ1 which is ordered to grow together with the tares throughout the field1 that is1 throughout the whole world1 makes this answer to you with a free and fearless voice3 ,if you cannot prove what you say1 it has no application to any one2 and if you prove it1 it yet does not apply to me4 ,the result of which is1 that whosoever has separated himself from the unity of the wheat on account of the offences chargeable against the tares1 or against the chaff1 is unable to defend himself from the charge of murder which is involved in the mere offence of dissension and schism1 as the ,scripture says1 ,whoso hateth his brother is a murderer4#ged 99 99 99 99 99 ,,chap4 ,,xxi4--#dg4 ,,petilianus said3 ,accordingly1 as we have said1 the ,lord ,christ cried1 ',saul1 ,saul1 why persecutest thou me8 ,it is hard for thee to kick against the pricks4 ,and he said1 ,who art ,thou1 ,lord8 ,and the ,lord said1 ,i am ,jesus of ,nazareth1 whom thou persecutest4 ,and he1 trembling and astonished1 said1 ,lord1 what wilt ,thou have me to do8 ,and the ,lord said unto him1 ,arise1 and go into the city1 and it shall be told thee what thou must do4' ,and so presently it goes on1 ',but ,saul arose from the earth2 and when his eyes were opened1 he saw no man4' ,see here how blindness1 coming in punishment of madness1 obscures the light in the eyes of the persecutor1 not to be again expelled except by baptism6 ,let us see1 therefore1 what he did in the city4 ',ananias1' it is said1 'entered into the house to ,saul1 and putting his hands on him1 said1 ,brother ,saul1 the ,lord1 even ,jesus1 that appeared unto thee in the way as thou camest1 hath sent me1 that thou mightest receive thy sight1 and be filled with the ,holy ,ghost4 ,and immediately there fell from his eyes as it had been scales2 and he received sight forthwith1 and arose1 and was baptized4'#gee ,seeing therefore that ,paul1 being freed by baptism from the offence of persecution1 received again his eyesight freed from guilt1 why will not you1 a persecutor and traditor1 blinded by false baptism1 be baptized by those whom you persecute8 #dh4 ,,augustine answered3 ,you do not prove that ,i1 whom you wish to baptize afresh1 am either a persecutor or a traditor4 ,and if you prove this charge against any one1 yet the persecutor and traditor is not to be baptized afresh1 if he has been baptized already with the baptism of ,christ4 ,for the reason why it was necessary that ,paul should be baptized was that he had never been washed in any baptism of the kind4 ,therefore what you have chosen to insert about ,paul has no point of resemblance with the case which you are arguing with us4 ,but if you had not inserted this1 you would have found no place for your childish declamation1 ,see how blindness comes in punishment of madness1 not to be again expelled except by baptism6 ,for with how much more force might one exclaim against you1 ,see how blindness comes in punishment of madness1 which1 finding its similitude in ,simon1 not in ,paul1 is not expelled from you even when you have received baptism8 ,for if persecutors ought to be baptized by those whom they persecute1 then let ,primianus be baptized by the followers of ,maximianus1 whom he persecuted with the utmost eagerness4 99 99 99 99 99 ,,chap4 ,,xxii4--#di4 ,,petilianus said3 ,it may be urged that ,christ said to ,his apostles1 as you are constantly quoting against us1 ',he that is washed needeth not save to wash his feet1 but is clean every whit4' ,now if you discuss those words in all their fulness1 you are bound by what immediately follows4 ,for this is what ,he said1 in ,his very words3 ',he that is washed needeth not save to wash his feet1 but is clean every whit3 and ye are clean1 but not all4 ,for ,he knew who should betray ,him2 therefore said ,he1 ,ye are not all clean4'#gef ,whosoever1 therefore1 has incurred the guilt of treason1 has forfeited1 like you1 his baptism4 ,again1 after that the betrayer of ,christ had himself been condemned1 ,he thus more fully confirmed ,his words to the eleven apostles3 ',now are ye clean through the word which ,i have spoken unto you4 ,abide in me1 and ,i in you4'#geg ,and again ,he said to these same eleven1 ',peace ,i leave with you1 my peace ,i give unto you4'#geh ,seeing1 then1 that these things were said to the eleven apostles1 when the traitor1 as we have seen1 had been condemned1 you likewise1 being traditors1 are similarly without both peace and baptism4 #ej4 ,,augustine answered3 ,if therefore every traditor has forfeited his baptism1 it will follow that every one who1 having been baptized by you1 has afterwards become a traditor1 ought to be baptized afresh4 ,and if you do not do this1 you yourselves sufficiently prove the falseness of the saying1 ,whosoever therefore has incurred the guilt of treason1 has forfeited1 like you1 his baptism4 ,for if he has forfeited it1 let him return and receive it again2 but if he returns and does not receive it1 it is clear that he had not forfeited it4 ,again1 if the reason why it was said to the apostles1 ,now are ye clean1 and ,my peace ,i give unto you1 was that the traitor had already left the room1 then was not that supper of so great a sacrament clean and able to give peace1 which ,he distributed to all before his going out8 ,and if you venture to say this with your eyes closed against the truth1 what can we do save exclaim the more1 ,see how blindness comes in punishment of the madness of those who wish to be1 as the apostle says1 teachers of the law1 understanding neither what they say1 nor whereof they affirm8#gei ,and yet1 unless blindness came in the way of their pertinacity1 it was not a very difficult matter that you should understand and see that the ,lord did not say in the presence of ,judas1 ,ye are not yet clean1 but ,now are ye clean4 ,he added1 however1 ,but not all1 because there was one there who was not clean2 yet if he had been polluting the others by his presence1 it would not have been declared to them1 ,now are ye clean1 but1 as ,i said before1 ,ye are not yet clean4 ,but1 after ,judas had gone out1 ,he said to them1 ,now are ye clean1 and did not add the words1 ,but not all1 because he had now departed in whose presence indeed1 as had been said to them1 they were already clean1 but not all1 because there was one there unclean4 ,wherefore in these words the ,lord rather declared that in the one company of men receiving the same sacraments1 the uncleanness of some members cannot hurt the clean4 ,certainly1 if you think that there are among us men like ,judas1 you might apply to us the words1 ,ye are clean1 but not all4 ,but this is not what you say2 but you say that because of the presence of some who are unclean1 therefore we are all unclean4 ,this the ,lord did not say to the disciples in the presence of ,judas1 and therefore whoever says this has not learned from the good ,master what ,he says4 99 99 99 99 99 ,,chap4 ,,xxiii4--#ea4 ,,petilianus said3 ,but if you say that we give baptism twice over1 truly it is rather you who do this1 who slay men who have been baptized2 and this we do not say because you baptize them1 but because you cause each one of them1 by the act of slaying him1 to be baptized in his own blood4 ,for the baptism of water or of the ,spirit is as it were doubled when the blood of the martyr is wrung from him4 ,and so our ,saviour also ,himself1 after being baptized in the first instance by ,john1 declared that ,he must be baptized again1 not this time with water nor with the ,spirit1 but with the baptism of blood1 the cross of suffering1 as it is written1 ',james and ,john1 the sons of ,zebedee1 came unto ,him1 saying1 ,master1 we would that ,thou shouldest do for us whatsoever we shall desire4 ,and ,he said unto them1 ,what would ye that ,i should do for you8 ,they said unto ,him1 ,grant that we may sit1 one on ,thy right hand1 and the other on ,thy left hand1 in ,thy glory4 ,but ,jesus said unto them1 ,ye know not what ye ask3 can ye drink of the cup that ,i drink of1 and be baptized with the baptism that ,i am baptized with8 ,and they said unto ,him1 ,we can4 ,and ,jesus said unto them1 ,ye shall indeed drink of the cup that ,i drink of2 and with the baptism that ,i am baptized withal shall ye be baptized1'#gfj and so forth4 ,if these are two baptisms1 you commend us by your malice1 we must needs confess4 ,for when you kill our bodies1 then we do celebrate a second baptism2 but it is that we are baptized with our baptism and with blood1 like ,christ4 ,blush1 blush1 ye persecutors4 ,ye make martyrs like unto ,christ1 who are sprinkled with the baptism of blood after the water of the genuine baptism4 #eb4 ,,augustine answered3 ,in the first place1 we reply without delay that we do not kill you1 but you kill yourselves by a true death1 when you cut yourselves off from the living root of unity4 ,in the next place1 if all who are killed are baptized in their own blood1 then all robbers1 all unrighteous1 impious1 accursed men1 who are put to death by the sentence of the law1 are to be considered martyrs1 because they are baptized in their own blood4 ,but if only those are baptized in their own blood who are put to death for righteousness' sake1 since theirs is the kingdom of heaven1#gfa you have already seen that the first question is why you suffer1 and only afterwards should we ask what you suffer4 ,why therefore do you puff out your cheeks before you have shown the righteousness of your deeds8 ,why does your tongue resound before your character is approved8 ,if you have made a schism1 you are impious2 if you are impious1 you die as one guilty of sacrilege1 when you are punished for impiety2 if you die as one guilty of sacrilege1 how are you baptized in your blood8 ,or do you say1 ,i have not made a schism8 ,let us then inquire into this4 ,why do you make an outcry before you prove your case8 #ec4 ,or do you say1 ,even if ,i am guilty of sacrilege1 ,i ought not to be slain by you8 ,it is one question as to the enormity of my action1 which you never prove with any truth1 another as to the baptism of your blood1 from whence you derive your boast4 ,for ,i never killed you1 nor do you prove that you are killed by any one4 ,nor even if you were to prove it would it in any way affect me1 whoever it was that killed you1 whether he did it justly in virtue of power lawfully given by the ,lord1 or committed the crime of murder1 like the chaff of the ,lord's harvest1 through some evil desire2 just as you are in no way concerned with him who in recent times1 with an intolerable tyranny1 attended even by a company of soldiers1 not because he feared any one1 but that he might be feared by all1 oppressed widows1 destroyed pupils1 betrayed the patrimonies of other men1 annulled the marriages of other men1 contrived the sale of the property of the innocent1 divided the price of the property when sold with its mourning owners4 ,i should seem to be saying all this out of the invention of my own head1 if it were not sufficiently obvious of whom ,i speak without the mention of his name4#gfb ,and if all this is undoubtedly true1 then just as you are not concerned with this1 so neither are we concerned with anything you say1 even though it were true4 ,but if that colleague of yours1 being really a just and innocent man1 is maligned by a lying tale1 then should we also learn in no way to give credit to reports1 which have been spread abroad of innocent men1 as though they had delivered up the sacred books1 or murdered any of their fellow-men4 ,to this we may add1 that ,i refer to a man who lived with you1 whose birthday you were wont to celebrate with such large assemblies1 with whom you joined in the kiss of peace in the sacraments1 in whose hands you placed the ,eucharist1 to whom in turn you extended your hands to receive it from his ministering1 whose ears1 when they were deaf amid the groanings of all ,africa1 you durst not offend by free speech2 for paying to whom1 even indirectly1 a most witty compliment1 by saying that in the ,count#gfc he had a god for his companion1 some one of your party was extolled to the skies4 ,but you reproach us with the deeds of men with whom we never lived1 whose faces we never saw1 in whose lifetime we were either boys1 or perhaps as yet not even born4 ,what is the meaning1 then1 of your great unfairness and perversity1 that you should wish to impose on us the burdens of those whom we never knew1 whilst you will not bear the burdens of your friends8 ,when thou sawest a thief1 then thou consentedst with him4#gfd ,if he whom you saw did not pollute you1 why do you reproach me with one whom ,i could not have seen8 ,or do you say1 ,i did not consent with him1 because his deeds were displeasing to me8 ,but1 at any rate1 you went up to the altar of ,god with him4 ,come now1 if you would defend yourself1 make a distinction between your two positions1 and say that it is one thing to consent together for sin1 as the two elders consented together when they laid a plot against the chastity of ,susannah1 and another thing to receive the sacrament of the ,lord in company with a thief1 as the apostles received even that first supper in company with ,judas4 ,i am all in favour of your defence4 ,but why do you not consider how much more easily1 in the course of your defence1 you have acquitted all the nations and boundaries of the earth1 throughout which the inheritance of ,christ is dispersed8 ,for if it was possible for you to see a thief1 and to share the sacraments with the thief whom you saw1 and yet not to share his sin1 how much less was it possible for the remotest nations of the earth to have anything in common with the sins of ,african traditors and persecutors1 supposing your charges and assertions to be true1 even though they held the sacraments in common with them8 ,or do you say1 ,i saw in him the bishop1 ,i did not see in him the thief8 ,say what you will4 ,i allow this defence also1 and in this the world is acquitted of the charges which you brought against it4 ,for if it was permitted you to ignore the character of a man whom you knew1 why is the whole world not allowed to be ignorant of those it never knew1 unless1 indeed1 the ,donatists are allowed to be ignorant of what they do not wish to know1 while the nations of the earth may not be ignorant of what they cannot know8 #ed4 ,or do you say1 ,theft is one thing1 delivery of the sacred books or persecution is another8 ,i grant there is a difference1 nor is it worth while now to show wherein that difference consists4 ,but listen to the summary of the argument4 ,if he could not make you a thief1 because his thieving was displeasing in your sight1 who can make men traditors or murderers to whom such treachery or murder is abhorrent8 ,first1 then1 confess that you share in all the evil of ,optatus1 whom you knew1 and even so reproach me with any evil which was found in those whom ,i knew not4 ,and do not say to me1 ,but my charges are serious1 yours but trifling4 ,you must first acknowledge them1 however trifling they may be in your case1 not before ,i on my side confess the charges against me1 but before ,i can allow you to say these serious things about me at all4 ,did ,optatus1 whom you knew1 make you a thief by being your colleague1 or not8 ,answer me one or the other4 ,if you say he did not1 ,i ask why he did not1--because he was not a thief himself8 or because you do not know it8 or because you disapprove of it8 ,if you say1 ,because he himself was not a thief1 much more ought we not to believe that those with whom you reproach us were of such a character as you assert4 ,for if we must not believe of ,optatus what both ,christians and pagans and ,jews1 ay1 and what both our party and yours assert1 how much less should we believe what you assert of any one8 ,but if you say1 ,because you do not know it1 all the nations of the earth answer you1 ,much more do we not know of all that you reproach us with in these men4 ,but if you say1 ,because you disapproved of it1 they answer you with the same voice1 ,although you have never proved the truth of what you say1 yet acts like these are viewed by us with disapproval4 ,but if you say1 ,lo1 ,optatus1 whom ,i knew1 made me a thief because he was my colleague1 and ,i was in the habit of going to the altar with him when he committed those deeds2 but ,i do not greatly heed it1 because the fault was trivial1 but your party made you a traditor and a murderer1--,i answer that ,i do not allow that ,i too am made a traditor and a murderer by the sins of other men1 just because you confess that you are made a thief by the sin of another man2 for it must be remembered that you are proved a thief1 not by our judgment1 but by your own confession4 ,for we say that every man must bear his own burden1 as the apostle is our witness4#gfe ,but you1 of your own accord1 have taken the burden of ,optatus on your own shoulders1 not because you committed the theft1 or consented to it1 but because you declared your conviction that what another did applied to you4 ,for1 as the apostle says1 when speaking of food1 ,i know1 and am persuaded by the ,lord ,jesus1 that there is nothing unclean of itself3 but to him that esteemeth anything to be unclean1 to him it is unclean2#gff by the same rule1 it may be said that the sins of others cannot implicate those who disapprove of them2 but if any one thinks that they affect him1 then he is affected by them4 ,wherefore you do not convict us of being traditors or murderers1 even though you were to prove something of the sort against those who share the sacraments with us2 but the guilt of theft is fastened on you1 even if you disapprove of everything that ,optatus did1 not in virtue of our accusation1 but by your own decision4 ,and that you may not think this a trivial fault1 read what the apostle says1 ,nor shall thieves inherit the kingdom of ,god4#gfg ,but those who shall not inherit the kingdom of ,god will certainly not be on ,his right hand among those to whom it shall be said1 ,come1 ye blessed of my ,father1 inherit the kingdom prepared for you from the foundation of the world4 ,if they are not there1 where will they be except on the left hand8 ,therefore among those to whom it shall be said1 ,depart from me1 ye cursed1 into everlasting fire1 prepared for the devil and his angels4#gfh ,in vain1 therefore1 do you indulge in your security1 thinking it a trivial fault which separates you from the kingdom of ,god1 and sends you into everlasting fire4 ,how much better will you do to betake yourself to true confusion1 saying1 ,every one of us shall bear his own burden1 and the winnowing fan at the last day shall separate the chaff from the wheat6 #ee4 ,but it is evident that you are afraid of its being forthwith said to you1 ,why then1 whilst you attempt to place on some men's backs the burdens of their neighbours1 have you dared to separate yourselves from the ,lord's corn1 dispersed throughout the world1 before the winnowing at the last day8 ,accordingly1 you who disapprove of the deeds of your party1 whilst you are taking precautions against being charged with the schism which you all have made1 are involving yourselves also in their sins which you did not commit2 and while the shrewd ,petilianus is afraid of my being able to say that ,i am not such as he thinks ,ccilianus was1 he is obliged to confess that he himself is such as he knows ,optatus to have been4 ,or are you not such as the common voice of ,africa proclaims him to have been8 ,then neither are we such as those with whom you reproach us are either suspected to have been by your mistake1 or calumniously asserted to have been by your madness1 or proved to have been by the truth4 ,much less is the wheat of the ,lord in all the nations of the earth of such a character1 seeing that it never heard the names of those of whom you speak4 ,there is therefore no reason why you should perish in such sin of separation and such sacrilege of schism4 ,and yet1 if you are made to suffer for this great impiety by the judgment of ,god1 you say that you are even baptized in your blood2 so that you are not content with feeling no remorse for your division1 but you must even glory in your punishment4 99 99 99 99 99 ,,chap4 ,,xxiv4--#ef4 ,,petilianus said3 ,but you will answer that you abide by the same declaration1 ',he that is once washed needeth not save to wash his feet4'#gfi ,now the 'once' is once that has authority1 once that is confirmed by the truth4 #eg4 ,,augustine answered3 ,baptism in the name of the ,father and of the ,son and of the ,holy ,ghost#ggj has ,christ for its authority1 not any man1 whoever he may be2 and ,christ is the truth1 not any man4 99 99 99 99 99 ,,chap4 ,,xxv4--#eh4 ,,petilianus said3 ,for when you in your guilt perform what is false1 ,i do not celebrate baptism twice1 which you have never celebrated once4 #ei4 ,,augustine answered3 ,in the first place1 you do not convict us of guilt4 ,and if a guilty man baptizes with a false baptism1 then none of those have true baptism who are baptized by men in your party1 that are1 ,i do not say openly1 but even secretly guilty4 ,for if he who gives baptism gives something that is ,god's1 if he is already guilty in the sight of ,god1 how can he be giving something that is ,god's1 if a guilty man cannot give true baptism8 ,but in reality you wait till he is guilty in your sight as well1 as though what he proposes to confer were something that belonged to you4 99 99 99 99 99 ,,chap4 ,,xxvi4--#fj4 ,,petilianus said3 ,for if you mix what is false with what is true1 falsehood often imitates the truth by treading in its steps4 ,just in the same way a picture imitates the true man of nature1 depicting with its colours the false resemblance of truth4 ,and in the same way1 too1 the brilliancy of a mirror catches the countenance1 so as to represent the eyes of him who gazes on it4 ,in this way it presents to each comer his own countenance1 so that the very features of the comer meet themselves in turn2 and of such virtue is the falsehood of a clear mirror1 that the very eyes which see themselves recognise themselves as though in some one else4 ,and even when a shadow stands before it1 it doubles the reflection1 dividing its unity in great part through a falsehood4 ,must we then hold that anything is true1 because a lying representation is given of it8 ,but it is one thing to paint a man1 another to give birth to one4 ,for does any one represent fictitious children to a man who wishes for an heir8 or would any one look for true heirs in the falsehood of a picture8 ,truly it is a proof of madness to fall in love with a picture1 letting go one's hold of what is true4 #fa4 ,,augustine answered3 ,are you then really not ashamed to call the baptism of ,christ a lie1 even when it is found in the most false of men8 ,far be it from any one to suppose that the wheat of the ,lord1 which has been commanded to grow among the tares throughout the whole field1 that is1 throughout the whole of this world1 until the harvest1 that is1 until the end of the world1#gga can have perished in consequence of your evil words4 ,nay1 even among the very tares themselves1 which are commanded not to be gathered1 but to be tolerated even to the end1 and among the very chaff1 which shall only be separated from the wheat by the winnowing at the last day1#ggb does any one dare to say that any baptism is false which is given and received in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost8 ,would you say that those whom you depose from their office1 whether as your colleagues or your fellow-priests1 on the testimony of women whom they have seduced 7since examples of this kind are not wanting anywhere71 were false or true before their crime was proved against them8 ,you will certainly answer1 ,false4 ,why then were they able both to have and to give true baptism8 ,why did not their falseness as men corrupt in them the truth of ,god8 ,is it not most truly written1 ,for the ,holy ,spirit of discipline will flee deceit8#ggc ,seeing then that the ,holy ,spirit fled from them1 how came it that the truth of baptism was in them1 except because what the ,holy ,spirit fled from was the falseness of man1 not the truth of the sacrament8 ,further1 if even the deceitful have the true baptism1 how do they have it who possess it in truthfulness8 ,whence you ought to observe that it is rather your conversation which is coloured with childish pigments2 and accordingly1 he who neglects the living ,word to take pleasure in such colouring is himself loving the picture in the place of the reality4 99 99 99 99 99 ,,chap4 ,,xxvii4--#fb4 ,,petilianus said3 ,it will be urged against us1 that the ,apostle ,paul said1 ',one ,lord1 one faith1 one baptism4'#ggd ,we profess that there is only one2 for it is certain that those who declare that there are two are mad4 #fc4 ,,augustine replied3 ,these words of yours are arguments against yourselves2 but in your madness you are not aware of it4 ,for the men who say there are two baptisms are those who declare their opinion that the just and the unjust have different baptisms2 whereas it belongs neither to one party nor the other1 but in both of them is one1 being ,christ's1 although they themselves are not one3 and yet the baptism1 which is one1 the just have to salvation1 the unjust to their destruction4 99 99 99 99 99 ,,chap4 ,,xxviii4--#fd4 ,,petilianus said3 ,but yet1 if ,i may be allowed the comparison1 it is certain that the sun appears double to the insane1 although it only be that a dark blue cloud often meets it1 and its discoloured surface1 being struck by the brightness1 while the rays of the sun are reflected from it1 seems to send forth as it were rays of its own4 ,so in the same way in the faith of baptism1 it is one thing to seek for reflections1 another to recognise the truth4 #fe4 ,,augustine answered3 ,what are you saying1 if ,i may ask8 ,when a dark blue cloud reflects the rays of the sun with which it is struck1 is it only to the insane1 and not to all who look on it1 that there appear to be two suns8 ,but when it appears so to the insane as such1 it appears to them alone4 ,but if ,i may say so without being troublesome1 ,i would have you take care lest saying such things and talking in such a way should be itself a sign of madness4 ,i suppose1 however1 that what you meant to say was this1--that the just had the truth of baptism1 the unjust only its reflection4 ,and if this be so1 ,i venture to say that the reflection was found in that man of your party1#gge to whom not ,god1 but a certain ,count1#ggf was ,god2 but that the truth was either in you or in him who uttered the witty saying against ,optatus1 when he said that in the ,count he had a god for his companion4#ggg ,and distinguish between those who were baptized by either of these1 and in the one party approve the true baptism1 in the others exclude the reflection1 and introduce the truth4 99 99 99 99 99 ,,chap4 ,,xxix4--#ff4 ,,petilianus said3 ,but to pass rapidly through these minor points3 can he be said to lay down the law who is not a magistrate of the court8 or is what he lays down to be considered law1 when in the character of a private person he disturbs public rights8 ,is it not rather the case that he not only involves himself in guilt1 but is held to be a forger1 and that which he composes a forgery8 #fg4 ,,augustine answered3 ,what if your private person1 whom you deem a forger1 were to set forth to any one the law of the emperor8 ,would not the man1 when he had compared it with the law of those who have the genuine law1 and found it to be identically the same1 lay aside all care about the source from which he had obtained it1 and consider only what he had obtained8 ,for what the forger gives is false when he gives it of his own falseness2 but when something true is given by any person1 even though he be a forger1 yet1 although the giver be not truthful1 the gift is notwithstanding true4 99 99 99 99 99 ,,chap4 ,,xxx4--#fh4 ,,petilianus said3 ,or if any one chance to recollect the chants of a priest1 is he therefore to be deemed a priest1 because with sacrilegious mouth he publishes the strain of a priest8 #fi4 ,,augustine answered3 ,in this question you are speaking just as though we were at present inquiring what constituted a true priest1 not what constituted true baptism4 ,for that a man should be a true priest1 it is requisite that he should be clothed not with the sacrament alone1 but with righteousness1 as it is written1 ,let thy priests be clothed with righteousness4#ggh ,but if a man be a priest in virtue of the sacrament alone1 as was the high priest ,caiaphas1 the persecutor of the one most true ,priest1 then even though he himself be not truthful1 yet what he gives is true1 if he gives not what is his own but what is ,god's2 as it is said of ,caiaphas himself1 ,this spake he not of himself3 but being high priest that year1 he prophesied4#ggi ,and yet1 to use the same simile which you employed yourself3 if you were to hear even from any one that was profane the prayer of the priest couched in the words suitable to the mysteries of the gospel1 can you possibly say to him1 ,your prayer is not true1 though he himself may be not only no true priest1 but not a priest at all8 seeing that the ,apostle ,paul said that certain testimony of ,i know not what ,cretan prophet was true1 though he was not reckoned among the prophets of ,god2 for he says1 ,one of themselves1 even a prophet of their own1 said the ,cretians are always liars1 evil beasts1 slow bellies3 this witness is true4#ghj ,if1 therefore1 the apostle even himself bore witness to the testimony of some obscure prophet of a foreign race1 because he found it to be true1 why do not we1 when we find in any one what belongs to ,christ1 and is true even though the man with whom it may be found be deceitful and perverse1 why do not we in such a case make a distinction between the fault which is found in the man1 and the truth which he has not of his own but of ,god's8 and why do we not say1 ,this sacrament is true1 as ,paul said1 ,this witness is true8 ,does it at all follow that we say1 ,the man himself also is truthful1 because we say1 ,this sacrament is true8 ,just as ,i would ask whether the apostle counted that prophet among the prophets of the ,lord1 because he confirmed the truth of what he found to be true in him4 ,likewise the same apostle1 when he was at ,athens1 perceived a certain altar among the altars of the false gods1 on which was the inscription1 ,to the unknown ,god4 ,and this testimony he made use of to build them up in ,christ1 to the extent of quoting the inscription in his sermon1 and adding1 ,whom1 therefore1 ye ignorantly worship1 ,him declare ,i unto you4 ,did he1 because he found that altar either among the altars of idols1 or set up by sacrilegious hands1 therefore condemn or reject what he found in it that was true8 or did he1 because of the truth which he found upon it1 therefore persuade them that they ought also to follow the sacrilegious practices of the pagans8 ,surely he did neither of the two2 but presently1 when1 as he judged fitting1 he wished to introduce to their knowledge the ,lord ,himself1 unknown to them1 but known to him1 he says among other things1 that ,he is not far from every one of us3 for in ,him we live1 and move1 and have our being2 as certain also of your own poets have said4#gha ,can it be said that here also1 because he found among the sacrilegious the evidence of truth1 he either approved their wickedness because of the evidence1 or condemned the evidence because of their wickedness8 ,but it is unavoidable that you should be always in the wrong1 so long as you do despite to the sacraments of ,god because of the faults of men1 or think that we take upon ourselves the sacrilege even of your schism1 for the sake of the sacraments of ,god1 to which we are unwilling to do despite in you4 99 99 99 99 99 ,,chap4 ,,xxxi4--#gj4 ,,petilianus said3 ',for there is no power but of ,god1'#ghb none in any man of power2 as the ,lord ,jesus ,christ answered ,pontius ,pilate1 ',thou couldest have no power at all against me1 except it were given thee from above4'#ghc ,and again1 in the words of ,john1 ',a man can receive nothing1 except it be given him from heaven4'#ghd ,tell us1 therefore1 traditor1 when you received the power of imitating the mysteries4 #ga4 ,,augustine answered3 ,tell us rather thyself when the power of baptizing was lost by the whole world through which is dispersed the inheritance of ,christ1 and by all that multitude of nations in which the apostles founded the ,churches4 ,you will never be able to tell us1--not only because you have calumniated them1 and do not prove them to be traditors1 but because1 even if you did prove this1 yet no guilt on the part of any evil-doers1 whether they be unsuspected1 or deceitful1 or be tolerated as the tares or as the chaff1 can possibly overthrow the promises1 so that all the nations of the earth should not be blessed in the seed of ,abraham2 in which promises you deprive them of their share when you will not have the communion of unity with all nations of the earth4 99 99 99 99 99 ,,chap4 ,,xxxii4--#gb4 ,,petilianus said3 ,for although there is only one baptism1 yet it is consecrated in three several grades4 ,john gave water without the name of the ,trinity1 as he declared himself1 saying1 ',i indeed baptize you with water unto repentance3 but ,he that cometh after me is mightier than ,i1 whose shoes ,i am not worthy to bear3 ,he shall baptize you with the ,holy ,ghost1 and with fire4'#ghe ,christ gave the ,holy ,spirit1 as it is written1 ',he breathed on them1 and saith unto them1 ,receive ye the ,holy ,ghost4'#ghf ,and the ,comforter ,himself came on the apostles as a fire burning with rustling flames4 ,o true divinity1 which seemed to blaze1 not to burn6 as it is written1 ',and suddenly there came from heaven a sound as of a rushing mighty wind1 and it filled all the house where they were sitting4 ,and there appeared unto them cloven tongues1 like as of fire1 and it sat upon each of them4 ,and they were all filled with the ,holy ,ghost1 and began to speak with other tongues1 as the ,spirit gave them utterance4'#ghg ,but you1 ,o persecutor1 have not even the water of repentance1 seeing that you hold the power not of the murdered ,john1 but of the murderer ,herod4 ,you therefore1 ,o traditor1 have not the ,holy ,spirit of ,christ2 for ,christ did not betray others to death1 but was ,himself betrayed4 ,for you1 therefore1 the fire in the spirit in ,hades is full of life1--that fire which1 surging with hungry tongues of flame1 will be able to burn your limbs to all eternity without consuming them1 as it is written of the punishment of the guilty in hell1 ',neither shall their fire be quenched4'#ghh #gc4 ,,augustine answered3 ,you are the calumnious slanderer1 not the truthful arguer4 ,will you not at length cease to make assertions of a kind which1 if you do not prove them1 can apply to nobody2 and even if you prove them1 certainly cannot apply to the unity of the whole world1 which is in the saints as in the wheat of ,god8 ,if we too were pleased to return calumnies for calumnies1 we too might possibly be able to give vent to eloquent slanders4 ,we too might use the expression1 ,with rustling flames2 but to me an expression never sounds in any way eloquent which is inappropriate in its use4 ,we too might say1 ,surging with hungry tongues of flame2 but we do not wish that the tongues of flame in our writings1 when they are read by any one in his senses1 should be judged hungry for want of the sap of weightiness1 or that the reader himself1 while he finds in them no food of useful sentiments1 should be left to suffer from the hunger of excessive emptiness4 ,see1 ,i declare that your ,circumcelliones are burning1 not with rustling but with headlong flames4 ,if you answer1 ,what is that to us8 why do not you1 when you reproach with any one whom you will1 not listen in turn to our answer1 ,we too know nothing of it8 ,if you answer1 ,you do not prove the fact1 why may not the whole world answer you in turn1 ,neither do you prove it8 ,let us agree therefore1 if you please1 that you should not charge us with the guilt of the wicked men whom you consider to belong to us1 and that we should abstain from similar charges against you4 ,so you will see1 by this just agreement1 confirmed and ratified1 that you have no charge which you can bring against the seed of ,abraham1 as found in all the nations of the earth4 ,but ,i find without difficulty a grievous charge to bring against you3 ,why have you impiously separated yourselves from the seed of ,abraham1 which is in all nations of the earth8 ,against this charge you certainly have no means whereby you may defend yourselves4 ,for we each of us clear ourselves of the sins of other men2 but this1 that you do not hold communion with all the nations of the earth1 which are blessed in the seed of ,abraham1 is a very grievous crime1 of which not some but all of you are guilty4 #gd4 ,and yet you know1 as you prove by your quotation1 that the ,holy ,spirit descended in such wise1 that those who were then filled with it spake with divers tongues3 what was the meaning of that sign and prodigy8 ,why then is the ,holy ,spirit given now in such wise1 that no one to whom it is given speaks with divers tongues1 except because that miracle then prefigured that all nations of the earth should believe1 and that thus the gospel should be found to be in every tongue8 ,just as it was foretold in the psalm so long before3 ,there is no speech nor language where their voice is not heard4 ,this was said with reference to those men who were destined1 after receiving the ,holy ,spirit1 to speak with every kind of tongue4 ,but because this passage itself signified that the gospel should be found hereafter in all nations and languages1 and that the body of ,christ should sound forth throughout all the world in every tongue1 therefore he goes on to say1 ,their sound is gone out throughout all the earth1 and their words to the ends of the world4 ,hence it is that the true ,church is hidden from no one4 ,and hence comes that which the ,lord ,himself says in the gospel1 ,a city that is set on an hill cannot be hid4#ghi ,and therefore ,david continues in the same psalm1 ,in the sun hath ,he placed ,his tabernacle1 that is1 in the open light of day2 as we read in the ,book of ,kings1 ,for thou didst it secretly2 but ,i will do this thing before all ,israel1 and before the sun4#gij ,and ,he ,himself is as a bridegroom coming out of ,his chamber1 and rejoiceth as a giant to run ,his race4 ,his going forth is from the end of heaven3 here you have the coming of the ,lord in the flesh4 ,and ,his circuit unto the ends of it3 here you have ,his resurrection and ascension4 ,and there is nothing hid from the heat thereof3#gia here you have the coming of the ,holy ,spirit1 whom ,he sent in tongues of fire1 that ,he might make manifest the glowing heat of charity1 which he certainly cannot have who does not keep the unity of the ,spirit in the bond of peace with the ,church1 which is throughout all languages4 #ge4 ,next1 however1 with regard to your statement that there is indeed one baptism1#gib but that it is consecrated in three several grades1 and to your having distributed the three forms of it to three persons after such fashion1 that you ascribe the water to ,john1 the ,holy ,spirit to the ,lord ,jesus ,christ1 and1 in the third place1 the fire to the ,comforter sent down from above1--consider for a moment in how great an error you are involved4 ,for you were brought to entertain such an opinion simply from the words of ,john3 ,i indeed baptize you with water3 but ,he that cometh after me is mightier than ,i3 ,he shall baptize you with the ,holy ,ghost1 and with fire4#gic ,nor were you willing to take into consideration that the three things are not attributed to three persons taken one by one1--water to ,john1 the ,holy ,spirit to ,christ1 fire to the ,comforter1--but that the three should rather be referred to two persons--one of them to ,john1 the other two to our ,lord4 ,for neither is it said1 ,i indeed baptize you with water3 but ,he that cometh after me is mightier than ,i1 whose shoes ,i am not worthy to bear3 ,he shall baptize you with the ,holy ,ghost3 and the ,comforter1 who is to come after ,him1 ,he shall baptize you with fire2 but ,i indeed1 ,he says1 with water3 but ,he that cometh after me with the ,holy ,ghost1 and with fire4 ,one he attributes to himself1 two to ,him that cometh after him4 ,you see1 therefore1 how you have been deceived in the number4 ,listen further4 ,you said that there was one baptism consecrated in three stages--water1 the ,holy ,spirit1 and fire2 and you assigned three persons to the three stages severally--,john to the water1 ,christ to the ,spirit1 the ,comforter to the fire4 ,if1 therefore1 the water of ,john bears reference to the same baptism which is commended as being one1 it was not right that those should have been baptized a second time by the command of the ,apostle ,paul whom he found to have been baptized by ,john4 ,for they already had water1 belonging1 as you say1 to the same baptism2 so that it remained that they should receive the ,holy ,spirit and fire1 because these were wanting in the baptism of ,john1 that their baptism might be completed1 being consecrated1 as you assert1 in three stages4 ,but since they were ordered to be baptized by the authority of an apostle1 it is sufficiently made manifest that that water with which ,john baptized had no reference to the baptism of ,christ1 but belonged to another dispensation suited to the exigencies of the times4 #gf4 ,lastly1 when you wished to prove that the ,holy ,spirit was given by ,christ1 and had brought forward as a proof from the gospel1 that ,jesus on rising from the dead breathed into the face of ,his disciples1 saying1 ,receive ye the ,holy ,ghost2#gid and when you wished to prove that that last fire which was named in connection with baptism was found in the tongues of fire which were displayed on the coming of the ,holy ,ghost1 how came it into your head to say1 ,and the ,comforter ,himself came upon the apostles as a fire burning with rustling flames1 as though there were one ,holy ,spirit whom ,he gave by breathing on the face of ,his disciples1 and another who1 after ,his ascension1 came on the apostles8 ,are we to suppose1 therefore1 that there are two ,holy ,spirits8 ,who will be found so utterly mad as to assert this8 ,christ therefore ,himself gave the same ,holy ,spirit1 whether by breathing on the face of the disciples1 or by sending ,him down from heaven on the day of ,pentecost1 with undoubted commendation of ,his holy sacrament4 ,accordingly it was not that ,christ gave the ,holy ,spirit1 and the ,comforter gave the fire1 that the saying might be fulfilled1 ,with the ,holy ,spirit1 and with fire2 but the same ,christ ,himself gave the ,holy ,spirit in both cases1 making it manifest while ,he was yet on earth by ,his breathing1 and when ,he was ascended into heaven by the tongues of flame4 ,for that you may know that the words of ,john1 ,he shall baptize you with the ,holy ,ghost1 were not fulfilled at the time when ,he breathed on ,his disciples' face1 so that they should require to be baptized1 when the ,comforter should come1 not with the ,spirit any longer1 but with fire1 ,i would have you remember the most outspoken words of ,scripture1 and see what the ,lord ,himself said to them when ,he ascended into heaven3 ,john truly baptized you with water2 but ye shall be baptized with the ,holy ,ghost1 whom ye shall receive not many days hence at ,pentecost4#gie ,what could be plainer than this testimony8 ,but1 according to your interpretation1 what ,he should have said was this3 ,john verily baptized you with water2 but ye were baptized with the ,holy ,spirit when ,i breathed on your faces2 and next in due order shall ye be baptized with fire1 which ye shall receive not many days hence2--in order that by this means the three stages should be completed1 in which you say that the one baptism was consecrated4 ,and so it proves to be the case that you are still ignorant of the meaning of the words1 ,he shall baptize you with the ,holy ,ghost1 and with fire2 and you are rash enough to be willing to teach what you do not know yourselves4 99 99 99 99 99 ,,chap4 ,,xxxiii4--#gg4 ,,petilianus said3 ,but that ,i may thoroughly investigate the baptism in the name of the ,trinity1 the ,lord ,christ said to ,his apostles3 ',go ye1 and baptize all nations1 in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost2 teaching them to observe all things whatsoever ,i have commanded you4'#gif ,whom do you teach1 traditor8 ,him whom you condemn8 ,whom do you teach1 traditor8 ,him whom you slay8 ,once more1 whom do you teach8 ,him whom you have made a murderer8 ,how then do you baptize in the name of the ,trinity8 ,you cannot call ,god your ,father4 ,for when the ,lord ,christ said1 ',blessed are the peacemakers1 for they shall be called the children of ,god1'#gig you who have not peace at your heart cannot have ,god for your ,father4 ,or how1 again1 can you baptize in the name of the ,son1 who betray that ,son ,himself1 who do not imitate the ,son of ,god in any of ,his sufferings or crosses8 ,or how1 again1 can you baptize in the name of the ,holy ,ghost1 when the ,holy ,ghost came only on those apostles who were not guilty of treason8 ,seeing1 therefore1 that ,god is not your ,father1 neither are you truly born again with the water of baptism4 ,no one of you is born perfectly4 ,you in your impiety have neither father nor mother4 ,seeing1 then1 that you are of such a kind1 ought ,i not to baptize you1 even though you wash yourselves a thousand times1 after the similitude of the ,jews1 who as it were baptize the flesh8 #gh4 ,,augustine answered3 ,certainly you had proposed thoroughly to investigate the baptism in the name of the ,trinity1 and you had set us to listen with much attention2 but following1 as it would seem1 what is the easiest course to you1 how soon have you returned to your customary abuse6 ,this you carry out with genuine fluency4 ,for you set before yourself what victims you please1 against whom to inveigh with whatsoever bitterness you please3 in the midst of which vast latitude of discourse you are driven into the greatest straits if any one does but use the little word1 ,prove it4 ,for this is what is said to you by the seed of ,abraham2 and since in him all nations of the earth are blessed1 they care but little when they are cursed by you4 ,but yet1 since you are treating of baptism1 which you consider to be true when it is found in a just man1 but false when it is found in the unjust1 see how ,i too1 if ,i were to investigate baptism in the name of the ,trinity according to your rule1 might say1 with great fulness1 as it seems to me1 that he has not ,god for his father who in a ,count has ,god for his companion1#gih nor believes that any is his ,christ1 save him for whose sake he has endured suffering2 and that he has not the ,holy ,ghost who burned the wretched ,africa in so very different a fashion with tongues of fire4 ,how then can they have baptism1 or how can they administer it in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost8 ,surely you must now perceive that baptism can exist in an unrighteous man1 and be administered by an unrighteous man1 and that no unrighteous baptism1 but such as is just and true1--not because it belongs to the unrighteous man1 but because it is of ,god4 ,and herein ,i am uttering no calumny against you1 as you never cease to do1 on some pretence or other1 against the whole world2 and1 what is even more intolerable1 you do not even bring any proof about the very points on which you found your calumnies4 ,but ,i know not how this can possibly be endured1 because you not only bring calumnies against holy men about unrighteous men1 but you even bring a charge against the holy baptism itself1 which must needs be holy in any man1 however unrighteous he may be1 from a comparison with the infection arising from the sins of wicked men1 so that you say that baptism partakes of the character of him by whom it is possessed1 or administered1 or received4 ,furthermore1 if a man partakes of the character of him in whose company he approaches sacred mysteries1 and if the sacraments themselves partake of the character of the men in whom they are1 holy men may well be satisfied to find consolation in the thought that they only fare like holy baptism itself in hearing false accusations from your lips4 ,but it would be well for you to see how you are condemned out of your own mouths1 if both the sober among you are counted as drunken from the infection of the drunken in your ranks1 and the merciful among you become robbers from the infection of the robbers1 and whatever evil is found among you in the persons of wicked men is perforce shared by those who are not wicked2 and if baptism itself is unclean in all of you who are unclean1 and if it is of different kinds according to the varying character of uncleanness itself1 as it must be if it is perforce of the same character as the man by whom it is possessed or administered4 ,these suppositions most undoubtedly are false2 and accordingly they in no wise injure us1 when you bring them forward against us without looking back upon yourselves4 ,but they do injure you1 because1 when you bring them forward falsely1 they do not fall on us2 but1 since you imagine them to be true1 they recoil upon yourselves4 99 99 99 99 99 ,,chap4 ,,xxxiv4--#gi4 ,,petilianus said3 ,for if the apostles were allowed to baptize those whom ,john had washed with the baptism of repentance1 shall it not likewise be allowed to me to baptize men guilty of sacrilege like yourselves8 #hj4 ,,augustine answered3 ,where then is what you said above1 that there was not one baptism of ,john and another of ,christ1 but that there was one baptism1 consecrated in three stages1 of which three stages ,john gave the water1 ,christ the ,spirit1 and the ,comforter the fire8 ,why then did the apostles repeat the water in the case of those to whom ,john had already administered water belonging to the one baptism which is consecrated in three stages8 ,surely you must see how necessary it is that every one should understand the meaning of what he is discussing4 99 99 99 99 99 ,,chap4 ,,xxxv4--#ha4 ,,petilianus said3 ,nor indeed will it be possible that the ,holy ,spirit should be implanted in the heart of any one by the laying on of the hands of the priest1 unless the water of a pure conscience has gone before to give him birth4 #hb4 ,,augustine answered3 ,in these few words of yours two errors are involved2 and one of them1 indeed1 has no great bearing on the question which is being discussed between us1 but yet it helps to convict you of want of skill4 ,for the ,holy ,spirit came upon a hundred and twenty men1 without the laying on of any person's hands1 and again upon ,cornelius the centurion and those who were with him1 even before they were baptized4#gii ,but the second error in these words of yours entirely overthrows your whole case4 ,for you say that the water of a pure conscience must necessarily precede to give new birth1 before the ,holy ,spirit can follow on it4 ,accordingly1 either all the water consecrated in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1 is water of a pure conscience1 not for the merits of those by whom it is administered1 or by whom it is received1 but in virtue of the stainless merits of ,him who instituted this baptism2 or else1 if only a pure conscience on the part both of the ministrant and the recipient can produce the water of a pure conscience1 what do you make of those whom you find to have been baptized by men who bore a conscience stained with as yet undiscovered guilt1 especially if there exist among the said baptized persons any one who should confess that he at the time when he was baptized had a bad conscience1 in that he might possibly have desired to use that opportunity for the accomplishment of some sinful act8 ,when1 therefore1 it shall be made clear to you that neither the man who administered baptism1 nor the man who received it1 had a pure conscience1 will you give your judgment that he ought to be baptized afresh8 ,you will assuredly neither say nor do anything of the sort4 ,the purity therefore of baptism is entirely unconnected with the purity or impurity of the conscience either of the giver or the recipient4 ,will you therefore dare to say that the deceiver1 or the robber1 or the oppressor of the fatherless and widows1 or the sunderer of marriages1 or the betrayer1 the seller1 the divider of the patrimony of other men1#hjj was a man of pure conscience8 ,or will you further dare to say that those were men of pure conscience1 whom it is hard to imagine wanting in such times1--men who made interest with the man ,i have described1 that they might be baptized1 not for the sake of ,christ1 nor for the sake of eternal life1 but to conciliate earthly friendships1 and to satisfy earthly desires8 ,further1 if you do not venture to say that these were men of pure conscience1 then if you find any of their number who have been baptized1 give to them the water of a pure conscience1 which they as yet have not received2 and if you will not do this1 then leave off casting in our teeth a matter which you do not understand1 lest you should be forced to answer in reply to us about a matter which you know full well4 99 99 99 99 99 ,,chap4 ,,xxxvi4--#hc4 ,,petilianus said3 ,which ,holy ,spirit certainly cannot come on you1 who have not been washed even with the baptism of repentance2 but the water of the traditor1 which most truly needs to be repented of1 does but work pollution4 #hd4 ,,augustine answered3 ,as a matter of fact1 not only do you not prove us to be traditors1 but neither did your fathers prove that our fathers were guilty of that sin2 though1 even if that had been proved1 the consequence would have been that they would not be our fathers1 according to your earlier assertion1 seeing that we had not followed their deeds3 yet neither should we on their account be severed from the companionship of unity1 and from the seed of ,abraham1 in which all nations of the earth are blessed4#hja ,however1 if the water of ,christ be one thing1 and the water of the traditor another1 because ,christ was not a traditor1 why should not the water of ,christ be one thing1 and the water of a robber another1 since certainly ,christ was not a robber8 ,do you therefore baptize again after baptism by your robber1 and ,i will baptize again after the traditor1 who is neither mine nor yours2 or1 if one must believe the documents which are produced1 who is both mine and yours2 or1 if we are to believe the communion of the whole world rather than the party of ,donatus1 who is not mine1 but yours4 ,but1 by a better and a sounder judgment1 because it is according to the words of the apostle1 every one of us shall bear his own burden2#hjb nor is either that robber yours1 if you are not yourselves robbers2 nor does any traditor belong to any one either of us or you1 who is not himself a traditor4 ,and yet we are ,catholics1 who1 following the spirit of that judgment1 do not desert the unity of the ,church2 but you are heretics1 who1 on account of charges1 whether true or false1 which you have brought against certain men1 are unwilling to maintain ,christian charity with the seed of ,abraham4 99 99 99 99 99 ,,chap4 ,,xxxvii4--#he4 ,,petilianus said3 ,but that the truth of this may be made manifest from the apostles1 we are taught by their actions1 as it is written3 ',it came to pass that1 while ,apollos was at ,corinth1 ,paul1 having passed through the upper coasts1 came to ,ephesus3 and finding there certain disciples1 he said unto them1 ,have ye received the ,holy ,ghost since ye believed8 ,and they said unto him1 ,we have not so much as heard whether there be any ,holy ,ghost4 ,and he said unto them1 ,unto what then were ye baptized8 ,and they said1 ,unto ,john's baptism4 ,then said ,paul1 ,john verily baptized with the baptism of repentance1 saying unto the people1 that they should believe on ,him which should come after him1 that is1 on ,christ ,jesus4 ,when they heard this1 they were baptized in the name of the ,lord ,jesus4 ,and when ,paul had laid his hands upon them1 the ,holy ,ghost came on them2 and they spake with tongues1 and prophesied4 ,and all the men were about twelve4'#hjc ,if1 therefore1 they were baptized that they might receive the ,holy ,ghost1 why do not you1 if you wish to receive the ,holy ,ghost1 take measures to obtain a true renewing1 after your falsehoods8 ,and if we do ill in urging this1 why do you seek after us8 or1 at any rate1 if it is an offence1 condemn ,paul in the first instance2 which ,paul certainly washed off what had already existed1 whereas we in you give baptism which as yet does not exist4 ,for you do not1 as we have often said before1 wash with a true baptism2 but you bring on men an ill repute by your empty name of a false baptism4 #hf4 ,,augustine answered3 ,we bring no accusation against ,paul1 who gave to men the baptism of ,christ because they had not the baptism of ,christ1 but the baptism of ,john1 according to their own reply2 for1 being asked1 ,unto what were ye baptized8 they answered1 ,unto ,john's baptism2 which has nothing to do with the baptism of ,christ1 and is neither a part of it nor a step towards it4 ,otherwise1 either at that time the water of the baptism of ,christ was renewed a second time1 or if the baptism of ,christ was then made perfect by the two waters1 the baptism is less perfect which is given now1 because it is not given with the water which was given at the hands of ,john4 ,but either one of these opinions it is impious and sacrilegious to entertain4 ,therefore ,paul gave the baptism of ,christ to those who had not the baptism of ,christ1 but only the baptism of ,john4 #hg4 ,but why the baptism of ,john1 which is not necessary now1 was necessary at that time1 ,i have already explained2 and the question has no bearing on the point at issue between us at the present time1 except so far as that it may appear that the baptism of ,john was one thing1 the baptism of ,christ another1--just as that baptism was a different thing with which the apostle says that our fathers were baptized in the cloud and in the sea1 when they passed through the ,red ,sea under the guidance of ,moses4#hjd ,for the law and the prophets up to the time of ,john the ,baptist had sacraments which foreshadowed things to come2 but the sacraments of our time bear testimony that that has come already which the former sacraments foretold should come4 ,john therefore was a foreteller of ,christ nearer to ,him in time than all who went before him4 ,and because all the righteous men and prophets of former times desired to see the fulfilment of what1 through the revelation of the ,spirit1 they foresaw would come to pass1--whence also the ,lord ,himself says1 ,that many prophets and righteous men have desired to see those things which ye see1 and have not seen them2 and to hear those things which ye hear1 and have not heard them1#hje--therefore it was said of ,john that he was more than a prophet1 and that among all that were born of women there was none greater than he2#hjf because to the righteous men who went before him it was only granted to foretell the coming of ,christ1 but to ,john it was given both to foretell ,him in ,his absence and to behold ,his presence1 so that it should be found that to him was made manifest what the others had desired4 ,and therefore the sacrament of his baptism is still connected with the foretelling of ,christ's coming1 though as of something very soon to be fulfilled1 seeing that up to his time there were still foretellings of the first coming of our ,lord1 of which coming we have now announcements1 but no longer predictions4 ,but the ,lord1 teaching the way of humility1 condescended to make use of the sacraments which ,he found here in reference to the foretelling of ,his coming1 not in order to assist the operation of ,his cleansing1 but as an example for our piety1 that so ,he might show to us with what reverence we ought to receive those sacraments which bear witness that ,he is already come1 when ,he did not disdain to make use of those which foreshadowed ,his coming in the future4 ,and ,john1 therefore1 though the nearest to ,christ in point of time1 and within one year of the same age with ,him1 yet1 while he was baptizing1 went before the way of ,christ who was still to come2 for which reason it was said of him1 ,behold1 ,i send my messenger before ,thy face1 which shall prepare ,thy way before ,thee4#hjg ,and he himself preached1 saying1 ,there cometh one mightier than ,i after me4#hjh ,in like manner1 therefore1 the circumcision on the eighth day1 which was given to the patriarchs1 foretold our justification1 to the putting away of carnal lusts through the resurrection of our ,lord1 which took place after the seventh day1 which is the ,sabbath-day1 on the eighth1 that is1 the ,lord's day1 which fell on the third day after ,his burial2 yet the infant ,christ received the same circumcision of the flesh1 with its prophetic signification4 ,and as the ,passover1 which was celebrated by the ,jews with the slaying of a lamb1 prefigured the passion of our ,lord and ,his departure from this world to the ,father1 yet the same ,lord celebrated the same ,passover with ,his disciples1 when they reminded ,him of it1 saying1 ,where wilt ,thou that we prepare for ,thee to eat the ,passover8#hji so too ,he ,himself also received the baptism of ,john1 which formed a part of the latest foretelling of ,his coming4 ,but as the ,jews' circumcision of the flesh is one thing1 and the ceremony which we observe on the eighth day after persons are baptized is another2#haj and the ,passover which the ,jews still celebrate with the slaying of a lamb is one thing1#haa and that which we receive in the body and blood of our ,lord is another1--so the baptism of ,john was one thing1 the baptism of ,christ is another4 ,for by the former series of rites the latter were foretold as destined to arrive2 by these latter the others are declared to be fulfilled4 ,and even though ,christ received the others1 yet are they not necessary for us1 who have received the ,lord ,himself who was foretold in them4 ,but when the coming of our ,lord was as yet recent1 it was necessary for any one who had received the former that he should be imbued with the latter also2 but it was wholly needless that any one who had been so imbued should be compelled to go back to the former rites4 #hh4 ,wherefore do not seek to raise confusion out of the baptism of ,john1 the source and intention of which was either such as ,i have here set forth2 or if any other better explanation of it can be given1 this much still is clear1 that the baptism of ,john and the baptism of ,christ are two distinct and separate things1 and that the former was expressly called the baptism of ,john1 as is clear both from the answer of those men whose case you quoted1 and from the words of our ,lord ,himself1 when ,he says1 ,the baptism of ,john1 whence was it8 from heaven1 or of men8#hab ,but the latter is never called the baptism of ,ccilianus1 or of ,donatus1 or of ,augustine1 or of ,petilianus1 but the baptism of ,christ4 ,for if you think that we are shameless1 because we will not allow that any one should be baptized after baptism from us1 although we see that men were baptized again who had received the baptism of ,john1 who certainly is incomparably greater than ourselves1 will you maintain that ,john and ,optatus were of equal dignity8 ,the thing appears ridiculous4 ,and yet ,i fancy that you do not hold them to be equals1 but consider ,optatus the greater of the two4 ,for the apostle baptized after baptism by ,john3 you venture to baptize no one after baptism by ,optatus4 ,was it because ,optatus was in unity with you8 ,i know not with what heart a theory like this can be maintained1 if the friend of the ,count1#hac who had in the ,count a god for his companion1 is said to have been in unity1 and the friend of the ,bridegroom to have been excluded from it4 ,but if ,john was pre-eminently in unity1 and far more excellent and greater than all of us and all of you1 and yet the ,apostle ,paul baptized after him1 why do you then not baptize after ,optatus8 ,unless indeed it be that your blindness brings you into such a strait that you should say that ,optatus had the power of giving the ,holy ,spirit1 and that ,john had not6 ,and if you do not say this1 for fear of being ridiculed for your madness even by the insane themselves1 what answer will you be able to make when you are asked why men should have required to be baptized after receiving baptism from ,john1 while no one needs to be baptized after receiving it from ,optatus1 unless it be that the former were baptized with the baptism of ,john1 while1 whenever any one is baptized with the baptism of ,christ1 whether he be baptized by ,paul or by ,optatus1 there is no difference in the nature of his baptism1 though there is so great a difference between ,paul and ,optatus8 ,return then1 ,o ye transgressors1 to a right mind1#had and do not seek to weigh the sacraments of ,god by considerations of the characters and deeds of men4 ,for the sacraments are holy through ,him to whom they belong2 but when taken in hand worthily1 they bring reward1 when unworthily1 judgment4 ,and although the men are not one who take in hand the sacrament of ,god worthily or unworthily1 yet that which is taken in hand1 whether worthily or unworthily1 is the same2 so that it does not become better or worse in itself1 but only turns to the life or death of those who handle it in either case4 ,and in respect of what you said1 that in those whom ,paul baptized after they had received the baptism of ,john1 he washed off what had already existed1 you certainly would not have said it had you taken a moment to consider what you were saying4 ,for if the baptism of ,john required washing off1 it must1 beyond all doubt1 have had some foulness in it4 ,why then should ,i press you further8 ,recollect or read1 and see whence ,john received it1 so shall you see against whom you have uttered that blasphemy2 and when you have discovered this1 your heart will surely be beaten1 if a rein be not set on your tongue4 #hi4 ,to come next to what you think you say against us with so much point3 ,if we do ill in urging this1 why do you seek after us8 cannot you even yet call to mind that only those are sought after who have perished8 ,or is the incapacity for seeing this an element in your ruin8 ,for the sheep might say to the shepherd with equal absurdity1 ,if ,i do wrong in straying from the flock1 why do you search after me8 not understanding that the very reason why it is being sought is because it thinks there is no need for seeking it4 ,but who is there that seeks for you1 either through ,his ,scriptures1 or by catholic and conciliatory voices1 or by the scourgings of temporal afflictions1 save only ,him who dispenses that mercy to you in all things8 ,we therefore seek you that we may find you2 for we love you that you should have life1 with the same intensity with which we hate your error1 that it might be destroyed which seeks to ruin you1 so long as it is not itself involved in your destruction4 ,and would to ,god that we might seek you in such a manner as even to find1 and be able to say with rejoicing of each one of you1 ,he was dead1 and is alive again2 he was lost1 and is found6#hae 99 99 99 99 99 ,,chap4 ,,xxxviii4--#ij4 ,,petilianus said3 ,if you declare that you hold the ,catholic ,church1 the word 'catholic' is merely the ,greek equivalent for entire or whole4 ,but it is clear that you are not in the whole1 because you have gone aside into the part4 #ia4 ,,augustine answered3 ,i too indeed have attained to a very slight knowledge of the ,greek language1 scarcely to be called knowledge at all1 yet ,i am not shameless in saying that ,i know that ,greek3 holon means not one1 but the whole2 and that ,greek3 kath' holon means according to the whole3 whence the ,catholic ,church received its name1 according to the saying of the ,lord1 ,it is not for you to know the times and the seasons1 which the ,father hath put in ,his own power4 ,but ye shall receive power1 after that the ,holy ,ghost is come upon you3 and ye shall be witnesses unto me both in ,jerusalem1 and in ,judea1 and in ,samaria1 and unto the uttermost part of the earth4#haf ,here you have the origin of the name ,catholic4 ,but you are so bent upon running with your eyes shut against the mountain which grew out of a small stone1 according to the prophecy of ,daniel1 and filled the whole earth1#hag that you actually tell us that we have gone aside into a part1 and are not in the whole among those whose communion is spread throughout the whole earth4 ,but just in the same way as1 supposing you were to say that ,i was ,petilianus1 ,i should not be able to find any method of refuting you unless ,i were to laugh at you as being in jest1 or mourn over you as being mad1 so in the present case ,i see that ,i have no other choice but this2 and since ,i do not believe that you are in jest1 you see what alternative remains4 99 99 99 99 99 ,,chap4 ,,xxxix4--#ib4 ,,petilianus said3 ,but there is no fellowship of darkness with light1 nor any fellowship of bitterness with the sweet of honey2 there is no fellowship of life with death1 of innocence with guilt1 of water with blood2 the lees have no fellowship with oil1 though they are related to it as being its dregs1 but everything that is reprobate will flow away4 ,it is the very sink of iniquity2 according to the saying of ,john1 ',they went out from us1 but they were not of us2 for if they had been of us1 they would no doubt have continued with us4'#hah ,there is no gold among their pollution3 all that is precious has been purged away4 ,for it is written1 ',as gold is tried in the furnace1 so also are the just tried by the harassing of tribulation4'#hai ,cruelty is not a part of gentleness1 nor religion a part of sacrilege2 nor can the party of ,macarius in any way be part of us1 because he pollutes the likeness of our rite4 ,for the enemy's line1 which fills up an enemy's name1 is no part of the force to which it is opposed2 but if it is truly to be called a part1 it will find a suitable motto in the judgment of ,solomon1 ',let their part be cut off from the earth4'#hbj #ic4 ,,augustine answered3 ,what is it but sheer madness to utter these taunts without proving anything8 ,you look at the tares throughout the world1 and pay no heed to the wheat1 although both have been bidden to grow together throughout the whole of it4 ,you look at the seed sown by the wicked one1 which shall be separated in the time of harvest1#hba and you pay no heed to the seed of ,abraham1 in which all nations of the earth shall be blessed4#hbb ,just as though you were already a purged mass1 and virgin honey1 and refined oil1 and pure gold1 or rather the very similitude of a whited wall4 ,for1 to say nothing of your other faults1 do the drunken form a portion of the sober1 or are the covetous reckoned among the portion of the wise8 ,if men of gentle temper appropriate the term of light1 where shall the madness of the ,circumcelliones be esteemed to be1 excepting in the darkness8 ,why then is baptism1 given by men like these1 held valid among you1 and the same baptism of ,christ not held valid1 by whatsoever men it may be administered throughout the world8 ,you see1 in fact1 that you are separated from the communion of the whole world in so far as this1 that you are not indeed all drunk1 nor all of you covetous1 nor all men of violence1 but that you are all heretics1 and1 in virtue of this1 are all impious and all sacrilegious4 #id4 ,but as to your saying that the whole world that rejoices in ,christian communion is the party of ,macarius1 who with any remnant of sanity in his brain could make such a statement8 ,but because we say that you are of the party of ,donatus1 you therefore seek for a man of whose party you may say we are2 and1 being in a great strait1 you mention the name of some obscure person1 who1 if he is known in ,africa1 is certainly unknown in any other quarter of the globe4 ,and therefore hearken to the answer made to you by all the seed of ,abraham from every corner of the earth3 ,of that ,macarius1 to whose party you assert us to belong1 we know absolutely nothing4 ,can you reply in turn that you know nothing of ,donatus8 ,but even if we were to say that you are the party of ,optatus1 which of you can say that he is unacquainted with ,optatus1 unless in the sense that he does not know him personally1 as perhaps he does not know ,donatus either8 ,but you acknowledge that you rejoice in the name of ,donatus1 do you also take any pleasure in the name of ,optatus8 ,what then can the name of ,donatus profit you1 when all of you alike are polluted by ,optatus8 ,what advantage can you derive from the sobriety of ,donatus1 when you are defiled by the drunkenness of the ,circumcelliones8 ,what1 according to your views1 are you profited by the innocence of ,donatus1 when you are stained by the rapacity of ,optatus8 ,for this is your mistake1 that you think that the unrighteousness of a man has more power in infecting his neighbour than the righteousness of a man has in purifying those around him4 ,therefore1 if two share in common the sacraments of ,god1 the one a just man1 the other an unrighteous one1 but so that neither the former should imitate the unrighteousness of the latter1 nor the latter the righteousness of the former1 you say that the result is not that both are made just1 but that both are made unrighteous2 so that also that holy thing1 which both receive in common1 becomes unclean and loses its original holiness4 ,when does unrighteousness find for herself such advocates as these1 through whose madness she is esteemed victorious8 ,how comes it then that1 in the midst of such mistaken perversity1 you congratulate yourselves upon the name of ,donatus1 when it shows not that ,petilianus deserves to be what ,donatus is1 but that ,donatus is compelled to be what ,optatus is8 ,but let the house of ,israel say1 ,god is my portion for ever2#hbc let the seed of ,abraham say in all nations1 ,the ,lord is the portion of mine inheritance4#hbd ,for they know how to speak through the gospel of the glory of the blessed ,god4 ,for you1 too1 through the sacrament which is in you1 like ,caiaphas the persecutor of the ,lord1 prophesy without being aware of it4#hbe ,for what in ,greek is expressed by the word ,greek3 ,makarios is in our language simply ,blessed2 and in this way certainly we are of the party of ,macarius1 the ,blessed ,one4 ,for what is more blessed than ,christ1 of whose party we are1 after whom all the ends of the earth are called1 and to whom they all are turned1 and in whose sight all the countries of the nations worship8 ,therefore the party of this ,macarius1 that is to say1 of this ,blessed ,one1 feels no apprehension at your last curse1 distorted from the words of ,solomon1 lest it should perish from the earth4 ,for what is said by him of the impious you endeavour to apply to the inheritance of ,christ1 and you strive to prove that this has been achieved with inexpressible impiety2 for when he was speaking of the impious1 he says1 ,let their portion perish from off the earth4#hbf ,but when you say1 with reference to the words of ,scripture1 ,i shall give ,thee the heathen for ,thine inheritance1#hbg and all the ends of the world shall remember and turn unto the ,lord1#hbh that the promise contained in them has already perished from the earth1 you are seeking to turn against the inheritance of ,christ what was foretold about the lot of the impious2 but so long as the inheritance of ,christ endures and increases1 you are perishing in saying such things4 ,for you are not in every case prophesying through the sacrament of ,god1 since in this case you are merely uttering evil wishes through your own madness4 ,but the prophecy of the true prophets is more powerful than the evil speaking of the false prophets4 99 99 99 99 99 ,,chap4 ,,xl4--#ie4 ,,petilianus said3 ,paul the apostle also bids us1 ',be ye not unequally yoked with unbelievers3 for what fellowship hath righteousness with unrighteousness8 and what communion hath light with darkness8 and what concord hath ,christ with ,belial8 or what part hath he that believeth with an infidel8#hbi #if4 ,,augustine answered3 ,i recognise the words of the apostle2 but how they can help you ,i cannot see at all4 ,for which of us says that there is any fellowship between righteousness and unrighteousness1 even though the righteous and the unrighteous1 as in the case of ,judas and ,peter1 should be alike partakers of the sacraments8 ,for from one and the same holy thing ,judas received judgment to himself and ,peter salvation1 just as you received the sacrament with ,optatus1 and1 if you were unlike him1 were not therefore partakers in his robberies4 ,or is robbery not unrighteousness8 ,who would be mad enough to assert that8 ,what fellowship was there1 then1 on the part of your righteousness with his unrighteousness1 when you approached together to the same altar8 99 99 99 99 99 ,,chap4 ,,xli4--#ig4 ,,petilianus said3 ,and1 again1 he taught us that schisms should not arise1 in the following terms3 ',now this ,i say1 that every one of you saith1 ,i am of ,paul1 and ,i of ,apollos1 and ,i of ,cephas1 and ,i of ,christ4 ,is ,christ divided8 was ,paul crucified for you8 or were ye baptized in the name of ,paul8'#hcj #ih4 ,,augustine answered3 ,remember all of you who read this1 it was ,petilianus who quoted these words from the apostle4 ,for who could have believed that he would have brought forward words which tell so much for us against himself8 99 99 99 99 99 ,,chap4 ,,xlii4--#ii4 ,,petilianus said3 ,if ,paul uttered these words to the unlearned and to the righteous1 ,i say this to you who are unrighteous1 ,is ,christ divided1 that you should separate yourselves from the ,church8 #ajj4 ,,augustine answered3 ,i am afraid lest any one should think that in this work of mine the writer has made a mistake1 and has written the heading ,petilianus said1 when he ought to have written ,augustine answered4 ,but ,i see what your object is3 you wished1 as it were1 to preoccupy the ground1 lest we should bring those words in testimony against you4 ,but what have you really done1 except to cause them to be quoted twice8 ,if1 therefore1 you are so much pleased with hearing the words which make against you1 as to render it necessary that they should be repeated1 hear1 ,i pray you1 these words as coming from me1 ,petilianus3 ,is ,christ divided1 that you should separate yourselves from the ,church8 99 99 99 99 99 ,,chap4 ,,xliii4--#aja4 ,,petilianus said3 ,can it be that the traitor ,judas hung himself for you1 or did he imbue you with his character1 that1 following his deeds1 you should seize on the treasures of the ,church1 and sell for money to the powers of this world us who are the heirs of ,christ8 #ajb4 ,,augustine answered3 ,judas did not die for us1 but ,christ1 to whom the ,church dispersed throughout the world says1 ,so shall ,i have wherewith to answer him that reproacheth me3 for ,i trust in ,thy word4#hca ,when1 therefore1 ,i hear the words of the ,lord1 saying1 ,ye shall be witnesses unto me both in ,jerusalem1 and in all ,judea1 and in ,samaria1 and unto the uttermost part of the earth1#hcb and through the voice of ,his prophet1 ,their sound is gone out through all the earth1 and their words into the ends of the world1#hcc no bodily admixture of evil ever is able to disturb me1 if ,i know how to say1 ,be surety to ,thy servant for good3 let not the proud oppress me4#hcd ,i do not1 therefore1 concern myself about a vain calumniation when ,i have a substantial promise4 ,but if you complain about matters or places appertaining to the ,church1 which you used once to hold1 and hold no longer1 then the ,jews also may say that they are righteous1 and reproach us with unrighteousness1 because the ,christians now occupy the place in which of old they impiously reigned4 ,what then is there unfitting1 if1 according to a similar will of the ,lord1 the ,catholics now hold the things which formerly the heretics used to have8 ,for against all such men as this1 that is to say1 against all impious and unrighteous men1 those words of the ,lord have force1 ,the kingdom of ,god shall be taken from you1 and shall be given to a nation bringing forth the fruits thereof2#hce or is it written in vain1 ,the righteous shall eat of the labours of the impious8#hcf ,wherefore you ought rather to be amazed that you still possess something1 than that there is something which you have lost4 ,but neither need you wonder even at this1 for it is by degrees that the whitened wall falls down4 ,yet look back at the followers of ,maximianus1 see what places they possessed1 and by whose agency and under whose attacks they were driven from them1 and do you venture1 if you can1 to say that to suffer things like these is righteousness1 while to do them is unrighteousness4 ,in the first place1 because you did the deed1 and they suffered them2 and secondly1 because1 according to the rule of this righteousness1 you are found to be inferior4 ,for they were driven from the ancient places by ,catholic emperors acting through judges1 while you are not even driven forth by the mandates of the emperors themselves from the basilicas of unity4 ,for what reason is this1 save that you are of less merit1 not only than the rest of your colleagues1 but even than those very men whom you assuredly condemned as guilty of sacrilege by the mouth of your general ,council8 99 99 99 99 99 ,,chap4 ,,xliv4--#ajc4 ,,petilianus said3 ,for we1 as it is written1 when we are baptized1 put on ,christ who was betrayed2#hcg you1 when you are infected1 put on ,judas the betrayer4 #ajd4 ,,augustine answered3 ,i also might say1 ,you when you are infected put on ,optatus the betrayer1 the robber1 the oppressor1 the separater of husband and wife2 but far be it from me that the desire of returning an evil word should provoke me into any falsehood3 for neither do you put on ,optatus1 nor we ,judas4 ,therefore1 if each one who comes to us shall answer to our questions that he has been baptized in the name of ,optatus1 he shall be baptized in the name of ,christ2 and if you baptized any that came from us and said that they had been baptized in the name of the traitor ,judas1 in that case we have no fault to find with what you have done4 ,but if they had been baptized in the name of ,christ1 do you not see what an error you commit in thinking that the sacraments of ,god can undergo change through any changeableness of human sins1 or be polluted by defilement in the life of any man8 99 99 99 99 99 ,,chap4 ,,xlv4--#aje4 ,,petilianus said3 ,but if these are the parties1 the name of member of a party is no prejudice against us4 ,for there are two ways1 the one narrow1 in which we walk2 the other is for the impious1 wherein they shall perish4 ,and yet1 though the designations be alike1 there is a great difference in the reality1 that the way of righteousness should not be defiled by fellowship in a name4 #ajf4 ,,augustine answered3 ,you have been afraid of the comparison of your numbers with the multitude throughout the world2 and therefore1 in order to win praise for the scantiness of your party1 you have sought to bring in the comparison of yourself walking in the narrow path4 ,would to ,god that you had betaken yourself not to its praise1 but to the path itself6 ,truly you would have seen that there was the same scantiness in the ,church of all nations2 but that the righteous are said to be few in comparison with the multitude of the unrighteous1 just as1 in comparison with the chaff1 there may be said to be few grains of corn in the most abundant crop1 and yet these very grains of themselves1 when brought into a heap1 fill the barn4 ,for the followers of ,maximianus themselves will surpass you in this scantiness of number1 if you think that righteousness consists in this1 as well as in the persecution involved in the loss of places which they held4 99 99 99 99 99 ,,chap4 ,,xlvi4--#ajg4 ,,petilianus said3 ,in the first ,psalm ,david separates the blessed from the impious1 not indeed making them into parties1 but excluding all the impious from holiness4 ',blessed is the man that walketh not in the counsel of the ungodly1 nor standeth in the way of sinners4' ,let him who had strayed from the path of righteousness1 so that he should perish1 return to it again4 ',nor sitteth in the seat of the scornful4' ,when he gives this warning1 ,o ye miserable men1 why do you sit in that seat8 ',but his delight is in the law of the ,lord2 and in ,his law doth he meditate day and night4 ,and he shall be like a tree planted by the rivers of water1 that bringeth forth his fruit in his season3 his leaf also shall not wither2 and whatsoever he doeth shall prosper4 ,the ungodly are not so3 but are like the chaff which the wind driveth away4' ,he blindeth their eyes1 so that they should not see4 ',therefore the ungodly shall not stand in the judgment1 nor sinners in the congregation of the righteous4 ,for the ,lord knoweth the way of the righteous3 but the way of the ungodly shall perish4' #ajh4 ,,augustine answered3 ,who is there in the ,scriptures that would not distinguish between these two classes of men8 ,but you in your evil speak indiscriminately1 charge the corn with the offences of the chaff2 and being yourselves mere chaff1 you boast yourselves to be the only corn4 ,but the true prophets declare that both these classes have been mingled together throughout the whole world1 that is1 throughout the whole corn-field of the ,lord1 until the winnowing which is to take place on the day of judgment4 ,but ,i advise you to read that first ,psalm in the ,greek version1 and then you will not venture to reproach the whole world with being of the party of ,macarius2 because you will perhaps come to understand of what ,macarius there is a party among all the saints1 who throughout all nations are blessed in the seed of ,abraham4 ,for what stands in our language as ,blessed is the man1 is in ,greek ,greek3 ,makarios anr4 ,but that ,macarius who offends you1 if he is a bad man1 neither belongs to this division1 nor is to its prejudice4 ,but if he is a good man1 let him prove his own work1 that he may have glory in himself alone1 and not in another4#hch 99 99 99 99 99 ,,chap4 ,,xlvii4--#aji4 ,,petilianus said3 ,but the same ,psalmist has sung the praises of our baptism4 ',the ,lord is my shepherd1 ,i shall not want4 ,he maketh me to lie down in the green pastures3 ,he leadeth me beside the still waters4 ,he restoreth my soul3 ,he leadeth me in the paths of righteousness for ,his name's sake4 ,yea1 though ,i walk through the valley of the shadow of death1'--though the persecutor1 he means1 should slay me1--',i will fear no evil3 for ,thou art with me2 ,thy rod and ,thy staff comfort me4' ,it was by this that it conquered ,goliath1 being armed with the anointing oil4 ',thou hast prepared a table before me in the presence of mine enemies3 ,thou anointest my head with oil2 my cup runneth over4 ,surely goodness and mercy shall follow me all the days of my life2 and ,i will dwell in the house of the ,lord for ever4'#hci #aaj4 ,,augustine answered3 ,this psalm speaks of those who receive baptism aright1 and use as holy what is so holy4 ,for those words have no reference even to ,simon ,magus1 who yet received the same holy baptism2 and because he would not use it in a holy way1 he did not therefore pollute it1 or show that in such cases it should be repeated4 ,but since you have made mention of ,goliath1 listen to the psalm which treats of ,goliath himself1 and see that he is portrayed in a new song2 for there it is said1 ,i will sing a new song unto ,thee1 ,o ,god3 upon a psaltery1 and an instrument of ten strings1 will ,i sing praise unto ,thee4#hdj ,and see whether he belongs to this song who refuses to communicate with the whole earth4 ,for elsewhere it is said1 ,o sing unto the ,lord a new song2 sing unto the ,lord1 all the earth4#hda ,therefore the whole earth1 with whom you are not in unity1 sings the new song4 ,and these too are the words of the whole earth1 ,the ,lord is my shepherd1 ,i shall not want1 etc4 ,these are not the words of the tares1 though they be endured until the harvest in the same crop4 ,they are not the words of the chaff1 but of the wheat1 although they are nourished by one and the same rain1 and are threshed out on the same threshing-floor at the same time1 till they shall be separated the one from the other by the winnowing at the last day4 ,and yet these both assuredly have the same baptism1 though they are not the same themselves4 ,but if your party also were the ,church of ,god1 you would certainly confess that this psalm has no application to the infuriated bands of the ,circumcelliones4 ,or if they too themselves are led through the paths of righteousness1 why do you deny that they are your associates1 when you are reproached with them1 although1 for the most part1 you console yourselves for the scantiness of your section1 not by the rod and staff of the ,lord1 but by the cudgels of the ,circumcelliones1 with which you think that you are safe even against the ,roman laws1--to bring oneself into collision with which is surely nothing less than to walk through the valley of the shadow of death8 ,but he with whom the ,lord is1 fears no evils4 ,surely1 however1 you will not venture to say that the words which are sung in this song belong even to those infuriated men1 and yet you not only acknowledge1 but ostentatiously set forth the fact that they have baptism4 ,these words1 therefore1 are not used by any who are not refreshed by the holy water1 as are all the righteous men of ,god2 not by those who are brought to destruction by using it1 as was that magician when baptized by ,philip3 and yet the water itself in both kinds of men is the same1 and of the same degree of sanctity4 ,these words are not used except by those who will belong to the right hand2 but yet both sheep and goats feed in the same pasture under one ,shepherd1 until they shall be separated1 that they may receive their due reward4 ,these words are not used except by those who1 like ,peter1 receive life from the table of the ,lord1 not judgment1 as did ,judas2 and yet the supper was itself the same to both1 but it was not of the same profit to both1 because they were not one4 ,these words are not used except by those who1 by being anointed with the sacred oil1 are blessed in spirit also1 as was ,david2 not merely consecrated in the body only1 as was ,saul3 and yet1 as they had both received the same outward sign1 it was not the sacrament1 but the personal merit that was different in the two cases4 ,these words are not used except by those who1 with converted heart1 receive the cup of the ,lord unto eternal life2 not by those who eat and drink damnation to themselves1 as the apostle says3#hdb and yet1 though they are not one1 the cup which they receive is one1 exerting its power on the martyrs that they should obtain a heavenly reward1 not on the ,circumcelliones1 that they should mark precipices with death4 ,remember1 therefore1 that the characters of bad men in no wise interfere with the virtue of the sacraments1 so that their holiness should either be destroyed1 or even diminished2 but that they injure the unrighteous men themselves1 that they should have them as witnesses of their damnation1 not as aids to health4 ,for beyond all doubt you should have taken into consideration the actual concluding words of this psalm1 and have understood that1 on account of those who forsake the faith after they have been baptized1 it cannot be said by all who receive holy baptism that ,i will dwell in the house of the ,lord for ever3 and yet1 whether they abide in the faith1 or whether they have fallen away1 though they themselves are not one1 their baptism is one1 and though they themselves are not both holy1 yet the baptism in both is holy2 because even apostates1 if they return1 are not baptized as though they had lost the sacrament1 but undergo humiliation1 because they have done despite to it remaining in them4 99 99 99 99 99 ,,chap4 ,,xlviii4--#aaa4 ,,petilianus said3 ,yet that you should not call yourselves holy1 in the first place1 ,i declare that no one has holiness who has not led a life of innocence4 #aab4 ,,augustine answered3 ,show us the tribunal where you have been enthroned as judge1 that the whole world should stand for trial before you1 and with what eyes you have inspected and discussed1 ,i do not say the consciences1 but even the acts of all men1 that you should say that the whole world has lost its innocence4 ,he who was carried up as far as the third heaven says1 ,yea1 ,i judge not mine own self2#hdc and do you venture to pronounce sentence on the whole world1 throughout which the inheritance of ,christ is spread abroad8 ,in the next place1 if what you have said appears to you to be sufficiently certain1 that no one has holiness who has not led a life of innocence1 ,i would ask you1 if ,saul had not the holiness of the sacrament1 what was in him that ,david reverenced8 ,but if he had innocence1 why did he persecute the innocent8 ,for it was on account of the sanctity of his anointing that ,david honoured him while alive1 and avenged him after he was dead2 and because he cut off so much as a scrap from his garment1 he trembled with a panic-stricken heart4 ,here you see that ,saul had not innocence1 and yet he had holiness1--not the personal holiness of a holy life 7for that no one can have without innocence71 but the holiness of the sacrament of ,god1 which is holy even in unrighteous men4 99 99 99 99 99 ,,chap4 ,,xlix4--#aac4 ,,petilianus said3 ,for1 granting that you faithless ones are acquainted with the law1 without any prejudice to the law itself1 ,i may say so much as this1 the devil knows it too4 ,for in the case of righteous ,job he answered the ,lord ,god concerning the law as though he were himself righteous1 as it is written1 ',and the ,lord said unto ,satan1 ,hast thou considered my servant ,job1 that there is none like him in the earth1 a perfect and an upright man1 one that feareth ,god and escheweth evil8 and still he holdeth fast his integrity1 although thou movedst me against him1 to destroy him without cause4 ,and ,satan answered the ,lord1 ,skin for skin1 yea1 all that a man hath will he give for his life4'#hdd ,behold he speaks in legal phrase1 even when he is striving against the law4 ,and a second time he endeavoured thus to tempt the ,lord ,christ with his discourse1 as it is written1 ',the devil taketh ,jesus into the holy city1 and setteth ,him on a pinnacle of the temple1 and saith unto ,him1 ,if thou be the ,son of ,god1 cast thyself down3 for it is written1 ,he shall give ,his angels charge over thee2 and in their hands they shall bear thee up1 lest at any time thou dash thy foot against a stone4 ,jesus said unto him1 ,it is written again1 ,thou shalt not tempt the ,lord thy ,god4'#hde ,you know the law1 ,i say1 as did the devil1 who is conquered in his endeavours1 and blushes in his deeds4 #aad4 ,,augustine answered3 ,i might indeed ask of you in what law the words are written which the devil used when he was uttering calumnies against the holy man ,job1 if the position which ,i am set to prove were this1 that you yourself are unacquainted with the law which you assert the devil to have known2 but as this is not the question at issue between us1 ,i pass it by4 ,but you have endeavoured in such sort to prove that the devil is skilled in the law1 as though we maintained that all who know the law are just4 ,accordingly1 ,i do not see in what manner you are assisted by what you have chosen to quote concerning the devil1--unless1 indeed1 it may be that we should be thereby reminded how you imitate the devil himself4 ,for as he brought forward the words of the law against the ,author of the law1 so you also out of the words of the law bring accusation against men whom you do not know1 that you may resist the promises of ,god which are made in that very self-same law4 ,then ,i should be glad if you would tell me in whose honour do those confessors of yours achieve their martyrdom1 when they throw themselves over precipices1--in honour of ,christ1 who thrust the devil from ,him when he made a like suggestion1 or rather in honour of the devil himself1 who suggested such a deed to ,christ8 ,there are two especially vile and customary deaths resorted to by those who kill themselves1--hanging and the precipice4 ,you assuredly said in the earlier part of this epistle1 ,the traitor hung himself3 he left this death to all who are like him4 ,this has no application whatever to us2 for we refuse to reverence with the name of martyr any who have strangled themselves4 ,with how much greater show of reason might we say against you1 ,that master of all traitors1 the devil1 wished to persuade ,christ to throw ,himself headlong down1 and was repulsed6 ,what1 therefore1 must we say of those whom he persuaded with success8 ,what1 indeed1 except that they are the enemies of ,christ1 the friends of the devil1 the disciples of the seducer1 the fellow-disciples of the traitor8 ,for both have learned to kill themselves from the same master1--,judas by hanging himself1 the others by throwing themselves over precipices4 99 99 99 99 99 ,,chap4 ,l4--#aae4 ,,petilianus said3 ,but that we may destroy your arguments one by one1 if you call yourselves by the name of priests1 it was said by the ,lord ,god1 through the mouth of ,his prophet1 ',the vengeance of the ,lord is upon the false priests4' #aaf4 ,,augustine answered3 ,seek rather what you may say with truth1 not whence you may derive abusive words2 and what you may teach1 not what reproaches you may cast in our teeth4 99 99 99 99 99 ,,chap4 ,,li4--#aag4 ,,petilianus said3 ,if you wretched men claim for yourselves a seat1 as we said before1 you assuredly have that one of which the prophet and psalmist ,david speaks as being the seat of the scornful4#hdf ,for to you it is rightly left1 seeing that the holy cannot sit therein4 #aah4 ,,augustine answered3 ,here again you do not see that this is no kind of argument1 but empty abuse4 ,for this is what ,i said a little while ago1 ,you utter the words of the law1 but take no heed against whom you utter them2 just as the devil uttered the words of the law1 but failed to perceive to whom he uttered them4 ,he wished to thrust down our ,head1 who was presently to ascend on high2 but you wish to reduce to a small fraction the body of that same ,head which is dispersed throughout the entire world4 ,certainly you yourself said a little time before that we know the law1 and speak in legal terms1 but blush in our deeds4 ,thus much indeed you say without a proof of anything2 but even though you were to prove it of some men1 you would not be entitled to assert it of these others4 ,however1 if all men throughout all the world were of the character which you most vainly charge them with1 what has the chair done to you of the ,roman ,church1 in which ,peter sat1 and which ,anastasius fills to-day2 or the chair of the ,church of ,jerusalem1 in which ,james once sat1 and in which ,john sits to-day1 with which we are united in catholic unity1 and from which you have severed yourselves by your mad fury8 ,why do you call the apostolic chair a seat of the scornful8 ,if it is on account of the men whom you believe to use the words of the law without performing it1 do you find that our ,lord ,jesus ,christ was moved by the ,pharisees1 of whom ,he says1 ,they say1 and do not1 to do any despite to the seat in which they sat8 ,did ,he not commend the seat of ,moses1 and maintain the honour of the seat1 while ,he convicted those that sat in it8 ,for ,he says1 ,they sit in ,moses' seat3 all therefore whatsoever they bid you observe1 that observe and do2 but do ye not after their works3 for they say1 and do not4#hdg ,if you were to think of these things1 you would not1 on account of men whom you calumniate1 do despite to the apostolic seat1 in which you have no share4 ,but what else is conduct like yours but ignorance of what to say1 combined with want of power to abstain from evil-speaking8 99 99 99 99 99 ,,chap4 ,,lii4--#aai4 ,,petilianus said3 ,if you suppose that you can offer sacrifice1 ,god ,himself thus speaks of you as most abandoned sinners3 ',the wicked man1' ,he says1 'that sacrificeth a calf is as if he cut off a dog's neck2 and he that offereth an oblation1 as if he offered swine's blood4'#hdh ,recognise herein your sacrifice1 who have already poured out human blood4 ,and again ,he says1 ',their sacrifices shall be unto them as the bread of mourners2 all that eat thereof shall be polluted4'#hdi #abj4 ,,augustine answered3 ,we say that in the case of every man the sacrifice that is offered partakes of the character of him who approaches to offer it1 or approaches to partake of it2 and that those eat of the sacrifices of such men1 who in approaching to them partake of the character of those who offer them4 ,therefore1 if a bad man offer sacrifice to ,god1 and a good man receive it at his hands1 the sacrifice is to each man of such character as he himself has shown himself to be1 since we find it also written that unto the pure all things are pure4#hej ,in accordance with this true and catholic judgment1 you too are free from pollution by the sacrifice of ,optatus1 if you disapproved of his deeds4 ,for certainly his bread was the bread of mourners1 seeing that all ,africa was mourning under his iniquities4 ,but the evil involved in the schism of all your party makes this bread of mourners common to you all4 ,for1 according to the judgment of your ,council1 ,felicianus of ,musti was a shedder of man's blood4 ,for you said1 in condemning them1#hea ,their feet are swift to shed blood4#heb ,see therefore what kind of sacrifice he offers whom you hold to be a priest1 when you have yourselves convicted him of sacrilege4 ,and if you think that this is in no way to your prejudice1 ,i would ask you how the emptiness of your calumnies can be to the prejudice of the whole world8 99 99 99 99 99 ,,chap4 ,,liii4--#aba4 ,,petilianus said3 ,if you make prayer to ,god1 or utter supplication1 it profits you absolutely nothing whatsoever4 ,for your blood-stained conscience makes your feeble prayers of no effect2 because the ,lord ,god regards purity of conscience more than the words of supplication1 according to the saying of the ,lord ,christ1 ',not every one that saith unto me1 ,lord1 ,lord1 shall enter into the kingdom of heaven2 but he that doeth the will of my ,father which is in heaven4'#hec ,the will of ,god unquestionably is good1 for therefore we pray as follows in the holy prayer1 ',thy will be done in earth1 as it is in heaven1'#hed that1 as ,his will is good1 so it may confer on us whatever may be good4 ,you therefore do not do the will of ,god1 because you do what is evil every day4 #abb4 ,,augustine answered3 ,if we on our side were to utter against you all that you assert against us1 would not any one who heard us consider that we were rather insane litigants than ,christian disputants1 if he himself were in his senses8 ,we do not1 therefore1 render railing for railing4 ,for it is not fitting that the servant of the ,lord should strive2 but he should be gentle unto all men1 willing to learn1 in meekness instructing those that oppose themselves4#hee ,if1 therefore1 we reproach you with those who daily do what is evil among you1 we are guilty of striving unbefittingly1 accusing one for the sins of another4 ,but if we admonish you1 that as you are unwilling that these things should be brought against yourselves1 so you should abstain from bringing against us the sins of other men1 we then in meekness are instructing you1 solely in the hopes that some time you will return to a better mind4 99 99 99 99 99 ,,chap4 ,,liv4--#abc4 ,,petilianus said3 ,but if it should so happen1 though whether it be so ,i cannot say1 that you cast out devils1 neither will this in you do any good2 because the devils themselves yield neither to your faith nor to your merits1 but are driven out in the name of the ,lord ,jesus ,christ4 #abd4 ,,augustine answered3 ,god be thanked that you have at length confessed that the invocation of the name of ,christ may be of profit for the salvation of others1 even though it be invoked by sinners6 ,hence1 therefore1 you may understand that when the name of ,christ is invoked1 the sins of one man do not stand in the way of the salvation of another4 ,but to determine in what manner we invoke the name of ,christ1 we require not your judgment1 but the judgment of ,christ ,himself who is invoked by us2 for ,he alone can know in what spirit ,he is invoked4 ,yet from ,his own words we are assured that ,he is invoked to their salvation by all nations1 who are blessed in the seed of ,abraham4 99 99 99 99 99 ,,chap4 ,,lv4--#abe4 ,,petilianus said3 ,even though you do very virtuous actions1 and perform miraculous works1 yet on account of your wickedness the ,lord does not know you2 even so1 according to the words of the ,lord ,himself1 ',many will say to me in that day1 ,lord1 ,lord1 have we not prophesied in ,thy name8 and in ,thy name have cast out devils8 and in ,thy name done many wonderful works8 ,and then will ,i profess unto them1 ,i never knew you3 depart from me1 ye that work iniquity4'#hef #abf4 ,,augustine answered3 ,we acknowledge the word of the ,lord4 ,hence also the apostle says1 ,though ,i have all faith1 so that ,i could remove mountains1 and have not charity1 ,i am nothing4#heg ,here therefore we must inquire who it is that has charity3 you will find that it is no one else but those who are lovers of unity4 ,for as to the driving out of devils1 and as to the working of miracles1 seeing that very many do not do such things who yet belong to the kingdom of ,god1 and very many do them who do not belong to it1 neither our party nor your party have any cause for boasting1 if any of them chance to have this power1 since the ,lord did not think it right that even the apostles1 who could truly do such things both to profit and salvation1 should boast in things like this1 when ,he says to them1 ,in this rejoice not1 that the spirits are subject unto you2 but rather rejoice1 because your names are written in heaven4#heh ,wherefore all those things which you have advanced from the writings of the gospel ,i also might repeat to you1 if ,i saw you working the powerful acts of signs and miracles2 and so might you repeat them to me1 if you saw me doing things of a like sort4 ,let us not1 therefore1 say one to another what may equally be said on the other side as well2 and1 putting aside all quibbles1 since we are inquiring where the ,church of ,christ is to be found1 let us listen to the words of ,christ ,himself1 who redeemed it with ,his own blood3 ,ye shall be witnesses unto me both in ,jerusalem1 and in all ,judea1 and in ,samaria1 and unto the uttermost part of the earth4#hei ,you see then who it is with whom a man refuses to communicate who will not communicate with this ,church1 which is spread throughout all the world1 if at least you hear whose words these are4 ,for what is a greater proof of madness than to hold communion with the sacraments of the ,lord1 and to refuse to hold communion with the words of the ,lord8 ,such men at any rate are likely to say1 ,in ,thy name have we eaten and drunken1 and to hear the words1 ,i never knew you1#hfj seeing that they eat ,his body and drink ,his blood in the sacrament1 and do not recognise in the gospel ,his members which are spread abroad throughout the earth1 and therefore are not themselves counted among them in the judgment4 99 99 99 99 99 ,,chap4 ,,lvi4--#abg4 ,,petilianus said3 ,but even if1 as you yourselves suppose1 you are following the law of the ,lord in purity1 let us nevertheless consider the question of the most holy law itself in a legal form4 ,the ,apostle ,paul says1 ',the law is good1 if a man use it lawfully4'#hfa ,what then does the law say8 ',thou shalt not kill4' ,what ,cain the murderer did once1 you have often done1 in slaying your brethren4 #abh4 ,,augustine answered3 ,we do not wish to be like you3 for there are not wanting words which might be uttered1 as you too utter these2 and known also1 for you do not know these2 and set forth in the conduct of a life1 as these are not set forth by you4 99 99 99 99 99 ,,chap4 ,,lvii4--#abi4 ,,petilianus said3 ,it is written1 ',thou shalt not commit adultery4' ,each one of you1 even though he be chaste in his body1 yet in spirit is an adulterer1 because he pollutes his holiness4 #acj4 ,,augustine answered3 ,these words also might be spoken with truth against certain both of our number and of yours2 but if their deeds are condemned by us and you alike1 they belong to neither us nor you4 ,but you wish that what you say against certain men1 without proving it even in their especial case1 should be taken just as if you had established it1--not in the case of some who have fallen away from the seed of ,abraham1 but in reference to all the nations of the earth who are blessed in the seed of ,abraham4 99 99 99 99 99 ,,chap4 ,,lviii4--#aca4 ,,petilianus said3 ,it is written1 ',thou shalt not bear false witness against thy neighbour4' ,when you falsely declare to the kings of this world that we hold your opinions1 do you not make up a falsehood8 #acb4 ,,augustine answered3 ,if those are not our opinions which you hold1 neither were they your opinions which you received from the followers of ,maximianus4 ,but if they were therefore yours1 because they were guilty of a sacrilegious schism in not communicating with the party of ,donatus1 take heed what ground you occupy1 and with whose inheritance you refuse communion1 and consider what answer you can make1 not to the kings of this world1 but to ,christ your ,king4 ,of ,him it is said1 ,he shall have dominion also from sea to sea1 and from the river unto the ends of the earth4#hfb ,from what river does it mean1 save that where ,he was baptized1 and where the dove descended on ,him1 that mighty token of charity and unity8 ,but you refuse communion with this unity1 and occupy as yet the place of unity2 and you bring us into disfavour with the kings of this world in making use of the edicts of the proconsul to expel your schismatics from the place of the party of ,donatus4 ,these are not mere words flying at random through the empty void3 the men are still alive1 the states bear witness to the fact1 the archives of the proconsuls and of the several towns are quoted in evidence of it4 ,let then the voice of calumny be at length silent1 which would bring up against the whole earth the kings of this world1 through whose proconsuls you1 yourselves a fragment1 would not spare the fragment which was separated from you4 ,when then we say that you hold our opinions1 we are not shown to be bearing false witness1 unless you can show that we are not in the ,church of ,christ1 which indeed you never cease alleging1 but never will be able to establish2 nay1 in real truth1 when you say this1 you are bringing a charge of false witness no longer against us1 but against the ,lord ,himself4 ,for we are in the ,church which was foretold by ,his own testimony1 and where ,he bore witness to ,his witnesses1 saying1 ,ye shall be witnesses unto me both in ,jerusalem1 and in all ,judea1 and in ,samaria1 and unto the uttermost part of the earth4 ,but you show yourselves to be false witnesses not only from this1 that you resist this truth1 but also in the very trial in which you joined issue with the schism of ,maximianus4 ,for if you were acting according to the law of ,christ1 how much more consistently do certain ,christian emperors frame ordinances in accordance with it1 if even pagan proconsuls can follow its behests in passing judgment8 ,but if you thought that even the laws of an earthly empire were to be summoned to your aid1 we do not blame you for this4 ,it is what ,paul did when he bore witness before his adversaries that he was a ,roman citizen4#hfc ,but ,i would ask by what earthly laws it is ordained that the followers of ,maximianus should be driven from their place8 ,you will find no law whatever to this effect4 ,but1 in point of fact1 you have chosen to expel them under laws which have been passed against heretics1 and against yourselves among their number4 ,you1 as though by superior strength1 have prevailed against the weak4 ,whence they1 being wholly powerless1 say that they are innocent1 like the wolf in the power of the lion4 ,yet surely you could not use laws which were passed against yourselves as instruments against others1 except by the aid of false witness4 ,for if those laws are founded on truth1 then do you come down from the position which you occupy2 but if on falsehood1 why did you use them to drive others from the ,church8 ,but how if they both are founded on truth1 and could not be used by you for the expulsion of others except with the aid of falsehood8 ,for that the judges might submit to their authority1 they were willing to expel heretics from the ,church1 from which they ought first to have expelled yourselves2 but you declared yourselves to be ,catholics1 that you might escape the severity of the laws which you employed to oppress others4 ,it is for you to determine what you appear to yourselves among yourselves2 at any rate1 under those laws you are not ,catholics4 ,why then have you either made them false1 if they are true1 by your false witness1 or made use of them1 if they are false1 for the oppression of others8 99 99 99 99 99 ,,chap4 ,,lix4--#acc4 ,,petilianus said3 ,it is written1 ',thou shalt not covet anything that is thy neighbour's4'#hfd ,you plunder what is ours1 that you may have it for your own4 #acd4 ,,augustine answered3 ,all things of which unity was in possession belong to none other than ourselves1 who remain in unity1 not in accordance with the calumnies of men1 but with the words of ,christ1 in whom all the nations of the whole earth are blessed4 ,nor do we separate ourselves from the society of the wheat1 on account of the unrighteous men whom we cannot separate from the wheat of the ,lord before the winnowing at the judgment2 and if there are any things which you who are cut off begin already to possess1 we do not1 because the ,lord has given to us what has been taken away from you1 therefore covet our neighbours' goods1 seeing that they have been made ours by the authority of ,him to whom all things belong2 and they are rightly ours1 for you were wont to use them for purposes of schism1 but we use them for the promotion of unity4 ,otherwise your party might reproach even the first people of ,god with coveting their neighbours' goods1 seeing that they were driven forth before their face by the power of ,god1 because they used the land amiss2 and the ,jews in turn themselves1 from whom the kingdom was taken away1 according to the words of the ,lord1 and given to a nation bringing forth the fruits thereof1#hfe may bring a charge against that nation of coveting their neighbours' goods1 because the ,church of ,christ is in possession where the persecutors of ,christ were wont to reign4 ,and1 after all1 when it has been said to yourselves1 ,you are coveting the goods of other men1 because you have driven out from the basilicas the followers of ,maximianus1 you are at a loss to find any answer that you can make4 99 99 99 99 99 ,,chap4 ,,lx4--#ace4 ,,petilianus said3 ,under what law1 then1 do you make out that you are ,christians1 seeing that you do what is contrary to the law8 #acf4 ,,augustine answered3 ,you are anxious for strife1 and not for argument4 99 99 99 99 99 ,,chap4 ,,lxi4--#acg4 ,,petilianus said3 ,but the ,lord ,christ says1 ',whosoever shall do and teach them1 the same shall be called the greatest in the kingdom of heaven4' ,but ,he condemns you wretched men as follows3 ',whosoever shall break one of these commandments1 he shall be called the least in the kingdom of heaven4' #ach4 ,,augustine answered3 ,when you happen to quote the testimony of ,scripture as other than it really is1 and it does not bear on the question which is at issue between us1 ,i am not greatly concerned2 but when it interferes with the matter on hand1 unless it is quoted truly1 then ,i think that you have no right to find fault if ,i remind you how the passage really stands4 ,for you must be aware that the verse which you quoted is not as you quoted it1 but rather thus3 ,whosoever shall break one of the least of these commandments1 and shall teach men so1 shall be called the least in the kingdom of heaven3 but whosoever shall do and teach them1 the same shall be called great in the kingdom of heaven4 ,and immediately ,he continues1 ,for ,i say unto you1 ,that except your righteousness shall exceed the righteousness of the scribes and ,pharisees1 ye shall in no case enter into the kingdom of heaven4#hff ,for elsewhere ,he shows and proves of the ,pharisees that they say and do not4 ,it is these1 therefore1 to whom ,he is referring also here1 when ,he said1 ,whosoever shall break one of these commandments1 and shall teach men so1--that is1 shall teach in words what he has violated in deeds2 whose righteousness ,he says that our righteousness must excel1 in that we must both keep the commandments and teach men so4 ,and yet not even on account of those ,pharisees1 with whom you compare us1--not from any motives of prudence1 but from malice1--did our ,lord enjoin that the seat of ,moses should be deserted1 which seat ,he doubtless meant to be a figure of ,his own2 for ,he said indeed that they who sat in ,moses' seat were ever saying and not doing1 but warns the people to do what they say1 and not to do what they do1#hfg lest the chair1 with all its holiness1 should be deserted1 and the unity of the flock divided through the faithlessness of the shepherds4 99 99 99 99 99 ,,chap4 ,,lxii4--#aci4 ,,petilianus said3 ,and again it is written1 ',every sin which a man shall sin is without the body3 but he that sinneth in the ,holy ,spirit1 it shall not be forgiven him1 neither in this world1 neither in the world to come4' #adj4 ,,augustine answered3 ,this too is not written as you have quoted it1 and see how far it has led you astray4 ,the apostle1 writing to the ,corinthians1 says1 ,every sin that a man doeth is without the body3 but he that committeth fornication sinneth against his own body4#hfh ,but this is one thing1 and that is another which the ,lord said in the gospel3 ,all manner of sin and blasphemy shall be forgiven unto men3 but whosoever speaketh against the ,holy ,ghost1 it shall not be forgiven him1 neither in this world1 neither in the world to come4#hfi ,but you have begun a sentence from the writing of the apostle1 and ended it as though it were one from the gospel1 which ,i fancy you have done not with any intention to deceive1 but through mistake2 for neither passage has any bearing on the matter in hand4 ,and why you have said this1 and in what sense you have said it1 ,i am wholly unable to perceive1 unless it be that1 whereas you had said above that all were condemned by the ,lord who had broken any one of ,his commandments1 you have considered since how many there are in your party who break not one but many of them2 and lest an objection should be brought against you on that score1 you have sought1 by way of surpassing the difficulty1 to bring in a distinction of sins1 whereby it might be seen that it is one thing to break a commandment in respect of which pardon may easily be obtained1 another thing to sin against the ,holy ,ghost1 which shall receive no forgiveness1 either in this world or in the world to come4 ,in your dread1 therefore1 of infection from sin1 you were unwilling to pass this over in silence2 and again1 in your dread of a question too deep for your powers1 you wish to touch cursorily on it in passing1 in such a state of agitation1 that1 just as men who are setting about a task in haste1 and consequent confusion1 are wont to fasten their dress or shoes awry1 so you have not thought fit either to see what belongs to what1 or in what context or what sense the passage which you quote occurs4 ,but what is the nature of that sin which shall not be forgiven1 either in this world or in the world to come1 you are so far from knowing1 that1 though you believe that we are actually living in it1 you yet promise us forgiveness of it through your baptism4 ,and yet how could this be possible1 if the sin be of such a nature that it cannot be forgiven1 either in this world or in the world to come8 99 99 99 99 99 ,,chap4 ,,lxiii4--#ada4 ,,petilianus said3 ,but wherein do you fulfil the commandments of ,god8 ,the ,lord ,christ said1 ',blessed are the poor in spirit3 for theirs is the kingdom of heaven4' ,but you by your malice in persecution breathe forth the riches of madness4 #adb4 ,,augustine answered3 ,address that rather to your own ,circumcelliones4 99 99 99 99 99 ,,chap4 ,,lxiv4--#adc4 ,,petilianus said3 ',blessed are the meek3 for they shall inherit the earth4' ,you therefore1 not being meek1 have lost both heaven and earth alike4 #add4 ,,augustine answered3 ,again and again you may hear the ,lord saying1 ,ye shall be witnesses unto me both in ,jerusalem1 and in all ,judea1 and in ,samaria1 and unto the uttermost part of the earth4#hgj ,how is it1 then1 that those men have not lost heaven and earth1 who1 in order to avoid communicating with all the nations of the earth1 despise the words of ,him that sitteth in heaven8 ,for1 in proof of your meekness1 it is not your words but the cudgels of the ,circumcelliones which should be examined4 ,you will say1 ,what has that to do with us8 ,just as though we were making the remark with any other object except to extract that answer from you4 ,for the reason that your schism is a valid charge against you is that you do not allow that you are chargeable with another's sin1 whereas you have separated from us for no other reason but that you charge us with the sins of other men4 99 99 99 99 99 ,,chap4 ,,lxv4--#ade4 ,,petilianus said3 ',blessed are they that mourn3 for they shall be comforted4' ,you1 our butchers1 are the cause of mourning in others2 you do not mourn yourselves4 #adf4 ,,augustine answered3 ,consider for a short space to how many1 and with what intensity1 the cry of ,praises be to ,god1 proceeding from your armed men1 has caused others to mourn4#hga ,do you say again1 ,what is that to us8 ,then ,i too will rejoin again in your own words1 ,what is that to us8 ,what is it to all the nations of the earth8 ,what is it to those who praise the name of the ,lord from the rising of the sun to the setting of the same8 ,what is it to all the earth1 which sings a new song8 ,what is it to the seed of ,abraham1 in which all the nations of the earth are blessed8#hgb ,and so the sacrilege of your schism is chargeable on you1 just because the evil deeds of your companions are not chargeable on you2 and because you are aware from this that the deeds of those on whose account you separated from the world1 even if you proved your charges to be true1 do not involve the world in sin4 99 99 99 99 99 ,,chap4 ,,lxvi4--#adg4 ,,petilianus said3 ',blessed are they which do hunger and thirst after righteousness3 for they shall be filled4' ,to you it seems to be righteousness that you thirst after our blood4 #adh4 ,,augustine answered3 ,what shall ,i say unto thee1 ,o man1 except that thou art calumnious8 ,the unity of ,christ1 indeed1 is hungering and thirsting after all of you2 and ,i would that it might swallow you up1 for then would you be no longer heretics4 99 99 99 99 99 ,,chap4 ,,lxvii4--#adi4 ,,petilianus said3 ',blessed are the merciful3 for they shall obtain mercy4' ,but how shall ,i call you merciful when you inflict punishment on the righteous8 ,shall ,i not rather call you a most unrighteous communion1 so long as you pollute souls8 #aej4 ,,augustine answered3 ,you have proved neither point1--neither that you yourselves are righteous1 nor that we inflict punishment on even the unrighteous2 and yet1 even as false flattery is generally cruel1 so just correction is ever merciful4 ,for whence is that which you do not understand3 ,let the righteous smite me1 it shall be a kindness2 and let him reprove me8 ,for while he says this of the severity of merciful correction1 the ,psalmist immediately went on to say of the gentleness of destructive flattery1 ,but the oil of sinners shall not break my head4#hgc ,do you therefore consider whither you are called1 and from what you are summoned away4 ,for how do you know what feelings he entertains towards you whom you suppose to be cruel8 ,but whatever be his feelings1 every one must bear his own burden both with us and with you4 ,but ,i would have you cast away the burden of schism which you all of you are bearing1 that you may bear your good burdens in unity2 and ,i would bid you mercifully correct1 if you should have the power1 all those who are bearing evil burdens2 and if this be beyond your power1 ,i would bid you bear with them in peace4 99 99 99 99 99 ,,chap4 ,,lxviii4--#aea4 ,,petilianus said3 ',blessed are the pure in heart3 for they shall see ,god4' ,when will you see ,god1 who are possessed with blindness in the impure malice of your hearts8 #aeb4 ,,augustine answered3 ,wherefore say you this8 ,can it be that we reproach all nations with the dark and hidden things which are declared by men1 and do not choose to understand the manifest sayings which ,god spake in olden time of all the nations of the earth8 ,this is indeed great blindness of heart2 and if you do not recognise it in yourselves1 that is even greater blindness4 99 99 99 99 99 #aec4 ,,petilianus said3 ',blessed are the peacemakers3 for they shall be called the children of ,god4'#hgd ,you make a pretence of peace by your wickedness1 and seek unity by war4 #aed4 ,,augustine answered3 ,we do not make a pretence of peace by wickedness1 but we preach peace out of the gospel2 and if you were at peace with it1 you would be at peace also with us4 ,the risen ,lord1 when presenting ,himself to the disciples1 not only that they should gaze on ,him with their eyes1 but also that they should handle ,him with their hands1 began ,his discourse to them with the words1 ,peace be unto you4 ,and how this peace itself was to be maintained1 ,he disclosed to them in the words which followed4 ,for then opened ,he their understanding1 that they might understand the ,scriptures1 and said unto them1 ,thus is it written1 and thus it behoved ,christ to suffer1 and to rise from the dead the third day2 and that repentance and remission of sins should be preached in ,his name among all nations1 beginning at ,jerusalem4#hge ,if you will keep peace with these words1 you will not be at variance with us4 ,for if we seek unity by war1 our war could not be praised in more glorious terms1 seeing that it is written1 ,thou shalt love thy neighbour as thyself4#hgf ,and again it is written1 ,no man ever yet hated his own flesh4#hgg ,and yet the flesh lusteth against the spirit1 and the spirit against the flesh4#hgh ,but if no man ever yet hated his own flesh1 and yet a man lusteth against his own flesh1 here you have unity sought by war1 that the body1 being subject to correction1 may be brought under submission4 ,but what the spirit does against the flesh1 waging war with it1 not in hatred1 but in love1 this those who are spiritual do against those who are carnal1 that they may do towards them what they do towards themselves1 because they love their neighbours as neighbours indeed4 ,but the war which the spiritual wage is that correction which is in love3 their sword is the word of ,god4 ,to such a war they are aroused by the trumpet of the apostle sounding with a mighty force3 ,preach the word2 be instant in season1 out of season2 reprove1 rebuke1 exhort1 with all long-suffering and doctrine4#hgi ,see then that we act not with the sword1 but with the word4 ,but you answer what is not true1 while you accuse us falsely4 ,you do not correct your own faults1 and you bring against us those of other men4 ,christ bears true witness concerning the nations of the earth2 you1 in opposition to ,christ1 bear false witness against the nations of the earth4 ,if we were to believe you rather than ,christ1 you would call us peacemakers2 because we believe ,christ rather than you1 we are said to make a pretence of peace by our wickedness4 ,and while you say and do such things as this1 you have the further impudence to quote the words1 ,blessed are the peacemakers3 for they shall be called the children of ,god4 99 99 99 99 99 ,,chap4 ,,lxix4--#aee4 ,,petilianus said3 ,though the ,apostle ,paul says1 ',i therefore1 the prisoner of the ,lord1 beseech you1 brethren1 that ye walk worthy of the vocation wherewith ye are called1 with all lowliness and meekness1 forbearing one another in love2 endeavouring to keep the unity of the ,spirit in the bond of peace4'#hhj #aef4 ,,augustine answered3 ,if you would not only say these words1 but hearken to them as well1 you would put up even with known evils for the sake of peace1 instead of inventing new ones for the sake of quarrelling1 if it were only because you subsequently learned1 for the sake of the peace of ,donatus1 to put up with the most flagrant and notorious wickedness of ,optatus4 ,what madness is this that you display8 ,those who are known are borne with1 that a fragment may not be further split up2 those of whom nothing is known are defamed1 that they themselves may not remain in the undivided whole4 99 99 99 99 99 ,,chap4 ,,lxx4--#aeg4 ,,petilianus said3 ,to you the prophet says1 ',peace1 peace2 and where is there peace8'#hha #aeh4 ,,augustine answered3 ,it is you that say this to us1 not the prophet4 ,we therefore answer you3 ,if you ask where peace is to be found1 open your eyes1 and see of whom it is said1 ,he maketh wars to cease in all the world4#hhb ,if you ask where peace is to be found1 open your eyes to see that city which cannot be hidden1 because it is built upon a hill2 open your eyes to see the mountain itself1 and let ,daniel show it to you1 growing out of a small stone1 and filling the whole earth4#hhc ,but when the prophet says to you1 ,peace1 peace2 and where is there peace8 what will you show8 ,will you show the party of ,donatus1 unknown to the countless nations to whom ,christ is known8 ,it is surely not the city which cannot be hid2 and whence is this1 except that it is not founded on the mountain8 ,for ,he is our peace1 who hath made both one1#hhd--not ,donatus1 who has made one into two4 99 99 99 99 99 ,,chap4 ,,lxxi4--#aei4 ,,petilianus said3 ',blessed are they which are persecuted for righteousness' sake3 for theirs is the kingdom of heaven4'#hhe ,you are not blessed2 but you make martyrs to be blessed1 with whose souls the heavens are filled1 and the earth has flourished with their memory4 ,you therefore do not honour them yourselves1 but you provide us with objects of honour4 #afj4 ,,augustine answered3 ,the plain fact is1 that if it had not been said1 ,blessed are they which are persecuted for righteousness' sake1 but had been said instead1 ,blessed are they who throw themselves over precipices1 then heaven would have been filled with your martyrs4 ,of a truth we see many flowers on the earth blooming from their bodies2 but1 as the saying goes1 the flower is dust and ashes4 99 99 99 99 99 ,,chap4 ,,lxxii4--#afa4 ,,petilianus said3 ,since then you are not blessed by falsifying the commands of ,god1 the ,lord ,christ condemns you by ,his divine decrees3 ',woe unto you1 scribes and ,pharisees1 hypocrites6 for ye shut up the kingdom of heaven against men3 for ye neither go in yourselves1 neither suffer ye them that are entering to go in4 ,woe unto you1 scribes and ,pharisees1 hypocrites6 for ye compass sea and land to make one proselyte2 and when he is made1 ye make him twofold more the child of hell than yourselves4 ,woe unto you1 scribes and ,pharisees1 hypocrites6 for ye pay tithe of mint1 and anise1 and cummin1 and have omitted the weightier matters of the law1 judgment1 mercy1 and faith3 these ought ye to have done1 and not to leave the other undone4 ,ye blind guides1 which strain at a gnat1 and swallow a camel4 ,woe unto you1 scribes and ,pharisees1 hypocrites6 for ye are like unto whited sepulchres1 which indeed appear beautiful outwardly1 but are within full of dead men's bones1 and of all uncleanness4 ,even so ye also outwardly appear righteous unto men1 but within ye are full of hypocrisy and iniquity4'#hhf #afb4 ,,augustine answered3 ,tell me whether you have said anything which may not equally be said against you in turn by any slanderous and evil-speaking tongue4 ,but from what has been said by me before1 any one who wishes may find out that these things may be said against you1 not by way of empty abuse1 but with the support of truthful testimony4 ,as1 however1 the opportunity is presented to us1 we must not pass this by4 ,there is no doubt that to the ancient people of ,god circumcision stood in the place of baptism4 ,i ask1 therefore1 putting the case that the ,pharisees1 against whom those words you quote are spoken1 had made some proselyte1 who1 if he were to imitate them1 would1 as it is said1 become twofold more the child of hell than themselves1 supposing that he were to be converted1 and desire to imitate ,simeon1 or ,zacharias1 or ,nathanael1 would it be necessary that he should be circumcised again by them8 ,and if it is absurd to put this case1 why1 although in empty fashion and with empty sounds you compare us to men like this1 do you nevertheless baptize after us8 ,but if you are really men like this1 how much better and how much more in accordance with truth do we act in not baptizing after you1 as neither was it right that those whom ,i have mentioned should be circumcised after the worst of ,pharisees6 ,furthermore1 when such men sit in the seat of ,moses1 for which the ,lord preserved its due honour1 why do you blaspheme the apostolic chair on account of men whom1 justly or unjustly1 you compare with these8 99 99 99 99 99 ,,chap4 ,,lxxiii4--#afc4 ,,petilianus said3 ,but these things do not alarm us ,christians2 for of the evil deeds which you are destined to commit we have before a warning given us by the ,lord ,christ4 ',behold1' ,he says1 ',i send you forth as sheep in the midst of wolves4'#hhg ,you fill up the measure of the madness of wolves1 who either lay or are preparing to lay snares against the ,churches in precisely the same way in which wolves1 with their mouths wide open against the fold1 even with destructive eagerness1 breathe forth panting anger from their jaws1 suffused with blood4 #afd4 ,,augustine answered3 ,i should be glad to utter the same sentiment against you1 but not in the words which you have used3 they are too inappropriate1 or rather mad4 ,but what was required was1 that you should show that we were wolves and that you were sheep1 not by the emptiest of evil-speaking1 but by some distinct proofs4 ,for when ,i too have said1 ,we are sheep1 and you are wolves1 do you think that there is any difference caused by the fact that you express the idea in swelling words8 ,but listen whilst ,i prove what ,i assert4 ,for the ,lord says in the gospel1 as you know full well1 whether you please it or not1 ,my sheep hear my voice1 and follow me4#hhh ,there are many sayings of the ,lord on different subjects2 but supposing1 for example1 that any one were in doubt whether the same ,lord had risen in the body1 and ,his words were to be quoted where ,he says1 ,handle me1 and see2 for a spirit hath not flesh and bones1 as ye see me have2--if even after this he should be unwilling to acquiesce in the belief that ,his body had risen from the dead1 surely such a man could not be reckoned among the sheep of the ,lord1 because he would not hear ,his voice4 ,and so too now1 when the question between us is1 ,where is the ,church8 whilst we quote the words that follow in the same passage of the gospel1 where1 after ,his resurrection1 ,he gave ,his body even to be handled by those who were in doubt1 in which ,he showed the future wide extent of the ,church1 saying1 ,thus it is written1 and thus it behoved ,christ to suffer1 and to rise from the dead the third day2 and that repentance and remission of sins should be preached in ,his name throughout all nations1 beginning at ,jerusalem2#hhi whereas you will not communicate with all nations1 in whom these words have been fulfilled1 how are you the sheep of this ,shepherd1 whose words you not only do not obey when you have heard them1 but even fight against them8 ,and so we show to you from this that you are not sheep4 ,but listen further whence we show you that1 on the contrary1 you are wolves4 ,for necessarily1 when it is shown by ,his own words where the ,church is to be found1 it is also clear where we must look for the fold of ,christ4 ,whenever1 therefore1 any sheep separate themselves from this fold1 which is expressly pointed out and shown to us by the unmistakeable declaration of the ,lord1--and that1 ,i will not say because of charges falsely brought1 but on account of charges brought1 as no one can deny1 with great uncertainty against their fellow-men1 and consequently slay those sheep which they have torn and alienated from the life of unity and ,christian love1--is it not evident that they are ravening wolves8 ,but it will be said that these very men themselves praise and preach the ,lord ,christ4 ,they are therefore those of whom ,he says ,himself1 ,they come unto you in sheep's clothing1 but inwardly they are ravening wolves4 ,by their fruits ye shall know them4#hij ,the sheep's clothing is seen in the praises of ,christ2 the fruits of their wolfish nature in their slanderous teeth4 99 99 99 99 99 ,,chap4 ,,lxxiv4--#afe4 ,,petilianus said3 ,o wretched traditors6 ,thus indeed it was fitting that ,scripture should be fulfilled4 ,but in you ,i grieve for this1 that you have shown yourselves worthy to fulfil the part of wickedness4 #aff4 ,,augustine answered3 ,i might rather say1 ,o wretched traditors6 if ,i were minded1 or rather if justice urged me to cast up against all of you the deeds of some among your number4 ,but as regards what bears on all of you1 ,o wretched heretics1 ,i on my part will quote the remainder of your words2 for it is written1 ,there must be also heresies among you1 that they which are approved may be made manifest among you4#hia ,therefore it was fitting thus that ,scripture should be fulfilled4 ,but in you ,i grieve for this1 that you have shown yourselves worthy to fulfil the part of wickedness4 99 99 99 99 99 ,,chap4 ,,lxxv4--#afg4 ,,petilianus said3 ,but to us the ,lord ,christ1 in opposition to your deadly commands1 commanded simple patience and harmlessness4 ,for what says ,he8 ',a new commandment ,i give unto you1 ,that ye love one another2 as ,i have loved you1 that ye also love one another4' ,and again1 ',by this shall all men know that ye are my disciples1 if ye have love one to another4'#hib #afh4 ,,augustine answered3 ,if you did not transfer these words1 so widely differing from your character1 to the surface of your talk1 how could you be covering yourselves with sheep's clothing8 99 99 99 99 99 ,,chap4 ,,lxxvi4--#afi4 ,,petilianus said3 ,paul also1 the apostle1 whilst he was suffering fearful persecutions at the hands of all nations1 endured even more grievous troubles at the hands of false brethren1 as he bears witness of himself1 being oftentimes afflicted3 ',in perils by the heathen1 in perils by mine own countrymen1 in perils among false brethren4'#hic ,and again he says1 ',be ye followers of me1 even as ,i also am of ,christ4'#hid ,when1 therefore1 false brethren like yourselves assault us1 we imitate the patience of our master ,paul under our dangers4 #agj4 ,,augustine answered3 ,certainly those of whom you speak are false brethren1 of whom the apostle thus complains in another place1 where he is extolling the natural sincerity of ,timothy3 ,i have no man1 he says1 like-minded1 who will naturally care for your state4 ,for all seek their own1 not the things which are ,jesus ,christ's4#hie ,undoubtedly he was speaking of those who were with him at the time when he was writing that epistle2 for it could not be that all ,christians in every quarter of the earth were seeking their own1 and not the things which were ,jesus ,christ's4 ,it was of those1 therefore1 as ,i said1 who were with him at the time when he was writing the words which you have quoted1 that he uttered this lamentation4 ,for who else was it to whom he referred1 when he says in another place1 ,without were fightings1 within were fears1#hif except those whom he feared all the more intensely because they were within8 ,if1 therefore1 you would imitate ,paul1 you would be tolerant of false brethren within1 not a slanderer of the innocent without4 99 99 99 99 99 ,,chap4 ,,lxxvii4--#aga4 ,,petilianus said3 ,for what kind of faith is that which is in you which is devoid of charity8 when ,paul himself says1 ',though ,i speak with the tongues of men1 and have the knowledge of angels1 and have not charity1 ,i am become as sounding brass1 or a tinkling cymbal4 ,and though ,i have the gift of prophecy1 and understand all mysteries1 and all knowledge2 and though ,i have all faith1 so that ,i could remove mountains1 and have not charity1 ,i am nothing4 ,and though ,i bestow all my goods to feed the poor1 and though ,i give my body to be burned1 and have not charity1 it profiteth me nothing4' #agb4 ,,augustine answered3 ,this is what ,i said just now1 that you were desirous to be clad in sheep's clothing1 that1 if possible1 the sheep might feel your bite before it had any consciousness of your approach4 ,is it not that praise of charity in which you indulge that commonly proves your calumny in the clearest light of truth8 ,will you bring it about that those arms shall be no longer ours1 because you endeavour to appropriate them first8 ,furthermore1 these arms are endowed with life3 from whatever quarter they are launched1 they recognise whom they should destroy4 ,if they have been sent forth from our hands1 they will fix themselves in you2 if they are aimed by you1 they recoil upon yourselves4 ,for in these apostolic words1 which commend the excellence of charity1 we are wont to show to you how profitless it is to man that he should be in possession of faith or of the sacraments1 when he has not charity1 that1 when you come to ,catholic unity1 you may understand what it is that is conferred on you1 and how great a thing it is of which you were at least to some extent in want2 for ,christian charity cannot be preserved except in the unity of the ,church3 and that so you may see that without it you are nothing1 even though you may be in possession of baptism and faith1 and through this latter may be able even to remove mountains4 ,but if this is your opinion as well1 let us not repudiate and reject in you either the sacraments of ,god which we know1 or faith itself1 but let us hold fast charity1 without which we are nothing even with the sacraments and with faith4 ,but we hold fast charity if we cling to unity2 while we cling to unity1 if we do not make a fictitious unity in a party by our own words1 but recognise it in a united whole through the words of ,christ4 99 99 99 99 99 ,,chap4 ,,lxxviii4--#agc4 ,,petilianus said3 ,and again1 ',charity suffereth long1 and is kind2 charity envieth not2 charity vaunteth not itself1 is not puffed up1 doth not behave itself unseemly1 seeketh not her own4' ,but you seek what belongs to other men4 ',is not easily provoked1 thinketh no evil2 rejoiceth not in iniquity1 but rejoiceth in the truth2 beareth all things1 endureth all things4 ,charity never faileth4'#hig ,this is to say1 in short1 ,charity does not persecute1 does not inflame emperors to take away the lives of other men2 does not plunder other men's goods2 does not go on to murder men whom it has spoiled4 #agd4 ,,augustine answered3 ,how often must ,i tell you the same thing8 ,if you do not prove these charges1 they tell against no one in the world2 and if you prove them1 they have no bearing upon us2 just as those things have no bearing upon you which are daily done by the furious deeds of the insane1 by the luxury of the drunken1 by the blindness of the suicides1 by the tyranny of robbers4 ,for who can fail to see that what ,i say is true8 ,but now if charity were in you1 it would rejoice in the truth4 ,for how neatly it is said under covering of the sheep's clothing1 ,charity beareth all things1 endureth all things6 but when you come to the test1 the wolf's teeth cannot be concealed4 ,for when1 in obedience to the words of ,scripture1 forbearing one another in love1 endeavouring to keep the unity of the ,spirit in the bond of peace1#hih charity would compel you1 even if you knew of any evils within the ,church1 ,i do not say to consent to them1 but yet to tolerate them if you could not prevent them1 lest1 on account of the wicked who are to be separated by the winnowing-fan at the last day1 you should at the present time sever the bond of peace by breaking off from the society of good men1 you1 resisting her influence1 and being cast out by the wind of levity1 charge the wheat with being chaff1 and declare that what you invent of the wicked holds good through the force of contagion even in the righteous4 ,and when the ,lord has said1 ,the field is the world1 the harvest is the end of the world1 though ,he said of the wheat and of the tares1 ,let both grow together until the harvest1#hii you endeavour by your words to bring about a belief that the wheat has perished throughout the main portion of the field1 and only continued to exist in your little corner1--being desirous that ,christ should be proved a liar1 but you the man of truth4 ,and you speak1 indeed1 against your own conscience2 for no one who in any way looks truly at the gospel will venture in his heart to say that in all the many nations throughout which is heard the response of ,amen1 and among whom ,alleluia is sung almost with one single voice1 no ,christians are to be found4 ,and yet1 that it may not appear that the party of ,donatus1 which does not communicate with the several nations of the world1 is involved in error1 if any angel from heaven1 who could see the whole world1 were to declare that outside your communion good and innocent men were nowhere to be found1 there is little doubt that you would rejoice over the iniquity of the human race1 and boast of having told the truth before you had received assurance of it4 ,how then is there in you that charity which rejoices not in iniquity8 ,but be not deceived4 ,throughout the field1 that is1 throughout the world1 there will be found the wheat of the ,lord growing till the end of the world4 ,christ has said this3 ,christ is truth4 ,let charity be in you1 and let it rejoice in the truth4 ,though an angel from heaven preach unto you another gospel contrary to ,his gospel1 let him be accursed4#ijj 99 99 99 99 99 ,,chap4 ,,lxxix4--#age4 ,,petilianus said3 ,lastly1 what is the justification of persecution8 ,i ask you1 you wretched men1 if it so be that you think that your sin rests on any authority of law4 #agf4 ,,augustine answered3 ,he who sins1 sins not on the authority of the law1 but against the authority of the law4 ,but since you ask what is the justification of persecution1 ,i ask you in turn whose voice it is that says in the psalm1 ,whoso privily slandereth his neighbour1 him will ,i cut off4#ija ,seek therefore the reason or the measure of the persecution1 and do not display your gross ignorance by finding fault in general terms with those who persecute the unrighteous4 99 99 99 99 99 ,,chap4 ,,lxxx4--#agg4 ,,petilianus said3 ,but ,i answer you1 on the other hand1 that ,jesus ,christ never persecuted any one4 ,and when the apostles found fault with certain parties1 and suggested that ,he should have recourse to persecution 7,he ,himself having come to create faith by inviting men to ,him1 rather than by compelling them71 those apostles say1 ',many lay on hands in ,thy name1 and are not with us3' but ,jesus said1 ',let them alone3 if they are not against you1 they are on your side4' #agh4 ,,augustine answered3 ,you say truly that you will bring forth out of your store with greater abundance things which are not written in the ,scriptures4 ,for if you wish to bring forth proofs from holy ,scripture1 will you bring forth even those which you cannot find therein8 ,but it is in your own power to multiply your lies according to your will4 ,for where is what you quoted written8 or when was that either suggested to our ,lord1 or answered by our ,lord8 ,many lay on hands in ,thy name1 and are not with us1 are words that no one of the disciples ever uttered to the ,son of ,god2 and therefore neither could the answer have been made by ,him1 ,let them alone3 if they are not against you1 they are on your side4 ,but there is something somewhat like it which we really do read in the gospel1--that a suggestion was made to the ,lord about a certain man who was casting out devils in ,his name1 but did not follow ,him with ,his disciples2 and in that case the ,lord does say1 ,forbid him not3 for he that is not against us is for us4#ijb ,but this has nothing to do with pointing out parties whom the ,lord is supposed to have spared4 ,and if you have been deceived by an apparent resemblance of sentiment1 this is not a lie1 but merely human infirmity4 ,but if you wished to cast a mist of falsehood over those who are unskilled in holy ,scripture1 then may you be pricked to the heart1 and covered with confusion and corrected4 ,yet there is a point which we would urge in respect of this very man of whom the suggestion was made to our ,lord4 ,for even as at that time1 beyond the communion of the disciples1 the holiness of ,christ was yet of the greatest efficacy1 even so now1 beyond the communion of the ,church1 the holiness of the sacraments is of avail4 ,for neither is baptism consecrated save in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,but who will be so utterly insane as to declare that the name of the ,son may be of avail even beyond the communion of the ,church1 but that this is not possible with the names of the ,father and of the ,holy ,ghost8 or that it may be of avail in healing a man1 but not in consecrating baptism8 ,but it is manifest that outside the communion of the ,church1 and the most holy bond of unity1 and the most excellent gift of charity1 neither he by whom the devil is cast out nor he who is baptized obtains eternal life2 just as those do not obtain it1 who through communion in the sacraments seem indeed to be within1 and through the depravity of their character are understood to be without4 ,but that ,christ persecuted even with bodily chastisement those whom ,he drove with scourges from the temple1 we have already said above4 99 99 99 99 99 ,,chap4 ,,lxxxi4--#agi4 ,,petilianus said3 ,but the holy apostle said this3 ',in any way1 whatsoever it may be1' he says1 'let ,christ be preached4' #ahj4 ,,augustine answered3 ,you speak against yourself2 but yet1 since you speak on the side of truth1 if you love it1 let what you say be counted for you4 ,for ,i ask of you of whom it was that the ,apostle ,paul said this8 ,let us1 if you please1 trace this a little further back4 ,some1 he says1 preach ,christ even of envy and strife2 and some also of good will4 ,the one preach ,christ of contention1 not sincerely1 supposing to add affliction to my bonds2 but the other of love1 knowing that ,i am set for the defence of the gospel4 ,what then8 notwithstanding1 every way1 whether in pretence1 or in truth1 ,christ is preached2 and ,i therein do rejoice1 yea1 and will rejoice4#ijc ,we see that they preached what was in itself holy1 and pure1 and true1 but yet not in a pure manner1 but of envy and contention1 without charity1 without purity4 ,certainly a short time ago you appeared to be urging the praises of charity as against us1 according to the witness of the apostle1 that where there is no charity1 whatever there is is of no avail2 and yet you see that in those there is no charity1 and there was with them the preaching of ,christ1 of which the apostle says here that he rejoices4 ,for it is not that he rejoices in what is evil in them1 but in what is good in the name of ,jesus ,christ4 ,in him assuredly there was the charity which rejoiceth not in iniquity1 but rejoiceth in the truth4#ijd ,the envy1 moreover1 which was in them is an evil proceeding from the devil1 for by this he has both killed and cast down4 ,where then were these wicked men whom the apostle thus condemns1 and in whom there was so much that was good to cause him to rejoice8 ,were they within1 or without8 ,choose which you will4 ,if they were within1 then ,paul knew them1 and yet they did not pollute him4 ,and so you would not be polluted in the unity of the whole world by those of whom you make certain charges1 whether these be true1 or falsehoods invented by yourselves4 ,but if they were without1 then you see that even in those who were without1 and who certainly cannot belong to everlasting life1 since they have not charity1 and do not abide in unity1 there is yet found the holiness of the name of ,christ1 so that the apostle joyfully confirms their teaching1 on account of the intrinsic holiness of the name1 although he repudiates them4 ,we are right1 therefore1 in not doing wrong to the actual name1 when those come to us who were without2 but we correct the individuals1 while we do honour to the name4 ,do you therefore take heed1 and see how wickedly you act in the case of those whose acts as it seems you condemn1 by treating as naught the sacrament of the name of ,christ1 which is holy in them4 ,and you1 indeed1 as is shown by your words1 think that those men of whom the apostle spoke were outside the limits of the ,church4 ,therefore1 when you fear persecution from the ,catholics1 of which you speak in order to create odium against us1 you have confirmed in heretics the name of ,christ to which you do despite by rebaptizing4 99 99 99 99 99 ,,chap4 ,,lxxxii4--#aha4 ,,petilianus said3 ,if then there are not some to whom all this power of faith is found to be in opposition1 on what principle do you persecute1 so as to compel men to defile themselves8 #ahb4 ,,augustine answered3 ,we neither persecute you1 except so far as truth persecutes falsehood2 nor has it anything to do with us if any one has persecuted you in other ways1 just as it has nothing to do with you if any of your party do likewise2 nor do we compel you to defile yourselves1 but we persuade you to be cured4 99 99 99 99 99 ,,chap4 ,,lxxxiii4--#ahc4 ,,petilianus said3 ,but if authority had been given by some law for persons to be compelled to what is good1 you yourselves1 unhappy men1 ought to have been compelled by us to embrace the purest faith4 ,but far be it1 far be it from our conscience to compel any one to embrace our faith4 #ahd4 ,,augustine answered3 ,no one is indeed to be compelled to embrace the faith against his will2 but by the severity1 or one might rather say1 by the mercy of ,god1 it is common for treachery to be chastised with the scourge of tribulation4 ,is it the case1 because the best morals are chosen by freedom of will1 that therefore the worst morals are not punished by integrity of law8 ,but yet discipline to punish an evil manner of living is out of the question1 except where principles of good living which had been learned have come to be despised4 ,if any laws1 therefore1 have been enacted against you1 you are not thereby forced to do well1 but are only prevented from doing ill4#ije ,for no one can do well unless he has deliberately chosen1 and unless he has loved what is in free will2 but the fear of punishment1 even if it does not share in the pleasures of a good conscience1 at any rate keeps the evil desire from escaping beyond the bounds of thought4 ,who are they1 however1 that have enacted laws by which your audacity could be repressed8 ,are they not those of whom the apostle says that they bear not the sword in vain2 for they are the ministers of ,god1 revengers to execute wrath on them that do evil8#ijf ,the whole question therefore is1 whether you are not doing ill1 who are charged by the whole world with the sacrilege of so great a schism4 ,and yet1 neglecting the discussion of this question1 you talk on irrelevant matters2 and while you live as robbers1 you boast that you die as martyrs4#ijg ,and1 through fear either of the laws themselves1 or of the odium which you might incur1 or else because you are unequal to the task of resisting1 ,i do not say so many men1 but so many ,catholic nations1 you even glory in your gentleness1 that you do not compel any to join your party4 ,according to your way of talking1 the hawk1 when he has been prevented by flight from carrying off the fowls1 might call himself a dove4 ,for when have you ever had the power without using it8 ,and hence you show how you would do more if you only could4 ,when ,julian1 envying the peace of ,christ1 restored to you the churches which belonged to unity1 who could tell of all the massacres which were committed by you1 when the very devils rejoiced with you at the opening of their temples8 ,in the war with ,firmus and his party1 let ,mauritania ,csariensis itself be asked to tell us what the ,moor ,rogatus#ijg suffered at your hands4 ,in the time of ,gildo1 because one of your colleagues#ijh was his intimate friend1 let the followers of ,maximianus be our witnesses to their sufferings4 ,for if one might appeal to ,felicianus himself1 who is now with you1 on his oath1 whether ,optatus did not compel him against his will to return to your communion1 he would not dare to open his lips1 especially if the people of ,musti could behold his face1 who were witnesses to everything that was done4 ,but let them1 as ,i have said1 be witnesses to what they have suffered at the hands of those with whom they acted in such wise towards ,rogatus4 ,the ,catholic ,church herself1 though strengthened by the assistance of ,catholic princes ruling by land and sea1 was savagely attacked by hostile troops in arms under ,optatus4 ,it was this that first made it necessary to urge before the vicar ,servanus that the law should be put in force against you which imposes a fine of ten pounds of gold1 which none of you have ever paid to this very day1 and yet you charge us with cruelty4 ,but where could you find a milder course of proceeding1 than that crimes of such magnitude on your part should be punished by the imposition of a pecuniary fine8 ,or who could enumerate all the deeds which you commit in the places which you hold1 of your own sovereign will and pleasure1 each one as he can1 without any friendship on the part of judges or any others in authority8 ,who is there of our party1 among the inhabitants of our towns1 who has not either learned something of this sort from those who came before him1 or experienced it for himself8 ,is it not the case that at ,hippo1 where ,i am1 there are not wanting some who remember that your leader ,faustinus gave orders1 in the time of his supreme power1 in consequence of the scanty numbers of the ,catholics in the place1 that no one should bake their bread for them1 insomuch that a baker1 who was the tenant of one of our deacons1 threw away the bread of his landlord unbaked1 and though he was not sentenced to exile under any law1 he cut him off from all share in the necessaries of life not only in a ,roman state1#iji but even in his own country1 and not only in his own country1 but in his own house8 ,why1 even lately1 as ,i myself recall with mourning to this day1 did not ,crispinus of ,calama1 one of your party1 having bought a property1 and that only copyhold1#iaj boldly and unhesitatingly immerse in the waters of a second baptism no less than eighty souls1 murmuring with miserable groans under the sole influence of terror2 and this in a farm belonging to the ,catholic emperors1 by whose laws you were forbidden even to be in any ,roman city8#iaa ,but what else was it1 save such deeds as these of yours1 that made it necessary for the very laws to be passed of which you complain8 ,the laws1 indeed1 are very far from being proportionate to your offences2 but1 such as they are1 you may thank yourselves for their existence4 ,indeed1 should we not certainly be driven on all sides from the country by the furious attacks of your ,circumcelliones1 who fight under your command in furious troops1 unless we held you as hostages in the towns1 who might well be unwilling to endure under any circumstances the mere gaze of the people1 and the censure of all honourable men1 from very shame1 if not from fear8 ,do not therefore say1 ,far be it1 far be it from our conscience1 to force any one to embrace our faith4 ,for you do it when you can2 and when you do not do it1 it is because you are unable1 either from fear of the laws or the odium which would accompany it1 or because of the numbers of those who would resist4 99 99 99 99 99 ,,chap4 ,,lxxxiv4--#ahe4 ,,petilianus said3 ,for the ,lord ,christ says1 ',no man can come to me1 except the ,father which hath sent me draw him4'#iab ,but why do we not permit each several person to follow his free will1 since the ,lord ,god ,himself has given free will to men1 showing to them1 however1 the way of righteousness1 lest any one by chance should perish from ignorance of it8 ,for ,he said1 ',i have placed before thee good and evil4 ,i have set fire and water before thee3 stretch forth thine hand unto whether thou wilt4' ,from which choice1 you wretched men1 you have chosen for yourselves not water1 but rather fire4 ',but yet1' ,he says1 'stretch forth thine hand unto the good1 that thou mayest live4'#iac ,you who will not choose the good1 have1 by your own sentence1 declared that you do not wish to live4 #ahf4 ,,augustine answered3 ,if ,i were to propose to you the question how ,god the ,father draws men to the ,son1 when ,he has left them to themselves in freedom of action1 you would perhaps find it difficult of solution4 ,for how does ,he draw them to ,him if ,he leaves them to themselves1 so that each should choose what he pleases8 ,and yet both these facts are true2 but this is a truth which few have intellect enough to penetrate4 ,as therefore it is possible that1 after leaving men to themselves in free will1 the ,father should yet draw them to the ,son1 so is it also possible that those warnings which are given by the correction of the laws do not take away free will4 ,for whenever a man suffers anything that is harsh and unpleasing1 he is warned to consider why it is that he is suffering1 so that1 if he shall discover that he is suffering in the cause of justice1 he may choose the good that consists in the very act of suffering as he does in the cause of justice2 but if he sees that it is unrighteousness for which he suffers1 he may be induced1 from the consideration that he is suffering and being tormented most fruitlessly1 to change his purpose for the better1 and may at the same time escape both the fruitless annoyance and the unrighteousness itself1 which is likely to prove yet more hurtful and pernicious in the mischief it produces4 ,and so you1 when kings make any enactments against you1 should consider that you are receiving a warning to consider why this is being done to you4 ,for if it is for righteousness' sake1 then are they truly your persecutors2 but you are the blessed ones1 who1 being persecuted for righteousness' sake1 shall inherit the kingdom of heaven3#iad but if it is because of the iniquity of your schism1 what are they more than your correctors2 while you1 like all the others who are guilty of various crimes1 and pay the penalty appointed by the law1 are undoubtedly unhappy both in this world and in that which is to come8 ,no one1 therefore1 takes away from you your free will4 ,but ,i would urge you diligently to consider which you would rather choose1--whether to live corrected in peace1 or1 by persevering in malice1 to undergo real punishment under the false name of martyrdom4 ,but ,i am addressing you just as though you were suffering something proportionate to your sin1 whereas you are committing sins of such enormity and reigning in such impunity4 ,you are so furious1 that you cause more terror than a war trumpet with your cry of ,praise to ,god2 so full of calumny1 that even when you throw yourselves over precipices without any provocation1 you impute it to our persecutions4 #ahg4 ,he says also1 like the kindest of teachers1 ,you who will not choose the good1 have1 by your own sentence1 declared that you do not wish to live4 ,according to this1 if we were to believe your accusations1 we should live in kindness2 but because we believe the promises of ,god1 we declare by our own sentence that we do not wish to live4 ,you remember well1 it seems to me1 what the apostles answered to the ,jews when they were desired to abstain from preaching ,christ4 ,this therefore we also say1 that you should answer us whether we ought rather to obey ,god or man4#iae ,traditors1 offerers of incense1 persecutors3 these are the words of men against men4 ,christ remained only in the love of ,donatus3 these are the words of men extolling the glory of a man under the name of ,christ1 that the glory of ,christ ,himself may be diminished4 ,for it is written1 ,in the multitude of people is the king's honour3 but in the want of people is the destruction of the prince3#iaf these1 therefore1 are the words of men4 ,but those words in the gospel1 ,it behoved ,christ to suffer1 and to rise from the dead the third day2 and that repentance and remission of sins should be preached in ,his name among all nations1 beginning at ,jerusalem1#iag are the words of ,christ1 showing forth the glory which ,he received from ,his ,father in the wideness of ,his kingdom4 ,when we have heard them both1 we choose in preference the communion of the ,church1 and prefer the words of ,christ to the words of men4 ,i ask1 who is there that can say that we have chosen what is evil1 except one who shall say that ,christ taught what was evil8 99 99 99 99 99 ,,chap4 ,,lxxxv4--#ahh4 ,,petilianus said3 ,is it then the case that ,god has ordered the massacre even of schismatics8 and if ,he were to issue such an order at all1 you ought to be slain by some barbarians and ,scythians1 not by ,christians4 #ahi4 ,,augustine answered3 ,let your ,circumcelliones remain quiet1 and let me entreat you not to terrify us about barbarians4 ,but as to whether we or you are schismatics1 let the question be put neither to you nor to me1 but to ,christ1 that ,he may show where ,his ,church is to be found4 ,read the gospel then1 and there you find the answer1 ,in ,jerusalem1 and in all ,judea1 and in ,samaria1 and unto the uttermost part of the earth4#iah ,if any one1 therefore1 is not found within the ,church1 let not any further question be put to him1 but let him either be corrected or converted1 or else1 being detected1 let him not complain4 99 99 99 99 99 ,,chap4 ,,lxxxvi4--#aij4 ,,petilianus said3 ,for neither has the ,lord ,god at any time rejoiced in human blood1 seeing that ,he was even willing that ,cain1 the murderer of his brother1 should continue to exist in his murderer's life4 #aia4 ,,augustine answered3 ,if ,god was unwilling that death should be inflicted on him who slew his brother1 preferring that he should continue to exist in his murderer's life1 see whether this be not the cause why1 seeing that the heart of the king is in the hand of ,god1 whereby he has himself enacted many laws for your correction and reproof1 yet no law of the king has commanded that you should be put to death1 perhaps with this very object1 that any one of you who persists in the obstinate self-will of his sacrilegious madness should be tortured with the punishment of the fratricide ,cain1 that is to say1 with the life of a murderer4 ,for we read that many were slain in mercy by ,moses the servant of the ,lord2 for in that he prayed thus in intercession to the ,lord for their wicked sacrilege1 saying1 ,o ,lord1 if ,thou wilt forgive their sin--2 and if not1 blot me1 ,i pray thee1 out of the book which ,thou hast written1#iai his unspeakable charity and mercy are plainly shown4 ,could it be1 then1 that he was suddenly changed to cruelty1 when1 on descending from the mount1 he ordered so many thousands to be slain8 ,consider1 therefore1 whether it may not be a sign of greater anger on the part of ,god1 that1 whilst so many laws have been enacted against you1 you have not been ordered by any emperor to be put to death4 ,or do you think that you are not to be compared to that fratricide8 ,hearken to the ,lord speaking through ,his prophet3 ,from the rising of the sun1 even unto the going down of the same1 my name shall be great among the ,gentiles2 and in every place incense shall be offered unto my name1 and a pure offering3 for my name shall be great among the heathen1 saith the ,lord of hosts4#ibj ,on this brother's sacrifice you show that you look with malignant eyes1 over and above the respect which ,god pays to it2 and if ye have ever heard that from the rising of the sun1 unto the going down of the same1 the ,lord's name is to be praised1#iba which is that living sacrifice of which it is said1 ,offer unto ,god thanksgiving1#ibb then will your countenance fall like that of yonder murderer4 ,but inasmuch as you cannot kill the whole world1 you are involved in the same guilt by your mere hatred1 according to the words of ,john1 ,whosoever hateth his brother is a murderer4#ibc ,and ,i would that any innocent brother might rather fall into the hands of your ,circumcelliones1 to be murdered by their weapons1 than be subjected to the poison of your tongue and rebaptized4 99 99 99 99 99 ,,chap4 ,,lxxxvii4--#aib4 ,,petilianus said3 ,we advise you1 therefore1 if so be that you will hear it willingly1 and even though you do not willingly receive it1 yet we warn you that the ,lord ,christ instituted for ,christians1 not any form of slaying1 but one of dying only4 ,for if ,he loved men who thus delight in battle1 ,he would not have consented to be slain for us4 #aic4 ,,augustine answered3 ,would that your martyrs would follow the form that ,he prescribed6 they would not throw themselves over precipices1 which ,he refused to do at the bidding of the devil4#ibd ,but when you persecute our ancestors with false witness even now that they are dead1 whence have you received this form8 ,in that you endeavour to stain us with the crimes of men we never knew1 while you are unwilling that the most notorious misdeeds of your own party should be reckoned against you1 whence have you received this form8 ,but we are too much yielding to our own conceit if we find fault about ourselves1 when we see that you utter false testimony against the ,lord ,himself1 since ,he ,himself both promised and made manifest that ,his ,church should extend throughout all nations1 and you maintain the contrary4 ,this form1 therefore1 you did not receive even from the ,jewish persecutors themselves2 for they persecuted ,his body while ,he was walking on the earth3 you persecute ,his gospel as ,he is seated in heaven4 ,which gospel endured more meekly the flames of furious kings than it can possibly endure your tongues2 for while they blazed1 unity remained1 and this it cannot do amid your words4 ,they who desired that the word of ,god should perish in the flames did not believe that it could be despised if read4 ,they would not1 therefore1 set their flames to work upon the gospel1 if you would let them use your tongues against the gospel4 ,in the earlier persecution the gospel of ,christ was sought by some in their rage1 it was betrayed by others in their fear2 it was burned by some in their rage1 it was hidden by others in their love2 it was attacked1 but none were found to speak against its truth4 ,the more accursed share of persecution was reserved for you when the persecution of the heathen was exhausted4 ,those who persecuted the name of ,christ believed in ,christ3 now those who are honoured for the name of ,christ are found to speak against ,his truth4 99 99 99 99 99 ,,chap4 ,,lxxxviii4--#aid4 ,,petilianus said3 ,here you have the fullest possible proof that a ,christian may take no part in the destruction of another4 ,but the first establishing of this principle was in the case of ,peter1 as it is written1 ',simon ,peter having a sword1 drew it1 and smote the high priest's servant1 and cut off his right ear4 ,then said ,jesus unto ,peter1 ,put up thy sword into the sheath4 ,f or all they that take the sword shall perish with the sword4'#ibe #aie4 ,,augustine answered3 ,why then do you not restrain the weapons of the ,circumcelliones with such words as these8 ,should you think that you were going beyond the words of the gospel if you should say1 ,all they that take the cudgel shall perish with the cudgel8 ,withhold not then your pardon1 if our ancestors were unable to restrain the men by whom you complain that ,marculus was thrown down a precipice2 for neither is it written in the gospel1 ,he that useth to throw men down a precipice shall be cast therefrom4 ,and would that1 as your charges are either false or out of date1 so the cudgels of those friends of yours would cease6 ,and yet1 perhaps1 you take it ill that1 if not by force of law1 at any rate in words1 we take away their armour from your legions in saying that they manifest their rage with sticks alone4 ,for that was the ancient fashion of their wickedness1 but now they have advanced too far4 ,for amid their drunken revellings1 and amid the free licence of assembling together1 wandering in the streets1 jesting1 drinking1 chambering in company with women who have no husbands1 they have learned not only to brandish cudgels1 but to wield swords and whirl slings4 ,but why should ,i not say to them 7,god knows with what feelings ,i say it and with what feelings they receive it671 ,madmen1 the sword of ,peter1 though drawn from motives not yet free from fleshly impurity1 was yet drawn in defence of the body of ,christ against the body of ,his persecutor1 but your arms are portioned out against the cause of ,christ2 but the body of which ,he is the head1 that is1 ,his ,church1 extends throughout all nations8 ,he ,himself has said this1 and has ascended into heaven1 whither the fury of the ,jews could not follow ,him2 and it is your fury which attacks ,his members in the body1 which on ,his ascension ,he commended to our care4 ,in defence of those members all men rage against you1 all men resist you1 as many as being in the ,catholic ,church1 and possessing as yet but little faith1 are influenced by the same motives as ,peter was when he drew his sword in the name of ,christ4 ,but there is a great difference between your persecution and theirs4 ,you are like the servant of the ,jews' high priest2 for in the service of your princes you arm yourselves against the ,catholic ,church1 that is1 against the body of ,christ4 ,but they are such as ,peter then was1 fighting even with the strength of their bodies for the body of ,christ1 that is1 the ,church4 ,but if they are bidden to be still1 as ,peter then was bidden1 how much more should you be warned that1 laying aside the madness of heresy1 you should join the unity of those members for which they so fight8 ,but1 being wounded by such men as these1 you hate us also2 and1 as though you had lost your right ears1 you do not hear the voice of ,christ as ,he sits at the right hand of the ,father4 ,but to whom shall ,i address myself1 or how shall ,i address myself to them1 seeing that in them ,i find no time wherein to speak8 for even early in the morning they are reeking with wine1 drunk1 it may be already in the day1 it may be still from overnight4 ,moreover1 they utter threats1 and not they only1 but their own bishops utter threats concerning them1 being ready to deny that what they have done has any bearing on them4 ,may the ,lord grant to us a song of degrees1 in which we may say1 ,my soul hath long dwelt with him that hateth peace4 ,i am for peace3 but when ,i speak1 they are for war4#ibf ,for thus says the body of ,christ1 which throughout the whole world is assailed by heretics1 by some here1 by others there1 and by all alike wherever they may be4#ibg 99 99 99 99 99 ,,chap4 ,,lxxxix4--#aif4 ,,petilianus said3 ,therefore ,i say1 ,he ordained that we should undergo death for the faith1 which each man should do for the communion of the ,church4 ,for ,christianity makes progress by the deaths of its followers4 ,for if death were feared by the faithful1 no man would be found to live with perfect faith4 ,for the ,lord ,christ says1 ',except a corn of wheat fall into the ground and die1 it abideth alone3 but if it die1 it bringeth forth much fruit4'#ibh #aig4 ,,augustine answered3 ,i should be glad to know which of your party it was who first threw himself over a precipice4 ,for truly that grain of corn was fruitful from which so great a crop of similar suicides has sprung4 ,tell me1 when you make mention of the words of the ,lord1 that ,he says a grain of wheat shall die and bring forth much fruit1 why do you envy the real fruit1 which has most truly#ibi sprung up throughout the whole world1 and bring up against it all the charges of the tares or chaff which you have ever either heard of or invented8 99 99 99 99 99 ,,chap4 ,,xc4--#aih4 ,,petilianus said3 ,but you scatter thorns and tares1 not seeds of corn1 so that you ought to be burned together with them at the last judgment4 ,we do not utter curses2 but every thorny conscience is bound under this penalty by the sentence which ,god has pronounced4 #aii4 ,,augustine answered3 ,surely1 when you mention tares1 it might bring to your minds the thought of wheat as well2 for both have been commanded to grow together in the field until the harvest4 ,but you fix the eye of malice fiercely on the tares1 and maintain1 in opposition to the express declaration of ,christ1 that they alone have grown throughout the earth1 with the exception of ,africa alone4 99 99 99 99 99 ,,chap4 ,,xci4--#bjj4 ,,petilianus said3 ,where is the saying of the ,lord ,christ1 ',whosoever shall smite thee on the right cheek1 turn to him the other also8'#icj ,where is the patience which ,he displayed when they spat upon ,his face1 who ,himself with ,his most holy spittle opened the eyes of the blind8 ,where is the saying of the ,apostle ,paul1 ',if a man smite you in the face8' ,where is that other saying of the same apostle1 ',in stripes above measure1 in prisons more frequent1 in deaths oft8'#ica ,he makes mention of the sufferings which he underwent1 not of the deeds which he performed4 ,it had been enough for the ,christian faith that these things should be done by the ,jews3 why do you1 wretched men1 do these others in addition8 #bja4 ,,augustine answered3 ,is it then really so1 that when men smite you on the one cheek1 you turn to them the other8 ,this is not the report that your furious bands won for you by wandering everywhere throughout the whole of ,africa with dreadful wickedness4 ,i would fain have it that men should make a bargain with you1 that1 in accordance with the old law1 you should seek but an eye for an eye1 a tooth for a tooth1#icb instead of bringing out cudgels in return for the words which greet your ears4 99 99 99 99 99 ,,chap4 ,,xcii4--#bjb4 ,,petilianus said3 ,but what have you to do with the kings of this world1 in whom ,christianity has never found anything save envy towards her8 ,and to teach you shortly the truth of what ,i say3 ,a king persecuted the brethren of the ,maccabees4#icc ,a king also condemned the three children to the sanctifying flames1 being ignorant what he did1 seeing that he himself was fighting against ,god4#icd ,a king sought the life of the infant ,saviour4#ice ,a king exposed ,daniel1 as he thought1 to be eaten by wild beasts4#icf ,and the ,lord ,christ ,himself was slain by a king's most wicked judge4#icg ,hence it is that the apostle cries out1 ',we speak wisdom among them that are perfect2 yet not the wisdom of this world1 nor of the princes of this world1 that come to nought3 but we speak the wisdom of ,god in a mystery1 even the hidden wisdom1 which ,god ordained before the world unto our glory2 which none of the princes of this world knew3 for had they known it1 they would not have crucified the ,lord of glory4'#ich ,but grant that this was said of the heathen kings of old4 ,yet you1 rulers of this present age1 because you desire to be ,christians1 do not allow men to be ,christians1 seeing that1 when they are believing in all honesty of heart1 you draw them by the defilement and mist of your falsehood wholly over to your wickedness1 that with their arms1 which were provided against the enemies of the state1 they should assail the ,christians1 and should think that1 at your instigation1 they are doing the work of ,christ if they kill us whom you hate1 according to the saying of the ,lord ,christ3 ',the time cometh1' ,he says1 'that whosoever killeth you will think that he doeth ,god service4'#ici ,it makes no matter therefore to you1 false teachers1 whether the kings of this world desire to be heathens1 which ,god forbid1 or ,christians1 so long as you cease not in your efforts to arm them against the family of ,christ4 ,but do you not know1 or rather1 have you not read1 that the guilt of one who instigates a murder is greater than the guilt of him who carries it out8 ,jezebel had excited the king her husband to the murder of a poor and righteous man1 yet husband and wife alike perished by an equal punishment4#idj ,nor indeed is your mode of urging on kings different from that by which the subtle persuasion of women has often urged kings on to guilt4 ,for the wife of ,herod earned and obtained the boon by means of her daughter1 that the head of ,john should be brought to table in a charger4#ida ,similarly the ,jews forced on ,pontius ,pilate that he should crucify the ,lord ,jesus1 whose blood ,pilate prayed might remain in vengeance upon them and on their children4#idb ,so therefore you also overwhelm yourselves with our blood by your sin4 ,for it does not follow that because it is the hand of the judge that strikes the blow1 your calumnies therefore are not rather guilty of the deed4 ,for the prophet ,david says1 speaking in the person of ,christ1 ',why do the heathen rage1 and the people imagine a vain thing8 ,the kings of the earth set themselves1 and the rulers take counsel together1 against the ,lord1 and against ,his ,anointed1 saying1 ,let us break their bands asunder1 and cast away their cords from us4 ,he that sitteth in the heavens shall laugh3 the ,lord shall have them in derision4 ,then shall ,he speak unto them in ,his wrath1 and vex them in ,his sore displeasure4 ,yet have ,i set my ,king upon my holy hill of ,zion4 ,i will declare the decree3 the ,lord hath said unto me1 ,thou art my ,son2 this day have ,i begotten ,thee4 ,ask of me1 and ,i shall give ,thee the heathen for ,thine inheritance1 and the uttermost parts of the earth for ,thy possession4 ,thou shalt break them with a rod of iron2 ,thou shalt dash them in pieces like a potter's vessel4' ,and he warned the kings themselves in the following precepts1 that they should not1 like ignorant men devoid of understanding1 seek to persecute the ,christians1 lest they should themselves be destroyed1--which precepts ,i would that we could teach them1 seeing that they are ignorant of them2 or1 at least1 that you would show them to them1 as doubtless you would do if you desired that they should live2 or1 at any rate1 if neither of the other courses be allowed1 that your malice would have permitted them to read them for themselves4 ,the first ,psalm of ,david would certainly have persuaded them that they should live and reign as ,christians2 but meanwhile you deceive them1 so long as they entrust themselves to you4 ,for you represent to them things that are evil1 and you hide from them what is good4 ,let them then at length read this1 which they should have read already long ago4 ,for what does he say1 ',be wise now therefore1 ,o ye kings2 be instructed1 ye judges of the earth4 ,serve the ,lord with fear1 and rejoice with trembling4 ,kiss the ,son1 lest ,he be angry1 and ye perish from the way1 when ,his wrath is kindled but a little4 ,blessed are all they that put their trust in ,him4'#idc ,you urge on emperors1 ,i say1 with your persuasions1 even as ,pilate1 whom1 as we showed above1 the ,jews urged on1 though he himself cried aloud1 as he washed his hands before them all1 ',i am innocent of the blood of this just person1'#idd--;as though a person could be clear from the guilt of a sin who had himself committed it4 ,but1 to say nothing of ancient examples1 observe1 from instances taken from your own party1 how very many of your emperors and judges have perished in persecuting us4 ,to pass over ,nero1 who was the first to persecute the ,christians1 ,domitian perished almost in the same way as ,nero1 as also did ,trajan1 ,geta1#ide ,decius1 ,valerian1 ,diocletian2 ,maximian also perished1 at whose command that men should burn incense to their gods1 burning the sacred volumes1 ,marcellinus indeed first1 but after him also ,mensurius of ,carthage1 and ,ccilianus1 escaped death from the sacrilegious flames1 surviving like some ashes or cinders from the burning4 ,for the consciousness of the guilt of burning incense involved you all1 as many as agreed with ,mensurius4 ,macarius perished1 ,ursacius#idf perished1 and all your counts perished in like manner by the vengeance of ,god4 ,for ,ursacius was slain in a battle with the barbarians1 after which birds of prey with their savage talons1 and the greedy teeth of dogs with their biting1 tore him limb from limb4 ,was not he too a murderer at your suggestion1 who1 like king ,ahab1 whom we showed to have been persuaded by a woman1 slew a poor and righteous man8#idg ,so you too do not cease to murder us1 who are just and poor 7poor1 that is1 in worldly wealth2 for in the grace of ,god no one of us is poor74 ,for even if you do not murder a man with your hands1 you do not cease to do so with your butcherous tongues4 ,for it is written1 ',death and life are in the power of the tongue4'#idh ,all1 therefore1 who have been murdered1 you1 the instigator of the deed1 have slain4 ,nor indeed does the hand of the butcher glow save at the instigation of your tongue2 and that terrible heat of the breast is inflamed by your words to take the blood of others1--blood that shall take a just vengeance upon him who shed it4 #bjc4 ,,augustine answered3 ,if ,i were to answer adequately1 and as ,i ought1 to this passage1 which has been exaggerated and arranged at such length by you1 where you speak in invidious terms against us concerning the kings of this world1 ,i am much afraid that you would accuse me too of having wished to excite the anger of kings against you4 ,and yet1 whilst you are borne after your own fashion by the violence of this invective against all ,catholics1 you certainly do not pass me by4 ,i will endeavour1 however1 to show1 if ,i can1 that it is rather you who have been guilty of this offence by speaking as you have done1 than myself by answering as ,i shall do4 ,and first of all1 see how you yourself oppose yourself2 for certainly you prefaced the passage which you quoted with the words1 ,what have you to do with the kings of this world1 in whom ,christianity has never found anything save envy towards her8 ,in these words you certainly cut off from us all access to the kings of this world4 ,and a little later you say1 ,and he warned the kings themselves in the following precepts1 that they should not1 like ignorant men devoid of understanding1 seek to persecute the ,christians1 lest they should be themselves destroyed1--which precepts ,i would that we could teach them1 seeing that they are ignorant of them2 or1 at least1 that you would show them to them1 as doubtless you would do if you desired that they should live4 ,in what way then do you wish us to be the instructors of kings8 ,and indeed those of our body who have any friendship with ,christian kings commit no sin if they make a right use of that friendship2 but if any are elated by it1 they yet sin far less grievously than you4 ,for what had you1 who thus reproach us1--what had you to do with a heathen king1 and what is worse1 with ,julian1 the apostate and enemy of the name of ,christ1 to whom1 when you were begging that the basilicas should be restored to you as though they were your own1 you ascribed this meed of praise1 that in him justice alone was found to have a place8--in which words 7for ,i believe that you understand the ,latin tongue7 both the idolatry and the apostasy of ,judas are styled justice4 ,i hold in my hands the petition which your ancestors presented2 the memorial#idi which embodied their request2 the chronicles1 where they made their representation4 ,watch and attend4 ,to the enemy of ,christ1 to the apostate1 the antagonist of ,christians1 the servant of the devil1 that friend1 that representative1 that ,pontius of yours1 made supplication in such words as these3 ,go to then1 and say to us1 ,what have you to do with the kings of this world8 that as deaf men you may read to the deaf nations what you as well as they refuse to hear3 ,thou beholdest the mote that is in thy brother's eye1 but considerest not the beam that is in thine own eye4#iej #bjd4 ,what1 say you1 have you to do with the kings of this world1 in whom ,christianity has never found anything save envy towards her8 ,having said this1 you endeavoured to reckon up what kings the righteous had found to be their enemies1 and did not consider how many more might be enumerated who have proved their friends4 ,the patriarch ,abraham was both most friendly treated1 and presented with a token of friendship1 by a king who had been warned from heaven not to defile his wife4#iea ,isaac his son likewise found a king most friendly to him4#ieb ,jacob1 being received with honour by a king in ,egypt1 went so far as to bless him4#iec ,what shall ,i say of his son ,joseph1 who1 after the tribulation of a prison1 in which his chastity was tried as gold is tried in the fire1 being raised by ,pharaoh to great honours1#ied even swore by the life of ,pharaoh1#iee--not as though puffed up with vain conceit1 but being not unmindful of his kindness4 ,the daughter of a king adopted ,moses4#ief ,david took refuge with a king of another race1 compelled thereto by the unrighteousness of the king of ,israel4#ieg ,elijah ran before the chariot of a most wicked king1--not by the king's command1 but from his own loyalty4#ieh ,elisha thought it good to offer of his own accord to the woman who had sheltered him anything that she might wish to have obtained from the king through his intercession4#iei ,but ,i will come to the actual times when the people of ,god were in captivity1 in which1 to use a mild expression1 a strange forgetfulness came over you4 ,for1 wishing to prove that ,christianity has never found anything in kings saving envy towards her1 you made mention of the three children and ,daniel1 who suffered at the hands of persecuting kings1 and you could not derive instruction from circumstances not occurring near1 but in the very same passages1 viz4 from the conduct of the king himself after the miracle of the flames which did no hurt1 whether as shown in praising and setting forth the name of ,god1 or in honouring the three children themselves1 or from the esteem in which the king held ,daniel1 and the gifts with which he honoured him1 nothing loth to receive them1 when he1 rendering the honour that was due to the king's power1 as sufficiently appears from his own words1 did not hesitate to use the gift with which he was endowed by ,god1 in interpreting the king's dream4 ,and when1 in consequence1 the king was compelled by the men who envied the holy prophet1 and heaped calumnies upon him with sacrilegious madness1 most unwillingly to cast him into the den of lions1 sadly though he did it1 yet he had the conviction that he would be safe through the help and protection of his ,god4 ,accordingly1 when ,daniel1 by the miraculous repression of the lions' rage1 had been preserved unhurt1 when the friendly voice of the king spoke first to him in accents of anxiety1 he himself replied with benediction from the den1 ,o king1 live for ever6#ifj ,how came it that1 when your argument was turning on the very same subject1 when you were yourself quoting the examples of the servants of ,god in whose case these things were done1 you either failed to see1 or were unwilling to see1 or seeing and knowing1 were silent1 in a manner which ,i know not how you will defend1 about those instances of friendship felt by kings for the saints8 ,but if it were not that1 as a defender of the basest cause1 you are hindered by the desire of building up falsehood1 and thereby turned away either as unwilling or as ignorant from the light of truth1 there can be no doubt that you could1 without any difficulty1 recall some good kings as well as some bad ones1 and some friendly to the saints as well as some unfriendly4 ,and we cannot but wonder that your ,circumcelliones thus throw themselves from precipices4 ,who was running after you1 ,i pray8 ,what ,macarius1 what soldier was pursuing you8 ,certainly none of our party thrust you into this abyss of falsehood4 ,why then did you thus run headlong with your eyes shut1 so that when you said1 ,what have you to do with the kings of this world8 you did not add1 ,in whom ,christianity has often found envy towards herself1 instead of boldly venturing to say1 ,in whom ,christianity has never found anything save envy towards her8 ,was it really true that you neither thought yourself1 nor considered that those who read your writings would think1 how many instances of kings there were that went against your views8 ,does he not know what he says8 #bje4 ,or do you think that1 because those whom ,i have mentioned belonged to olden times1 therefore they form no argument against you1 because you did not say1 ,in whom righteousness has never found anything save envy towards her1 but ,in whom ,christianity has never found anything saving envy towards her1--meaning1 perhaps1 that it should be understood that they began to show envy towards the righteous from the time when they began to bear the name of ,christians8 ,what then is the meaning of those examples from olden times1 by which you even more imprudently wished to prove what you had so imprudently ventured to assert8 ,for was it not before ,christ was born inf the world that the ,maccabees1 and the three children1 and ,daniel1 did and suffered what you told of them8 ,and again1 why was it1 as ,i asked just now1 that you offered a petition to ,julian1 the undoubted foe of ,christianity8 ,why did you seek to recover the basilicas from him8 ,why did you declare that only righteousness found a place with him8 ,if it is the foe of ,christianity that hears such things as these1 what then are they from whom he hears them8 ,but it should be observed that ,constantine1 who was certainly no foe to the name of ,christian1 but rather rendered glorious by it1 being mindful of the hope which he maintained in ,christ1 and deciding most justly on behalf of ,his unity1 was not worthy to be acknowledged by you1 even when you yourselves appealed to him4 ,both these were emperors in ,christian times1 but yet not both of them were ,christians4 ,but if both of them were foes of ,christianity1 why did you thus appeal to one of them8 why did you thus present a petition to the other8 ,for on your ancestors making their petition1 ,constantine had given an episcopal judgment both at ,rome and at ,arles2 and yet the first of them you accused before him1 from the other you appealed to him4 ,but if1 as is the case1 one of them had believed in ,christ1 the other had apostatized from ,christ1 why is the ,christian despised while furthering the interests of unity1 the apostate praised while favouring deceit8 ,constantine ordered that the basilicas should be taken from you1 ,julian that they should be restored4 ,do you wish to know which of these actions is conducive to ,christian peace8 ,the one was done by a man who had believed in ,christ1 the other by one who had abandoned ,christ4 ,o how you would wish that you could say1 ,it was indeed ill done that supplication should so be made to ,julian2 but what has that to do with us8 ,but if you were to say this1 the ,catholic ,church would also conquer in these same words1 whose saints dispersed throughout the world are much less concerned with what you say of those towards whom you feel as you may be disposed to feel4 ,but it is beyond your power to say1 ,it was ill done that supplication should so be made to ,julian4 ,your throat is closed2 your tongue is checked by an authority close at home4 ,it was ,pontius that did it4 ,pontius presented the petition2 ,pontius declared that the apostate was most righteous2 ,pontius set forth that only righteousness found a place with the apostate4 ,that ,pontius made a petition to him in these words1 we have the express evidence of ,julian himself1 mentioning him by name1 without any disguise4 ,your representations still exist4 ,it is no uncertain rumour1 but public documents that bear witness to the fact4 ,can it be1 that because the apostate made some concession to your prayer1 to the detriment of the unity of ,christ1 you therefore find truth in what was said1 that only righteousness found a place with him8 but because ,christian emperors decide against your wishes1 since this appears to them most likely to contribute to the unity of ,christ1 therefore they are called the foes of ,christianity8 ,such folly may all heretics display2 and may they regain wisdom1 so that they should be no longer heretics4 #bjf4 ,and when is that fulfilled1 you will say1 which the ,lord declares1 ,the time cometh1 that whosoever killeth you will think that he doeth ,god service8#ifa ,at any rate1 neither can this be said of the heathen1 who persecuted ,christians1 not for the sake of ,god1 but for the sake of their idols4 ,you do not see that if this had been said of these emperors who rejoice in the name of ,christian1 their chief command would certainly have been this1 that you should have been put to death2 and this command they never gave at all4 ,but the men of your party1 by opposing the laws in hostile fashion1 bring deserved punishment on themselves2 and their own voluntary deaths1 so long as they think that they bring odium on us1 they consider in no wise ruinous to themselves4 ,but if they think that that saying of ,christ refers to kings who honour the name of ,christ1 let them ask what the ,catholic ,church suffered in the ,east1 when ,valens the ,arian was emperor4 ,there indeed ,i might find what ,i should understand to be sufficient fulfilment of the saying of the ,lord1 ,the time cometh1 that whosoever killeth you will think that he doeth ,god service1 that heretics should not claim1 as conducing to their especial glory1 the injunctions issued against their errors by ,catholic emperors4 ,but we remember that that time was fulfilled after the ascension of our ,lord1 of which holy ,scripture is known by all to be a witness4 ,the ,jews thought that they were doing a service to ,god when they put the apostles to death4 ,among those who thought that they were showing service to ,god was even our ,saul1 though not ours as yet2 so that among his causes for confidence which were past and to be forgotten1 he enumerates the following3 ,an ,hebrew1 he says1 of the ,hebrews2 as touching the law1 a ,pharisee2 concerning zeal1 persecuting the ,church4#ifb ,here was one who thought that he did ,god service when he did what presently he suffered himself4 ,for forty ,jews bound themselves by an oath that they would slay him1 when he caused that this should be made known to the tribune1 so that under the protection of a guard of armed men he escaped their snares4#ifc ,but there was no one yet to say to him1 ,what have you to do 7not with kings1 but7 with tribunes and the arms of kings8 ,there was no one to say to him1 ,dare you seek protection at the hand of soldiers1 when your ,lord was dragged by them to undergo ,his suffering8 ,there were as yet no instances of madness such as yours2 but there were already examples being prepared1 which should be sufficient for their refutation4 #bjg4 ,moreover1 with what terrible force did you venture to set forth and utter the following3 ,but to say nothing of ancient examples1 observe1 from instances taken from your own party1 how very many of your emperors and judges have perished in persecuting us4 ,when ,i read this in your letter1 ,i waited with the most earnest expectation to see what you were going to say1 and whom you were going to enumerate1 when1 lo and behold6 as though passing them over1 you began to quote to me ,nero1 ,domitian1 ,trajan1 ,geta1 ,decius1 ,valerian1 ,diocletian1 ,maximian4 ,i acknowledge that there were more2 but you have altogether forgotten against whom you are arguing4 ,were not all of these pagans1 persecuting generally the ,christian name on behalf of their idols8 ,be vigilant1 then2 for the men whom you mention were not of our communion4 ,they were persecuting the whole aggregate of unity itself1 from which we1 as you think1 or you1 as ,christ teaches1 have gone forth4 ,but you had proposed to show that our emperors and judges had perished in consequence of persecuting you4 ,or is it that you yourself do not require that we should reckon these1 because1 in mentioning them1 you passed them over1 saying1 ,to pass over ,nero2 and with this reservation did you mean to run through all the rest8 ,what then was the use of their being quoted1 if they had nothing to do with the matter8 ,but what has it to do with me8 ,i now join with you in leaving these4 ,next1 let that larger number which you promised to us be produced1 unless1 indeed1 it may be that they cannot be found1 inasmuch as you said that they had perished4 #bjh4 ,for now you go on to make mention of the bishops whom you are wont to accuse of having delivered up the sacred books1 concerning whom we on our part are wont to answer3 ,either you fail in your proof1 and so it concerns no one at all2 or you succeed1 and then it still has no concern with us4 ,for they have borne their own burden1 whether it be good or bad2 and we indeed believe that it was good4 ,but of whatever character it was1 yet it was their own2 just as your bad men have borne their own burden1 and neither you theirs nor they yours4 ,but the common and most evil burden of you all is schism4 ,this we have already often said before4 ,show us1 therefore1 not the names of bishops1 but the names of our emperors and judges1 who have perished in persecuting you4 ,for this is what you had proposed1 this is what you had promised1 this is what you had caused us most eagerly to expect4 ,hear1 he says1 ,macarius perished1 ,ursacius perished1 and all your counts perished in like manner1 by the vengeance of ,god4 ,you have mentioned only two by name1 and neither of them was emperor4 ,who would be satisfied with this1 ,i ask8 ,are you not utterly dissatisfied with yourself8 ,you promise that you will mention a vast number of emperors and judges of our party who perished in persecuting you2 and then1 without a word of emperors1 you mention two who were either judges or counts4 ,for as to what you add1 ,and all your counts perished in like manner by the vengeance of ,god1 it has nothing to do with the matter4 ,for on this principle you might some time ago have closed your argument1 without mentioning the name of any one at all4 ,why then have you not made mention of our emperors1 that is to say1 of emperors of our communion8 ,were you afraid that you should be indicted for high treason8 ,where is the fortitude that marks the ,circumcelliones8 ,and further1 what do you mean by introducing those whom you mentioned above in such numbers8 ,they might with more right say to you1 ,why did you seek out us8 ,for they did nothing to assist your cause1 and yet you mentioned them by name4 ,what kind of man1 then1 must you be1 who fear to mention those by name1 who1 as you say1 have perished8 ,at any rate1 you might mention more of the judges and counts1 of whom you seem to feel no fear4 ,but yet you stopped at ,macarius and ,ursacius4 ,are these two whom you mention the vast number of whom you spoke8 ,are you thinking of the lesson which we learned as boys8 ,for if you were to ask of me what number two is1 singular or plural1 what could ,i answer1 except that it was plural8 ,but even so ,i am still not without the means of reply4 ,i take away ,macarius from your list2 for you certainly have not told us how he perished4 ,or do you maintain that any one who persecutes you1 unless he be immortal on the face of this earth1 is to be deemed when he dies to have died because of you8 ,what if ,constantine had not lived to enjoy so long a reign1 and such prolonged prosperity1 who was the first to pass many decrees against your errors8 ,and what if ,julian1 who gave you back the basilicas1 had not been so speedily snatched away from life8#ifd ,in that case1 when would you make an end of talking such nonsense as you do1 seeing that even now you are unwilling to hold your tongues8 ,and yet neither do we say that ,julian died so soon because he gave back the basilicas to you4 ,for we might be equally prolix with you in this1 but we are unwilling to be equally foolish4 ,well1 then1 as ,i had begun to say1 from these two we will take away ,macarius4 ,for when you had mentioned the names of two1 ,macarius and ,ursacius1 you repeated the name of ,ursacius with the view of showing us how he deserved his death2 and you said1 ,for ,ursacius was slain in a battle with the barbarians1 after which birds of prey with their savage talons1 and the greedy teeth of dogs with their biting1 tore him limb from limb4 ,whence it is quite clear1 since it is your custom to excite greater odium against us on account of ,macarius1 insomuch that you call us not ,ursacians but ,macarians1 that you would have been sure to say by far the most concerning him1 had you been able to say anything of the sort about his death4 ,of these two1 therefore1 when you used the plural number1 if you take away ,macarius1 there remains ,ursacius alone1 a proper name of the singular number4 ,where is therefore the fulfilment of your threatening and tremendous promise of so many who should support your argument8 #bji4 ,by this time all men who are in any degree acquainted with the meaning of words must understand1 it seems to me1 how ridiculous it is that1 when you had said1 ,macarius perished1 ,ursacius perished1 and all your counts perished in like manner1 by the vengeance of ,god1 as though men were calling upon you to prove the fact1 whereas1 in reality1 neither hearer nor reader was calling on you for anything further whatsoever1 you immediately strung together a long argument in order to prove that all our counts perished in like manner by the vengeance of ,god4 ,for ,ursacius1 you say1 was slain in a battle with the barbarians1 after which birds of prey with their savage talons1 and the greedy teeth of dogs with their biting1 tore him limb from limb4 ,in the same way1 any one else1 who was similarly ignorant of the meaning of what he says1 might assert that all your bishops perished in prison by the vengeance of ,god2 and when asked how he could prove this fact1 he might at once add1 ,for ,optatus1 having been accused of belonging to the company of ,gildo1 was put to death in a similar way4 ,frivolous charges such as these we are compelled to listen to1 to consider1 to refute2 only we are apprehensive for the weak1 lest1 from the greater slowness of their intellect1 they should fall speedily into your toils4 ,but ,ursacius1 of whom you speak1 if it be the case that he lived a good life1 and really died as you assert1 will receive consolation from the promise of ,god1 who says1 ,surely your blood of your lives will ,i require3 at the hand of every beast will ,i require it4#ife #baj4 ,but as to the calumnious charges which you bring against us1 saying that by us the wrath of the kings of the world is excited against you1 so long as we do not teach them the lesson of holy ,scripture1 but rather suggest our own desire of war1 ,i do not imagine that you are so absolutely deaf to the eloquence of the sacred books themselves as that you should not rather fear that they should be acquainted with it4 ,but whether you so will or no1 they gain entrance to the ,church2 and even if we hold our tongues1 they give heed to the readers3 and1 to say nothing of the rest1 they especially listen with the most marked attention to that very psalm which you quoted4 ,for you said that we do not teach them1 nor1 so far as we can help it1 allow them to become acquainted with the words of ,scripture3 ,be wise now therefore1 ,o ye kings2 be instructed1 ye judges of the earth4 ,serve the ,lord with fear1 and rejoice with trembling4 ,kiss the ,son1 lest ,he be angry1#iff etc4 ,believe that even this is sung1 and that they hear it4 ,but1 at any rate1 they hear what is written above in the same psalm1 which you1 unless ,i am mistaken1 were only unwilling to pass over1 for fear you should be understood to be afraid4 ,they hear therefore this as well3 ,the ,lord hath said unto me1 ,thou art my ,son2 this day have ,i begotten ,thee4 ,ask of me1 and ,i shall give ,thee the heathen for ,thine inheritance1 and the uttermost parts of the earth for ,thy possession4#ifg ,on hearing which1 they cannot but marvel that some should be found to speak against this inheritance of ,christ1 endeavouring to reduce it to a little corner of the earth2 and in their marvel they perhaps ask1 on account of what they hear in what follows1 ,serve the ,lord with fear1 wherein they can serve ,him1 in so far as they are kings4 ,for all men ought to serve ,god1--in one sense1 in virtue of the condition common to them all1 in that they are men2 in another sense1 in virtue of their several gifts1 whereby this man has one function on the earth1 and that man has another4 ,for no man1 as a private individual1 could command that idols should be taken from the earth1 which it was so long ago foretold should come to pass4#ifh ,accordingly1 when we take into consideration the social condition of the human race1 we find that kings1 in the very fact that they are kings1 have a service which they can render to the ,lord in a manner which is impossible for any who have not the power of kings4 #baa4 ,when1 therefore1 they think over what you quote1 they hear also what you yourself quoted concerning the three children1 and hear it with circumstances of marvellous solemnity4 ,for that same ,scripture is most of all sung in the ,church at a time when the very festal nature of the season excites additional fervour even in those who1 during the rest of the year1 are more given to be sluggish4 ,what then do you think must be the feelings of ,christian emperors1 when they hear of the three children being cast into the burning fiery furnace because they were unwilling to consent to the wickedness of worshipping the image of the king1#ifi unless you suppose that they consider that the pious liberty of the saints cannot be overcome either by the power of kings1 or by any enormity of punishment1 and that they rejoice that they are not of the number of those kings who used to punish men that despised idols as though they were guilty of sacrilege8 ,but1 further1 when they hear in what follows that the same king1 terrified by the marvellous sight of1 not only the three children1 but the very flames performing service unto ,god1 himself too began to serve ,god in fear1 and to rejoice with reverence1 and to learn submission1 do they not understand that the reason that this was recorded1 and set forth with such publicity1 was that an example might be set both before the servants of ,god1 to prevent them from committing sacrilege in obedience to kings1 and before kings themselves1 that they should show themselves religious by belief in ,god8 ,being willing1 therefore1 on their part1 from the admonition of the very psalm which you yourself inserted in your writings1 both to be wise1 and to receive instruction1 and to serve ,god with fear1 and to rejoice unto ,him with reverence1 and to learn submission1 with what attention do they listen to what that king said afterwards6 ,for he said that he would make a decree for all the people over whom he ruled1 that whosoever should speak blasphemy against the ,god of ,shadrach1 ,meshach1 and ,abednego should perish1 and their house be utterly destroyed4 ,and if they know that he made this decree that blasphemy should not be uttered against the ,god who tempered the force of the fire1 and liberated the three children1 they surely go on to consider what decrees they ought to make in their kingdom1 that the same ,god who has granted remission of sins1 and given freedom to the whole earth1 should not be treated with scorn among the faithful in their realm4 #bab4 ,see therefore1 when ,christian kings make any decree against you in defence of ,catholic unity1 that it be not the case that with your lips you are accusing them of being unlearned1 as it were1 in holy ,scripture1 while in your hearts you are grieving that they are so well acquainted with its teaching4 ,for who could put up with the sacrilegious and hateful fallacy which you advance in the case of one and the same ,daniel1 to find fault with kings because he was cast into the den of lions1 and to refuse praise to kings in that he was raised to exalted honour1 seeing that1 even when he was cast into the den of lions1 the king himself was more inclined to believe that he would be safe than that he would be destroyed1 and1 in anxiety for him1 refused to eat his food8 ,and then do you dare to say to ,christians1 ,what have you to do with the kings of the world8 because ,daniel suffered persecution at a king's hands1 and yet not look back upon the same ,daniel faithfully interpreting dreams to kings1 calling a king lord1 receiving gifts and honours from a king8 ,and so again do you dare1 in the case of the aforesaid three children1 to excite the flames of odium against kings1 because1 when they refused to worship the statue1 they were cast into the flames1 while at the same time you hold your tongue1 and say nothing about their being thus extolled and honoured by the king8 ,granted that the king was a persecutor when he cast ,daniel into the lions' den2 but when1 on receiving him safely out again1 in his joy and congratulations he cast in his enemies to be torn in pieces and devoured by the same lions1 what was he then1--a persecutor1 or not8#igj ,i call on you to answer me4 ,for if he was1 why did not ,daniel himself resist him1 as he might so easily have done in virtue of his great friendship for him1 while yet you bid us restrain kings from persecuting men8 ,but if he was not a persecutor1 because he avenged with prompt justice the outrage committed against a holy man1 what kind of vengeance1 ,i would ask1 must be exacted from kings for indignities offered to the sacraments of ,christ1 if the limbs of the prophet required such a vengeance because they were exposed to danger8 ,again1 ,i acknowledge that the king1 as indeed is manifest1 was a persecutor when he cast the three children into the furnace because they refused to worship his image2 but ,i ask whether he was still a persecutor when he set forth the decree that all who should blaspheme against the one true ,god should be destroyed1 and their whole house laid waste8 ,for if he was a persecutor1 why do you answer ,amen to the words of a persecutor8#iga ,but if he was not a persecutor1 why do you call those persecutors who deter you from the madness of blasphemy8 ,for if they compel you to worship an idol1 then they are like the impious king1 and you are like the three children2 but if they are preventing you from fighting against ,christ1 it is you who are impious if you attempt to do this4 ,but what they may be if they forbid this with terrible threats1 ,i do not presume to say4 ,do you find some other name for them1 if you will not call them pious emperors4 #bac4 ,if ,i had been the person to bring forward these examples of ,daniel and the three children1 you would perhaps resist1 and declare that they ought not to have been brought from those times in illustration of our days2 but ,god be thanked that you yourself brought them forward1 to prove the point1 it is true1 which you desired to establish1 but you see that their force was rather in favour of what you least would wish to prove4 ,perhaps you will say that this proceeds from no deceit of yours1 but from the fallibility of human nature4 ,would that this were true6 ,amend it1 then4 ,you will not lose in reputation2 nay1 it marks unquestionably the higher mind to extinguish the fire of animosity by a frank confession1 than merely to escape the mist of falsehood by acuteness of the understanding4 99 99 99 99 99 ,,chap4 ,,xciii4--#bad4 ,,petilianus said3 ,where is the law of ,god8 where is your ,christianity1 if you not only commit murders and put men to death1 but also order such things to be done8 #bae4 ,,augustine answered3 ,in reply to this1 see what the fellow-heirs of ,christ say throughout the world4 ,we neither commit murders1 and put men to death1 nor order such things to be done2 and you are raging much more madly than those who do such things1 in that you put such things into the minds of men in opposition to the hopes of everlasting life4 99 99 99 99 99 ,,chap4 ,,xciv4--#baf4 ,,petilianus said3 ,if you wish that we should be your friends1 why do you drag us to you against our will8 ,but if you wish that we should be your foes1 why do you kill your foes8 #bag4 ,,augustine answered3 ,we neither drag you to us against your will1 nor do we kill our foes2 but whatever we do in our dealings with you1 though we may do it contrary to your inclination1 yet we do it from our love to you1 that you may voluntarily correct yourselves1 and live an amended life4 ,for no one lives against his will2 and yet a boy1 in order to learn this lesson of his own free will1#igb is beaten contrary to his inclination1 and that often by the very man that is most dear to him4 ,and this1 indeed1 is what the kings would desire to say to you if they were to strike you1 for to this end their power has been ordained of ,god4 ,but you cry out even when they are not striking you4 99 99 99 99 99 ,,chap4 ,,xcv4--#bah4 ,,petilianus said3 ,but what reason is there1 or what inconsistency of emptiness1 in desiring communion with us so eagerly1 when all the time you call us by the false title of heretics8 #bai4 ,,augustine answered3 ,if we so eagerly desired communion with heretics1 we should not be anxious that you should be converted from the error of heresy2 but when the very object of our negotiations with you is that you should cease to be heretics1 how are we eagerly desiring communion with heretics8 ,for1 in fact1 it is dissension and division that make you heretics2 but peace and unity make men ,catholics4 ,when1 then1 you come over from your heresy to us1 you cease to be what we hate1 and begin to be what we love4 99 99 99 99 99 ,,chap4 ,,xcvi4--#bbj4 ,,petilianus said3 ,choose1 in short1 which of the two alternatives you prefer4 ,if innocence is on your side1 why do you persecute us with the sword8 ,or if you call us guilty1 why do you1 who are yourselves innocent1 seek for our company8 #bba4 ,,augustine answered3 ,o most ingenious dilemma1 or rather most foolish verbosity6 ,is it not usual for the choice of two alternatives to be offered to an antagonist1 when it is impossible that he should adopt both8 ,for if you should offer me the choice of the two propositions1 that ,i should say either that we were innocent1 or that we were guilty2 or1 again1 of the other pair of propositions1 viz4 those concerning you1 ,i could not escape choosing either one or the other4 ,but as it is1 you offer me the choice of these two1 whether we are innocent or you are guilty1 and wish me to say which of these two ,i choose for my reply4 ,but ,i refuse to make a choice2 for ,i assert them both1 that we are innocent1 and that you are guilty4 ,i say that we are innocent of the false and calumnious accusations which you bring against us1 so far as any of us1 being in the ,catholic ,church1 can say with a safe conscience that we have neither given up the sacred books1 nor taken part in the worship of idols1 nor murdered any man1 nor been guilty of any of the other crimes which you allege against us2 and that any who may have committed any such offences1 which1 however1 you have not proved in any case1 have thereby shut the doors of the kingdom of heaven1 not against us1 but against themselves2 for every man shall bear his own burden4#igc ,here you have your answer on the first head4 ,and ,i further say that you are all guilty and accursed1--not some of you owing to the sins of others1 which are wrought among you by certain of your number1 and are censured by certain others1 but all of you by the sin of schism2 from which most heinous sacrilege no one of you can say that he is free1 so long as he refuses to hold communion with the unity of all nations1 unless1 indeed1 he be compelled to say that ,christ has told a lie concerning the ,church which is spread abroad among all nations1 beginning at ,jerusalem4#igd ,and so you have my second answer4 ,see how ,i have made you two replies1 of which you were desirous that we should be reduced to choose the one4 ,at any rate1 you should have taken notice that both assertions might be made by us2 and certainly1 if this was what you wished1 you should have asked it as a favour of us that we should choose one or the other1 when you saw that it was in our power to choose both4 #bbb4 ,but if innocence is on your side1 why do you persecute us with the sword8 ,look back for a moment on your troops1 which are not now armed after the ancient fashion of their fathers only with cudgels1 but have further added to their equipment axes and lances and swords1 and determine for yourselves to which of us the question best belongs1 ,why do you persecute us with the sword8 ,or if you call us guilty1 say you1 why do you1 who are yourselves innocent1 seek for our company8 ,here ,i answer very briefly4 ,the reason why you1 being guilty1 are sought after by the innocent1 is that you may cease to be guilty1 and begin to be innocent4 ,here then ,i have chosen both of the alternatives concerning us1 and answered both of those concerning you3 only do you in turn choose one of the two4 ,are you innocent or guilty8 ,here you cannot choose to make the two assertions1 and yet choose both1 if so it pleases you4 ,for at any rate you cannot be innocent in reference to the same circumstances in respect of which you are guilty4 ,if therefore you are innocent1 do not be surprised that you are invited to be at peace with your brethren2 but if you are guilty1 do not be surprised that you are sought for punishment by kings4 ,but since of these two alternatives you assume one for yourselves1 and the other is alleged of you by us1--for you assume to yourselves innocence1 and it is alleged of you by us that you are living impiously1--hear again once more what ,i shall say on either head4 ,if you are innocent1 why do you speak against the testimony of ,christ8 ,but if you are guilty1 why do you not fly for refuge to ,his mercy8 ,for ,his testimony1 on the one hand1 is to the unity of the world1 and ,his mercy1 on the other1 is in brotherly love4 99 99 99 99 99 ,,chap4 ,,xcvii4--#bbc4 ,,petilianus said3 ,lastly1 as we have often said before1 how great is your presumption1 that you should speak as you presume to do of kings1 when ,david says1 ',it is better to trust in the ,lord than to put confidence in man3 it is better to trust in the ,lord than to put confidence in princes6'#ige #bbd4 ,,augustine answered3 ,we put no confidence in man1 but1 so far as we can1 we warn men to place their trust in the ,lord2 nor do we put confidence in princes1 but1 so far as we can1 we warn princes to put confidence in the ,lord4 ,and though we may seek aid from princes to promote the advantage of the ,church1 yet do we not put confidence in them4 ,for neither did the apostle himself put confidence in that tribune1 in the sense in which the ,psalmist talks of putting confidence in princes1 from whom he obtained for himself that an escort of armed men should be assigned to him2 nor did he put confidence in the armed men1 by whose protection he escaped the snares of the wicked ones1 in any such sense as that of the ,psalmist where he speaks of putting confidence in men4#igf ,but neither do we find fault with you yourselves1 because you sought from the emperor that the basilicas should be restored to you1 as though you had put your trust in ,julian the prince2 but we find fault with you1 that you have despaired of the witness of ,christ1 from whose unity you have separated the basilicas themselves4 ,for you received them at the bidding of an enemy of ,christ1 that in them you should despise the commands of ,christ1 whilst you find force and truth in what ,julian ordained1 saying1 ,this1 moreover1 on the petition of ,rogatianus1 ,pontius1 ,cassianus1 and other bishops1 not without an intermixture of clergy1 is added to complete the whole1 that those proceedings which were taken to their prejudice wrongly and without authority being all annulled1 everything should be restored to its former position2 and yet you find nothing that has either force of truth in what ,christ ordained1 saying1 ,ye shall be witnesses unto me both in ,jerusalem1 and in all ,judea1 and in ,samaria1 and unto the uttermost ends of the earth4#igg ,we entreat you1 let yourselves be reformed4 ,return to this most manifest unity of the whole world2 and let all things be restored to their former position1 not in accordance with the words of the apostate ,julian1 but in accordance with the words of our ,saviour ,christ4 ,have pity on your own soul4 ,we are not now comparing ,constantine and ,julian in order to show how different they are4 ,we are not saying1 ,if you have not placed confidence in a man and in a prince1 when you said to a pagan and apostate emperor1 that in him justice only found a place1 seeing that the party of ,donatus has universally employed the prayers and the proclamation in which those words occur1 as is proved by the records of the audience2 much less ought we to be accused by you1 as though we put our confidence in any man or prince1 if without any blasphemous flattery we obtained any request from ,constantine or from the other ,christian emperors2 or if they themselves1 without our asking for it1 but remembering the account which they shall render to the ,lord1 under whose words they tremble when they hear what you yourself have quoted1 ,be wise now therefore1 ,o ye kings1 etc41 and many other sayings of the sort1 make any ordinance of their own accord in support of the unity of the ,catholic ,church4 ,but ,i say nothing about ,constantine4 ,it is ,christ and ,julian that we contrast before you2 nay1 more than this1 it is ,god and man1 the ,son of ,god and the son of hell1 the ,saviour of our souls and the destroyer of his own4 ,why do you maintain the proclamation of ,julian in the occupation of the basilicas1 and yet not maintain the gospel of ,christ in embracing the peace of the ,church8 ,we too cry out1 ,let all things that have been done amiss be restored to their ancient condition4 ,the gospel of ,christ is of greater antiquity than the proclamation of ,julian2 the unity of ,christ is of greater antiquity than the party of ,donatus2 the prayers of the ,church to the ,lord on behalf of the unity of the ,church are of greater antiquity than the prayers of ,rogatianus1 and ,pontius1 and ,cassianus1 to ,julian on behalf of the party of ,donatus4 ,are proceedings wrongly taken when kings forbid division8 and are they not wrongly taken when bishops divide unity8 ,is that wrong action when kings minister to the witness of ,christ in defence of the ,church8 and is it not wrong action when bishops contradict the witness of ,christ in order to deny the ,church8 ,we entreat you1 therefore1 that the words of ,julian himself1 to whom you thus made supplication1 may be listened to1 not in opposition to the gospel1 but in accordance with the gospel1 and that all things which have been done amiss may be restored to their former condition4 99 99 99 99 99 ,,chap4 ,,xcviii4--#bbe4 ,,petilianus said3 ,on you1 yes you1 you wretched men1 ,i call1 who1 being dismayed with the fear of persecution1 whilst you seek to save your riches1 not your souls1 love not so much the faithless faith of the traitors1 as the wickedness of the very men whose protection you have won unto yourselves1--just in the same way as sailors1 shipwrecked in the waves1 plunge into the waves by which they must be overwhelmed1 and in the great danger of their lives seek unmistakeably the very object of their dread2 just as the madness of a tyrant1 that he may be free from apprehension of any person whatsoever1 desires to be feared1 though this is fraught with peril to himself3 so1 so you fly for refuge to the citadel of wickedness1 being willing to look on the loss or punishment of the innocent if you may escape fear for yourselves4 ,if you consider that you escape danger when you plunge into ruin1 truly also it is a faith that merits condemnation to observe the faith of a robber4 ,lastly1 it is trafficking in a madman's gains to lose your own souls in order not to lose your wealth4 ,for the ,lord ,christ says1 ',if a man shall gain the whole world1 and lose his own soul1 what shall a man give in exchange for his soul8'#igh #bbf4 ,,augustine answered3 ,that exhortation of yours would be useful1 ,i cannot but acknowledge1 if any one were to employ it in a good cause4 ,it is undoubtedly well that you have tried to deter men from preferring their riches to their souls4 ,but ,i would have you1 who have heard these words1 listen also for a time to us2 for we also say this1 but listen in what sense4 ,if kings threaten to take away your riches1 because you are not ,jews according to the flesh1 or because you do not worship idols or devils1 or because you are not carried about into any heresies1 but abide in ,catholic unity1 then choose rather that your riches should perish1 that you perish not yourselves2 but be careful to prefer neither anything else1 nor the life of this world itself to eternal salvation1 which is in ,christ4 ,but if kings threaten you with loss or condemnation1 simply on the ground that you are heretics1 such things are terrifying you not in cruelty1 but in mercy2 and your determination not to fear is a sign not of bravery1 but of obstinacy4 ,hear then the words of ,peter1 where he says1 ,what glory is it1 if1 when ye be buffeted for your faults1 ye take it patiently8#igi so that herein you have neither consolation upon earth1 nor in the world to come life everlasting2 but you have here the miseries of the unfortunate1 and there the hell of heretics4 ,do you see1 therefore1 my brother1 with whom ,i am now arguing1 that you ought first to show whether you hold the truth1 and then to exhort men that in upholding it they should be ready to give up all the blessings which they possess in this present world8 ,and so1 when you do not show this1 because you cannot1--not that the talent is wanting1 but because the cause is bad1--why do you hasten by your exhortations to make men both beggars and ignorant1 both in want and wandering from the truth1 in rags and contentions1 household drudges and heretics1 both losing their temporal goods in this world1 and finding eternal evils in the judgment of ,christ8 ,but the cautious son1 who1 while he stands in dread of his father's rod1 keeps away from the lair of the serpent1 escapes both blows and destruction2 whereas he who despises the pains of discipline1 when set in rivalry with his own pernicious will1 is both beaten and destroyed4 ,do you not now understand1 ,o learned man1 that he who has resigned all earthly goods in order to maintain the peace of ,christ1 possesses ,god2 whereas he who has lost even a very few coins in behalf of the party of ,donatus is devoid of heart8 99 99 99 99 99 ,,chap4 ,,xcix4--#bbg4 ,,petilianus said3 ,but we who are poor in spirit#ihj are not apprehensive for our wealth1 but rather feel a dread of wealth4 ,we1 'as having nothing1 and yet possessing all things1'#iha look on our soul as our wealth1 and by our punishments and blood purchase to ourselves the everlasting riches of heaven4 ,so again the same ,lord says1 ',whosoever shall lose his substance1 shall find it again an hundredfold4' #bbh4 ,,augustine answered3 ,it is not beside the purpose to inquire into the true meaning of this passage also4 ,for where my purpose is not interfered with by any mistake which you make1 or any false impression which you convey in quoting from the ,scriptures1 ,i do not concern myself about the matter4 ,it is not then written1 ,whosoever shall lose his substance1 but ,whosoever shall lose his life for my sake4#ihb ,and the passage about substance is not1 ,whosoever shall lose1 but ,every one that hath forsaken2#ihc and that not only with reference to substance of money1 but many other things besides4 ,but you meanwhile have not lost your substance2 but whether you have forsaken it1 in that you so boast of poverty1 ,i cannot say4 ,and if by any chance my colleague ,fortunatus may know this1 being in the same city with you1 he never told me1 because ,i had never asked him4 ,however1 even if you had done this1 you have yet yourself quoted the testimony of the apostle against yourself in this very epistle which you have written3 ,though ,i bestow all my goods to feed the poor1 and though ,i give my body to be burned1 and have not charity1 it profiteth me nothing4#ihd ,for if you had charity1 you would not bring charges against the whole world1 which knows nothing of you1 and of which you know no more1--no1 not even such charges as are founded on the proved offences of the ,africans4 ,if you had charity1 you would not picture to yourself a false unity in your calumnies1 but you would learn to recognise the unity that is most clearly set forth in the words of the ,lord3 ,unto the uttermost part of the earth4#ihe ,but if you did not do this1 why do you boast as though you had done it8 ,are you really so filled with fear of riches1 that1 having nothing1 you possess all things8 ,tell that to your colleague ,crispinus1 who lately bought a farm near our city of ,hippo1 that he might there plunge men into the lowest abyss of error4#ihf ,whence ,i too know this all too well4 ,you perhaps are not aware of it1 and therefore shout out in security1 ,we stand in fear of riches4 ,and hence ,i am surprised that that cry of yours has been allowed to pass ,crispinus1 so as to reach us4 ,for between ,constantina1 where you are1 and ,hippo1 where ,i am1 lies ,calama1 where he is1 nearer indeed to our side1 but still between us4 ,i wonder1 therefore1 how it was that he did not first intercept this cry1 and strike it back so that it should not reach to our ears2 and that he did not1 in opposition to you1 recite in much more copious phrase a eulogy on riches4 ,for he not only stands in no fear of riches1 but he actually loves them4 ,and certainly1 before you utter anything about the rest1 you should rehearse such views to him4 ,if he makes no corrections1 then we have our answer ready4 ,but for yourself1 if it be true that you are poor1 you have with you my brother ,fortunatus4 ,you will be more likely with such sentiments to please him1 who is my colleague1 than ,crispinus1 who is your own4 99 99 99 99 99 ,,chap4 ,c4--#bbi4 ,,petilianus said3 ,inasmuch as we live in the fear of ,god1 we have no fear of the punishments and executions which you wreak with the sword2 but the only thing which we avoid is that by your most wicked communion you destroy men's souls1 according to the saying of the ,lord ,himself3 ',fear not them which kill the body1 but are not able to kill the soul2 but rather fear ,him which is able to destroy both soul and body in hell4'#ihg #bcj4 ,,augustine answered3 ,you do the destruction which you speak of1 not with a visible sword1 but with that of which it is said1 ,the sons of men1 whose teeth are spears and arrows1 and their tongue a sharp sword4#ihh ,for with this sword of accusation and calumny against the world of which you are wholly ignorant1 you destroy the souls of those who lack experience4 ,but if you find fault with a most wicked communion1 as you term it1 ,i would bid you presently1 not with my words1 but with your own1 to ascend1 descend1 enter1 turn yourself about1 change sides1 be such as was ,optatus4 ,but if you return to your senses1 and shall find that you are not such as he1 not because he refused to partake of the sacraments with you1 but because you took offence at what he did1 then you will acquit the world of crimes which do not belong to it1 and you will find yourself involved in the sin of schism4 99 99 99 99 99 ,,chap4 ,,ci4--#bca4 ,,petilianus said3 ,you therefore1 who prefer rather to be washed with the most false of baptisms than to be regenerate1 not only do not lay aside your sins1 but also load your souls with the offences of criminals4 ,for as the water of the guilty has been abandoned by the ,holy ,spirit1 so it is clearly filled full of the offences of the traditors4 ,to any wretched man1 then1 who is baptized by one of this sort1 we would say1 ,if you have wished to be free from falsehood1 you are really drenched with falsity4 ,if you desired to shut out the sins of the flesh1 you will1 as the conscience of the guilty comes upon you1 be partakers likewise of their guilt4 ,if you wished to extinguish the flames of avarice1 you are drenched with deceit1 you are drenched with wickedness1 you are drenched also with madness4 ,lastly1 if you believe that faith is identical in the giver and the receiver1 you are drenched with the blood of a brother by him who slays a man4 ,and so it comes to pass that you1 who had come to baptism free from sin1 return from baptism guilty of the sin of murder4 #bcb4 ,,augustine answered3 ,i should like to come to argument with those who shouted assent when they either heard or read those words of yours4 ,for such men have not ears in their heart1 but their heart in their ears4 ,yet let them read again and again1 and consider1 and find out for themselves1 not what the sound of those words is1 but what they mean4 ,first of all1 to sift the meaning of the last clause1 ,so it comes to pass1 you say1 that you who had come to baptism free from sin1 return from baptism guilty of the sin of murder3 tell me1 to begin with1 who there is that comes to baptism free from sin1 with the single exception of ,him who came to be baptized1 not that ,his iniquity should be purged away1 but that an example of humility might be given us8 ,for what shall be forgiven to one free from sin8 ,or are you indeed endowed with such an eloquence1 that you can show to us some innocence which yet committeth sin8 ,do you not hear the words of ,scripture saying1 ,no one is clean from sin in ,thy sight1 not even the infant whose life is but of a single day upon the earth8#ihi ,for whence else is it that one hastens even with infants to seek remission of their sins8 ,do you not hear the words of another ,scripture1 ,in sin did my mother conceive me8#iij ,in the next place1 if a man returns a murderer1 who had come without the guilt of murder1 merely because he receives baptism at a murderer's hands1 then all they who returned from receiving baptism at the hands of ,optatus were made partakers with ,optatus4 ,go now1 and see with what face you cast in our teeth that we excite the wrath of kings against you4 ,are you not afraid that as many satellites of ,gildo will be sought for among you1 as there are men who may have been baptized by ,optatus8 ,do you see at length how that sentence of yours1 like an empty bladder1 has rattled not only with a meaningless sound1 but on your own head8 #bcc4 ,to go on to the other earlier arguments which you have set before us to be refuted1 they are of such a nature that we must needs allow that every one returns from baptism endued with the character of him by whom he is baptized2 but ,god forbid that those whom you baptize should return from you infected with the same madness as possesses you when you make such a statement6 ,and what a dainty sound there was in your words1 ,you are drenched with deceit1 you are drenched with wickedness1 you are drenched also with madness6 ,surely you would never pour forth words like this unless you were1 not drenched1 but filled even to repletion with madness4 ,is it then true1 to say nothing of the rest1 that all who come untainted with covetousness to receive baptism at the hands of your covetous colleagues1 or the priests of your party1 return guilty of covetousness1 and that those who run in soberness to the whirlpool of intoxication to be baptized return in drunkenness8 ,if you entertain and teach such views as this1 you will have the effrontery even to quote1 as making against us1 the passage which you advanced some little time ago3 ,it is better to trust in the ,lord than to put any confidence in man4 ,it is better to trust in the ,lord than to put any confidence in princes4#iia ,what is the meaning of your teaching1 ,i would ask1 save only this1 that we should put our confidence1 not in the ,lord1 but in man1 when you say that the baptized person is made to resemble him who has baptized him8 ,and since you assume this as the fundamental principle of your baptism1 are men to place their trust in you8 and are those to place their trust in princes who were disposed to place it in the ,lord8 ,truly ,i would bid them hearken not to you1 but rather to those proofs which you have urged against ourselves1 ay1 and to words more awful yet2 for not only is it written1 ,it is better to trust in the ,lord than to put confidence in man1 but also1 ,cursed be the man that trusteth in man4#iib 99 99 99 99 99 ,,chap4 ,,cii4--#bcd4 ,,petilianus said3 ,imitate indeed the prophets1 who feared to have their holy souls deceived with false baptism4 ,for ,jeremiah says of old that among impious men water is as one that lies4 ',water1' he says1 'that lies has not faith4' #bce4 ,,augustine answered3 ,any one that hears these words1 without being acquainted with the ,scriptures1 and who does not believe that you are either so far astray as not to know what you are saying1 or deceiving in such wise that he whom you have deceived should not know what he says1 would believe that the prophet ,jeremiah1 wishing to be baptized1 had taken precautions not to be baptized by impious men1 and had used these words with this intent4 ,for what was your object in saying1 previous to your quotation of this passage1 ,imitate indeed the prophets1 who feared to have their holy souls deceived with false baptism8 ,just as though1 in the days of ,jeremiah1 any one were washed with the sacrament of baptism1 except so far as the ,pharisees almost every moment bathed themselves1 and their couches and cups and platters1 with the washings which the ,lord condemned1 as we read in the gospel4#iic ,how then could ,jeremiah have said this1 as though he desired to be baptized1 and sought to avoid being baptized by impious men8 ,he said it1 then1 when he was complaining of a faithless people1 by the corruption of whose morals he was vexed1 not wishing to associate with their deeds2 and yet he did not separate himself bodily from their congregation1 nor seek other sacraments than those which the people received as suitable to that time1 according to the law of ,moses4 ,to this people1 therefore1 in their evil mode of life1 he gave the name of a wound1 with which the heart of the righteous man was grievously smitten1 whether speaking thus of himself1 or foreshadowing in himself what he foresaw would come to pass4 ,for he speaks as follows3 ,o ,lord1 remember me1 and visit me2 make clear my innocence before those who persecute me in no spirit of long-suffering3 know that for ,thy sake ,i have suffered rebuke from those that scorn ,thy words4 ,make their portion complete2 and ,thy word shall be unto me the joy and rejoicing of mine heart3 for ,i am called by ,thy name1 ,o ,lord ,god of hosts4 ,i sat not in the assembly of the mockers1 but was afraid of the presence of ,thy hand2 ,i sat alone1 because ,i was filled with bitterness4 ,why do those who make me sad prevail against me8 ,my wound is grievous2 whence shall ,i be healed8 ,it is become unto me as lying water1 that has no faith4#iid ,in all this it is manifest what the prophet wished to be understood1 but manifest only to those who do not wish to distort to their own perverse cause the meaning of what they read4 ,for ,jeremiah says that his wound has become unto him as lying water1 which cannot inspire faith2 but he wished that by his wound those should be understood who made him sad by the evil conduct of their lives4 ,whence also the apostle says1 ,without were fightings1 within were fears2#iie and again1 ,who is weak1 and ,i am not weak8 who is offended1 and ,i burn not8#iif ,and because he had no hopes that they could be reformed1 therefore he said1 ,whence shall ,i be healed8 as though his own pain must needs continue so long as those among whom he was compelled to live continued what they were4 ,but that a people is commonly understood under the appellation of water is shown in the ,apocalypse1 where we understand many waters to mean many peoples1 not by any conjecture of our own1 but by an express explanation in the place itself4#iig ,abstain then from blaspheming the sacrament of baptism from any misunderstanding1 or rather error1 even when found in a man of most abandoned character2 for not even in the lying ,simon was the baptism which he received a lying water1#iih nor do all the liars of your party administer a lying water when they baptize in the name of the ,trinity4 ,for neither do they begin to be liars only when they are betrayed and convicted1 and so forced to acknowledge their misdeeds2 but rather they were already liars1 when1 being adulterers and accursed1 they pretended to be chaste and innocent4 99 99 99 99 99 ,,chap4 ,,ciii4--#bcf4 ,,petilianus said3 ,david also said1 ',the oil of the sinner shall not anoint my head4' ,who is it1 therefore1 that he calls a sinner8 ,is it ,i who suffer your violence1 or you who persecute the innocent8 #bcg4 ,,augustine answered3 ,as representing the body of ,christ1 which is the ,church of the living ,god1 the pillar and mainstay of the truth1 dispersed throughout the world1 on account of the gospel which was preached1 according to the words of the apostle1 to every creature which is under heaven3#iii as representing the whole world1 of which ,david1 whose words you cannot understand1 has said1 ,the world also is stablished1 that it cannot be moved2#ajjj whereas you contend that it not only has been moved1 but has been utterly destroyed3 as representing this1 ,i answer1 ,i do not persecute the innocent4 ,but ,david said1 ,the oil of the sinner1 not of the traditor2 not of him who offers incense1 not of the persecutor1 but of the sinner4 ,what then will you make of your interpretation8 ,see first whether you are not yourself a sinner4 ,it is nothing to the point if you should say1 ,i am not a traditor1 ,i am not an offerer of incense1 ,i am not a persecutor4 ,i myself1 by the grace of ,god1 am none of these1 nor is the world1 which cannot be moved4 ,but say1 if you dare1 ,i am not a sinner4 ,for ,david says1 ,the oil of the sinner4 ,for so long as any sin1 however light1 be found in you1 what ground have you for maintaining that you are not concerned in the expression that is used1 ,the oil of the sinner8 ,for ,i would ask whether you use the ,lord's prayer in your devotions8 ,for if you do not use that prayer1 which our ,lord taught ,his disciples for their use1 where have you learned another1 proportioned to your merits1 as exceeding the merits of the apostles8 ,but if you pray1 as our great ,master deigned to teach us1 how do you say1 ,forgive us our trespasses1 as we forgive them that trespass against us8 ,for in this petition we are not referring to those sins which have already been forgiven us in baptism4 ,therefore these words in the prayer either exclude you from being a petitioner to ,god1 or else they make it manifest that you too are a sinner4 ,let those then come and kiss your head who have been baptized by you1 whose heads have perished through your oil4 ,but see to yourself1 both what you are and what you think about yourself4 ,is it really true that ,optatus1 whom pagans1 ,jews1 ,christians1 men of our party1 men of your party1 all proclaim throughout the whole of ,africa to have been a thief1 a traitor1 an oppressor1 a contriver of schism2 not a friend1 not a client1 but a tool of him#ajja whom one of your party declared to have been his count1 companion1 and god1--is it true that he was not a sinner in any conceivable interpretation of the term8 ,what then will they do whose heads were anointed by one guilty of a capital offence8 ,do not those very men kiss your heads1 on whose heads you pass so serious a judgment by this interpretation which you place upon the passage8 ,truly ,i would bid you bring them forth1 and admonish them to heal themselves4 ,or is it rather your heads which should be healed1 who run so grievously astray8 ,what then1 you will ask1 did ,david really say8 ,why do you ask me8 rather ask himself4 ,he answers you in the verse above3 ,the righteous shall smite me in kindness1 and shall reprove me2 but let not the oil of the sinner anoint my head4#ajjb ,what could be plainer8 what more manifest8 ,i had rather1 he says1 be healed by a rebuke administered in kindness1 than be deceived and led astray by smooth flattery1 coming on me as an ointment on my head4 ,the self-same sentiment is found elsewhere in ,scripture under other words3 ,better are the wounds of a friend than the proffered kisses of an enemy4#ajjc 99 99 99 99 99 ,,chap4 ,,civ4--#bch4 ,,petilianus said3 ,but he thus praises the ointment of concord among brethren3 ',behold how good and how pleasant it is for brethren to dwell together in unity6 ,it is like the precious ointment upon the head1 that ran down upon the beard1 even ,aaron's beard2 that went down to the skirts of his garments2 as the dew of ,hermon1 and as the dew that descended upon the mountains of ,zion3 for there the ,lord commanded the blessing1 even life for evermore4'#ajjd ,thus1 he says1 is unity anointed1 even as the priests are anointed4 #bci4 ,,augustine answered3 ,what you say is true4 ,for that priesthood in the body of ,christ had an anointing1 and its salvation is secured by the bond of unity4 ,for indeed ,christ ,himself derives ,his name from chrism1 that is1 from anointing4 ,him the ,hebrews call the ,messiah1 which word is closely akin to the ,phoenician language1 as is the case with very many other ,hebrew words1 if not with almost all4#ajje ,what then is meant by the head in that priesthood1 what by the beard1 what by the skirts of the garments8 ,so far as the ,lord enables me to understand1 the head is none other than the ,saviour of the body1 of whom the apostle says1 ,and ,he is the head of the body1 the ,church4#ajjf ,by the beard is not unsuitably understood fortitude4 ,therefore1 on those who show themselves to be brave in ,his ,church1 and cling to the light of ,his countenance1 to preach the truth without fear1 there descends from ,christ ,himself1 as from the head1 a sacred ointment1 that is to say1 the sanctification of the ,spirit4 ,by the skirts of the garments we are here given to understand that which is at the top of the garments1 whereby the head of ,him who gives the clothing passes on its way4 ,by this are signified those who are perfected in faith within the ,church4 ,for in the skirts is perfection4 ,and ,i presume you must remember what was said to a certain rich man3 ,if thou wilt be perfect1 go and sell that thou hast1 and give to the poor1 and thou shalt have treasure in heaven2 and come and follow me4#ajjg ,he indeed went away sorrowful1 slighting what was perfect1 choosing what was imperfect4 ,but does it follow that there were wanting those who were so made perfect by such a surrender of earthly things1 that the ointment of unity descended upon them1 as from the head upon the skirts of the garments8 ,for1 putting aside the apostles1 and those who were immediately associated with those leaders and teachers of the ,church1 whom we understand to be represented with greater dignity and more conspicuous fortitude in the beard1 read in the ,acts of the ,apostles1 and see those who brought the prices of the things that were sold1 and laid them at the apostles' feet4 ,neither said any of them that ought of the things which he possessed was his own2 but they had all things common3 and distribution was made unto every man according as he had need4 ,and the multitude of them that believed were of one heart and of one soul4#ajjh ,i doubt not that you are aware that it is so written4 ,recognise1 therefore1 how good and how pleasant it is for brethren to dwell together in unity4 ,recognise the beard of ,aaron2 recognise the skirts of the spiritual garments4 ,search the ,scriptures themselves1 and see where those things began to be done2 you will find that it was in ,jerusalem4 ,from this skirt of the garment is woven together the whole fabric of unity throughout all nations4 ,by this the ,head entered into the garment1 that ,christ should be clothed with all the variety of the several nations of the earth1 because in this skirt of the garment appeared the actual variety of tongues4 ,why1 therefore1 is the ,head itself1 whence that ointment of unity descended1 that is1 the spiritual fragrance of brotherly love1--why1 ,i say1 is the ,head itself exposed to your resistance1 while it testifies and declares that repentance and remission of sins should be preached in ,his name among all nations1 beginning at ,jerusalem8#ajji ,and by this ointment you wish the sacrament of chrism to be understood1 which is indeed holy as among the class of visible signs1 like baptism itself1 but yet can exist even among the worst of men1 wasting their life in the works of the flesh1 and never destined to possess the kingdom of heaven1 and having therefore nothing to do either with the beard of ,aaron1 or with the skirts of his garments1 or with any fabric of priestly clothing4 ,for where do you intend to place what the apostle enumerates as the manifest works of the flesh1 which1 he says1 are these2 fornication1 uncleanness1 lasciviousness1 idolatry1 poisonings1 hatred1 variance1 emulations1 wrath1 strife1 seditions1 heresies1 envyings1 murders1 drunkenness1 revellings1 and such like3 of the which ,i tell you before1 as ,i have also told you in time past1 that they which do such things shall not inherit the kingdom of ,god8#ajaj ,i put aside fornications1 which are committed in secret2 interpret uncleanness as you please1 ,i am willing to put it aside as well4 ,let us put on one side also poisons1 since no one is openly a compounder or giver of poisons4 ,i put aside also heresies1 since you will have it so4 ,i am in doubt whether ,i ought to put aside idolatry1 since the apostle classes with it covetousness1 which is openly rife among you4 ,however1 setting aside all these1 are there none among you lascivious1 none covetous1 none open in their indulgence of enmities1 none fond of strife1 or fond of emulation1 wrathful1 given to seditions1 envious1 drunken1 wasting their time in revellings8 ,are none of such a character anointed among you8 ,do none die well known among you to be given to such things1 or openly indulging in them8 ,if you say there are none1 ,i would have you consider whether you do not come under the description yourself1 since you are manifestly telling lies in the desire for strife4 ,but if you are yourself severed from men of this sort1 not by bodily separation1 but by dissimilarity of life1 and if you behold with lamentation crowds like these around your altars1 what shall we say1 since they are anointed with holy oil1 and yet1 as the apostle assures us with the clearness of truth1 shall not inherit the kingdom of ,god8 ,must we do such impious despite to the beard of ,aaron and to the skirts of his garments1 as to suppose that they are to be placed there8 ,far be that from us4 ,separate therefore the visible holy sacrament1 which can exist both in the good and in the bad1--in the former for their reward1 in the latter for judgment2 separate it from the invisible unction of charity1 which is the peculiar property of the good4 ,separate them1 separate them1 ay1 and may ,god separate you from the party of ,donatus1 and call you back again into the ,catholic ,church1 whence you were torn by them while yet a catechumen1 to be bound by them in the bond of a deadly distinction4 ,now are ye not in the mountains of ,zion1 the dew of ,hermon on the mountains of ,zion1 in whatever sense that be received by you2 for you are not in the city upon a hill1 which has this as its sure sign1 that it cannot be hid4 ,it is known therefore unto all nations4 ,but the party of ,donatus is unknown to the majority of nations1 therefore is it not the true city4 99 99 99 99 99 ,,chap4 ,,cv4--#bdj4 ,,petilianus said3 ,woe unto you1 therefore1 who1 by doing violence to what is holy1 cut away the bond of unity2 whereas the prophet says1 ',if the people shall sin1 the priest shall pray for them3 but if the priest shall sin1 who will pray for him8' #bda4 ,,augustine answered3 ,i seemed too a little while ago1 when we were disputing about the oil of the sinner1 to anoint your forehead1 in order that you might say1 if you dared1 whether you yourself were not a sinner4 ,you have had the hardihood to say as much4 ,what a portentous sin6 ,for in that you assert yourself to be a priest1 what else have you maintained by quoting this testimony of the prophet1 save that you are wholly without sin8 ,for if you have sin1 who is there that shall pray for you1 according to your interpretation of the words8 ,for thus you puff yourselves off in the ears of the wretched people1 quoting from the prophet3 ,if the people shall sin1 the priest shall pray for them3 but if the priest shall sin1 who will pray for him8#ajaa to the intent that they may believe you to be without sin1 and entrust the wiping away of their sins to your prayers4 ,truly ye are great men1 exalted above your fellows1 heavenly1 godlike1 angels indeed rather than men1 who pray for the people1 and will not have the people pray for you6 ,are you more righteous than ,paul1 more perfect than that great apostle1 who was wont to commend himself to the prayers of those whom he taught8 ,continue1 he says1 in prayer1 and watch in the same with thanksgiving2 withal praying also for us1 that ,god would open unto us a door of utterance1 to speak the mystery of ,christ1 for which ,i am also in bonds2 that ,i may make it manifest1 as ,i ought to speak4#ajab ,see how prayer is made for an apostle1 which you would have not made for a bishop4 ,do you perceive of how devilish a nature your pride is8 ,prayer is made for an apostle1 that he may make manifest the mystery of ,christ as he ought to speak4 ,accordingly1 if you had a pious people under you1 you ought to have exhorted them to pray for you1 that you might not give utterance as you ought not4 ,are you more righteous than the evangelist ,john1 who says1 ,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us8#ajac ,finally1 are you more righteous than ,daniel1 whom you yourself quoted in this very epistle1 going so far as to say1 ,the most righteous king cast forth ,daniel1 as he supposed1 to be devoured by wild beasts8--a thing which he never did suppose1 since he said to ,daniel himself1 in the most friendly spirit1 as the context of the lesson shows1 ,thy ,god1 whom thou servest continually1 ,he will deliver thee4#ajad ,but on this subject we have already said much4 ,with regard to the question now before us1 viz4 that ,daniel was most righteous1 it is proved not by your testimony1 though that might be sufficient for me in the argument which ,i hold with you1 but by the testimony of the ,spirit of ,god1 speaking also by the mouth of ,ezekiel1 where he named three men of most eminent righteousness1 ,noah1 ,daniel1 and ,job1 who1 he said1 were the only men that could be saved from a certain excessive wrath of ,god1 which was hanging over all the rest4#ajae ,a man1 therefore1 of the highest righteousness1 one of three conspicuous for righteousness1 prays1 and says1 ,whiles ,i was speaking1 and praying1 and confessing my sin1 and the sin of my people ,israel1 and presenting my supplication before the ,lord my ,god4#ajaf ,and you say that you are without sin1 because forsooth you are a priest2 and if the people sin1 you pray for them3 but if you sin1 who shall pray for you8 ,for clearly by the impiety of such arrogance you show yourself to be unworthy of the mediation of that ,priest whom the prophet would have to be understood in these words1 which you do not understand4 ,for now that no one may ask why this was said1 ,i will explain it1 so far as by ,god's grace ,i shall be able4 ,god was preparing the minds of men1 by ,his prophet1 to desire a ,priest of such a sort that none should pray for ,him4 ,he was ,himself prefigured in the times of the first people and the first temple1 in which all things were figures for our ensample4 ,therefore the high priest used to enter alone into the holy of holies1 that he might make supplication for the people1 which did not enter with the priest into that inner sanctuary2#ajag just as our ,high ,priest is entered into the secret places of the heavens1 into that truer holy of holies1 whilst we for whom ,he prays are still placed here4#ajag ,it is with this reference that the prophet says1 ,if the people shall sin1 the priest shall pray for them3 but if the priest shall sin1 who will pray for him8 ,seek therefore a priest of such a kind that he cannot sin1 nor need that one should pray for him4 ,and for this reason prayer is made for the apostles by the people2#ajah but for that ,priest who is the ,master and ,lord of the apostles is prayer not made4 ,hear ,john confessing this1 and saying1 ,my little children1 these things write ,i unto you1 that ye sin not4 ,and if any man sin1 we have an ,advocate with the ,father1 ,jesus ,christ the righteous1 and ,he is the propitiation for our sins4#ajai ,we have1 he says2 and for our sins4 ,i pray you1 learn humility1 that you may not fall1 or rather1 that in time you may arise again4 ,for had you not already fallen1 you never would have used such words4 99 99 99 99 99 ,,chap4 ,,cvi4--#bdb4 ,,petilianus said3 ,and that none who is a layman may claim to be free from sin1 they are all bound by this prohibition3 ',be not partakers of other men's sins4' #bdc4 ,,augustine answered3 ,you are mistaken toto coelo1 as the saying is1 by reason of your pride1 whilst1 by reason of your humility1 you are unwilling to communicate with the whole world4 ,for1 in the first place1 this was not spoken to a layman2 and1 in the second place1 you are wholly ignorant in what sense it was spoken4 ,the apostle1 writing to ,timothy1 gives this warning to none other than ,timothy himself1 to whom he says in another place1 ,neglect not the gift that is in thee1 which was given thee by prophecy1 with the laying on of the hands of the presbytery4#ajbj ,and by many other proofs it is made clear that he was not a layman4 ,but in that he says1 ,be not partaker of other men's sins1#ajba he means1 ,be not partaker voluntarily1 or with consent4 ,and hence he immediately subjoins directions how he shall obey the injunction1 saying1 ,keep thyself pure4 ,for neither was ,paul himself partaker of other men's sins1 because he endured false brethren1 over whom he groans1 in bodily unity2 nor did the apostles who preceded him partake of the thievery and crime of ,judas1 because they partook of the holy supper with him when he had already sold his ,lord1 and been pointed out as the traitor by that ,lord4 99 99 99 99 99 ,,chap4 ,,cvii4--#bdd4 ,,petilianus said3 ,by this sentence1 again1 the apostle places in the same category those who have fellowship in the consciousness of evil4 ',worthy of death1' he says1 'are both those who do such things1 and those who have pleasure in them that do them4'#ajbb #bde4 ,,augustine answered3 ,i care not in what manner you have used these words1 they are true4 ,and this is the substance of the teaching of the ,catholic ,church1 that there is a great difference between those who consent because they take pleasure in such things1 and those who tolerate while they dislike them4 ,the former make themselves chaff1 while they follow the barrenness of the chaff2 the latter are the grain4 ,let them wait for ,christ1 who bears the winnowing-fan1 that they may be separated from the chaff4 99 99 99 99 99 ,,chap4 ,,cviii4--#bdf4 ,,petilianus said3 ,come therefore to the ,church1 all ye people1 and flee the company of traditors1 if you would not also perish with them4 ,for that you may the more readily know that1 while they are themselves guilty1 they yet entertain an excellent opinion of our faith1 let me inform you that ,i baptize their polluted ones2 they1 though may ,god never grant them such an opportunity1 receive those who are made mine by baptism1--which certainly they would not do if they recognised any defects in our baptism4 ,see therefore how holy that is which we give1 when even our sacrilegious enemy fears to destroy it4 #bdg4 ,,augustine answered3 ,against this error ,i have said much already1 both in this work and elsewhere4 ,but since you think that in this sentence you have so strong a confirmation of your vain opinions1 that you deemed it right to end your epistle with these words1 that they might remain as it were the fresher in the minds of your readers1 ,i think it well to make a short reply4 ,we recognise in heretics that baptism1 which belongs not to the heretics but to ,christ1 in such sort as in fornicators1 in unclean persons or effeminate1 in idolaters1 in poisoners1 in those who are fond of contention1 in the envious1 in drunkards1 in revellers2 and in men like these we hold valid the baptism which is not theirs but ,christ's4 ,for of men like these1 and among them are included heretics also1 none1 as the apostle says1 shall inherit the kingdom of heaven4#ajbc ,nor are they to be considered as being in the body of ,christ1 which is the ,church1 simply because they are materially partakers of the sacraments4 ,for the sacraments indeed are holy1 even in such men as these1 and shall be of force in them to greater condemnation1 because they handle and partake of them unworthily4 ,but the men themselves are not within the constitution of the ,church1 which grows in its members through connection and contact with ,christ1 to the exaltation of ,god4 ,for that ,church is founded on a rock1 as the ,lord says1 ,upon this rock ,i will build my ,church4#ajbd ,but they build on the sand1 as the same ,lord says1 ,every one that heareth these sayings1 and doeth them not1 shall be likened unto a foolish man1 which built his house upon the sand4#ajbe ,but that you may not suppose that the ,church which is upon a rock is in one part only of the earth1 and does not extend even to its furthest boundaries1 hear her voice groaning from the psalm1 amid the evils of her pilgrimage4 ,for she says1 ,from the end of the earth will ,i cry unto ,thee1 when my heart is overwhelmed3 lead me to the ,rock that is higher than ,i4 ,for ,thou hast been a shelter for me1 and a strong tower from the enemy4#ajbf ,see how she cries from the end of the earth4 ,she is not therefore in ,africa alone1 nor only among the ,africans1 who send a bishop from ,africa to ,rome to a few ,montenses1#ajbg and into ,spain to the house of one lady4#ajbh ,see how she is exalted on a rock4 ,all1 therefore1 are not to be deemed to be in her which build upon the sand1 that is1 which hear the words of ,christ and do them not1 even though both among us and among you they have and transmit the sacrament of baptism4 ,see how her hope is in ,god the ,father1 the ,son1 and the ,holy ,ghost1--not in ,peter or in ,paul1 still less in ,donatus or ,petilianus4 ,what we fear1 therefore1 to destroy1 is not yours1 but ,christ's2 and it is holy of itself1 even in sacrilegious hands4 ,for we cannot receive those who come from you1 unless we destroy in them whatsoever appertains to you4 ,for we destroy the treachery of the deserter1 not the stamp of the sovereign4 ,accordingly1 do you yourself consider and annul what you said3 ,i1 say you1 baptize their polluted ones2 they1 though may ,god never grant them such an opportunity1 receive those who are made mine by baptism4 ,for you do not baptize men who are infected1 but you rebaptize them1 so as to infect them4 ,but we do not receive men who are made yours by baptism2 but we destroy that error of yours whereby they are made yours1 and we receive the baptism of ,christ1 by which they are baptized4 ,therefore it is not without significance that you introduce the words1 ,though may ,god never grant them such an opportunity4 ,for you said1 ,they1 though may ,god never grant them such an opportunity1 receive those who are made mine by baptism4 ,and in this1 while you intend the meaning to be1 ,may ,god never give them the opportunity of receiving such as are mine1 ,i suppose that1 without knowing what it meant1 you said1 ,may ,god never make them mine that you should receive them4 ,for we pray that those may not be really yours who come over at the present moment to the ,catholic ,church4 ,nor do they come over so as to be ours by right of baptism1 but by fellowship with us1 and that with us they may belong to ,christ1 in virtue of their baptism4 ,,footnotes3 #fhc ,written about the beginning of #djb ,a4,d4 #fhd ,john i4 #cc4 #fhe ,rom4 iv4 #e4 #fhf ,jer4 xvii4 #e4 #fhg ,i ,cor4 iv4 #ae4 #fhh ,phil4 i4 #ag1 #ah4 #fhi ,phil4 ii4 #ba4 #fij ,matt4 xxiii4 #c4 #fia ,matt4 vii4 #ag1 #af4 #fib ,matt4 xii4 #ce4 #fic ,ecclus4 xxxiv4 #be2 see on ,i4 ix4 #aj4 #fid ,matt4 viii4 #ba1 #bb4 #fie ,see ,matt4 xii4 #de4 #fif ,rom4 vi4 #i4 #fig ,acts viii4 #ac1 #ah1 #ai4 #fih #a ,tim4 v4 #f4 #fii ,matt4 xxvii4 #d1 #e4 #gjj ,john xvii4 #ab4 #gja ,ps4 cix4 #h1 #i4 #gjb #b ,macc4 vii4 #i4 ,the words in brackets are not in the original ,greek4 #gjc ,ps4 xxii4 #af-ah4 #gjd ,ps4 xxii4 #bg1 #bh4 #gje ,ps4 ii4 #h4 #gjf ,majorinus1 ordained by the ,numidian bishops in #caa ,a4,d4 #gjg ,gal4 iii4 #bi4 #gjh ,rom4 viii4 #ag4 #gji ,gen4 xxii4 #ah4 #gaj ,luke xxiv4 #df1 #dg4 #gaa #a ,cor4 v4 #e4 #gab #a ,tim4 i4 #bj4 #gac ,john ii4 #ae-ag4 #gad ,john x4 #cg4 #gae ,john viii4 #dd4 #gaf ,matt4 xxiii4 #cc-ce4 #gag ,ps4 xiv4 #e1 from the ,,lxx4 only4 #gah ,ps4 xiv4 #f4 #gai ,another reading is1 nos esse viperas4 #gbj ,see below1 c4 xx4 #df2 and ,contra ,crescon4 ,,iii4 xlix4 #ed4 #gba ,ps4 xxii4 #bg4 #gbb ,gen4 xxii4 #ah4 #gbc ,rom4 iv4 #c4 #gbd ,ps4 lvii4 #e4 #gbe ,ps4 xix4 #e4 #gbf ,luke xxiv4 #dd-dg4 #gbg ,ps4 xiv4 #e-h1 from the ,,lxx41 the last verse only being in the ,hebrew4 #gbh ,wisd4 i4 #aa4 #gbi ,rom4 iv4 #e4 #gcj ,rom4 iii4 #bf4 #gca ,john xx4 #ai1 #ba4 #gcb ,matt4 vii4 #ae1 #af4 #gcc ,matt4 xxiv4 #bc4 #gcd #b ,cor4 xi4 #ad1 #ae4 #gce ,gen4 vi4 #c4 #gcf ,matt4 xxv4 #da4 #gcg #a ,cor4 vi4 #c4 #gch ,perdiderunt1 which ,migne thinks may be a confusion for perierunt4 #gci ,novissimus4 #gdj #a ,cor4 xv4 #i4 #gda #b ,cor4 xi4 #bf4 #gdb ,portenta4 #gdc ,down to this point ,augustine had already answered ,petilianus in the ,first ,book1 as he says himself below1 ,,iii4 #a4 #fa4 #gdd ,matt4 x4 #bc4 #gde ,matt4 x4 #af1 #bh4 #gdf #a ,pet4 iii4 #ae4 #gdg ,matt4 v4 #ci4 #gdh #a ,kings xviii4 #gdi ,wisd4 xii4 #bc4 #gej ,acts ix4 #d1 #e4 #gea ,ps4 cv4 #ae4 #geb ,vivacem ,christum4 #gec ,rom4 xiii4 #b1 #d4 #ged #a ,john iii4 #ae4 #gee ,acts ix4 #d-ah4 #gef ,john xiii4 #aj1 #aa4 #geg ,john xv4 #c1 #d4 #geh ,john xiv4 #bg4 #gei #a ,tim4 i4 #g4 #gfj ,mark x4 #ce-ci4 #gfa ,matt4 v4 #aj4 #gfb ,optatus ,gildonianus is the person to whom he refers4 #gfc ,gildo1 from subservience to whom ,optatus received the name ,gildonianus1 was ,comes ,afric4 ,the play on the meanings of ,comes1 in the expression quod ,comitem haberet ,deum1 is incapable of direct translation4 ,cp4 xxxvii4 #hh2 ciii4 #bcg4 #gfd ,ps4 l4 #ah4 #gfe ,gal4 vi4 #e4 #gff ,rom4 xiv4 #ad4 #gfg #a ,cor4 vi4 #aj4 #gfh ,matt4 xxv4 #cd1 #da4 #gfi ,john xiii4 #aj4 #ggj ,matt4 xxviii4 #ai4 #gga ,matt4 xiii4 #bd-cj1 #cf-dc4 #ggb ,matt4 iii4 #ab4 #ggc ,wisd4 i4 #e4 #ggd ,eph4 iv4 #e4 #gge ,optatus4 #ggf ,gildo4 #ggg ,see above1 on xxiii4 #ec4 #ggh ,ps4 cxxxii4 #i4 #ggi ,john xi4 #ea4 #ghj ,tit4 i4 #ab1 #ac4 #gha ,acts xvii4 #bc1 #bg1 #bh4 #ghb ,rom4 xiii4 #a4 #ghc ,john xix4 #aa4 #ghd ,john iii4 #bg4 #ghe ,matt4 iii4 #aa4 #ghf ,john xx4 #bb4 #ghg ,acts ii4 #b-d4 #ghh ,isa4 lxvi4 #bd4 #ghi ,matt4 v4 #ad4 #gij #b ,sam4 xii4 #ab4 #gia ,ps4 xix4 #c-f1 from the ,,lxx4 #gib ,eph4 iv4 #e4 #gic ,matt4 iii4 #aa4 #gid ,john xx4 #bb4 #gie ,acts i4 #e4 #gif ,matt4 xxviii4 #ai1 #bj4 #gig ,matt4 v4 #i4 #gih ,see above1 xxiii4 #ec4 #gii ,acts i4 #ae1 ii4 #d1 x4 #dd4 #hjj ,optatus ,gildonianus4 #hja ,gen4 xxii4 #ah4 #hjb ,gal4 vi4 #e4 #hjc ,acts xix4 #a-g4 #hjd #a ,cor4 x4 #a1 #b4 #hje ,matt4 xiii4 #ag4 #hjf ,matt4 xi4 #i1 #aa4 #hjg ,mark i4 #b2 cp4 ,mal4 iii4 #a4 #hjh ,mark i4 #g4 #hji ,matt4 xxvi4 #ag4 #haj ,in his treatise on the ,sermon on the ,mount1 ,book ,,ii4 iv4 #ab1 ,augustine again compares the celebratio octavarum dierum1 quas in regeneratione novi hominis celebramus with the circumcision on the eighth day2 and in ,serm4 #cgf he says that the heads of the rebaptized were uncovered on the eighth day1 as a token of liberty4 ,cp4 ,epist4 ,,ii4 xvii4 #cb1 and ,bingham1 ,orig4 ,sacr4 ,,xii4 iv4 #c4 #haa ,augustine apparently supposed that the sacrifice of the paschal lamb was still observed among the ,jews of the dispersion2 cp4 ,retract4 ,i4 x4 #b4 ,it was1 however1 forbidden them to sacrifice the ,passover except in the place which the ,lord should choose to place ,his name there2 and hence the ,jews1 though they observe the other paschal solemnities1 abstain from the sacrifice of the lamb4 #hab ,matt4 xxi4 #be4 #hac ,gildo2 see above1 xxiii4 #ec4 #had ,see ,isa4 xlvi4 #h4 #hae ,luke xv4 #cb4 #haf ,acts i4 #g1 #h4 #hag ,dan4 ii4 #ce4 #hah #a ,john ii4 #ai4 #hai ,apparently from ,wisd4 iii4 #f4 #hbj ,prov4 ii4 #bb4 #hba ,matt4 xiii4 #bd-cj4 #hbb ,gen4 xxii4 #ah4 #hbc ,ps4 lxxiii4 #bf4 #hbd ,ps4 xvi4 #e4 #hbe ,john xi4 #ea4 #hbf ,prov4 ii4 #bb4 #hbg ,ps4 ii4 #h4 #hbh ,ps4 xxii4 #bg4 #hbi #b ,cor4 vi4 #ad1 #ae4 #hcj #a ,cor4 i4 #ab1 #ac4 #hca ,ps4 cxix4 #db4 #hcb ,acts i4 #h4 #hcc ,ps4 xix4 #d4 #hcd ,ps4 cxix4 #abb4 #hce ,matt4 xxi4 #dc4 #hcf ,see ,ps4 cv4 #dd4 #hcg ,gal4 iii4 #bg4 #hch ,gal4 vi4 #d4 #hci ,ps4 xxiii4 #hdj ,ps4 cxliv4 #i4 #hda ,ps4 xcvi4 #a4 #hdb #a ,cor4 xi4 #bi4 #hdc #a ,cor4 iv4 #c4 #hdd ,job ii4 #c1 #d4 #hde ,matt4 v4 #e-g4 #hdf ,ps4 i4 #a4 #hdg ,matt4 xxiii4 #b1 #c4 #hdh ,isa4 lxvi4 #c4 #hdi ,hos4 ix4 #d4 #hej ,tit4 i4 #ae4 #hea ,in the ,council of ,bagai4 #heb ,ps4 xiv4 #c1 from the ,,lxx4 #hec ,matt4 vii4 #ba4 #hed ,matt4 vi4 #aj4 #hee #b ,tim4 ii4 #bd1 #be4 #hef ,matt4 vii4 #bb1 #bc4 #heg #a ,cor4 xiii4 #b4 #heh ,luke x4 #bj4 #hei ,acts i4 #h4 #hfj ,matt4 vii4 #bb4 #hfa #a ,tim4 i4 #h4 #hfb ,ps4 lxxii4 #h4 #hfc ,acts xxii4 #be4 #hfd ,ex4 xx4 #ac-ag4 #hfe ,matt4 xxi4 #dc4 #hff ,matt4 v4 #ai1 #bj4 #hfg ,matt4 xxiii4 #b1 #c4 #hfh #a ,cor4 vi4 #ah4 #hfi ,matt4 xii4 #ca1 #cb4 #hgj ,acts4 i4 #h4 #hga ,the older editions have1 ,quam multum et quantum luctum dederint ,deo 7,erasmus alone ideo7 laudes amatorum vestrorum3 ,how much and how great grief have the praises of your lovers caused to ,god8 ,migne restored the reading translated above 7,quam multis 444 ,deo laudes armatorum vestrorum71 ,deo laudes being the cry of the ,circumcelliones4 ,cp4 ,aug4 in ,ps4 cxxxii4 #f3 ,a quibus plus timetur ,deo laudes quam fremitus leonis2 and ib43 ,deo laudes vestrum plorant homines4 #hgb ,gen4 xxii4 #ah4 #hgc ,ps4 cxli4 #e1 from the ,,lxx4 #hgd ,matt4 v4 #c-i4 #hge ,luke xxiv4 #cf1 #de-dg4 #hgf ,matt4 xxii4 #ci4 #hgg ,eph4 v4 #bi4 #hgh ,gal4 v4 #ag4 #hgi #b ,tim4 iv4 #b4 #hhj ,eph4 iv4 #a-c4 #hha ,see ,jer4 viii4 #aa4 #hhb ,ps4 xlvi4 #i4 #hhc ,dan4 ii4 #ce4 #hhd ,eph4 ii4 #ad4 #hhe ,matt4 v4 #aj4 #hhf ,matt4 xxiii4 #ac1 #ae1 #bc1 #bd1 #bg1 #bh4 #hhg ,matt4 x4 #af4 #hhh ,john x4 #bg4 #hhi ,luke xxiv4 #ci1 #df1 #dg4 #hij ,matt4 vii4 #ae1 #af4 #hia #a ,cor4 xi4 #ai4 #hib ,john xiii4 #cd1 #ce4 #hic #b ,cor4 xi4 #bf4 #hid #a ,cor4 xi4 #a4 #hie ,phil4 ii4 #bj1 #ba4 #hif #b ,cor4 vii4 #e4 #hig #a ,cor4 xiii4 #a-h4 #hih ,eph4 iv4 #b1 #c4 #hii ,matt4 xiii4 #ch1 #ci1 #cj4 #ijj ,gal4 i4 #h4 #ija ,ps4 ci4 #e4 #ijb ,luke ix4 #di1 #ej4 #ijc ,phil4 i4 #ae-ah4 #ijd #a ,cor4 xiii4 #f4 #ije ,see below1 xciv4 #bag1 and c4 ,gaudentium1 ,i4 xxv4 #bh sqq4 #ijf ,rom4 xiii4 #d4 #ijg ,augustine speaks of the ,moor ,rogatus1 bishop of ,cartenna in ,mauritania ,csariensis1 in his ninety-third epistle1 to ,vincentius1 c4 iii4 #aa4 ,we learn from the eighty-seventh epistle1 to ,emeritus1 sec4 #aj1 that the followers of ,rogatus called the other ,donatists ,firmiani1 because they had been subjected to much cruelty at their hands under the authority of ,firmus4 #ijh ,optatus of ,thaumugade1 the friend of ,gildo4 #iji ,augustine mentions again in his thirty-fifth epistle1 to ,eusebius1 sec4 #c1 that ,hippo had received the ,roman citizenship4 ,his argument is that1 even if not a native of the place1 the deacon should have been safe from molestation wherever ,roman laws prevailed4 #iaj ,emphyteuticam4 ,the land1 therefore1 was held under the emperors1 and less absolutely in the power of the owner than if it had been freehold4 #iaa ,augustine remonstrates with ,crispinus on the point1 ,epist4 lxvi4 #iac ,see ,ecclus4 xv4 #af1 #ag4 #iad ,matt4 v4 #aj2 #a ,pet4 ii4 #bj4 #iae ,acts v4 #bi4 #iaf ,prov4 xiv4 #bh4 #iag ,luke xxiv4 #df1 #dg4 #iah ,acts i4 #h4 #iai ,ex4 xxxii4 #bh1 #ca4 #ibj ,mal4 i4 #aa4 #iba ,ps4 cxiii4 #c4 #ibb ,ps4 l4 #ad4 #ibc #a ,john iii4 #ae4 #ibd ,matt4 iv4 #f1 #g4 #ibe ,john xviii4 #aj1 #aa2 ,matt4 xxvi4 #eb4 #ibf ,ps4 cxx4 #f1 #g4 #ibg ,see ,contr4 ,cresc4 l4 ,,iii4 c4 lxvii41 l4 ,,iv4 cc4 lx4 lxi4 #ibh ,john xii4 #bd4 #ibi ,veracissime4 ,another reading is feracissime1 most abundantly4 #icj ,matt4 v4 #ci4 #ica #b ,cor4 xi4 #bj1 #bc4 #icb ,deut4 xix4 #ba4 #icc #b ,mac4 vii4 #icd ,dan4 iii4 #ice ,matt4 ii4 #af4 #icf ,dan4 vi4 #icg ,matt4 xxvii4 #bf4 #ich #a ,cor4 ii4 #f-h4 #ici ,john xvi4 #b4 #idj #a ,kings xxi4 #ida ,matt4 xiv4 #h1 #i4 #idb ,matt4 xxvii4 #bd-bf4 #idc ,ps4 ii4 #idd ,matt4 xxvii4 #bd4 #ide ,some editions have ,varius in the place of ,geta1 referring to ,aurelius ,antoninus ,heliogabalus1 of whom ,lampridius asserts that he derived the name of ,varius from the doubtfulness of his parentage4 ,the ,,mss4 agree1 however1 in the reading ,getano1 which was a name of the second son of ,severus1 the brother of ,caracalla4 #idf ,optatus defends the cause of ,macarius at great length in his third book against ,parmenianus4 ,of ,ursacius he says in the same place3 ,you are offended at the times of a certain ,leontius1 of ,ursacius1 ,macarius1 and others4 ,and ,augustine1 in his third book against ,cresconius1 c4 xx41 introduces an objection of the ,donatists against himself3 ,but so soon as ,silvanus1 bishop of ,cirta1 had refused to communicate with ,ursacius and ,zenophilus the persecutors1 he was driven into exile1 ,usuardus1 deceived by a false story made up by the ,donatists1 enters in his ,martyrology that a pseudo-martyr ,donatus suffered on the #ast of ,march1 under ,ursacius and ,marcellinus1 to this effect3 ,on the same day of the holy martyr ,donatus1 who suffered under ,ursacius the judge and the tribune ,marcellinus4 #idg #a ,kings xxi4 #idh ,prov4 xviii4 #ba4 #idi ,constitutio quam impetraverunt4 ,some editions have quam dederunt ,constantio2 but there is no place for ,constantius in this history of the ,donatists1 nor was any boon either sought or obtained from him in their name4 ,the ,louvain editors therefore restored constitutio1 which is the common reading of the ,,mss4 #iej ,matt4 vii4 #c4 #iea ,gen4 xx4 #ieb ,gen4 xxvi4 #aa4 #iec ,gen4 xlvii4 #ied ,gen4 xxxix41 xli4 #iee ,gen4 xlii4 #ae4 #ief ,ex4 ii4 #aj4 #ieg #a ,sam4 xxvii4 #ieh #a ,kings xviii4 #dd-df4 #iei #b ,kings iv4 #ac4 #ifj ,dan4 iii4-vi4 #ifa ,john xvi4 #b4 #ifb ,phil4 iii4 #e1 #f4 #ifc ,acts xxiii4 #ab-cc4 #ifd ,the reign of ,constantine lasted about thirty-two years1 from #cjf to #ccg ,a4,d4 ,julian died1 after an independent reign1 subsequent to the death of ,constantius1 of only one year and seven months1 at the age of thirty1 in a war against the ,persians1 in #cfc ,a4,d4 #ife ,gen4 ix4 #e4 #iff ,ps4 ii4 #aj-ab4 #ifg ,ps4 ii4 #g1 #h4 #ifh ,isa4 ii4 #ah2 ,zech4 xiii4 #b4 #ifi ,simulacri2 and so the ,,mss4 ,the older editions have adorandi simulacra2 but the singular is more forcible in its special reference to the image on the plain of ,dura4 ,dan4 iii4 #igj ,dan4 ii4-vi4 #iga ,this is illustrated by the words of ,augustine1 ,epist4 #aje1 ad ,donatistas1 sec4 #g3 ,do ye not know that the words of the king were1 ',i thought it good to show the signs and wonders that the high ,god hath wrought toward me4 ,how great are ,his signs6 and how mighty are ,his wonders6 ,his kingdom is an everlasting kingdom1 and ,his dominion from generation to generation' 7,dan4 iv4 #b1 #c78 ,do you not1 when you hear this1 answer ,amen1 and by saying this in a loud voice1 place your seal on the king's decree by a holy and solemn act8 ,in the ,gothic liturgy this declaration was made on ,easter ,eve 7when the third chapter of ,daniel is still read in the ,roman ,church71 and the people answered ,amen4 #igb ,nam nemo vivit invitus2 et tamen puer ut hoc volens discat1 invitus vapulat4 ,perhaps a better reading is1 ,nam nemo vult invitus2 et tamen puer ut volens discat1 etc41 leaving out hoc1 which is wanting in the ,fleury ,,mss43 ,no one wishes against his will2 and yet a boy1 wishing to learn1 is beaten against his will4 #igc ,gal4 vi4 #e4 #igd ,luke xxiv4 #dg4 #ige ,ps4 cxviii4 #h1 #i4 #igf ,acts xxiii4 #ab-cc4 #igg ,acts i4 #h4 #igh ,matt4 xvi4 #bf4 #igi #a ,pet4 ii4 #bj4 #ihj ,matt4 v4 #c4 #iha #b ,cor4 vi4 #aj4 #ihb ,matt4 xvi4 #be4 #ihc ,matt4 xix4 #bi4 #ihd #a ,cor4 xiii4 #c4 #ihe ,acts i4 #h4 #ihf ,see above1 c4 lxxxiii4 #ihg ,matt4 x4 #bh4 #ihh ,ps4 lvii4 #d4 #ihi ,job xiv41 according to the ,,lxx4 #iij ,ps4 li4 #g4 #iia ,ps4 cxviii4 #h1 #i4 #iib ,jer4 xvii4 #e4 #iic ,matt4 xxiii4 #be4 #iid ,jer4 xv4 #ae-ah1 according to the ,,lxx4 #iie #b ,cor4 vii4 #e4 #iif #b ,cor4 xi4 #bi4 #iig ,rev4 xvii4 #ae4 #iih ,acts viii4 #ac4 #iii ,col4 i4 #bc4 #ajjj ,ps4 xciii4 #a4 #ajja ,gildo4 #ajjb ,ps4 cxli4 #e1 from the ,,lxx4 #ajjc ,prov4 xxvii4 #f1 from the ,,lxx4 #ajjd ,ps4 cxxxiii4 #ajje ,compare ,tract4 #ae in ,joannem1 n4 #bg3 ,messiah was anointed4 ,the ,greek for 'anointed' is ',christ1' the ,hebrew1 ,messiah2 whence also in ,phoenician we have ',messe' for 'anoint4' ,for these languages1 the ,hebrew1 ,phoenician1 and ,syrian1 are closely cognate1 as well as geographically bordering on each other4 ,see also ,max ,mller's ,lectures on the ,science of ,language1 series ,i4 p4 #bfg3 ,the ancient language of ,phoenicia1 to judge from inscriptions1 was most closely allied to ,hebrew4 #ajjf ,col4 i4 #ah4 #ajjg ,matt4 xix4 #ba4 #ajjh ,acts iv4 #cb-ce4 #ajji ,luke xxiv4 #dg4 #ajaj ,gal4 v4 #ai-ba4 #ajaa ,apparently misquoted from #a ,sam4 ii4 #be4 #ajab ,col4 iv4 #b-d4 #ajac #a ,john i4 #h4 #ajad ,dan4 vi4 #af4 #ajae ,ezek4 xiv4 #ad4 #ajaf ,dan4 ix4 #bj4 #ajag ,lev4 xvi42 ,heb4 ix4 #g4 #ajah ,acts xiv4 #bb4 #ajai #a ,john ii4 #a1 #b4 #ajbj #a ,tim4 iv4 #ad4 #ajba #a ,tim4 v4 #bb4 #ajbb ,see ,rom4 i4 #cb4 #ajbc ,gal4 v4 #ai-ba4 #ajbd ,matt4 xvi4 #ah4 #ajbe ,matt4 vii4 #bf4 #ajbf ,ps4 lxi4 #b1 #c4 #ajbg ,that the ,donatists were called at ,rome ,montenses1 is observed by ,augustine1 de ,hoeresibus1 c4 xxix41 and ,epist4 liii4 #b2 and before him by ,optatus1 ,book ,,ii4 ,that they were also called ,cutzupitani1 or ,cutzupit1 we learn from the same epistle1 and from his treatise de ,unitate ,eccles1 c4 iii4 #ajbh ,lucilla4 ,,book ,,third4 ,,in ,,this ,,book ,,augustine ,,refutes ,,the ,,second ,,letter#ajbi ,,which ,,petilianus ,,wrote ,,to ,,him ,,after ,,having ,,seen ,,the ,,first ,,of ,,augustine',s ,,earlier ,,books4 ,,this ,,letter ,,had ,,been ,,full ,,of ,,violent ,,language2 ,,and ,,augustine ,,rather ,,shows ,,that ,,the ,,arguments of ,,petilianus ,,had ,,been ,,deficient ,,and ,,irrelevant1 ,,than ,,brings ,,forward ,,arguments ,,in ,,support ,,of ,,his ,,own ,,statements4 ,,chap4 ,i4--#a4 ,being able to read1 ,petilianus1 ,i have read your letter1 in which you have shown with sufficient clearness that1 in supporting the party of ,donatus against the ,catholic ,church1 you have neither been able to say anything to the purpose1 nor been allowed to hold your tongue4 ,what violent emotions did you endure1 what a storm of feelings surged within your heart1 on reading the answer which ,i made1 with all possible brevity and clearness1 to that portion of your letter which alone at that time had come into my hands6 ,for you saw that the truth which we maintain and defend was confirmed with such strength of argument1 and illustrated with such abundant light1 that you could not find anything which could be said against it1 whereby the charges which we make might be refuted4 ,you observed1 also1 that the attention of many who had read it was fixed on you1 since they desired to know what you would say1 what you would do1 how you would escape from the difficulty1 how you would make your way out of the strait in which the word of ,god had encompassed you4 ,hereupon you1 when you ought to have shown contempt for the opinion of the foolish ones1 and to have gone on to adopt sound and truthful sentiments1 preferred rather to do what ,scripture has foretold of men like you3 ,thou hast loved evil more than good1 and lying rather than to speak righteousness4#ajcj ,just as if ,i in turn were willing to recompense unto you railing for railing2 in which case1 what should we be but two evil speakers1 so that those who read our words would either preserve their self-respect by throwing us aside with abhorrence1 or eagerly devour what we wrote to gratify their malice8 ,for my own part1 since ,i answer every one1 whether in writing or by word of mouth1 even when ,i have been attacked with insulting accusations1 in such language as the ,lord puts in my mouth1 restraining and crushing the stings of empty indignation in the interests of my hearer or reader1 ,i do not strive to prove myself superior to my adversary by abusing him1 but rather to be a source of health in him by convicting him of his error4 #b4 ,for if those who take into consideration what you have written have any feelings whatsoever1 how did it serve you in the cause which is at issue between us respecting the ,catholic communion and the party of ,donatus1 that1 leaving a matter which was in a certain sense of public interest1 you should have been led by private animosity to attack the life of an individual with malicious revilings1 just as though that individual were the question in debate8 ,did you think so badly1 ,i do not say of ,christians1 but of the whole human race1 as not to suppose that your writings might come into the hands of some prudent men1 who would lay aside all thoughts of individuals like us1 and inquire rather into the question which was at issue between us1 and pay heed1 not to who and what we were1 but to what we might be able to advance in defence of the truth or against error8 ,you should have paid respect to these men's judgment1 you should have guarded yourself against their censure1 lest they should think that you could find nothing to say1 unless you set before yourself some one whom you might abuse by any means within your power4 ,but one may see by the thoughtlessness and foolishness of some men1 who listen eagerly to the quarrels of any learned disputants1 that while they take notice of the eloquence wherewith you lavish your abuse1 they do not perceive with what truth you are refuted4 ,at the same time1 ,i think your object partly was that ,i might be driven1 by the necessity of defending myself1 to desert the very cause which ,i had undertaken2 and that so1 while men's attention was turned to the words of opponents who were engaged not in disputation1 but in quarrelling1 the truth might be obscured1 which you are so afraid should come to light and be well known among men4 ,what therefore was ,i to do in opposing such a design as this1 except to keep strictly to my subject1 neglecting rather my own defence1 praying withal that no personal calumny may lead me to withdraw from it8 ,i will exalt the house of my ,god1 whose honour ,i have loved1 with the tribute of a faithful servant's voice1 but myself ,i will humiliate and hold of no account4 ,i had rather be a door-keeper in the house of my ,god1 than to dwell in the tents of unrighteousness4#ajca ,i will therefore turn my discourse from you1 ,petilianus1 for a time1 and direct it rather to those whom you have endeavoured to turn away from me by your revilings1 as though my endeavour rather were that men should be converted unto me1 and not rather with me unto ,god4 99 99 99 99 99 ,,chap4 ,,ii4--#c4 ,hear therefore1 all ye who have read his revilings1 what ,petilianus has vented against me with more anger than consideration4 ,to begin with1 ,i will address you in the words of the apostle1 which certainly are true1 whatever ,i myself may be3 ,let a man so account of us as of the ministers of ,christ1 and stewards of the mysteries of ,god4 ,moreover1 it is required of stewards1 that a man be found faithful4 ,but with me it is a very small matter that ,i should be judged of you1 or of man's judgment3 yea1 ,i judge not mine own self4 ,with regard to what immediately follows1 although ,i do not venture to apply to myself the words1 ,for ,i am conscious of nothing in myself1#ajcb yet ,i say confidently in the sight of ,god1 that ,i am conscious in myself of none of those charges which ,petilianus has brought against my life since the time when ,i was baptized in ,christ2 yet am ,i not hereby justified3 but ,he that judgeth me is the ,lord4 ,therefore judge nothing before the time1 until the ,lord come1 who both will bring to light the hidden things of darkness1 and will make manifest the counsels of the hearts2 and then shall every man have praise of ,god4 ,and these things1 brethren1 ,i have in a figure transferred to myself2 that ye might learn in us not to think of men above that which is written1 that no one of you be puffed up for one against another4#ajcc ,therefore let no man glory in men3 for all things are yours2 and ye are ,christ's2 and ,christ is ,god's4#ajcd ,again ,i say1 ,let no man glory in men2 nay1 oftentimes ,i repeat it1 ,let no man glory in men4 ,if you perceive anything in us which is deserving of praise1 refer it all to ,his praise1 from whom is every good gift and every perfect gift2 for it is from above1 and cometh down from the ,father of lights1 with whom is no variableness1 neither shadow of turning4#ajce ,for what have we which we did not receive8 and if we have received it1 let us not boast as though we had not received it4#ajcf ,and in all these things which you know to be good in us1 be ye our followers1 at any rate1 if we are ,christ's2#ajcg but if1 on the other hand1 you either suspect1 or believe1 or see that any evil is in us1 hold fast to that saying of the ,lord's1 in which you may safely resolve not to desert ,his ,church because of men's ill deeds3 ,whatsoever we bid you observe1 that observe and do2 but whatsoever evil works you think or know to be in us1 those do ye not4#ajch ,for this is not the time for me to justify myself before you1 when ,i have undertaken1 neglecting all considerations of self1 to recommend to you what is for your salvation1 that no one should make his boast of men4 ,for cursed be the man that trusteth in man4#ajci ,so long as this precept of the ,lord and ,his apostle be adhered to and observed1 the cause which ,i serve will be victorious1 even if ,i myself1 as my enemy would fain have thought1 am faint and oppressed in my own cause4 ,for if you cling most firmly to what ,i urge on you with all my might1 that every one is cursed who places his trust in man1 so that none should make his boast of man1 then you will in no wise desert the threshing-floor of the ,lord on account of the chaff which either is now being dispersed beneath the blast of the wind of pride1 or will be separated by the final winnowing2#ajdj nor will you fly from the great house on account of the vessels made to dishonour2#ajda nor will you quit the net through the breaches made in it because of the bad fish which are to be separated on the shore2#ajdb nor will you leave the good pastures of unity1 because of the goats which are to be placed on the left when the ,good ,shepherd shall divide the flock2#ajdc nor will you separate yourselves by an impious secession1 because of the mixture of the tares1 from the society of that good wheat1 whose source is that grain that dies and is multiplied thereby1 and that grows together throughout the world until the harvest4 ,for the field is the world1--not only ,africa2 and the harvest is the end of the world1#ajdd--not the era of ,donatus4 99 99 99 99 99 ,,chap4 ,,iii4--#d4 ,these comparisons of the gospel you doubtless recognise4 ,nor can we suppose them given for any other purpose1 except that no one should make his boast in man1 and that no one should be puffed up for one against another1 or divided one against another1 saying1 ,i am of ,paul1 when certainly ,paul was not crucified for you1 nor were you baptized in the name of ,paul1 much less in that of ,ccilianus1 or of any one of us1#ajde that you may learn1 that so long as the chaff is being bruised with the corn1 so long as the bad fishes swim together with the good in the nets of the ,lord1 till the time of separation shall come1 it is your duty rather to endure the admixture of the bad out of consideration for the good1 than to violate the principle of brotherly love towards the good from any consideration of the bad4 ,for this admixture is not for eternity1 but for time alone2 nor is it spiritual1 but corporal4 ,and in this the angels will not be liable to err1 when they shall collect the bad from the midst of the good1 and commit them to the burning fiery furnace4 ,for the ,lord knoweth those which are ,his4 ,and if a man cannot depart bodily from those who practise iniquity so long as time shall last1 at any rate1 let every one that nameth the name of ,christ depart from iniquity itself4#ajdf ,for in the meantime he may separate himself from the wicked in life1 and in morals1 and in heart and affections1 and in the same respects depart from his society2 and separation such as this should always be maintained4 ,but let the separation in the body be waited for till the end of time1 faithfully1 patiently1 bravely4 ,in consideration of which expectation it is said1 ,wait on the ,lord2 be of good courage1 and ,he shall strengthen thine heart3 wait1 ,i say1 upon the ,lord4#ajdg ,for the greatest palm of toleration is won by those who1 among false brethren that have crept in unawares1 seeking their own1 and not the things of ,jesus ,christ1 yet show that they on their part seek not to disturb the love which is not their own1 but ,jesus ,christ's1 by any turbulent or rash dissension1 nor to break the unity of the ,lord's net1 in which are gathered together fish of every kind1 till it is drawn to the shore1 that is1 till the end of time1 by any wicked strife fostered in the spirit of pride3 whilst each might think himself to be something1 being really nothing1 and so might lead himself astray1 and wish that sufficient reason might be found for the separation of ,christian peoples in the judgment of himself or of his friends1 who declare that they know beyond all question certain wicked men unworthy of communion in the sacraments of the ,christian religion3 though whatever it may be that they know of them1 they cannot persuade the universal ,church1 which1 as it was foretold1 is spread abroad throughout all nations1 to give credit to their tale4 ,and when they refuse communion with these men1 as men whose character they know1 they desert the unity of the ,church2 whereas they ought rather1 if there really were in them that charity which endureth all things1 themselves to bear what they know in one nation1 lest they should separate themselves from the good whom they were unable throughout all nations to fill with the teaching of evil alien to them4 ,whence even1 without discussing the case1 in which they are convicted by the weightiest proofs of having uttered calumnies against the innocent1 they are believed with greater probability to have invented false charges of giving up the sacred books1 when they are found to have themselves committed the far more heinous crime of wicked division in the ,church4 ,for even1 if whatever imputations they have cast of giving up the sacred books were true1 yet they in no wise ought to have abandoned the society of ,christians1 who are commended by holy ,scripture even to the ends of the world1 on considerations which they have been familiar with1 while these men showed that they were not acquainted with them4 99 99 99 99 99 ,,chap4 ,,iv4--#e4 ,nor would ,i therefore be understood to urge that ecclesiastical discipline should be set at naught1 and that every one should be allowed to do exactly as he pleased1 without any check1 without a kind of healing chastisement1 a lenity which should inspire fear1 the severity of love4 ,for then what will become of the precept of the apostle1 ,warn them that are unruly1 comfort the feeble-minded1 support the weak1 be patient toward all men2 see that none render evil for evil unto any man8#ajdh ,at any rate1 when he added these last words1 ,see that none render evil for evil unto any man1 he showed with sufficient clearness that there is no rendering of evil for evil when one chastises those that are unruly1 even though for the fault of unruliness be administered the punishment of chastising4 ,the punishment of chastising therefore is not an evil1 though the fault be an evil4 ,for indeed it is the steel1 not of an enemy inflicting a wound1 but of a surgeon performing an operation4 ,things like this are done within the ,church1 and that spirit of gentleness within its pale burns with zeal towards ,god1 lest the chaste virgin which is espoused to one husband1 even ,christ1 should in any of her members be corrupted from the simplicity which is in ,christ1 as ,eve was beguiled by the subtilty of the serpent4#ajdi ,notwithstanding1 far be it from the servants of the father of the family that they should be unmindful of the precept of their ,lord1 and be so inflamed with the fire of holy indignation against the multitude of the tares1 that while they seek to gather them in bundles before the time1 the wheat should be rooted up together with them4 ,and of this sin these men would be held to be guilty1 even though they showed that those were true charges which they brought against the traditors whom they accused2 because they separated themselves in a spirit of impious presumption1 not only from the wicked1 whose society they professed to be avoiding1 but also from the good and faithful in all nations of the world1 to whom they could not prove the truth of what they said they knew2 and with themselves they drew away into the same destruction many others over whom they had some slight authority1 and who were not wise enough to understand that the unity of the ,church dispersed throughout the world was on no account to be forsaken for other men's sins4 ,so that1 even though they themselves knew that they were pressing true charges against certain of their neighbours1 yet in this way a weak brother1 for whom ,christ died1 was perishing through their knowledge2#ajej whilst1 being offended at other men's sins1 he was destroying in himself the blessing of peace which he had with the good brethren1 who partly had never heard such charges1 partly had shrunk from giving hasty credence to what was neither discussed nor proved1 partly1 in the peaceful spirit of humility1 had left these charges1 whatsoever they might be1 to the cognizance of the judges of the ,church1 to whom the whole matter had been referred1 across the sea4 99 99 99 99 99 ,,chap4 ,v4--#f4 ,do you1 therefore1 holy scions of our one ,catholic mother1 beware with all the watchfulness of which you are capable1 in due submission to the ,lord1 of the example of sin and error such as this4 ,with however great light of learning and of reputation he may shine1 however much he may boast himself to be a precious stone1 who endeavours to lead you after him1 remember always that that brave woman who alone is lovely only to her husband1 whom holy ,scripture portrays to us in the last chapter of the ,book of ,proverbs1 is more precious than any precious stones4 ,let no one say1 ,i will follow such an one1 for it was even he that made me a ,christian2 or1 ,i will follow such an one1 for it was even he that baptized me4 ,for neither is he that planteth anything1 neither he that watereth1 but ,god that giveth the increase4#ajea ,and ,god is love2 and he that dwelleth in love1 dwelleth in ,god1 and ,god in him4#ajeb ,no one also that preaches the name of ,christ1 and handles or administers the sacrament of ,christ1 is to be followed in opposition to the unity of ,christ4 ,let every man prove his own work2 and then shall he have rejoicing in himself alone1 and not in another4 ,for every man shall bear his own burden1#ajec--the burden1 that is1 of rendering an account2 for every one of us shall give an account of himself4 ,let us not therefore judge one another any more4#ajed ,for1 so far as relates to the burdens of mutual love1 bear ye one another's burdens1 and so fulfil the law of ,christ4 ,for if a man think himself to be something1 when he is nothing1 he deceiveth himself4#ajee ,let us therefore forbear one another in love1 endeavouring to keep the unity of the ,spirit in the bond of peace2#ajef for no one who gathers outside that peace is gathering with ,christ2 but he that gathereth not with ,him scattereth abroad4#ajeg 99 99 99 99 99 ,,chap4 ,,vi4--#g4 ,furthermore1 whether concerning ,christ1 or concerning ,his ,church1 or any other matter whatsoever which is connected with your faith and life1 to say nothing of ourselves1 who are by no means to be compared with him who said1 ,though we1 at any rate1 as he went on to say1 ,though an angel from heaven preach any other gospel unto you than that which ye have received in the lawful and evangelical ,scriptures1 let him be accursed4#ajeh ,while carrying out this principle of action in our dealings with you1 and with all whom we desire to gain in ,christ1 and1 amongst other things1 while preaching the holy ,church which we read of as promised in the epistles of ,god1 and see to be fulfilled according to the promises in all nations of the world1 we have earned1 not the rendering of thanks1 but the flames of hatred1 from those whom we desire to have attracted into ,his most peaceful bosom2 as though we had bound them fast in that party for which they cannot find any defence that they should make2 or as though we so long before had given injunctions to prophets and apostles that they should insert in their books no proofs by which it might be shown that the party of ,donatus was the ,church of ,christ4 ,and we indeed1 dear brethren1 when we hear false charges brought against us by those whom we have offended by preaching the eloquence of truth1 and confuting the vanity of error1 have1 as you know1 the most abundant consolation4 ,for if1 in the matters which they lay to my charge1 the testimony of my conscience does not stand against me in the sight of ,god1 where no mortal eye can reach1 not only ought ,i not to be cast down1 but ,i should even rejoice and be exceeding glad1 for great is my reward in heaven4#ajei ,for in fact ,i ought to consider1 not how bitter1 but how false is what ,i hear1 and how true ,he is in defence of whose name ,i am exposed to it1 and to whom it is said1 ,thy name is as ointment poured forth4#ajfj ,and deservedly does it smell sweet in all nations1 though those who speak evil of us endeavour to confine its fragrance within one corner of ,africa4 ,why therefore should we take amiss that we are reviled by men who thus detract from the glory of ,christ1 whose party and schism find offence in what was foretold so long before of ,his ascent into the heavens1 and of the pouring forth of ,his name1 as of the savour of ointment3 ,be ,thou exalted1 ,o ,god1 above the heavens3 let ,thy glory be above all the earth8#ajfa 99 99 99 99 99 ,,chap4 ,,vii4--#h4 ,whilst we bear the testimony of ,god to this and the like effect against the vain speaking of men1 we are forced to undergo bitter insults from the enemies of the glory of ,christ4 ,let them say what they will1 whilst ,he exhorts us1 saying1 ,blessed are they which are persecuted for righteousness' sake3 for theirs is the kingdom of heaven4 ,blessed are ye1 when men shall revile you1 and persecute you1 and shall say all manner of evil against you falsely for my sake4 ,what ,he says in the first instance1 for righteousness' sake1 ,he has repeated in the words that ,he uses afterwards1 for my sake2 seeing that ,he is made unto us wisdom1 and righteousness1 and sanctification1 and redemption3 that1 according as it is written1 ,he that glorieth1 let him glory in the ,lord4#ajfb ,and when ,he says1 ,rejoice1 and be exceeding glad1 for great is your reward in heaven1#ajfc if ,i hold in a good conscience what is said for righteousness' sake1 and for my sake1 whosoever wilfully detracts from my reputation is against his will contributing to my reward4 ,for neither did ,he only instruct me by ,his word1 without also confirming me by ,his example4 ,follow the faith of the holy ,scriptures1 and you will find that ,christ rose from the dead1 ascended into heaven1 sitteth at the right hand of the ,father4 ,follow the charges brought by ,his enemies1 and you will presently believe that ,he was stolen from the sepulchre by ,his disciples4 ,why then should we1 while defending ,his house to the best of the abilities given us by ,god1 expect to meet with any other treatment from ,his enemies8 ,if they have called the ,master of the house ,beelzebub1 how much more shall they call them of ,his household8#ajfd ,if1 therefore1 we suffer1 we shall also reign with ,him4 ,but if it be not only the wrath of the accuser that strikes the ear1 but also the truth of the accusation that stings the conscience1 what does it profit me if the whole world were to exalt me with perpetual praise8 ,so neither the eulogy of him who praises has power to heal a guilty conscience1 nor does the insult of him who reviles wound the good conscience4 ,nor1 however1 is your hope which is in the ,lord deceived1 even though we chance to be in secret what our enemies wish us to be thought2 for you have not placed your hope in us1 nor have you ever heard from us any doctrine of the kind4 ,you therefore are safe1 whatever we may be1 who have learned to say1 ,i have trusted in the ,lord2 therefore ,i shall not slide2#ajfe and ,in ,god have ,i put my trust3 ,i will not be afraid what man can do unto me4#ajff ,and to those who endeavour to lead you astray to the earthly heights of proud men1 you know how to answer1 ,in the ,lord put ,i my trust3 how say ye to my soul1 ,flee as a bird to your mountain8#ajfg 99 99 99 99 99 ,,chap4 ,,viii4--#i4 ,nor is it only you that are safe1 whatever we may be1 because you are satisfied with the very truth of ,christ which is in us1 in so far as it is preached through us1 and everywhere throughout the world1 and because1 listening to it willingly1 so far as it is set forth by the humble ministry of our tongue1 you also think well and kindly of us1--for so your hope is in ,him whom we preach to you out of ,his loving-kindness1 which extends over you1--but further1 all of you1 who also received the sacrament of holy baptism from our ministering1 may well rejoice in the same security1 seeing that you were baptized1 not into us1 but into ,christ4 ,you did not therefore put on us1 but ,christ2 nor did ,i ask you whether you were converted unto me1 but unto the living ,god2 nor whether you believed in me1 but in the ,father1 the ,son1 and the ,holy ,ghost4 ,but if you answered my question with truthful hearts1 you were placed in a state of salvation1 not by the putting away of the filth of the flesh1 but by the answer of a good conscience towards ,god2#ajfh not by a fellow-servant1 but by the ,lord2 not by the herald1 but by the judge4 ,for it is not true1 as ,petilianus inconsiderately said1 that the conscience of the giver1 or1 as he added1 the conscience of him who gives in holiness1 is what we look for to wash the conscience of the recipient4 ,for when something is given that is of ,god1 it is given in holiness1 even by a conscience which is not holy4 ,and certainly it is beyond the power of the recipient to discern whether the said conscience is holy or not holy2 but that which is given he can discern with clearness4 ,that which is known to ,him who is ever holy is received with perfect safety1 whatever be the character of the minister at whose hands it is received4 ,for unless the words which are spoken from ,moses' seat were necessarily holy1 ,he that is the ,truth would never have said1 ,whatsoever they bid you observe1 that observe and do4 ,but if the men who uttered holy words were themselves holy1 ,he would not have said1 ,do not ye after their works3 for they say1 and do not4#ajfi ,for it is true that in no way do men gather grapes of thorns1 because grapes never spring from the root of a thorn2 but when the shoot of the vine has entwined itself in a thorn hedge1 the fruit which hangs upon it is not therefore looked upon with dread1 but the thorn is avoided1 while the grape is plucked4 99 99 99 99 99 ,,chap4 ,,ix4--#aj4 ,therefore1 as ,i have often said before1 and am desirous to bring home to you1 whatsoever we may be1 you are safe1 who have ,god for your ,father and ,his ,church for your mother4 ,for although the goats may feed in company with the sheep1 yet they shall not stand on the right hand2 although the chaff may be bruised together with the wheat1 it shall not be gathered into the barn2 although the bad fish may swim in company with the good within the ,lord's nets1 they shall not be gathered into vessels4 ,let no man make his boast even in a good man3 let no man shun the good gifts of ,god even in a bad man4 99 99 99 99 99 ,,chap4 ,x4--#aa4 ,let these things suffice you1 my beloved ,christian brethren of the ,catholic ,church1 so far as the present business is concerned2 and if you hold fast to this in ,catholic affection1 so long as you are one sure flock of the one ,shepherd1 ,i am not too much concerned with the abuse that any enemy may lavish on me1 your partner in the flock1 or1 at any rate1 your watch-dog1 so long as he compels me to bark rather in your defence than in my own4 ,and yet1 if it were necessary for the cause that ,i should enter on my own defence1 ,i should do so with the greatest brevity and the greatest ease1 joining freely with all men in condemning and bearing witness against the whole period of my life before ,i received the baptism of ,christ1 so far as relates to my evil passions and my errors1 lest1 in defending that period1 ,i should seem to be seeking my own glory1 not ,his1 who by ,his grace delivered me even from myself4 ,wherefore1 when ,i hear that life of mine abused1 in whatever spirit he may be acting who abuses it1 ,i am not so thankless as to be grieved4 ,however much he finds fault with any vice of mine1 ,i praise him in the same degree as my physician4 ,why then should ,i disturb myself about defending those past and obsolete evils in my life1 in respect of which1 though ,petilianus has said much that is false1 he has yet left more that is true unsaid8 ,but concerning that period of my life which is subsequent to my baptism1 to you who know me ,i speak unnecessarily in telling of those things which might be known to all mankind2 but those who know me not ought not to act with such unfairness towards me as to believe ,petilianus rather than you concerning me4 ,for if one should not give credence to the panegyrics of a friend1 neither should one believe the detraction of an enemy4 ,there remain1 therefore1 those things which are hidden in a man1 in which conscience alone can bear testimony1 which cannot be a witness before men4 ,herein ,petilianus says that ,i am a ,manichan1 speaking of the conscience of another man2 ,i1 speaking of my own conscience1 aver that ,i am not4 ,choose which of us you had sooner believe4 ,notwithstanding1 since there is not any need even of this short and easy defence on my part1 where the question at issue is not concerning the merits of any individual1 whoever he may be1 but concerning the truth#ajgj of the whole ,church1 ,i have more also to say to any of you1 who1 being of the party of ,donatus1 have read the evil words which ,petilianus has written about me1 which ,i should not have heard from him if ,i had had no care about the loss of your salvation2 but then ,i should have been wanting in the bowels of ,christian love4 99 99 99 99 99 ,,chap4 ,,xi4--#ab4 ,what wonder is it then1 if1 when ,i draw in the grain that has been shaken forth from the threshing-floor of the ,lord1 together with the soil and chaff1 ,i suffer injury from the dust that rebounds against me2 or that1 when ,i am diligently seeking after the lost sheep of my ,lord1 ,i am torn by the briars of thorny tongues8 ,i entreat you1 lay aside for a time all considerations of party feeling1 and judge with some degree of fairness between ,petilianus and myself4 ,i am desirous that you should be acquainted with the cause of the ,church2 he1 that you should be familiar with mine4 ,for what other reason than because he dares not bid you disbelieve my witnesses1 whom ,i am constantly citing in the cause of the ,church1--for they are prophets and apostles1 and ,christ ,himself1 the ,lord of prophets and apostles1--whereas you easily give him credit in whatever he may choose to say concerning me1 a man against a man1 and one1 moreover1 of your own party against a stranger to you8 ,petilianus therefore reigns supreme4 ,whenever he aims any abuse at me1 of whatever character it may be1 you all applaud and shout assent4 ,this cause he has found wherein the victory is possible for him1 but only with you for judges4 ,he will seek for neither proof nor witness2 for all that he has to prove in his words is this1 that he lavishes most copious abuse on one whom you most cordially hate4 ,for whereas1 when the testimony of divine ,scripture is quoted in such abundance and in such express terms in favour of the ,catholic ,church1 he remains silent amidst your grief1 he has chosen for himself a subject on which he may speak amidst applause from you2 and though really conquered1 yet1 pretending that he stands unmoved1 he may make statements concerning me like this1 and even worse than this4 ,it is enough for me1#ajga in respect of the cause which ,i am now pleading1 that whatsoever ,i may be found to be1 yet the ,church for which ,i speak is unconquered4 99 99 99 99 99 ,,chap4 ,,xii4--#ac4 ,for ,i am a man of the threshing-floor of ,christ3 if a bad man1 then part of the chaff2 if good1 then of the grain4 ,the winnowing-fan of this threshing-floor is not the tongue of ,petilianus2 and hereby1 whatever evil he may have uttered1 even with truth1 against the chaff of this threshing-floor1 this in no way prejudices its grain4 ,but whereinsoever he has cast any revilings or calumnies against the grain itself1 its faith is tried on earth1 and its reward increased in the heavens4 ,for where men are holy servants of the ,lord1 and are fighting with holiness for ,god1 not against ,petilianus1 or any flesh and blood like him1 but against principalities and powers1 and the rulers of the darkness of this world1#ajgb such as are all enemies of the truth1 to whom ,i would that we could say1 ,ye were sometimes darkness1 but now are ye light in the ,lord1#ajgc--where the servants of ,god1 ,i say1 are waging such a war as this1 then all the calumnious revilings that are uttered by their enemies1 which cause an evil report among the malicious and those that are rash in believing1 are weapons on the left hand3 it is with such as these that even the devil is defeated4 ,for when we are tried by good report1 whether we resist the exaltation of ourselves to pride1 and are tried by evil report1 whether we love even those very enemies by whom it is invented against us1 then we overcome the devil by the armour of righteousness on the right hand and on the left4 ,for when the apostle had used the expression1 ,by the armour of righteousness on the right hand and on the left1 he at once goes on to say1 as if in explanation of the terms1 ,by honour and dishonour1 by evil report and good report1#ajgd and so forth1--reckoning honour and good report among the armour on the right hand1 dishonour and evil report among that upon the left4 99 99 99 99 99 ,,chap4 ,,xiii4--#ad4 ,if1 therefore1 ,i am a servant of the ,lord1 and a soldier that is not reprobate1 with whatever eloquence ,petilianus stands forth reviling me1 ought ,i in any way to be annoyed that he has been appointed for me as a most accomplished craftsman of the armour on the left8 ,it is necessary that ,i should fight in this armour as skilfully as possible in defence of my ,lord1 and should smite with it the enemy against whom ,i wage an unseen fight1 who in all cunning strives and endeavours1 with the most perverse and ancient craftiness1 that this should lead me to hate ,petilianus1 and so be unable to fulfil the command which ,christ has given1 that we should love our enemies4#ajge ,but from this may ,i be saved by the mercy of ,him who loved me1 and gave ,himself for me1 so that1 as ,he hung upon the cross1 ,he said1 ,father1 forgive them2 for they know not what they do2#ajgf and so taught me to say of ,petilianus1 and all other enemies of mine like him1 ,father1 forgive them2 for they know not what they do4 99 99 99 99 99 ,,chap4 ,,xiv4--#ae4 ,furthermore1 if ,i have obtained from you1 in accordance with my earnest endeavours1 that1 laying aside from your minds all prejudice of party1 you should be impartial judges between ,petilianus and myself1 ,i will show to you that he has not replied to what ,i wrote1 that you may understand that he has been compelled by lack of truth to abandon the dispute1 and also see what revilings he has allowed himself to utter against the man who so conducted it that he had no reply to make4 ,and yet what ,i am going to say displays itself with such manifest clearness1 that1 even though your minds were estranged from me by party prejudice and personal hatred1 yet1 if you would only read what is written on both sides1 you could not but confess among yourselves1 in your inmost hearts1 that ,i have spoken truth4 #af4 ,for1 in replying to the former part of his writings1 which then alone had come into my hands1 without taking any notice of his wordy and sacrilegious revilings1 where he says1 ,let those men cast in our teeth our twice-repeated baptism1 who1 under the name of baptism1 have polluted their souls with a guilty washing2 whom ,i hold to be so obscene that no manner of filth is less clean than they2 whose lot it has been1 by a perversion of cleanliness1 to be defiled by the water wherein they washed2 ,i thought that what follows was worthy of discussion and refutation1 where he says1 ,for what we look for is the conscience of the giver1 that the conscience of the recipient may thereby be cleansed2 and ,i asked what means were to be found for cleansing one who receives baptism when the conscience of the giver is polluted1 without the knowledge of him who is to receive the sacrament at his hands4#ajgg 99 99 99 99 99 ,,chap4 ,,xv4--#ag4 ,read now the most profuse revilings which he has poured forth whilst puffed up with indignation against me1 and see whether he has given me any answer1 when ,i ask what means are to be found for cleansing one who receives baptism when the conscience of the giver is polluted1 without the knowledge of him who receives the sacrament at his hands4 ,i beg of you to search minutely1 to examine every page1 to reckon every line1 to ponder every word1 to sift the meaning of each syllable1 and tell me1 if you can discover it1 where he has made answer to the question1 ,what means are to be found for cleansing the conscience of the recipient who is unaware that the conscience of the giver is polluted8 #ah4 ,for how did it bear upon the point that he added a phrase which he said was suppressed by me1 maintaining that he had written in the following terms3 ,the conscience of him who gives in holiness is what we look for to cleanse the conscience of the recipient8 ,for to prove to you that it was not suppressed by me1 its addition in no way hinders my inquiry1 or makes up the deficiency which was found in him4 ,for in the face of those very words ,i ask again1 and ,i beg of you to see whether he has given any answer1 ,if the conscience of him who gives in holiness is what we look for to cleanse the conscience of the recipient1 what means are to be found for cleansing the conscience of the recipient when the conscience of the giver is stained with guilt1 without the knowledge of him who is to receive the sacrament at his hands8 ,i insist upon an answer being given to this4 ,do not allow that any one should be prejudiced by revilings irrelevant to the matter in hand4 ,if the conscience of him who gives in holiness is what we look for1--observe that ,i do not say the conscience of him who gives1 but that ,i added the words1 of him who gives in holiness1--if the conscience1 then1 of him who gives in holiness is what we look for1 what means are to be found for cleansing one who receives baptism when the conscience of the giver is polluted1 without the knowledge of him who is to receive the sacrament at his hands8 99 99 99 99 99 ,,chap4 ,,xvi4--#ai4 ,let him go now1 and with panting lungs and swollen throat find fault with me as a mere dialectician4 ,nay1 let him summon1 not me1 but the science of dialectics itself1 to the bar of popular opinion as a forger of lies1 and let him open his mouth to its widest against it1 with all the noisiest uproar of a special pleader4 ,let him say whatever he pleases before the inexperienced1 that so the learned may be moved to wrath1 while the ignorant are deceived4 ,let him call me1 in virtue of my rhetoric1 by the name of the orator ,tertullus1 by whom ,paul was accused2#ajgh and let him give himself the name of ,advocate1#ajgi in virtue of the pleading in which he boasts his former power1 and for this reason delude himself with the notion that he is1 or rather was1 a namesake of the ,holy ,ghost4 ,let him1 with all my heart1 exaggerate the foulness of the ,manichans1 and endeavour to divert it on to me by his barking4 ,let him quote all the exploits of those who have been condemned1 whether known or unknown to me2 and let him turn into the calumnious imputation of a prejudged crime1 by some new right entirely his own1 the fact that a former friend of mine there named me in my absence to the better securing of his own defence4 ,let him read the titles that have been placed upon my letters by himself or by his friends1 as suited their pleasure1 and boast that he has1 as it were1 involved me hopelessly in their expressions4 ,when ,i acknowledge certain eulogies of bread1 uttered in all simplicity and merriment1 let him take away my character with the absurd imputations of poisonous baseness and madness4 ,and let him entertain so bad an opinion of your understanding1 as to imagine that he can be believed when he declares that pernicious love-charms were given to a woman1 not only with the knowledge1 but actually with the complicity#ajhj of her husband4 ,what the man who was afterwards to ordain me bishop#ajha wrote about me in anger1 while ,i was as yet a priest1 he may freely seek to use as evidence against me4 ,that the same man sought and obtained forgiveness from a holy ,council for the wrong he thus had done me1 he is equally at liberty to ignore as being in my favour1--being either so ignorant or so forgetful of ,christian gentleness1 and the commandment of the gospel1 that he brings as an accusation against a brother what is wholly unknown to that brother himself1 as he humbly entreats that pardon may in kindness be extended to him4 99 99 99 99 99 ,,chap4 ,,xvii4--#bj4 ,let him further go on1 in his discourse of many but manifestly empty words1 to matters of which he is wholly ignorant1 or in which rather he abuses the ignorance of the mass of those who hear him1 and from the confession of a certain woman1 that she had called herself a catechumen of the ,manichans1 being already a full member of the ,catholic ,church1 let him say or write what he pleases concerning their baptism1--not knowing1 or pretending not to know1 that the name of catechumen is not bestowed among them upon persons to denote that they are at some future time to be baptized1 but that this name is given to such as are also called ,hearers1 on the supposition that they cannot observe what are considered the higher and greater commandments1 which are observed by those whom they think right to distinguish and honour by the name of ,elect4 ,let him also maintain with wonderful rashness1 either as himself deceived or as seeking to deceive1 that ,i was a priest among the ,manichans4 ,let him set forth and refute1 in whatever sense seems good to him1 the words of the third book of my ,confessions1 which1 both in themselves1 and from much that ,i have said before and since1 are perfectly clear to all who read them4 ,lastly1 let him triumph in my stealing his words1 because ,i have suppressed two of them1 as though the victory were his upon their restoration4 99 99 99 99 99 ,,chap4 ,,xviii4--#ba4 ,certainly in all these things1 as you can learn or refresh your memory by reading his letter1 he has given free scope to the impulse of his tongue1 with all the licence of boasting which he chose to use1 but nowhere has he told us where means are to be found for cleansing the conscience of the recipient1 when that of the giver has been stained with sin without his knowing it4 ,but amid all his noise1 and after all his noise1 serious as it is1 too terrible as he himself supposes it to be1 ,i deliberately1 as it is said1 and to the purpose1#ajhb ask this question once again3 ,if the conscience of him who gives in holiness is what we look for1 what means are to be found for cleansing one who receives baptism without knowing that the conscience of the giver is stained with sin8 ,and throughout his whole epistle ,i find nothing said in answer to this question4 99 99 99 99 99 ,,chap4 ,,xix4--#bb4 ,for perhaps some one of you will say to me1 ,all these things which he said against you he wished to have force for this purpose1 that he might take away your character1 and through you the character of those with whom you hold communion1 that neither they themselves1 nor those whom you endeavour to bring over to your communion1 may hold you to be of any further importance4 ,but1 in deciding whether he has given no answer to the words of your epistle1 we must look at them in the light of the passage in which he proposed them for consideration4 ,let us then do so3 let us look at his writings in the light of that very passage4 ,passing over1 therefore1 the passage in which ,i sought to introduce my subject to the reader1 and to ignore those few prefatory words of his1 which were rather insulting than relevant to the subject under discussion1 ,i go on to say1 ,he says1 ',what we look for is the conscience of the giver1 to cleanse that of the recipient4' ,but supposing the conscience of the giver is concealed from view1 and perhaps defiled with sin1 how will it be able to cleanse the conscience of the recipient1 if1 as he says1 'what we look for is the conscience of the giver1 to cleanse that of the recipient8' ,for if he should say that it makes no matter to the recipient what amount of evil may be concealed from view in the conscience of the giver1 perhaps that ignorance may have such a degree of efficacy as this1 that a man cannot be defiled by the guilt of the conscience of him from whom he receives baptism1 so long as he is unaware of it4 ,let it then be granted that the guilty conscience of his neighbour cannot defile a man so long as he is unaware of it2 but is it therefore clear that it can further cleanse him from his own guilt8 ,whence then is a man to be cleansed who receives baptism1 when the conscience of the giver is polluted without the knowledge of him who is to receive it1 especially when he goes on to say1 ',for he who receives faith from the faithless receives not faith but guilt8'#ajhc 99 99 99 99 99 ,,chap4 ,,xx4--#bc4 ,all these statements in my letter ,petilianus set before himself for refutation4 ,let us see1 therefore1 whether he has refuted them2 whether he has made any answer to them at all4 ,for ,i add the words which he calumniously accuses me of having suppressed1 and1 having done so1 ,i ask him again the same question in an even shorter form2 for by adding these two words he has helped me much in shortening this proposition4 ,if the conscience of him who gives in holiness is what we look for to cleanse that of the recipient1 and if he who has received his faith wittingly from one that is faithless1 receives not faith but guilt1 where shall we find means to cleanse the conscience of the recipient1 when he has not known that the conscience of the giver is stained with guilt1 and when he receives his faith unwittingly from one that is faithless8 ,i ask1 where shall we find means to cleanse it8 ,let him tell us2 let him not pass off into another subject2 let him not cast a mist over the eyes of the inexperienced4 ,to end with1 at any rate1 after many tortuous circumlocutions have been interposed and thoroughly worked out1 let him at last tell us where we shall find means to cleanse the conscience of the recipient when the stains of guilt in the conscience of the faithless baptizer are concealed from view1 if the conscience of him who gives in holiness is what we look for to cleanse that of the recipient1 and if he who has received his faith wittingly from one that is faithless1 receives not faith but guilt8 ,for the man in question receives it from a faithless man1 who has not the conscience of one who gives in holiness1 but a conscience stained with guilt1 and veiled from view4 ,where then shall we find means to cleanse his conscience8 whence then does he receive his faith8 ,for if he is neither then cleansed1 nor then receives faith1 when the faithlessness and guilt of the baptizer are concealed1 why1 when these are afterwards brought to light and condemned1 is he not then baptized afresh1 that he may be cleansed and receive faith8 ,but if1 while the faithlessness and guilt of the other are concealed1 he is cleansed and does receive faith1 whence does he obtain his cleansing1 whence does he receive faith1 when there is not the conscience of one that gives in holiness to cleanse the conscience of the recipient8 ,let him tell us this2 let him make reply to this3 ,whence does he obtain his cleansing1 whence does he receive faith1 if the conscience of him that gives in holiness is what we look for to cleanse the conscience of the recipient1 seeing that this does not exist1 when the baptizer conceals his character of faithlessness and guilt8 ,to this no answer has been made whatever4 99 99 99 99 99 ,,chap4 ,,xxi4--#bd4 ,but see1 when he is reduced to straits in the argument1 he again makes an attack on me full of mist and wind1 that the calm clearness of the truth may be obscured2 and through the extremity of his want he becomes full of resources1 shown not in saying what is true1 but in unbought empty revilings4 ,hold fast1 with the keenest attention and utmost perseverance1 what he ought to answer1--that is1 where means may be found for cleansing the conscience of the recipient when the stains in that of the giver are concealed1--lest possibly the blast of his eloquence should wrest this from your hands1 and you in turn should be carried away by the dark tempest of his turgid discourse1 so as wholly to fail in seeing whence he has digressed1 and to what point he should return2 and see where the man can wander1 whilst he cannot stand in the matter which he has undertaken4 ,for see how much he says1 through having nothing that he ought to say4 ,he says that ,i slide in slippery places1 but am held up2 that ,i neither destroy nor confirm the objections that ,i make2 that ,i devise uncertain things in the place of certainty2 that ,i do not permit my readers to believe what is true1 but cause them to look with increased suspicion on what is doubtful4 ,he says that ,i have the accursed talents of the ,academic philosopher ,carneades4#ajhd ,he endeavours to insinuate what the ,academics think of the falseness or the falsehood of human sensation1 showing in this also that he is wholly without knowledge of what he says4 ,he declares that it is said by them that snow is black1 whereas it is white2 and that silver is black2 and that a tower is round1 or free from projections1 when it is really angular2 that an oar is broken in the water1 while it is whole4 ,and all this because1 when he had said that the conscience of him that gives1 or of him that gives in holiness1 is what we look for to cleanse the conscience of the recipient1 ,i said in reply1 ,what if the conscience of the giver be hidden from sight1 and possibly be stained with guilt8 ,here you have his black snow1 and black silver1 and his tower round instead of angular1 and the oar in the water broken while yet whole1 in that ,i suggested a state of the case which might be conceived1 and could not really exist1 that the conscience of the giver might be hidden from view1 and possibly might be stained with guilt6 #be4 ,then he continues in the same strain1 and cries out3 ,what is that what if8 what is that possibly8 except the uncertain and wavering hesitation of one who doubts1 of whom your poet says1-- ',what if ,i now return to those who say1 ,what if the sky should fall8'#ajhe ,does he mean that when ,i said1 ,what if the conscience of the giver be hidden from sight1 and possibly be stained with guilt8 that it is much the same as if ,i had said1 ,what if the sky should fall8 ,there certainly is the phrase ,what if1 because it is possible that it may be hidden from view1 and it is possible that it may not4 ,for when it is not known what the giver is thinking of1 or what crime he has committed1 then his conscience is certainly hidden from the view of the recipient2 but when his sin is plainly manifest1 then it is not hidden4 ,i used the expression1 ,and possibly may be stained with guilt1 because it is possible that it may be hidden from view and yet be pure2 and again1 it is possible that it may be hidden from view and be stained with guilt4 ,this is the meaning of the ,what if2 this the meaning of the ,possibly4 ,is this at all like ,what if the sky should fall8 ,o how often have men been convicted1 how often have they confessed themselves that they had consciences stained with guilt and adultery1 whilst men were unwittingly baptized by them after they were degraded by the sin subsequently brought to light1 and yet the sky did not fall6 ,what have we here to do with ,pilus and ,furius1#ajhf who defended the cause of injustice against justice8 ,what have we here to do with the atheist ,diagoras1#ajhg who denied that there was any ,god1 so that he would seem to be the man of whom the prophet spoke beforehand1 ,the fool hath said in his heart1 there is no ,god8#ajhh ,what have we here to do with these8 ,why were their names brought in1 except that they might make a diversion in favour of a man who had nothing to say8 that while he is at any rate saying something1 though needlessly1 about these1 the matter in hand may seem to be progressing1 and an answer may be supposed to be made to a question which remains without an answer8 99 99 99 99 99 ,,chap4 ,,xxii4--#bf4 ,lastly1 if these two or three words1 ,what if1 and ,possibly1 are so absolutely intolerable1 that on their account we should have aroused from their long sleep the ,academics1 and ,carneades1 and ,pilus1 and ,furius1 and ,diagoras1 and black snow1 and the falling of the sky1 and everything else that is equally senseless and absurd1 let them be removed from our argument4 ,for1 as a matter of fact1 it is by no means impossible to express what we desire to say without them4 ,there is quite sufficient for our purpose in what is found a little later1 and has been introduced by himself from my letter3 ,by what means then is he to be cleansed who receives baptism when the conscience of the giver is polluted1 and that without the knowledge of him who is to receive the sacrament8#ajhi ,do you acknowledge that here there is no ,what if1 no ,possibly8 ,well then1 let an answer be given4 ,give close heed1 lest he be found to answer this in what follows4 ,but1 says he1 ,i bind you in your cavilling to the faith of believing1 that you may not wander further from it4 ,why do you turn away your life from errors by arguments of folly8 ,why do you disturb the system of belief in respect of matters without reason8 ,by this one word ,i bind and convince you4 ,it was ,petilianus that said this1 not ,i4 ,these words are from the letter of ,petilianus2 but from that letter1 to which ,i just now added the two words which he accuses me of having suppressed1 showing that1 notwithstanding their addition1 the pertinency of my question1 to which he makes no answer1 remains with greater brevity and simplicity4 ,it is beyond dispute that these two words are1 ,in holiness1 and ,wittingly3 so that it should not be1 ,the conscience of him who gives1 but ,the conscience of him who gives in holiness2 and that it should not be1 ,he who has received his faith from one that is faithless1 but ,he who has wittingly received his faith from one that is faithless4 ,and yet ,i had not really suppressed these words2 but ,i had not found them in the copy which was placed in my hands4 ,it is possible enough that it was incorrect2 nor indeed is it wholly beyond the possibility of belief that even by this suggestion ,academic fury should be roused against me1 and that it should be asserted that1 in declaring the copy to be incorrect1 ,i had said much the same sort of thing as if ,i had declared that snow was black4 ,for why should ,i repay in kind his rash suggestion1 and say that1 though he pretends that ,i suppressed the words1 he really added them afterwards himself1 since the copy1 which is not angry1 can confirm that mark of incorrectness1 without any abusive rashness on my part8 99 99 99 99 99 ,,chap4 ,,xxiii4--#bg4 ,and1 in the first place1 with regard to that first expression1 ,of him who gives in holiness1 it does not interfere in the least with my inquiry1 by which he is so much distressed1 whether ,i use the expression1 ,if the conscience of him that gives is what we look for1 or the fuller phrase1 ,if the conscience of him that gives in holiness is what we look for1 to cleanse the conscience of the recipient1 by what means then is he to be cleansed who receives baptism if the conscience of the giver is polluted1 without the knowledge of him who is to receive the sacrament8 ,and with regard to the other word that is added1 wittingly1 so that the sentence should not run1 ,he who has received his faith from one that is faithless1 but ,he who has wittingly received his faith from one that is faithless1 receives not faith but guilt1 ,i confess that ,i had said some things as though the word were absent1 but ,i can easily afford to do without them2 for they caused more hindrance to the facility of my argument than they gave assistance to its possibility4 ,for how much more readily1 how much more plainly and shortly1 can ,i put the question thus3 ,if the conscience of him who gives in holiness is what we look for to cleanse the conscience of the recipient1 and if he who has wittingly received his faith from one that is faithless receives not faith but guilt1 by what means is he cleansed1 from whom the stain on the conscience of him who gives1 but not in holiness1 is hidden8 and whence does he receive true faith1 who is baptized unwittingly by one that is faithless8 ,let it be declared whence this shall be1 and then the whole theory of baptism will be disclosed2 then all that is matter of investigation will be brought to light1--but only if it be declared1 not if the time be consumed in evil-speaking4 99 99 99 99 99 ,,chap4 ,,xxiv4--#bh4 ,whatever1 therefore1 he finds in these two words1--whether he brings calumnious accusations about their suppression1 or boasts of their being added1--you perceive that it in no way hinders my question1 to which he can find no answer that he can make2 and therefore1 not wishing to remain silent1 he takes the opportunity of making an attack upon my character1--retiring1 ,i should have said1 from the discussion1 except that he had never entered on it4 ,for just as though the question were about me1 and not about the truth of the ,church1 or of baptism1 therefore he says that ,i1 by suppressing these two words1 have argued as though it were no stumblingblock in the way of my conscience that ,i have ignored what he calls the sacrilegious conscience of him who polluted me4 ,but if this were so1 the addition of the word wittingly1 which is thus introduced1 would be in my favour1 and its suppression would tell against me4 ,for if ,i had wished that my defence should be urged on the ground that ,i should be supposed to have been unacquainted with the conscience of the man that baptized me1 then ,i would accept ,petilianus as having spoken in my behalf1 since he does not say in general terms1 ,he that has received his faith from one that is faithless1 but ,he that has wittingly received his faith from one that is faithless1 receives not faith but guilt2 so that hence ,i might boast that ,i had received not guilt1 but faith1 since ,i could say ,i did not receive it wittingly from one that was faithless1 but was unacquainted with the conscience of him that gave it4 ,see1 therefore1 and reckon carefully1 if you can1 what an amount of superfluous words he wastes on the one phrase1 ,i was unacquainted with1 which he declares that ,i have used2 whereas ,i never used it at all1--partly because the question under discussion was not concerning me1 so that ,i should need to use it2 partly because no fault was apparent in him that baptized me1 so that ,i should be forced to say in my defence that ,i had been unacquainted with his conscience4 99 99 99 99 99 ,,chap4 ,,xxv4--#bi4 ,and yet ,petilianus1 to avoid answering what ,i have said1 sets before himself what ,i have not1 and draws men's attention away from the consideration of his debt1 lest they should exact the answer which he ought to make4 ,he constantly introduces the expressions1 ,i have been unacquainted with1 ,i say1 and makes answer1 ,but if you were unacquainted with2 and1 as though convicting me1 so that it should be out of my power to say1 ,i was unacquainted with1 he quotes ,mensurius1 ,ccilianus1 ,macarius1 ,taurinus1 ,romanus1 and declares that they had acted in opposition to the ,church of ,god1 as ,i could not fail to know1 seeing that ,i am an ,african1 and already well advanced in years3 whereas1 so far as ,i hear1 ,mensurius died in the unity of the communion of the ,church1 before the faction of ,donatus separated itself therefrom2 whilst ,i had read the history of ,ccilianus1 that they themselves had referred his case to ,constantine1 and that he had been once and again acquitted by the judges whom that emperor had appointed to try the matter1 and again a third time by the sovereign himself1 when they appealed to him4 ,but whatever ,macarius and ,taurinus and ,romanus did1 either in their judicial or executive functions1 in behalf of unity as against their pertinacious madness1 it is beyond doubt that it was all done in accordance with the laws1 which these same persons made it unavoidable should be passed and put in force1 by referring the case of ,ccilianus to the judgment of the emperor4 #cj4 ,among many other things which are wholly irrelevant1 he says that ,i was so hard hit by the decision of the proconsul ,messianus1 that ,i was forced to fly from ,africa4 ,and in consequence of this falsehood 7to which1 if he was not the author of it1 he certainly lent malicious ears when others maliciously invented it71 how many other falsehoods had he the hardihood not only to utter1 but actually to write with wondrous rashness1 seeing that ,i went to ,milan before the consulship of ,banto1 and that1 in pursuance of the profession of rhetorician which ,i then followed1 ,i recited a panegyric in his honour as consul on the first of ,january1 in the presence of a vast assembly of men2 and after that journey ,i only returned to ,africa after the death of the tyrant ,maximus3 whereas the proconsul ,messianus heard the case of the ,manichans after the consulship of ,banto1 as the day of the chronicles inserted by ,petilianus himself sufficiently shows4 ,and if it were necessary to prove this for the satisfaction of those who are in doubt1 or believe the contrary1 ,i could produce many men1 illustrious in their generation1 as most sufficient witnesses to all that period of my life4 99 99 99 99 99 ,,chap4 ,,xxvi4--#ca4 ,but why do we make inquiry into these points8 ,why do we both suffer and cause unnecessary delay8 ,are we likely to find out by such a course as this what means we are to use for cleansing the conscience of the recipient1 who does not know that the conscience of the giver is stained with guilt8 whence the man is to receive faith who is unwittingly baptized by one that is faithless8--the question which ,petilianus had proposed to himself to answer in my epistle1 then going on to say anything else he pleased except what the matter in hand required4 ,how often has he said1 ,if ignorant you were1--as though ,i had said1 what ,i never did say1 that ,i was unacquainted with the conscience of him who baptized me4 ,and he seemed to have no other object in all that his evil-speaking mouth poured forth1 except that he should appear to prove that ,i had not been ignorant of the misdeeds of those among whom ,i was baptized1 and with whom ,i was associated in communion1 understanding fully1 it would seem1 that ignorance did not convict me of guilt4 ,see then that if ,i were ignorant1 as he has repeated so often1 beyond all doubt ,i should be innocent of all these crimes4 ,whence then should ,i receive faith1 seeing that ,i was baptized unwittingly by one that was faithless8 ,for he has not repeated ,if ignorant you were so often without purpose1 but simply to prevent my being reputed innocent1 esteeming beyond all doubt that no man's innocence is violated if he unwittingly receives his faith from one that is faithless1 and is not acquainted with the stains on the conscience of him that gives1 but not in holiness4 ,let him say1 therefore1 by what means such men are to be cleansed1 whence they are to receive not guilt but faith4 ,but let him not deceive you4 ,let him speak2 let him not1 while uttering much1 say nothing2 or rather1 let him not say much while saying nothing4 ,next1 to urge a point which occurs to me1 and must not be passed over1--if ,i am guilty because ,i have not been ignorant1 to use his own phraseology1 and ,i am proved not to have been ignorant1 because ,i am an ,african1 and already advanced in years1 let him grant that the youths of other nations throughout the world are not guilty1 who had no opportunity either from their race1 or from that age you bring against me1 of knowing the points that are laid to our charge1 be they true1 or be they false2 and yet they1 if they have fallen into your hands1 are rebaptized without any considerations of such a kind4 99 99 99 99 99 ,,chap4 ,,xxvii4--#cb4 ,but this is not what we are now inquiring4 ,let him rather answer 7what he wanders off into the most irrelevant matter in order to avoid answering7 by what means the conscience of the recipient is cleansed who is unacquainted with the stain on the conscience of the giver1 if the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient8 and from what source he receives faith who is unwittingly baptized by one that is faithless1 if he that has wittingly received his faith from one that is faithless1 receives not faith but guilt8 ,omitting1 therefore1 his revilings1 which he has cast at me without any sound consideration1 let us still notice that he does not say what we demand in what follows4 ,but ,i should like to look at the garrulous mode in which he has set this forth1 as though he were sure to overwhelm us with confusion4 ,but let us return1 he says1 to that argument of your fancy1 whereby you seem to have represented to yourself in a form of words the persons you baptize4 ,for since you do not see the truth1 it would have been more seemly to have imagined what was probable4 ,these words of his own1 ,petilianus put forth by way of preface1 being about to state the words that ,i had used4 ,then he went on to quote3 ,behold1 you say1 the faithless man stands ready to baptize1 but he who is to be baptized knows nothing of his faithlessness4#ajij ,he has not quoted the whole of my proposition and question2 and presently he begins to ask me in his turn1 saying1 ,who is the man1 and from what corner has he started up1 that you propose to us8 ,why do you seem to see a man who is the produce of your imagination1 in order to avoid seeing one whom you are bound to see1 and to examine and test most carefully8 ,but since ,i see that you are unacquainted with the order of the sacrament1 ,i tell you this as shortly as ,i can3 you were bound both to examine your baptizer1 and to be examined by him4 ,what is it1 then1 that we were waiting for8 ,that he should tell us by what means the conscience of the recipient is to be cleansed1 who is unacquainted with the stain on the conscience of him that gives but not in holiness1 and whence the man is to receive not guilt but faith1 who has received baptism unwittingly from one that is faithless4 ,all that we have heard is that the baptizer ought most diligently to be examined by him who wishes to receive not guilt but faith1 that the latter may make himself acquainted with the conscience of him that gives in holiness1 which is to cleanse the conscience of the recipient4 ,for the man that has failed to make this examination1 and has unwittingly received baptism from one that is faithless1 from the very fact that he did not make the examination1 and therefore did not know of the stain on the conscience of the giver1 was incapacitated from receiving faith instead of guilt4 ,why therefore did he add what he made so much of adding1--the word wittingly1 which he calumniously accused me of having suppressed8 ,for in his unwillingness that the sentence should run1 ,he who has received his faith from one that is faithless1 receives not faith but guilt1 he seems to have left some hope to the man that acts unwittingly4 ,but now1 when he is asked whence that man is to receive faith who is baptized unwittingly by one that is faithless1 he has answered that he ought to have examined his baptizer2 so that1 beyond all doubt1 he refuses the wretched man permission even to be ignorant1 by not finding out from what source he may receive faith1 unless he has placed his trust in the man that is baptizing him4 99 99 99 99 99 ,,chap4 ,,xxviii4--#cc4 ,this is what we look upon with horror in your party2 this is what the sentence of ,god condemns1 crying out with the utmost truth and the utmost clearness1 ,cursed be the man that trusteth in man4#ajia ,this is what is most openly forbidden by holy humility and apostolic love1 as ,paul declares1 ,let no man glory in men4#ajib ,this is the reason that the attack of empty calumnies and of the bitterest invectives grows even fiercer against us1 that when human authority is as it were overthrown1 there may remain no ground of hope for those to whom we administer the word and sacrament of ,god in accordance with the dispensation entrusted unto us4 ,we make answer to them3 ,how long do you rest your support on man8 ,the venerable society of the ,catholic ,church makes answer to them3 ,truly my soul waiteth upon ,god3 from ,him cometh my salvation4 ,he only is my rock and my salvation2 ,he is my defence2 ,i shall not be greatly moved4#ajic ,for what other reason have they had for removing from the house of ,god1 except that they pretended that they could not endure those vessels made to dishonour1 from which the house shall not be free until the day of judgment8 whereas all the time they rather appear1 by their deeds and by the records of the time1 to have themselves been vessels of this kind1 while they threw the imputation in the teeth of others2 of which said vessels made unto dishonour1 in order that no one should on their account remove in confusion of mind from the great house1 which alone belongs to the great ,father of our family1 the servant of ,god1 one who was good and faithful1 or was capable of receiving faith in baptism1 as ,i have shown above1 expressly says1 ,truly my soul waiteth upon ,god 7on ,god1 you see1 and not on man73 from ,him cometh my salvation 7not from man74 ,but ,petilianus would refuse to ascribe to ,god the cleansing and purifying of a man1 even when the stain upon the conscience of him who gives1 but not in holiness1 is hidden from view1 and any one receives his faith unwittingly from one that is faithless1 ,i tell you this1 he says1 as shortly as ,i can3 you were bound both to examine your baptizer1 and to be examined by him4 99 99 99 99 99 ,,chap4 ,,xxix4--#cd4 ,i entreat of you1 pay attention to this3 ,i ask where the means shall be found for cleansing the conscience of the recipient1 when he is not acquainted with the stain upon the conscience of him that gives but not in holiness1 if the conscience of him that gives in holiness is waited for to cleanse the conscience of the recipient8 and from what source he is to receive faith1 who is unwittingly baptized by one that is faithless1 if whosoever has received his faith wittingly from one that is faithless1 receives not faith but guilt8 and he answers me1 that both the baptizer and the baptized should be subjected to examination4 ,and for the proof of this point1 out of which no question arises1 he adduces the example of ,john1 in that he was examined by those who asked him who he claimed to be1#ajid and that he also in turn examined those to whom he says1 ,o generation of vipers1 who hath warned you to flee from the wrath to come8#ajie ,what has this to do with the subject8 ,what has this to do with the question under discussion8 ,god had vouchsafed to ,john the testimony of most eminent holiness of life1 confirmed by the previous witness of the noblest prophecy1 both when he was conceived1 and when he was born4 ,but the ,jews put their question1 already believing him to be a saint1 to find out which of the saints he maintained himself to be1 or whether he was himself the saint of saints1 that is1 ,christ ,jesus4 ,so much favour indeed was shown to him1 that credence would at once have been given to whatever he might have said about himself4 ,if1 therefore1 we are to follow this precedent in declaring that each several baptizer is now to be examined1 then each must also be believed1 whatever he may say of himself4 ,but who is there that is made up of deceit1 whom we know that the ,holy ,spirit flees from1 in accordance with the ,scripture1#ajif who would not wish the best to be believed of him1 or who would hesitate to bring this about by the use of any words within his reach8 ,accordingly1 when he shall have been asked who he is1 and shall have answered that he is the faithful dispenser of ,god's ordinances1 and that his conscience is not polluted with the stain of any crime1 will this be the whole examination1 or will there be a further more careful investigation into his character and life8 ,assuredly there will4 ,but it is not written that this was done by those who asked ,john who he was in the desert of ,jordan4 99 99 99 99 99 ,,chap4 ,,xxx4--#ce4 ,accordingly this precedent is wholly without bearing on the matter in hand4 ,we might rather say that the declaration of the apostle sufficiently inculcates this care1 when he says1 ,let these also first be proved2 then let them use the office of a deacon1 being found blameless4#ajig ,and since this is done anxiously and habitually in both parties1 by almost all concerned1 how comes it that so many are found to be reprobates subsequently to the time of having undertaken this ministry1 except that1 on the one hand1 human care is often deceived1 and1 on the other hand1 those who have begun well occasionally deteriorate8 ,and since things of this sort happen so frequently as to allow no man to hide them or to forget them1 what is the reason that ,petilianus now teaches us insultingly1 in a few words1 that the baptizer ought to be examined by the candidate for baptism1 since our question is1 by what means the conscience of the recipient is to be cleansed1 when the stain on the conscience of him that gives1 but not in holiness1 has been concealed from view1 if the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient4 ,since ,i see1 he says1 that you are unacquainted with the order of the sacrament1 ,i tell you this as shortly as ,i can3 you were bound both to examine your baptizer1 and to be examined by him4 ,what an answer to make6 ,he is surrounded in so many places by such a multitude of men that have been baptized by ministers who1 having in the first instance seemed righteous and chaste1 have subsequently been convicted and degraded in consequence of the disclosure of their faults2 and he thinks that he is avoiding the force of this question1 in which we ask by what means the conscience of the recipient is to be cleansed1 when he is unacquainted with the stain upon the conscience of him that gives but not in holiness1 if the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient1--he thinks1 ,i say1 that he is avoiding the force of this question1 by saying shortly that the baptizer ought to be examined4 ,nothing is more unfortunate than not to be consistent with truth1 by which every one is so shut in1 that he cannot find a means of escape4 ,we ask from whom he is to receive faith who is baptized by one that is faithless8 ,the answer is1 ,he ought to have examined his baptizer4 ,is it therefore the case that1 since he does not examine him1 and so even unwittingly receives his faith from one that is faithless1 he receives not faith but guilt8 ,why then are those men not baptized afresh1 who are found to have been baptized by men that are detected and convicted reprobates1 while their true character was yet concealed8 99 99 99 99 99 ,,chap4 ,,xxxi4--#cf4 ,and where1 he says1 is the word that ,i added1 wittingly8 so that ,i did not say1 ,he that has received his faith from one that is faithless2 but1 ,he that has received his faith wittingly from one that is faithless1 receives not faith but guilt4 ,he therefore who received his faith unwittingly from one that was faithless1 received not guilt but faith2 and accordingly ,i ask from what source he has received it8 ,and being thus placed in a strait1 he answers1 ,he ought to have examined him4 ,granted that he ought to have done so2 but1 as a matter of fact1 he did not1 or he was not able3 what is your verdict about him8 ,was he cleansed1 or was he not8 ,if he was cleansed1 ,i ask from what source8 ,for the polluted conscience of him that gave but not in holiness1 with which he was unacquainted1 could not cleanse him4 ,but if he was not cleansed1 command that he be so now4 ,you give no such orders1 therefore he was cleansed4 ,tell me1 by what means8 ,do you1 at any rate1 tell me what ,petilianus has failed to tell4 ,for ,i propose to you the very same words which he was unable to answer4 ,behold1 the faithless man stands ready to baptize2 but he who is to be baptized knows nothing of his faithlessness3 what do you think that he will receive1--faith1 or guilt8#ajih ,this is sufficient as a constant form of question3 answer1 or search diligently to find what he has answered4 ,you will find abuse that has already been convicted4 ,he finds fault with me1 as though in derision1 maintaining that ,i ought to suggest what is probable for consideration1 since ,i cannot see the truth4 ,for1 repeating my words1 and cutting my sentence in two1 he says1 ,behold1 you say1 the faithless man stands ready to baptize2 but he who is to be baptized knows nothing of his faithlessness4 ,then he goes on to ask1 ,who is the man1 and from what corner has he started up1 that you propose to us8 ,just as though there were some one or two individuals1 and such cases were not constantly occurring everywhere on either side6 ,why does he ask of me who the man in question is1 and from what corner he has started up1 instead of looking round1 and seeing that the churches are few and far between1 whether in cities or in country districts1 which do not contain men detected in crimes1 and degraded from the ministry8 ,while their true character was concealed1 while they wished to be thought good1 though really bad1 and to be reputed chaste1 though really guilty of adultery1 so long they were involved in deceit2 and so the ,holy ,spirit1 according to the ,scripture1 was fleeing from them4#ajii ,it is from the crowd1 therefore1 of these men who hitherto concealed their character that the faithless man whom ,i suggested started up4 ,why does he ask me whence he started up1 shutting his eyes to all this crowd1 from which sufficient noise arises to satisfy the blind1 if we take into consideration none but those who might have been convicted and degraded from their office8 99 99 99 99 99 ,,chap4 ,,xxxii4--#cg4 ,what shall we say of what he himself advanced in his epistle1 that ,quodvultdeus1 having been convicted of two adulteries1 and cast out from among you1 was received by those of our party8#aajj ,what then 7,i would speak without prejudice to this man1 who proved his case to be a good one1 or at least persuaded men that it was so71 when such men among you1 being as yet undetected1 administer baptism1 what is received at their hands1--faith1 or guilt8 ,surely not faith1 because they have not the conscience of one who gives in holiness to cleanse the conscience of the recipient4 ,but yet not guilt either1 in virtue of that added word3 ,for he that has received his faith wittingly from one that is faithless1 receives not faith but guilt4 ,but when men were baptized by those of whom ,i speak1 they were surely ignorant what sort of men they were4 ,furthermore1 not receiving faith from their baptizers1 who had not the conscience of one that gives in holiness1 and not receiving guilt1 because they were baptized not knowing but in ignorance of their faults1 they therefore remained without faith and without guilt4 ,they are not1 therefore1 in the number of men of such abandoned character4 ,but neither can they be in the number of the faithful1 because1 as they could not receive guilt1 so neither could they receive faith from their baptizers4 ,but we see that they are reputed by you in the number of the faithful1 and that no one of you declares his opinion that they ought to be baptized1 but all of you hold valid the baptism which they have already received4 ,they have therefore received faith2 and yet they have not received it from those who had not the conscience of one that gives in holiness1 to cleanse the conscience of the recipient4 ,whence then did they receive it8 ,this is the point from which ,i make my effort2 this is the question that ,i press most earnestly2 to this ,i do most urgently demand an answer4 99 99 99 99 99 ,,chap4 ,,xxxiii4--#ch4 ,see now how ,petilianus1 to avoid answering this question1 or to avoid being proved to be incapable of answering it1 wanders off vainly into irrelevant matter in abuse of us1 accusing us and proving nothing2 and when he chances to make an endeavour to resist1 with something like a show of fighting for his cause1 he is everywhere overcome with the greatest ease4 ,but yet he nowhere gives an answer of any kind to this one question which we ask3 ,if the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient1 by what means is he to be cleansed who received baptism while the conscience of the giver was polluted1 without the knowledge of him who was to receive it8 for in these words1 which he quoted from my epistle1 he set me forth as asking a question1 while he showed himself as giving no answer4 ,for after saying what ,i have just now recited1 and when1 on being brought into a great strait on every side1 he had been compelled to say that the baptizer ought to be examined by the candidate for baptism1 and the candidate in turn by the baptizer2 and when he had tried to fortify this statement by the example of ,john1 in hopes that he might find auditors either of the greatest negligence or of the greatest ignorance1 he then went on to advance other testimonies of ,scripture wholly irrelevant to the matter in hand1 as the saying of the eunuch to ,philip1 ,see1 here is water2 what doth hinder me to be baptized8#aaja inasmuch as he knew1 says he1 that those of abandoned character were prevented2 arguing that the reason why ,philip did not forbid him to be baptized was because he had proved1 in his reading of the ,scriptures1 how far he believed in ,christ1--as though he had prohibited ,simon ,magus4 ,and again1 he urges that the prophets were afraid of being deceived by false baptism1 and that therefore ,isaiah said1 ,lying water that has not faith1#aajb as though showing that water among faithless men is lying2 whereas it is not ,isaiah but ,jeremiah that says this of lying men1 calling the people in a figure water1 as is most clearly shown in the ,apocalypse4#aajc ,and again1 he quotes as words of ,david1 ,let not the oil of the sinner anoint my head1 when ,david has been speaking of the flattery of the smooth speaker deceiving with false praise1 so as to lead the head of the man praised to wax great with pride4 ,and this meaning is made manifest by the words immediately preceding in the same psalm4 ,for he says1 ,let the righteous smite me1 it shall be a kindness2 and let him reprove me3 but the oil of the sinner shall not break my head4#aajd ,what can be clearer than this sentence8 what more manifest8 ,for he declares that he had rather be reproved in kindness with the sharp correction of the righteous1 so that he may be healed1 than anointed with the soft speaking of the flatterer1 so as to be puffed up with pride4 99 99 99 99 99 ,,chap4 ,,xxxiv4--#ci4 ,petilianus quotes also the warning of the ,apostle ,john1 that we should not believe every spirit1 but try the spirits whether they are of ,god1#aaje as though this care should be bestowed in order that the wheat should be separated from the chaff in this present world before its time1 and not rather for fear that the wheat should be deceived by the chaff2 or as though1 even if the lying spirit should have said something that was true1 it was to be denied1 because the spirit whom we should abominate had said it4 ,but if any one thinks this1 he is mad enough to contend that ,peter ought not to have said1 ,thou art the ,christ1 the ,son of the living ,god1#aajf because the devils had already said something to the same effect4#aajg ,seeing1 therefore1 that the baptism of ,christ1 whether administered by an unrighteous or a righteous man1 is nothing but the baptism of ,christ1 what a cautious man and faithful ,christian should do is to avoid the unrighteousness of man1 not to condemn the sacraments of ,god4 #dj4 ,assuredly in all these things ,petilianus gives no answer to the question1 ,if the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient1 by what means is he to be cleansed who receives baptism1 when the conscience of the giver is polluted without the knowledge of the proposed recipient8 ,a certain ,cyprian1 a colleague of his from ,thubursicubur1 was caught in a brothel with a woman of most abandoned character1 and was brought before ,primianus of ,carthage1 and condemned4 ,now1 when this man baptized before he was detected and condemned1 it is manifest that he had not the conscience of one that gives in holiness1 so as to cleanse the conscience of the recipient4 ,by what means then have they been cleansed1 who at this day1 after he has been condemned1 are certainly not washed again8 ,it was not necessary to name the man1 save only to prevent ,petilianus from repeating1 ,who is the man1 and from what corner has he started up1 that you propose to us8 ,why did not your party examine that baptizer1 as ,john1 in the opinion of ,petilianus1 was examined8 ,or was the real fact this1 that they examined him so far as man can examine man1 but were unable to find him out1 as he long lay hid with cunning falseness8 99 99 99 99 99 ,,chap4 ,,xxxv4--,was the water administered by this man not lying8 or is the oil of the fornicator not the oil of the sinner8 or must we hold what the ,catholic ,church says1 and what is true1 that that water and that oil are not his by whom they were administered1 but ,his whose name was then invoked8 ,why did they who were baptized by that hypocrite1 whose sins were concealed1 fail to try the spirit1 to prove that it was not of ,god8 ,for the ,holy ,spirit of discipline was even then fleeing from the hypocrite4#aajh ,was it that ,he was fleeing from him1 but at the same time not deserting ,his sacraments1 though ministered by him8 ,lastly1 since you do not deny that those men have been already cleansed1 whom you take no care to have cleansed now that he is condemned1 see whether1 after shedding over the subject so many mists in so many different ways1 ,petilianus1 after all1 in any place gives any answer to the question by what means these men have been cleansed1 if what we look for to cleanse the conscience of the recipient is the conscience of one that gives in holiness1 such as the man who was secretly unclean could not have had4 #da4 ,making1 then1 no answer to this which is so urgently asked of him1 and1 in the next place1 even seeking for himself a latitude of speech1 he says1 ,since both prophets and apostles have been cautious enough to fear these things1 with what face do you say that the baptism of the sinner is holy to those who believe with a good conscience8 ,just as though ,i or any ,catholic maintained that that baptism was of the sinner which is administered or received with a sinner to officiate1 instead of being ,his in virtue of belief in whose name the candidate is baptized6 ,then he goes off to an invective against the traitor ,judas1 saying against him whatever he can1 quoting the testimony of the prophets uttered concerning him so long a time before1 as though he would steep the ,church of ,christ dispersed throughout the world1 whose cause is involved in this discussion1 in the impiety of the traitor ,judas1--not considering what this very thing should have recalled to his mind1 that we ought no more to doubt that that is the ,church of ,christ which is spread abroad throughout the world1 since this was prophesied with truth so many years before1 than we ought to doubt that it was necessary that ,christ should be betrayed by one of ,his disciples1 because this was prophesied in like manner4 99 99 99 99 99 ,,chap4 ,,xxxvi4--#db4 ,but after this1 when ,petilianus came to that objection of ours1 that they allowed the baptism of the followers of ,maximianus1 whom they had condemned1#aaji--;although in the statement of this question he thought it right to use his own words rather than mine2 for neither do we assert that the baptism of sinners is of profit to us1 seeing that we maintain it to belong not only to no sinners1 but to no men whatsoever1 in that we are satisfied that it is ,christ's alone1--having put the question in this form1 he says1 ,yet you obstinately aver that it is right that the baptism of sinners should be of profit to you1 because we too1 according to your statement1 maintained the baptism of criminals whom we justly condemned4 ,when he came to this question1 as ,i said before1 even all the show of fight which he had made deserted him4 ,he could not find any way to go1 any means of escape1 any path by which1 either through subtle watching or bold enterprise1 he could either secretly steal away1 or sally forth by force4 ,although this1 he says1 ,i will demonstrate in my second book1 how great the difference is between those of our party and those of yours whom you call innocent1 yet1 in the meantime1 first extricate yourselves from the offences with which you are acquainted in your colleagues1 and then seek out the mode of dealing with those whom we cast out4 ,would any one1 any man upon the earth1 give an answer like this1 save one who is setting himself against the truth1 against which he cannot find any answer that can be made8 ,accordingly1 if we too were to use the same words3 ,in the meantime1 first extricate yourselves from the offences with which you are acquainted in your colleagues1 and then bring up against us any charge connected with those whom you hold to be wicked amongst us1--what is the result8 ,have we both won the victory1 or are we both defeated8 ,nay1 rather ,he has gained the victory for ,his ,church and in ,his ,church1 who has taught us in ,his ,scriptures that no man should glory in men1 and that he that glorieth should glory in the ,lord4#aaaj ,for behold in our case1 who assert with the eloquence of truth that the man who believes is not justified by him by whom he is baptized1 but by ,him of whom it is written1 ,to him that believeth on ,him that justifieth the ungodly1 his faith is counted for righteousness1#aaaa since we do not glory in men1 and strive1 when we glory1 to glory in the ,lord in virtue of ,his own gift1 how wholly safe are we1 whatever fault or charge ,petilianus may have been able to prove concerning certain men of our communion6 ,for among us1 whatever wicked men are either wholly undetected1 or1 being known to certain persons1 are yet tolerated for the sake of the bond of unity and peace1 in consideration of other good men to whom their wickedness is unknown1 and before whom they could not be convicted1 in order that the wheat may not be rooted up together with the tares1 yet they so bear the burden of their own wickedness1 that no one shares it with them except those who are pleased with their unrighteousness4 ,nor indeed have we any apprehension that those whom they baptize cannot be justified1 since they believe in ,him that justifieth the ungodly1 that their faith may be counted for righteousness4#aaaa 99 99 99 99 99 ,,chap4 ,,xxxvii4--#dc4 ,furthermore1 according to our tenets1 neither he of whom ,petilianus said that he was cast forth by us for the sin of the men of ,sodom1 another being appointed in his place1 and that afterwards he was actually restored to our college1--talking all the time without knowing what he was saying1--nor he whom he declares to have been penitent among you1 in whatever degree their respective cases do or do not admit of any defence1 can either of them prejudice the ,church1 which is spread abroad throughout all nations1 and increases in the world until the harvest4 ,for if they were really wicked members of it that you accuse1 then they were already not in it1 but among the chaff2 but if they are good1 while you defame their character with unrighteous accusations1 they are themselves being tried like gold1 while you burn after the similitude of chaff4 ,yet the sins of other men do not defile the ,church1 which is spread abroad throughout the whole world1 according to most faithful prophecies1 waiting for the end of the world as for its shore1 on which1 when it is landed1 it will be freed from the bad fish1 in company with which the inconvenience of nature might be borne without sin within the same nets of the ,lord1 so long as it was not right to be impatiently separated from them4 ,nor yet is the discipline of the ,church on this account neglected by constant and diligent and prudent ministers of ,christ1 in whose province crimes are in such wise brought to light that they cannot be defended on any plea of probability4 ,innumerable proofs of this may be found in those who have been bishops or clergy of the second degree of orders1 and now1 being degraded1 have either gone abroad into other lands through shame1 or have gone over to you yourselves or to other heresies1 or are known in their own districts2 of whom there is so great a multitude dispersed throughout the earth1 that if ,petilianus1 bridling for a time his rashness in speaking1 had taken them into consideration1 he would never have fallen into so manifestly false and groundless a misconception1 as to think that we ought to join in what he says3 ,none of you is free from guilt1 where no one that is guilty is condemned4 99 99 99 99 99 ,,chap4 ,,xxxviii4--#dd4 ,for1 to pass over others dwelling in different quarters of the earth1--for you will scarcely find any place in which this kind of men is not represented1 from whom it may appear that overseers and ministers are wont to be condemned even in the ,catholic ,church1--we need not look far to find the example of ,honorius of ,milevis4 ,but take the case of ,splendonius1 whom ,petilianus ordained priest after he had been condemned in the ,catholic ,church1 and rebaptized by himself1 whose condemnation in ,gaul1 communicated to us by our brethren1 our colleague ,fortunatus caused to be publicly read in ,constantina1 and whom the same ,petilianus afterwards cast forth on experience of his abominable deceit4 ,from the case of this ,splendonius1 when was there a time when he might not have been reminded after what fashion wicked men are degraded from their office even in the ,catholic ,church8 ,i wonder on what precipice of rashness his heart was resting when he dictated those words in which he ventured to say1 ,no one of you is free from guilt1 where no one that is guilty is condemned4 ,wherefore the wicked1 being bodily intermingled with the good1 but spiritually separated from them in the ,catholic ,church1 both when they are undetected through the infirmity of human nature1 and when they are condemned from considerations of discipline1 in every case bear their own burden4 ,and in this way those are free from danger who are baptized by them with the baptism of ,christ1 if they keep free from share in their sins either by imitation or consent2 seeing that in like manner1 if they were baptized by the best of men1 they would not be justified except by ,him that justifieth the ungodly3 since to those that believe on ,him that justifieth the ungodly their faith is counted for righteousness4 99 99 99 99 99 ,,chap4 ,,xxxix4--#de4 ,but as for you1 when the case of the followers of ,maximianus is brought up against you1 who1 after being condemned by the sentence of a ,council of #caj bishops2#aaab after being utterly defeated in the same ,council1 quoted in the records of so many proconsuls1 in the chronicles of so many municipal towns2 after being driven forth from the basilicas of which they were in possession1 by the order of the judges1 enforced by the troops of the several cities1 were yet again received with all honour by you1 together with those whom they had baptized outside the pale of your communion1 without any question respecting their baptism1--when confronted1 ,i say1 with their case1 you can find no reply to make4 ,indeed1 you are vanquished by an expressed opinion1 not indeed true1 but proceeding from yourselves1 by which you maintain that men perish for the faults of others in the same communion of the sacraments1 and that each man's character is determined by that of the man by whom he is baptized1--that he is guilty if his baptizer is guilty1 innocent if he is innocent4 ,but if these views are true1 there can be no doubt that1 to say nothing of innumerable others1 you are destroyed by the sins of the followers of ,maximianus1 whose guilt your party1 in so large a ,council1 has exaggerated even to the proportions of the sin of those whom the earth swallowed up alive4 ,but if the faults of the followers of ,maximianus have not destroyed you1 then are these opinions false which you entertain2 and much less have certain indefinite unproved faults of the ,africans been able to destroy the entire world4 ,and accordingly1 as the apostle says1 ,every man shall bear his own burden2#aaac and the baptism of ,christ is no one's except ,christ's2 and it is to no purpose that ,petilianus promises that he will take as the subject of his second book the charges which we bring concerning the followers of ,maximianus1 entertaining too low an opinion of men's intellects1 as though they do not perceive that he has nothing to say4 99 99 99 99 99 ,,chap4 ,,xl4--#df4 ,for if the baptism which ,prtextatus and ,felicianus administered in the communion of ,maximianus was their own1 why was it received by you in those whom they baptized as though it were the baptism of ,christ8 ,but if it is truly the baptism of ,christ1 as indeed it is1 and yet could not profit those who had received it with the guilt of schism1 what do you say that you could have granted to those whom you have received into your body with the same baptism1 except that1 now that the offence of their accursed division is wiped out by the bond of peace1 they should not be compelled to receive the sacrament of the holy laver as though they had it not1 but that1 as what they had was before for their destruction1 so it should now begin to be of profit to them8 ,or if this is not granted to them in your communion1 because it could not possibly be that it should be granted to schismatics among schismatics1 it is at any rate granted to you in the ,catholic communion1 not that you should receive baptism as though it were lacking in you1 but that the baptism which you have actually received should be of profit to you4 ,for all the sacraments of ,christ1 if not combined with the love which belongs to the unity of ,christ1 are possessed not unto salvation1 but unto judgment4 ,but since it is not a true verdict1 but your verdict1 that through the baptism of certain traditors the baptism of ,christ has perished from the world in general1 it is with good reason that you cannot find any answer to make respecting the recognition of the baptism of the followers of ,maximianus4 #dg4 ,see therefore1 and remember with the most watchful care1 how ,petilianus has made no answer to that very question1 which he proposes to himself in such terms as to seem to make it a starting-point from which to say something4 ,for the former question he has dismissed altogether1 and has not wished to speak of it to us1 because ,i suppose it was beyond his power2 nor is he at any time1 up to the very end of his volume1 going to say anything about it1 though he quoted it from the first part of my epistle as though it were a matter calling for refutation4 ,for even though he has added the two words which he accused me of having suppressed1 as though they were the strongest bulwarks of his position1 he yet lies wholly defenceless1 unable to find any answer to make when he is asked1 ,if the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient1 where are we to find means for cleansing the conscience of the man who is unacquainted with the conscience of him that gives1 but not in holiness8 and if it be the case that any one who has received his faith from one that is faithless1 receives not faith but guilt1 from what source is he to receive not guilt but faith1 who is unwittingly baptized by one that is faithless8 ,to this question it has long been manifest from what he says that he has made no answer4 #dh4 ,in the next place1 he has gone on1 with calumnious mouth1 to abuse monasteries and monks1 finding fault also with me1 as having been the founder of this kind of life4#aaad ,and what this kind of life really is he does not know at all1 or rather1 though it is perfectly well known throughout all the world1 he pretends that he is unacquainted with it4 ,then1 asserting that ,i had said that ,christ was the baptizer1 he has also added certain words from my epistle as though ,i had set this forth as my own sentiment1 when ,i had really quoted it as his and yours1 as ,i will presently show clearly to the best of my ability4#aaae ,then he has endeavoured to show us1 in many unnecessary words1 that ,christ does not baptize1 but that baptism is administered in ,his name1 at once in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost2 of which ,trinity itself he has said1 either because it was what he wished1 or because it was all that he could say1 that ,christ is the centre of the ,trinity4 ,in the next place1 he has taken occasion of the names of the sorcerers ,simon and ,barjesus to vent against us what insults he thought fit4 ,then he goes on1 keeping in guarded suspense the case of ,optatus of ,thamugas1 that he might not be steeped in the odium that arose from it1 denying that either he or his party could have passed judgment upon him1 and actually intimating in respect of him1 that he was crushed in consequence of suggestions from myself4 99 99 99 99 99 ,,chap4 ,,xli4--#di4 ,lastly1 he has ended his epistle with an exhortation and warning to his own party1 that they should not be deceived by us1 and with a lamentation over those of our party1 that we had made them worse than they had been before4 ,having therefore carefully considered and discussed these points1 as appears with sufficient clearness from the words of the epistle which he wrote1 ,petilianus has made no answer at all to the position which ,i advanced to begin with in my epistle1 when ,i asked1 ,supposing it to be true1 as he asserts1 that the conscience of one that gives--or rather1 to add what he considers so great a support to his argument--that the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient1 by what means he who receives baptism is to be cleansed1 when1 if the conscience of the giver is polluted1 it is without the knowledge of the proposed recipient8 ,whence it is not surprising that a man resisting in the cause of falsehood1 pressed hard in the straits of the truth that contradicts it1 should have chosen rather to gasp forth mad abuse1 than to walk in the path of that truth which cannot be overcome4 #ej4 ,and now ,i would beg of you to pay especial attention to the next few words1 that ,i may show you clearly what he has been afraid of in not answering this1 and that ,i may bring into the light what he has endeavoured to shroud in obscurity4 ,it certainly was in his power1 when we asked by what means he is to be cleansed1 who receives baptism when the conscience of the giver is polluted without the knowledge of the proposed recipient1 to answer with the greatest ease1 ,from our ,lord ,god2 and at any rate to say with the utmost confidence1 ,god wholly cleanses the conscience of the recipient1 when he is unacquainted with the stain upon the conscience of him that gives but not in holiness4 ,but when a man had already been compelled by the tenets of your sect to rest the cleansing of the recipient on the conscience of the giver1 in that he had said1 ,for the conscience of him that gives1 or of him that gives in holiness1 is looked for to cleanse the conscience of the recipient1 he was naturally afraid lest any one should seem to be better baptized by a wicked man who concealed his wickedness1 than by one that was genuinely and manifestly good2 for in the former case his cleansing would depend not on the conscience of one that gave in holiness1 but on the most excellent holiness of ,god ,himself4 ,with this apprehension1 therefore1 that he might not be involved in so great an absurdity1 or rather madness1 as not to know where he could make his escape1 he was unwilling to say by what means the conscience of the recipient should be cleansed1 when he does not know of the stain upon the conscience of him that gives but not in holiness2 and he thought it better1 by making a general confusion with his quarrelsome uproar1 to conceal what was asked of him1 than to give a reply to his question1 which should at once discomfit him2 never1 however1 thinking that our letter could be read by men of such good understanding1 or that his would be read by those who had read ours as well1 to which he has professed to make an answer4 99 99 99 99 99 ,,chap4 ,,xlii4--#ea4 ,for what ,i just now said is put with the greatest clearness in that very epistle of mine1 in answering which he has said nothing2 and ,i would beg of you to listen for a few moments to what he there has done4 ,and although you are partisans of his1 and hate us1 yet1 if you can1 bear it with equanimity4 ,for in his former epistle1 to the first portion of which--the only portion which had then come into our hands--,i had in the first instance made my reply1 he had so rested the hope that is found in baptism in the baptizer1 as to say1 ,for everything consists of an origin and root2 and if anything has not a head1 it is nothing4 ,since then ,petilianus had said this1 not wishing anything to be understood by the origin and root and head of baptizing a man1 except the man by whom he might be baptized1 ,i made a comment1 and said3 ,we ask1 therefore1 in a case where the faithlessness of the baptizer is undetected1 if then the man whom he baptizes receives faith and not guilt8 if then the baptizer is not his origin and root and head1 who is it from whom he receives faith8 where is the origin from which he springs8 where is the root of which he is a shoot8 where the head which is his starting-point8 ,can it be that1 when he who is baptized is unaware of the faithlessness of his baptizer1 it is then ,christ who is the origin and root and head8 ,this therefore ,i say and exclaim now also1 as ,i did there as well3 ,alas for human rashness and conceit6 ,why do you not allow that it is always ,christ who gives faith1 for the purpose of making a man a ,christian by giving it8 ,why do you not allow that ,christ is always the origin of the ,christian1 that the ,christian always plants his root in ,christ1 that ,christ is the ,head of the ,christian8 ,will it then be urged that1 even where spiritual grace is dispensed to those that believe by the hands of a holy and faithful minister1 it is still not the minister himself who justifies1 but that ,one of whom it is said1 ',he justifieth the ungodly8'#aaaf ,but unless we admit this1 either the ,apostle ,paul was the head and origin of those whom he had planted1 or ,apollos the root of those whom he had watered1 rather than ,he who had given them faith in believing2 whereas the same ,paul says1 ',i have planted1 ,apollos watered2 but ,god gave the increase4 ,so that neither is he that planteth anything1 nor he that watereth2 but ,god that giveth the increase4'#aaag ,nor was the apostle himself their root1 but rather ,he who says1 ',i am the vine1 ye are the branches4'#aaah ,how1 too1 could he be their head1 when he says that 'we1 being many1 are one body in ,christ1'#aaai and expressly declares in many passages that ,christ ,himself is the ,head of the whole body8 ,wherefore1 whether a man receive the sacrament of baptism from a faithful or a faithless minister1 his whole hope is in ,christ1 that he fall not under the condemnation1 that ',cursed is he that placeth his hope in man6'#aabj 99 99 99 99 99 ,,chap4 ,,xliii4--#eb4 ,these things1 ,i think1 ,i put with clearness and truth in my former epistle1 when ,i made answer to ,petilianus4 ,these things ,i have also now quoted1 intimating and commending to you the truth that our faith rests on something else altogether than man1 and that we believe that the ,lord ,christ is the cleanser and the justifier of men that believe in ,him that justifieth the ungodly1 that their faith may be counted unto them for righteousness1 whether the man who administers the baptism be righteous1 or such an impious and deceitful man as the ,holy ,spirit flees4 ,then ,i went on to point out what absurdity would follow were it otherwise1 and ,i said1 as ,i say now3 ,otherwise1 if each man is born again in spiritual grace of the same sort as he by whom he is baptized1 and if1 when he who baptizes him is manifestly a good man1 then he himself gives faith1 he is himself the origin and root and head of him who is being born2 whilst1 when the baptizer is faithless without its being known1 then the baptized person receives faith from ,christ1 then he derives his origin from ,christ1 then he is rooted in ,christ1 then he boasts in ,christ as his head2 in that case all who are baptized should wish that they might have faithless baptizers1 and be ignorant of their faithlessness4 ,for however good their baptizers might have been1 ,christ is certainly beyond comparison better still1 and ,he will then be the ,head of the baptized if the faithlessness of the baptizer shall escape detection4 ,but if it be perfect madness to hold such a view 7for it is ,christ always that justifieth the ungodly1 by changing his ungodliness into ,christianity2 it is from ,christ always that faith is received2 ,christ is always the origin of the regenerate1 and the ,head of the ,church71 what weight then will those words have1 which thoughtless readers value by their sound1 without inquiring what their inner meaning is8#aaba ,this much ,i said at that time2 this is written in my epistle4 99 99 99 99 99 ,,chap4 ,,xliv4--#ec4 ,then a little after1 as he had said1 ,this being so1 brethren1 what perversity must that be1 that he who is guilty by reason of his own faults should make another free from guilt1 whereas the ,lord ,jesus ,christ says1 ',every good tree bringeth forth good fruit1 but a corrupt tree bringeth forth evil fruit3 do men gather grapes of thorns8'#aabb and again1 ',a good man1 out of the good treasure of the heart1 bringeth forth good things3 and an evil man1 out of the evil treasure1 bringeth forth evil things1'#aabc--;by which words ,petilianus showed with sufficient clearness1 that the man who baptizes is to be looked on as the tree1 and he who is baptized as the fruit3 to this ,i had answered1 ,if the good tree is the good baptizer1 and his good fruit he whom he has baptized1 then any one who has been baptized by a bad man1 even if his wickedness be not manifest1 cannot by any possibility be good1 for he is sprung from an evil tree4 ,for a good tree is one thing2 a tree whose quality is concealed1 but yet bad1 is another4 ,what else did ,i wish to be understood by those words1 except what ,i had stated a little above1 that the tree and its fruit do not represent him that baptizes and him that is baptized2 but that the man ought to be received as signified by the tree1 his works and his life by the fruit1 which are always good in the good man1 and evil in the evil man1 lest this absurdity should follow1 that a man should be bad when baptized by a bad man1 even though his wickedness were concealed1 being1 as it were1 the fruit of a tree whose quality was unknown1 but yet bad8 ,to which he has answered nothing whatsoever4 99 99 99 99 99 ,,chap4 ,,xlv4--#ed4 ,but that neither he nor any one of you might say that1 when any one of concealed bad character is the baptizer1 then he whom he baptizes is not his fruit1 but the fruit of ,christ1 ,i went on immediately to point out what a foolish error is consequent also on that opinion2 and ,i repeated1 though in other words1 what ,i had said shortly before3 ,if1 when the quality of the tree is concealed1 but evil1 any one who may have been baptized by it is born1 not of it1 but of ,christ1 then they are justified with greater holiness who are baptized by wicked men1 whose wickedness is concealed1 than they who are baptized by men that are genuinely and manifestly good4#aabd ,petilianus then1 being hemmed in by these embarrassing straits1 said nothing about the earlier part on which these remarks depended1 and in his answer so quoted this absurd consequence of his error as though ,i had stated it as my own opinion1 whereas it was really stated in order that he might perceive the amount of evil consequent on his opinion1 and so be forced to alter it4 ,imposing1 therefore1 this deceit on those who hear and read his words1 and never for a moment supposing that what we have written could be read1 he begins a vehement and petulant invective against me1 as though ,i had thought that all who are baptized ought to wish that they might have as their baptizers men who are faithless1 without knowing this themselves1 since1 however good the men might be whom they had to baptize them1 ,christ is incomparably better1 who will then be the head of the person baptized1 if the faithless baptizer conceal his true character4 ,as though1 too1 ,i had thought that those were justified with greater holiness who are baptized by evil men1 whose character is concealed1 than those who are baptized by men that are genuinely and manifestly good2 when this marvellous piece of madness was only mentioned by me as following necessarily on the opinion of those who think with ,petilianus1 that a man1 when baptized1 bears the same relation to his baptizer as fruit does to the tree from which it springs1--good fruit springing from a good tree1 evil fruit from an evil tree1--seeing that they1 when they are bidden by me to answer whose fruit they think a man that is baptized to be when he is baptized by one of secretly bad character1 since they do not venture to rebaptize him1 are compelled to answer1 that then he is not the fruit of that man of secretly bad character1 but that he is the fruit of ,christ4 ,and so they are followed by a consequence contrary to their inclination1 which none but a madman would entertain1--that if a man is the fruit of his baptizer when he is baptized by one that is genuinely and manifestly good1 but when he is baptized by one of secretly bad character1 he is then not his fruit1 but the fruit of ,christ1--it cannot but follow that they are justified with greater holiness who are baptized by men of secretly bad character1 than those who are baptized by men who are genuinely and manifestly good4 99 99 99 99 99 ,,chap4 ,,xlvi4--#ee4 ,now1 seeing that when ,petilianus attributes this to me as though it were my opinion1 he makes it an occasion for a serious and vehement invective against me1 he at any rate shows1 by the very force of his indignation1 how great a sin it is in his opinion to entertain such views2 and1 accordingly1 whatever he has wished it to appear that he said against me for holding this opinion will be found to have been really said against himself1 who is proved to entertain the view4 ,for he shows herein by how great force on the side of truth he is overcome1 when he cannot find any other door of escape except to pretend that it was ,i who entertained the views which really are his own4 ,just as if those whom the apostle confutes for maintaining that there was no resurrection from the dead1 were to wish to bring an accusation against the same apostle1 on the ground that he said1 ,then is ,christ not risen1 and to maintain that the preaching of the apostle was vain1 and the faith of those who believed in it was also vain1 and that false witnesses were found against ,god in those who had said that ,he raised up ,christ from the dead4 ,this is what ,petilianus wished to do to me1 never expecting that any one could read what ,i had written1 which he could not answer1 though very anxious that men should believe him to have answered it4 ,but just as1 if any one had done this to the apostle1 the whole calumnious accusation would have recoiled on the head of those who made it so soon as the entire passage in his epistle was read1 and the preceding words restored1 on which any one who reads them must perceive that those which ,i have quoted depend1 in the same way1 so soon as the preceding words of my epistle are restored1 the accusation which ,petilianus brings against me is cast back with all the greater force upon his own head1 from which he had striven to remove it4 #ef4 ,for the apostle1 in confuting those who denied that there was any resurrection of the dead1 corrects their view by showing the absurdity which follows those who entertain this view1 however loth they may be to admit the consequence1 in order that1 while they shrink in abhorrence from what is impious to say1 they may correct what they have ventured to believe4 ,his argument continues thus3 ,but if there be no resurrection of the dead1 then is ,christ not risen3 and if ,christ be not risen1 then is our preaching vain1 and your faith is also vain4 ,yea1 and we are found false witnesses of ,god3 because we have testified of ,god that ,he raised up ,christ2 whom ,he raised not up1 if so be that the dead rise not1#aabe in order that1 while they fear to say that ,christ had not risen1 with the other wicked and accursed conclusions which follow from such a statement1 they may correct what they said in a spirit of folly and infidelity1 that there is no resurrection of the dead4 ,if1 therefore1 you take away what stands at the head of this argument1 ,if there be no resurrection of the dead1 the rest is spoken amiss1 and yet must be ascribed to the apostle4 ,but if you restore the supposition on which the rest depends1 and place as the hypothesis from which you start1 ,there is no resurrection of the dead1 then the conclusion will follow rightly1 ,then is ,christ not risen1 and our preaching is vain1 and your faith is also vain1 with all the rest that is appended to it4 ,and all these statements of the apostle are wise and good1 since whatever evil they have in them is to be imputed to those who denied the resurrection of the dead4 ,in the same manner also1 in my epistle1 take away my supposition1 ,if every one is born again in spiritual grace of the same character as he by whom he is baptized1 and if1 when the man who baptizes is genuinely and manifestly good1 he does of himself give faith1 he is the origin and root and head of him who is being born again2 but when the baptizer is a wicked man1 and undetected in his wickedness1 then each man who is baptized receives his faith from ,christ1 derives his origin from ,christ1 is rooted in ,christ1 makes his boast in ,christ as his ,head3--take away1 ,i say1 this hypothesis1 on which all that follows depends1 and there remains a saying of the worst description which must fairly be ascribed to me1 viz41 that all who are baptized should desire that they should have faithless men to baptize them1 and be ignorant of their faithlessness4 ,for however good men they may have to baptize them1 ,christ is incomparably better1 who will then be the ,head of the baptized1 if the baptizer be a faithless man1 but undetected4#aabf ,but let the statements that you make be restored1 and then it will forthwith be found that this which depends upon it and follows in close connection from it is not my sentiment1 and that any evil which it contains is retorted on the opinion which you maintain4 ,in like manner1 take away the supposition1 ,if the good baptizer is the good tree1 so that he whom he has baptized is his good fruit1 and if1 when the character of an evil tree is concealed1 then any one that has been baptized by it is born1 not of it1 but of ,christ1--take away this hypothesis1 which you were compelled to confess had its origin in your sect and in the letter of ,petilianus1 and the mad conclusion which follows from it will be mine1 to be ascribed to me alone1 ,then they are justified with greater holiness who are baptized by undetected evil men1 than they who are baptized by men that are genuinely and manifestly good4#aabg ,but restore the hypothesis on which this depends1 and you will at once see both that ,i have been right in making this statement for your correction1 and that all that with good reason displeases you in this opinion has recoiled upon your own head4 99 99 99 99 99 ,,chap4 ,,xlvii4--#eg4 ,furthermore1 in like manner as those who denied the resurrection of the dead could in no way defend themselves from the evil consequences which the apostle proved to follow from their premises1 in order to refute their error1 saying1 ,then is not ,christ raised1 with the other conclusions of similar atrocity1 unless they changed their opinions1 and acknowledged that there was a resurrection of the dead2 so is it necessary that you should change your opinion1 and cease to rest on man the hope of those who are baptized1 if you do not wish to have imputed to you what we say for your refutation and correction1 that they are justified with greater holiness who are baptized by undetected evil men than those that are baptized by men that are genuinely and manifestly good4 ,for if you make your first assertion1 see what ,i say1 unless some one shall suppress this a second time1 and make out that ,i have entertained the opinion which ,i quote for your refutation and correction4 ,see what ,i lay down as my premiss1 from which hangs the statement which ,i shall subsequently make3 ,if you rest the hope of those who are to be baptized on the man by whom they are baptized1 and if you maintain1 as ,petilianus wrote1 that the man who baptizes is the origin and root and head of him that is baptized2 if you receive as the good tree the good man who baptizes1 and as his good fruit the man who has been baptized by him2 then you put it into our heads to ask from what origin he springs1 from what root he shoots up1 to what head he is joined1 from what tree he is born1 who is baptized by an undetected bad man8 ,for to this inquiry belongs also the following1 to which ,i have over and over again maintained that ,petilianus has given no reply3 ,by what means is a man to be cleansed who receives baptism while he is ignorant of the stain upon the conscience of him that gives but not in holiness8 for this conscience of him that gives1 or of him that gives in holiness1 ,petilianus wishes to be the origin1 root1 head1 seed1 tree from which the sanctification of the baptized has its existence1--springs1 begins1 sprouts forth1 is born4 99 99 99 99 99 ,,chap4 ,,xlviii4--#eh4 ,when we ask1 therefore1 by what means the man is to be cleansed whom you do not baptize again in your communion1 even when it has been made clear that he has been baptized by some one who1 on account of some concealed iniquity1 did not at the time possess the conscience of one that gives in holiness1 what answer do you intend to make1 except that he is cleansed by ,christ or by ,god1 although1 indeed1 ,christ is ,himself ,god over all1 blessed for ever1#aabh or by the ,holy ,spirit1 since ,he too is ,himself ,god1 because this ,trinity of ,persons is one ,god8 ,whence ,peter1 after saying to a man1 ,thou hast dared to lie to the ,holy ,ghost1 immediately went on to add what was the nature of the ,holy ,ghost1 saying1 ,thou hast not lied unto men1 but unto ,god4#aabi ,lastly1 even if you were to say that he was cleansed and purified by an angel when he is unacquainted with the pollution in the conscience of him that gives but not in holiness1 take notice that it is said of the saints1 when they shall have risen to eternal life1 that they shall then be equal to the angels of ,god4#aacj ,any one1 therefore1 that is cleansed even by an angel is cleansed with greater holiness than if he were cleansed by any kind of conscience of man4 ,why then are you unwilling that it should be said to you1 ,if cleansing is wrought by the hands of a man when he is genuinely and manifestly good2 but when the man is evil1 but undetected in his wickedness1 then since he has not the conscience of one that gives in holiness1 it is no longer he1 but ,god1 or an angel1 that cleanses2 therefore they who are baptized by undetected evil men are justified with greater holiness than those who are baptized by men that are genuinely and manifestly good8 ,and if this opinion is displeasing to you1 as in reality it ought to be displeasing to every one1 then take away the source from which it springs1 correct the premiss to which it is indissolubly bound2 for if these do not precede as hypotheses1 the other will not follow as a consequence4 99 99 99 99 99 ,,chap4 ,,xlix4--#ei4 ,do not therefore any longer say1 ,the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient1 lest you be asked1 ,when a stain on the conscience of the giver is concealed1 who cleanses the conscience of the recipient8 ,and when you shall have answered1 ,either ,god or an angel 7since there is no other answer which you possibly can make71 then should follow a consequence whereby you would be confounded3 ,those then are justified with greater holiness who are baptized by undetected evil men1 so as to be cleansed by ,god or by an angel1 than those who are baptized by men who are genuinely and manifestly good1 who cannot be compared with ,god or with the angels4 ,but prevail upon yourselves to say what is said by ,truth and by the ,catholic ,church1 that not only when the minister of baptism is evil1 but also when he is holy and good1 hope is still not to be placed in man1 but in ,him that justifieth the ungodly1 in whom if any man believe1 his faith is counted for righteousness4#aaca ,for when we say1 ,christ baptizes1 we do not mean by a visible ministry1 as ,petilianus believes1 or would have men think that he believes1 to be our meaning1 but by a hidden grace1 by a hidden power in the ,holy ,spirit1 as it is said of ,him by ,john the ,baptist1 ,the same is ,he which baptizeth with the ,holy ,ghost4#aacb ,nor has ,he1 as ,petilianus says1 now ceased to baptize2 but ,he still does it1 not by any ministry of the body1 but by the invisible working of ,his majesty4 ,for in that we say1 ,he ,himself baptizes1 we do not mean1 ,he ,himself holds and dips in the water the bodies of the believers2 but ,he ,himself invisibly cleanses1 and that ,he does to the whole ,church without exception4 ,nor1 indeed1 may we refuse to believe the words of the ,apostle ,paul1 who says concerning ,him1 ,husbands1 love your wives1 even as ,christ also loved the ,church1 and gave ,himself for it1 that ,he might sanctify and cleanse it with the washing of water by the word4#aacc ,here you see that ,christ sanctifies2 here you see that ,christ also ,himself washes1 ,himself purifies with the self-same washing of water by the word1 wherein the ministers are seen to do their work in the body4 ,let no one1 therefore1 claim unto himself what is of ,god4 ,the hope of men is only sure when it is fixed on ,him who cannot deceive1 since ,cursed be the man that trusteth in man1#aacd and ,blessed is that man that maketh the ,lord ,his trust4#aace ,for the faithful steward shall receive as his reward eternal life2 but the unfaithful steward1 when he dispenses his lord's provisions to his fellow-servants1 must in no wise be conceived to make the provisions useless by his own unfaithfulness4 ,for the ,lord says1 ,whatsoever they bid you observe1 that observe and do2 but do not ye after their works4#aacf ,and this is therefore the injunction that is given us against evil stewards1 that the good things of ,god should be received at their hands1 but that we should beware of their own evil life1 by reason of its unlikeness to what they thus dispense4 99 99 99 99 99 ,,chap4 ,l4--#fj4 ,but if it is clear that ,petilianus has made no answer to those first words of my epistle1 and that1 when he has endeavoured to make an answer1 he has shown all the more clearly how incapable he was of answering1 what shall ,i say in respect of those portions of my writings which he has not even attempted to answer1 on which he has not touched at all8 ,and yet if any one shall be willing to review their character1 having in his possession both my writings and those of ,petilianus1 ,i think he will understand by what confirmation they are supported4 ,and that ,i may show you this as shortly as ,i can1 ,i would beg you to call to mind the proofs that were advanced from holy ,scripture1 or refresh your memory by reading both what he has brought forward as against me1 and what ,i have brought forward in my answer as against you1 and see how ,i have shown that the passages which he has brought forward are antagonistic not to me1 but rather to yourselves2 whilst he has altogether failed to touch those which ,i brought forward as especially necessary1 and in that one passage of the apostle which he has endeavoured to make use of as though it favoured him1 you will see how he found himself without the means of making his escape4 #fa4 ,for the portion of this epistle which he wrote to his adherents--from the beginning down to the passage in which he says1 ,this is the commandment of the ,lord to us1 ',when they persecute you in this city1 flee ye into another2'#aacg and if they persecute you in that also1 flee ye to a third--came first into my hands1 and to it ,i made a reply2 and when this reply of ours had fallen1 in turn1 into his hands1 he wrote in answer to it this which ,i am now refuting1 showing that he has made no reply to mine4 ,in that first portion1 therefore1 of his writings to which ,i first replied1 these are the passages of ,scripture which he conceives to be opposed to us3 ,every good tree bringeth forth good fruit1 but a corrupt tree bringeth forth evil fruit4 ,do men gather grapes of thorns8#aach ,and again3 ,a good man1 out of the good treasure of his heart1 bringeth forth good things2 and an evil man1 out of the evil treasure1 bringeth forth evil things4#aaci ,and again3 ,when a man is baptized by one that is dead1 his washing profiteth him nothing4#aadj ,from these passages he is anxious to show that the man who is baptized is made to partake of the character of him by whom he is baptized2 ,i1 on the other hand1 have shown in what sense these passages should be received1 and that they could in no wise aid his view4 ,but as for the other expressions which he has used against evil and accursed men1 ,i have sufficiently shown that they are applicable to the ,lord's wheat1 dispersed1 as was foretold and promised1 throughout the world1 and that they might rather be used by us against you4 ,examine them again1 and you will find it so4 #fb4 ,but the passages which ,i have advanced to assert the truth of the ,catholic ,church1 are the following3 ,as regards the question of baptism1 that our being born again1 cleansed1 justified by the grace of ,god1 should not be ascribed to the man who administered the sacrament1 ,i quoted these3 ,it is better to trust in the ,lord than to put confidence in man2#aada and1 ,cursed be the man that trusteth in man2#aadb and that1 ,salvation belongeth unto the ,lord2#aadc and that1 ,vain is the help of man2#aadd and that1 ,neither is he that planteth anything1 neither he that watereth1 but ,god that giveth the increase2#aade and that ,he in whom men believe justifieth the ungodly1 that his faith may be counted to him for righteousness4#aadf ,but in behalf of the unity of the ,church itself1 which is spread abroad throughout all the world1 with which you do not hold communion1 ,i urged that the following passages were prophesied of ,christ3 that ,he shall have dominion also from sea to sea1 and from the river unto the ends of the earth2#aadg and1 ,i shall give ,thee the heathen for ,thine inheritance1 and the uttermost parts of the earth for ,thy possession2#aadh and that the covenant of ,god made with ,abraham may be quoted in behalf of our1 that is1 of the ,catholic1 communion1 in which it is written1 ,in thy seed shall all nations of the earth be blessed2#aadi which seed the apostle interprets1 saying1 ,and to thy seed1 which is ,christ4#aaej ,whence it is evident that in ,christ not only ,africans or ,africa1 but all the nations through which the ,catholic ,church is spread abroad1 should receive the blessing which was promised so long before4 ,and that the chaff is to be with the wheat even to the time of the last winnowing1 that no one may excuse the sacrilege of his own separation from the ,church by calumnious accusations of other men's offences1 if he shall have left or deserted the communion of all nations2 and to show that the society of ,christians may not be divided on account of evil ministers1 that is1 evil rulers in the ,church1 ,i further quoted the passage1 ,all whatsoever they bid you observe1 that observe and do2 but do not ye after their works3 for they say and do not4#aaea ,with regard to these passages of holy ,scripture which ,i advanced to prove my points1 he neither showed how they ought to be otherwise interpreted1 so as to prove that they neither made for us nor against you1 nor was he willing to touch them in any way4 ,nay1 his whole object was1 could it have been achieved1 that by the tumultuous outpouring of his abuse1 it might never occur to any one at all1 who after reading my epistle might have been willing to read his as well1 that these things had been said by me4 99 99 99 99 99 ,,chap4 ,,li4--#fc4 ,next1 listen for a short time to the kind of way in which he has tried to use1 in his own behalf1 the passages which ,i had advanced from the writings of the ,apostle ,paul4 ,for you asserted1 he says1 that the ,apostle ,paul finds fault with those who used to say that they were of the ,apostle ,paul1 saying1 ',was ,paul crucified for you8 or were ye baptized in the name of ,paul8'#aaeb ,wherefore1 if they were in error1 and would have perished had they not been corrected1 because they wished to be of ,paul1 what hope can there possibly be for those who have wished to be of ,donatus8 ,for this is their sole object1 that the origin1 and root1 and head of him that is baptized should be none other than he by whom he is baptized4#aaec ,these words1 and this confirmation from the writings of the apostle1 he has quoted from my epistle1 and he has proposed to himself the task of refuting them4 ,go on then1 ,i beg of you1 to see how he has fulfilled the task4 ,for he says1 ,this assertion is meaningless1 and inflated1 and childish1 and foolish1 and something very far from a true exposition of our faith4 ,for you would only be right in asserting this1 if we were to say1 ,we have been baptized in the name of ,donatus1 or ,donatus was crucified for us1 or we have been baptized in our own name4 ,but since such things as this neither have been said nor are said by us1--seeing that we follow the formula of the holy ,trinity1--it is clear that you are mad to bring such accusations against us4 ,or if you think that we have been baptized in the name of ,donatus1 or in our own name1 you are miserably deceived1 and at the same time confess in your sacrilege that you on your part defile your wretched selves in the name of ,ccilianus4 ,this is the answer which ,petilianus has made to those arguments of mine1 not supposing--or rather making a noise that no one might suppose--that he has made no answer at all which could bear in any way upon the question which is under discussion4 ,for who could fail to see that this witness of the apostle has been adduced by us with all the more propriety1 in that you do not say that you were baptized in the name of ,donatus1 or that ,donatus was crucified for you1 and yet separate yourselves from the communion of the ,catholic ,church out of respect to the party of ,donatus2 as also those whom ,paul was rebuking certainly did not say that they had been baptized in the name of ,paul1 or that ,paul had been crucified for them1 and yet they were making a schism in the name of ,paul4 ,as therefore in their case1 for whom ,christ1 not ,paul1 was crucified1 and who were baptized in the name of ,christ1 not of ,paul1 and who yet said1 ,i am of ,paul1 the rebuke is used with all the more propriety1 ,was ,paul crucified for you8 or were ye baptized in the name of ,paul8 to make them cling to ,him who was crucified for them1 and in whose name they were baptized1 and not be guilty of division in the name of ,paul2 so in your case1 also1 the rebuke1 ,was ,donatus crucified for you8 or were ye baptized in the name of ,donatus8 is used all the more appositely1 because you do not say1 ,we were baptized in the name of ,donatus1 and yet desire to be of the party of ,donatus4 ,for you know that it was ,christ who was crucified for you1 and ,christ in whose name you were baptized2 and yet1 out of respect to the name and party of ,donatus1 you show such obstinacy in fighting against the unity of ,christ1 who was crucified for you1 and in whose name you were baptized4 99 99 99 99 99 ,,chap4 ,,lii4--#fd4 ,but if you wish to see that the object of ,petilianus in his writings really was to prove that the origin1 and root1 and head of him that is baptized is none other than he by whom he is baptized1 and that this has not been asserted by me without meaning1 or childishly1 or foolishly1 review the beginning of the epistle itself to which ,i made my reply1 or rather pay careful attention to me as ,i quote it4 ,the conscience1 he says1 of one that gives in holiness is what we look for to cleanse the conscience of the recipient2 for he who has received his faith from one that is faithless1 receives not faith but guilt4 ,and as though some one had said to him1 ,whence do you derive your proof of this8 he goes on to say1 ,for everything has its existence from a source and root2 and if anything has not a head1 it is nothing2 nor does anything well confer a new birth1 unless it be born again of good seed4 ,and this being so1 brethren1 what perversity must it be to maintain that he who is guilty by reason of his own offences should make another free from guilt2 whereas our ,lord ,jesus ,christ says1 ',a good tree bringeth forth good fruit3 do men gather grapes of thorns8' ,and again1 ',a good man1 out of the good treasure of his heart1 bringeth forth good things2 and an evil man1 out of the evil treasure1 bringeth forth evil things4' ,and again1 ',when a man is baptized by one that is dead1 his washing profiteth him nothing4' ,you see to what end all these things tend1 viz4 that the conscience of him that gives in holiness 7lest any one1 by receiving his faith from one that is faithless1 should receive not faith but guilt7 should be itself the origin1 and root1 and head1 and seed of him that is baptized4 ,for1 wishing to prove that the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient1 and that he receives not faith but guilt1 who wittingly receives his faith from one that is faithless1 he has added immediately afterwards1 ,for everything has its existence from a source and root2 and if anything has not a head1 it is nothing2 nor does anything well confer a new birth1 unless it be born again of good seed4 ,and for fear that any one should be so dull as still not to understand that in each case he is speaking of the man by whom a person is baptized1 he explains this afterwards1 and says1 ,this being so1 brethren1 what perversity must it be to maintain that he who is guilty by reason of his own offences should make another free from guilt2 whereas our ,lord ,jesus ,christ says1 ',a good tree bringeth forth good fruit3 do men gather grapes of thorns8' ,and lest1 by some incredible stupidity of understanding1 the hearer or seer should be blind enough not to see that he is speaking of the man that baptizes1 he adds another passage1 where he actually specifies the man4 ,and again1 he says1 ',a good man1 out of the good treasure of his heart1 bringeth forth good things2 and an evil man1 out of the evil treasure1 bringeth forth evil things2' and again1 ',when a man is baptized by one that is dead1 his washing profiteth him nothing4' ,certainly it is now plain1 certainly he needs no longer any interpreter1 or disputant1 or demonstrator1 to show that the object of his party is to prove that the origin1 and root1 and head of him that is baptized is none other than he by whom he is baptized4 ,and yet1 being overwhelmed by the force of truth1 and as though forgetful of what he had said before1 ,petilianus acknowledges afterwards to me that ,christ is the origin and root of them that are regenerate1 and the ,head of the ,church1 and not any one that may happen to be the dispenser and minister of baptism4 ,for having said that the apostles used to baptize in the name of ,christ1 and set forth ,christ as the foundation of their faith1 to make men ,christians1 and being fain to prove this1 too1 by passages and examples from holy ,scripture1 just as though we were denying it1 he says1 ,where is now that voice1 from which issued the noise of those minute and constant petty questionings1 wherein1 in the spirit of envy and self-conceit1 you uttered many involved sayings about ,christ1 and for ,christ1 and in ,christ1 in opposition to the rashness and haughtiness of men8 ,lo1 ,christ is the origin1 ,christ is the head1 ,christ is the root of the ,christian4 ,when1 therefore1 ,i heard this1 what could ,i do but give thanks to ,christ1 who had compelled the man to make confession8 ,all those things1 therefore1 are false which he said in the beginning of his epistle1 when he wished to persuade us that the conscience of one that gives in holiness must be looked for to cleanse the conscience of the recipient2 and that when one has wittingly received his faith from one that is faithless1 he receives not faith but guilt4 ,for1 wishing as it were to show clearly how much rested in the man that baptizes1 he had added what he seems to think most weighty proofs1 saying1 ,for everything has its existence from a source and root2 and if anything has not a head1 it is nothing4 ,but afterwards1 when he says what we also say1 ,lo1 ,christ is the origin1 ,christ is the head1 ,christ is the root of the ,christian1 he wipes out what he had said before1 that the conscience of one that gives in holiness is the origin1 and root1 and head of the recipient4 ,the truth1 therefore1 has prevailed1 so that the man who is desirous to receive the baptism of ,christ should not rest his hope upon the man who administers the sacrament1 but should approach in all security to ,christ ,himself1 as to the source which is not changed1 to the root which is not plucked up1 to the head which is not cast down4 99 99 99 99 99 ,,chap4 ,,liii4--#fe4 ,then who is there that could fail to perceive from what a vein of conceit it proceeds1 that in explaining as it were the declaration of the apostle1 he says1 ,he who said1 ',i planted1 ,apollos watered1 but ,god gave the increase1' surely meant nothing else than this1 that ',i made a man a catechumen in ,christ1 ,apollo baptized him2 ,god confirmed what we had done8' ,why then did not ,petilianus add what the apostle added1 and ,i especially took pains to quote1 ,so then neither is he that planteth anything1 neither he that watereth2 but ,god that giveth the increase8#aaed ,and if he be willing to interpret this on the same principle as what he has set down above1 it follows beyond all doubt1 that neither is he that baptizeth anything1 but ,god that giveth the increase4 ,for what matter does it make in reference to the question now before us1 in what sense it has been said1 ,i planted1 ,apollos watered1--whether it is really to be taken as equivalent to his saying1 ,i made a catechumen1 ,apollos baptized him2 or whether there be any other more apposite interpretation8--for in the mean time1 according to his own interpretation of the words1 neither is he that makes the catechumen anything1 neither he that baptizes1 but ,god that gives the increase4 ,but there is a great difference between confirming what another does1 and doing anything oneself4 ,for ,he who gives the increase does not confirm a tree or a vine1 but creates it4 ,for by that increase it comes to pass that even a piece of wood planted in the ground produces and establishes a root2 by that increase it comes to pass that a seed cast into the earth puts forth a shoot4 ,but why should we make a longer dissertation on this point8 ,it is enough that1 according to ,petilianus himself1 neither he that makes a catechumen1 nor he that baptizes1 is anything1 but ,god that gives the increase4 ,but when would ,petilianus say this1 so that we should understand that he meant1 ,neither is ,donatus of ,carthage anything1 neither ,januarius1 neither ,petilianus8 ,when would the swelling of his pride permit him to say this1 which now causes the man to think himself to be something1 when he is nothing1 deceiving himself8#aaee 99 99 99 99 99 ,,chap4 ,,liv4--#ff4 ,finally1 again1 a little afterwards1 when he resolved and was firmly purposed1 as it were1 to reconsider once more the words of the apostle which we had brought up against him1 he was unwilling to set down this that ,i had said1 preferring something else in which by some means or other the swelling of human pride might find means to breathe4 ,for to reconsider1 he says1 those words of the apostle1 on which you founded an argument against us2 he said1 ',what is ,apollos1 what is ,paul1 save only ministers of ,him in whom ye have believed8'#aaef ,what else1 for example1 does he say to all of us than this1 ,what is ,donatus of ,carthage1 what is ,januarius1 what is ,petilianus1 save only ministers of ,him in whom ye have believed8 ,i did not bring forward this passage of the apostle1 but ,i did bring forward that which he has been unwilling to quote1 ,neither he that planteth is anything1 neither he that watereth2 but ,god that giveth the increase4 ,but ,petilianus was willing to insert those words of the apostle1 in which he asks what is ,paul1 and what is ,apollos1 and answers that ,they are ministers of ,him in whom ye have believed4 ,this the muscles of the heretic's neck could bear2 but he was wholly unable to endure the other1 in which the apostle did not ask and answer what he was1 but said that he was nothing4 ,but now ,i am willing to ask whether it be true that the minister of ,christ is nothing4 ,who will say so much as this8 ,in what sense1 therefore1 is it true that ,neither is he that planteth anything1 neither he that watereth1 but ,god that giveth the increase1 except that he who is something in one point of view may be nothing in another8 ,for ministering and dispensing the word and sacrament he is something1 but for purifying and justifying he is nothing1 seeing that this is not accomplished in the inner man1 except by ,him by whom the whole man was created1 and who while ,he remained ,god was made man1--by ,him1 that is1 of whom it was said1 ,purifying their hearts by faith2#aaeg and ,to him that believeth on ,him that justifieth the ungodly4#aaeh ,and this testimony ,petilianus has been willing to set forth in my words1 whilst in his own he has neither handled it1 nor even touched it4 99 99 99 99 99 ,,chap4 ,,lv4--#fg4 ,a minister1 therefore1 that is a dispenser of the word and sacrament of the gospel1 if he is a good man1 becomes a fellow-partner in the working of the gospel2 but if he is a bad man1 he does not therefore cease to be a dispenser of the gospel4 ,for if he is good1 he does it of his own free will2 but if he is a bad man1--that is1 one who seeks his own and not the things of ,jesus ,christ1--he does it unwillingly1 for the sake of other things which he is seeking after4 ,see1 however1 what the same apostle has said3 ,for if ,i do this thing willingly1 he says1 ,i have a reward2 but if against my will1 a dispensation of the gospel is committed unto me2#aaei as though he were to say1 ,if ,i1 being good1 announce what is good1 ,i attain unto it also myself2 but if1 being evil1 ,i announce it1 yet ,i announce what is good4 ,for has he in any way said1 ,if ,i do it against my will1 then shall ,i not be a dispenser of the gospel8 ,peter and the other disciples announce the good tidings1 as being good themselves4 ,judas did it against his will1 but yet1 when he was sent1 he announced it in common with the rest4 ,they have a reward2 to him a dispensation of the gospel was committed4 ,but they who received the gospel at the mouth of all those witnesses1 could not be cleansed and justified by him that planted1 or by him that watered1 but by ,him alone that gives the increase4 ,for neither are we going to say that ,judas did not baptize1 seeing that he was still among the disciples when that which is written was being accomplished1 ,jesus ,himself baptized not1 but ,his disciples4#aafj ,are we to suppose that1 because he had not betrayed ,christ1 therefore he who had the bag1 and bare what was put therein1#aafa was still enabled to dispense grace without prejudice to those who received it1 though he could not be an upright guardian of the money entrusted to his care8 ,or if he did not baptize1 at any rate we must acknowledge that he preached the gospel4 ,but if you consider this a trifling function1 and of no importance1 see what you must think of the ,apostle ,paul himself1 who said1 ,for ,christ sent me not to baptize1 but to preach the gospel4#aafb ,to this we may add1 that according to this1 ,apollos begins to be more important1 who watered by baptizing1 than ,paul1 who planted by preaching the gospel1 though ,paul claims to himself the relation of father towards the ,corinthians in virtue of this very act1 and does not grant this title to those who came to them after him4 ,for he says1 ,though ye have ten thousand instructors in ,christ1 yet have ye not many fathers2 for in ,christ ,jesus ,i have begotten you through the gospel4#aafc ,he says1 ,i have begotten you to the same men to whom he says in another place1 ,i thank ,god that ,i baptized none of you but ,crispus and ,gaius1 and ,i baptized also the household of ,stephanas4#aafd ,he had begotten them1 therefore1 not through himself1 but through the gospel4 ,and even though he had been seeking his own1 and not the things of ,jesus ,christ1 and had been doing this unwillingly1 so as to receive no reward for himself1 yet he would have been dispensing the treasure of the ,lord2 and this1 though evil himself1 he would not have been making evil or useless to those who received it well4 99 99 99 99 99 ,,chap4 ,,lvi4--#fh4 ,and if this is rightly said of the gospel1 with how much greater certainty should it be said of baptism1 which belongs to the gospel in such wise1 that without it no one can reach the kingdom of heaven1 and with it only if to the sacrament be added righteousness8 ,for ,he who said1 ,except a man be born of water and of the ,spirit1 he cannot enter into the kingdom of ,god1#aafe said ,himself also1 ,except your righteousness shall exceed the righteousness of the scribes and ,pharisees1 ye shall in no case enter into the kingdom of heaven4#aaff ,the form of the sacrament is given through baptism1 the form of righteousness through the gospel4 ,neither one without the other leads to the kingdom of heaven4 ,yet even men of inferior learning can baptize perfectly1 but to preach the gospel perfectly is a task of much greater difficulty and rarity4 ,therefore the teacher of the ,gentiles1 that was superior in excellence to the majority1 was sent to preach the gospel1 not to baptize2 because the latter could be done by many1 the former only by a few1 of whom he was chief4 ,and yet we read that he said in certain places1 ,my gospel2#aafg but he never called baptism either his1 or any one's else by whom it was administered4 ,for that baptism alone which ,john gave is called ,john's baptism4#aafh ,this that man received as the special pledge of his ministry1 that the preparatory sacrament of washing should even be called by the name of him by whom it was administered2 whereas the baptism which the disciples of ,christ administered was never called by the name of any one of them1 that it should be understood to be ,his alone of whom it is said1 ,christ loved the ,church1 and gave ,himself for it1 that ,he might sanctify and cleanse it with the washing of water by the word4#aafi ,if1 therefore1 the gospel1 which is ,christ's1 but so that a minister also may call it his in virtue of his office of administering it1 can be received by a man even at the hands of an evil minister without danger to himself1 if he does according to what he says1 and not after the example of what he does1 how much more may any one who comes in good faith to ,christ receive without fear of contagion from an evil minister the baptism of ,christ1 which none of the apostles so administered as to dare to call it his own8 99 99 99 99 99 ,,chap4 ,,lvii4--#fi4 ,furthermore1 if1 whilst ,i have continued without intermission to prove how entirely the passages of ,scripture which ,petilianus has quoted against us have failed to hurt our cause1 he himself has in some cases not touched at all what ,i have quoted1 and partly1 when he has endeavoured to handle them1 has shown that the only thing that he could do was to fail in finding an escape from them1 you require no long exhortation or advice in order to see what you ought to maintain1 and what you should avoid4 ,but it may be that this has been the kind of show that he has made in dealing with the testimony of holy ,scripture1 but that he has not been without force in the case of the documentary evidence found in the records of the schism itself4 ,let us then see in the case of these too1 though it is superfluous to inquire into them after testimony from the word of ,god1 what he has quoted1 or what he has proved4 ,for1 after pouring forth a violent invective against traditors1 and quoting loudly many passages against them from the holy books themselves1 he yet said nothing which could prove his opponents to be traditors4 ,but ,i quoted the case of ,silvanus of ,cirta1 who held his own see some little time before himself1 who was expressly declared in the ,municipal ,chronicles to have been a traditor while he was yet a sub-deacon4 ,against this fact he did not venture to whisper a syllable4 ,and yet you cannot fail to see how strong the pressure was which must have been urging him to reply1 that he might show a man1 who was his predecessor1 not only one of his party1 but a partner1 so to speak1 in his see1 to have been innocent of the crime of delivering up the sacred books1 especially as you rest the whole strength of your cause on the fact that you give the name of traditor to all whom you either pretend or believe to have been the successors of traditors in the path of their communion4 ,although1 then1 the very exigencies of your cause would seem to compel him to undertake the defence of a citizen even of ,russicadia1 or ,calama1 or any other city of your party1 whom ,i should declare to be a traditor1 on the authority of the ,municipal ,chronicles1 yet he did not open his mouth even in defence of his own predecessor4 ,for what reason1 except that he could not find any mist dark enough to deceive the minds of even the slowest and sleepiest of men8 ,for what could he have said1 except that the charges brought against ,silvanus were false8 ,but we quote the words of the ,chronicles1 both as to the date of the fact1 and as to the time of the information laid before ,zenophilus the ex-consul4#aagj ,and how could he resist this evidence1 being encompassed on every side by the most excellent cause of the ,catholics1 whilst yours was bad as bad could be8 ,for which reason ,i quote these words from my epistle to which he would fain be thought to have replied in this which ,i am now refuting1 that you may see for yourselves how impregnable the position must be against which he has been able to find no safer weapon than silence4 99 99 99 99 99 ,,chap4 ,,lviii4--#gj4 ,for when he quoted a passage from the gospel as making against us1 where our ,lord says1 ,they will come to you in sheep's clothing1 but inwardly they are ravening wolves3 ye shall know them by their fruits1#aaga--;,i answered and said1 ,then let us consider their fruits2 and then ,i at once went on to add the following words3 ,you bring up against them their delivery of the sacred books4 ,this very charge we urge with greater probability against their accusers themselves4 ,and not to carry our search too far3 in the same city of ,constantina1 your predecessors ordained ,silvanus bishop at the very outset of his schism4 ,he1 while he was still a sub-deacon1 was most unmistakeably entered as a traditor in the archives of the city4 ,if you1 on your side1 bring forward documents against our predecessors1 all that we ask is equal terms1 that we should either believe both to be true1 or both to be false4 ,if both are true1 you are unquestionably guilty of schism1 who have pretended that you avoid offences in the communion of the whole world1 though these were common among you in your own fragmentary sect4 ,but again1 if both are false1 you are unquestionably guilty of schism1 who1 on account of the false charges of traditors1 are staining yourselves with the heinous offence of severance from the ,church4 ,but if we have something to urge in accusation1 while you have nothing1 or if our charges are true1 whilst yours are false1 it is no longer matter of discussion how thoroughly your mouths are closed4 ,what if the holy and true ,church of ,christ were to convince and overcome you1 even if we held no documents in support of our cause1 or only such as were false1 while you had possession of some genuine proof of delivery of the sacred books1 what would then remain for you1 except that1 if you would1 you should show your love of peace1 or otherwise should hold your tongues8 ,for whatever in that case you might bring forward in evidence1 ,i should be able to say with the greatest ease and with the most perfect truth1 that then you are bound to prove as much to the full and ,catholic unity of the ,church1 already spread abroad and established throughout so many nations1 to the end that you should remain within1 and that those whom you convict should be expelled4 ,and if you have endeavoured to do this1 certainly you have not been able to make good your proof2 and1 being vanquished or enraged1 you have separated yourselves1 with all the heinous guilt of sacrilege1 from the guiltless men who could not condemn on insufficient proof4 ,but if you have not even endeavoured to do this1 then with most accursed and unnatural blindness you have cut yourselves off from the wheat of ,christ1 which grows throughout ,his whole fields1 that is1 throughout the whole world until the end1 because you have taken offence at a few tares in ,africa4#aagb ,to this1 which ,i have quoted from my former epistle1 ,petilianus has made no answer whatsoever4 ,and1 at all events1 you see that in these few words is comprised the whole question which is at issue between us4 ,for what should he endeavour to say1 when1 whatever course he chose1 he was sure to be defeated8 #ga4 ,for when documents are brought forward relating to the traditors1 both by us against the men of your party1 and by you against the men of our party1 7if indeed any really are brought forward on your side1 for to this very day we are left in total ignorance of them2 nor indeed can we believe that ,petilianus would have omitted to insert them in his letter1 seeing that he has taken so much pains to secure the quotation and insertion of those portions of the ,chronicles which bear on the matter in opposition to me71--but still1 as ,i began to say1 if such documents are brought forward both by us and by you1--documents of whose existence we are wholly ignorant to this very day1--surely you must acknowledge that either both are true1 or both false1 or ours true and yours false1 or yours true and ours false2 for there is no further alternative that can be suggested4 99 99 99 99 99 ,,chap4 ,,lix4--,but according to all these four hypotheses1 the truth is on the side of the communion of the ,catholic ,church4 ,for if both are true1 then you certainly should not have deserted the communion of the whole world on account of men such as you too had among yourselves4 ,but if both are false1 you should have guarded against the guilt of most accursed division1 which had not even any pretext to allege of any delivery of the sacred books4 ,if ours are true and yours are false1 you have long been without anything to say for yourselves4 ,if yours are true and ours are false1 we have been liable to be deceived1 in common with the whole world1 not about the truth of the faith1 but about the unrighteousness of men4 ,for the seed of ,abraham1 dispersed throughout the world1 was bound to pay attention1 not to what you said you knew1 but to what you proved to the judges4 ,whence have we any knowledge of what was done by those men who were accused by your ancestors1 even if the allegations made against them were true1 so long as they were held to be not true but false1 either by the judges who took cognisance of the case1 or at least by the general body of the ,church dispersed throughout the world1 which was only bound to pay heed to the sentence of the judges8 ,god does not necessarily pardon any human guilt that others in the weakness of human judgment fail to discover2 yet ,i maintain that no one is rightly deemed guilty for having believed a man to be innocent who was not convicted4 ,how then do you prove the world to be guilty1 merely because it did not know what possibly was really guilt in the ,africans1--its ignorance arising either from the fact that no one reported the sin to it1 or from its having given credence1 in respect of the information which was given1 rather to the judges who took cognisance of the case1 than to the murmurers who were defeated8 ,so far1 then1 ,petilianus deserves all praise1 in that1 when he saw that on this point ,i was absolutely impregnable1 he passed it by in silence4 ,yet he does not deserve praise for his attempts to obscure in a mist of words other points which were equally impregnable1 which yet he thought could be obscured2 or for having put me in the place of his cause1 when the cause left him nothing to say2 while even about myself he could say nothing except what was either altogether false1 or undeserving of any blame1 or without any bearing whatsoever upon me4 ,but1 in the meantime1 are you1 whom ,i have made judges between ,petilianus and myself1 possessed of discrimination enough to decide in any degree between what is true and what is false1 between what is mere empty swelling and what is solid1 between what is troubled and what is calm1 between inflammation and soundness1 between divine predictions and human assumptions1 between bringing an accusation and establishing it1 between proofs and fictions1 between pleading a cause and leading one away from it8 ,if you have such power of discrimination1 well and good2 but if you have it not1 we shall not repent of having bestowed our pains on you2 for even though your heart be not converted unto peace1 yet our peace shall return unto ourselves4 ,,footnotes3 #ajbi ,possidius1 in the third chapter of his ,indiculus1 designates this third book as ,one book against the second letter of the same4 #ajcj ,ps4 lii4 #c4 #ajca ,ps4 lxxxiv4 #aj4 #ajcb ,nihil enim mihi conscius sum4 #ajcc #a ,cor4 iv4 #a-f4 #ajcd #a ,cor4 iii4 #ba1 #bc4 #ajce ,jas4 i4 #ag4 #ajcf #a ,cor4 iv4 #g4 #ajcg #a ,cor4 iv4 #af4 #ajch ,matt4 xxiii4 #c4 #ajci ,jer4 xvii4 #e4 #ajdj ,matt4 iii4 #ab4 #ajda #b ,tim4 ii4 #bj4 #ajdb ,matt4 xiii4 #dg1 #dh4 #ajdc ,matt4 xxv4 #cb1 #cc4 #ajdd ,matt4 xiii4 #bd-dj4 #ajde #a ,cor4 i4 #ab1 #ac4 #ajdf #b ,tim4 ii4 #ai4 #ajdg ,ps4 xxvii4 #ad4 #ajdh #a ,thess4 v4 #ad1 #ae4 #ajdi #b ,cor4 xi4 #b1 #c4 #ajej #a ,cor4 viii4 #aa4 #ajea #a ,cor4 iii4 #g4 #ajeb #a ,john iv4 #af4 #ajec ,gal4 vi4 #d1 #e4 #ajed ,rom4 xiv4 #ab1 #ac4 #ajee ,gal4 vi4 #b1 #c4 #ajef ,eph4 iv4 #b1 #c4 #ajeg ,matt4 xii4 #cj4 #ajeh ,gal4 i4 #h4 #ajei ,matt4 v4 #ab4 #ajfj ,cant4 i4 #c4 #ajfa ,ps4 lvii4 #aa4 #ajfb #a ,cor4 i4 #cj1 #ca4 #ajfc ,matt4 v4 #aj-ab4 #ajfd ,matt4 x4 #be4 #ajfe ,ps4 xxvi4 #a4 #ajff ,ps4 lvi4 #aa4 #ajfg ,ps4 xi4 #a4 #ajfh #a ,pet4 iii4 #ba4 #ajfi ,matt4 xxiii4 #b1 #c4 #ajgj ,some editors have unitate1 but ,amerbach and the ,,mss41 veritate2 and this is supported by sec4 #bh below3 ,de ecclesi vel baptismi veritate2 and sec4 #bb of the treatise de ,unico ,baptismo3 ,ambulantibus in ecclesi veritate4 #ajga ,ubi vobis faventibus loquatur1 et victus verum simulans statum1 talia vel etiam sceleratiora dicat in me4 ,mihi sat est ad rem1 etc4 ,morel 7,elem4 ,crit4 pp4 #cbf-cbh7 suggests as an improvement1 ,ubi vobis faventibus loquatur et victus4 ,verum si millies tantum talia vel etiam sceleratiora dicat in me1 mihi sat est1 etc41--on which he may speak amidst applause from you1 even when beaten4 ,but if he were to make a thousand times as many statements concerning me1 etc4 #ajgb ,eph4 vi4 #ab4 #ajgc ,eph4 v4 #h4 #ajgd #b ,cor4 vi4 #g1 #h4 #ajge ,luke vi4 #ce4 #ajgf ,luke xxiii4 #cd4 #ajgg ,see above1 ,book ,i4 c4 i4 sec4 #b4 #ajgh ,acts xxiv4 #a4 #ajgi ,paracleti4 #ajhj ,favente1 which is wanting in the ,,mss41 was inserted in the margin by ,erasmus1 as being needed to complete the sense4 #ajha ,megalius1 bishop of ,calama1 primate of ,numidia1 was the bishop who ordained ,augustine1 as we find in c4 viii4 of his life by ,possidius4 ,augustine makes further reply to the same calumny1 which was gathered from a letter of ,megalius1 in ,contra ,cresconium1 ,book ,,iii4 c4 lxxx4 sec4 #ib1 and ,book ,,iv4 c4 lxiv4 secs4 #gh1 #gi4 #ajhb ,lente1 ut dicitur1 et bene4 ,morel 7,element4 ,crit4 pp4 #adj1 #ada7 suggests as an amendment1 lene1 as suiting better with lente4 #ajhc ,see ,book ,i4 c4 i4 secs4 #b1 #c4 #ajhd ,lactantius1 ,book ,v4 c4 xiv41 tells us of the talents of ,carneades1 recording that when he was sent on an embassy to ,rome by the ,athenians1 he spoke there first in defence of justice1 and then on the following day in opposition to it2 and that he was in the habit of speaking with such force on either side1 as to be able to refute any arguments advanced by anybody else4 #ajhe ,ter4 ,heaut4 ,,iv4 iii4 #da4 #ajhf ,in de ,civ4 ,dei1 ,book ,,ii4 c4 xxi41 ,augustine mentions ,l4 ,furius ,philus1 one of the interlocutors in ,cicero's ,laelus1 as maintaining this same view4 ,from the similarity of the name1 it has been thought that here ,furius and ,pilus are only one man4 #ajhg ,the ,,mss4 here and below have ,protagoras4 ,both were atheists1 according to ,cicero1 ,nat4 ,deor4 ,i4 i4 #b1 and ,lactantius1 ,book ,i4 c4 i4 #ajhh ,ps4 xiv4 #a4 #ajhi ,see ,book ,i4 c4 ii4 sec4 #c4 #ajij ,see ,book ,i4 c4 ii4 sec4 #c4 #ajia ,jer4 xvii4 #e4 #ajib #a ,cor4 iii4 #ba4 #ajic ,ps4 lxii4 #a1 #b4 #ajid ,john i4 #bb4 #ajie ,matt4 iii4 #g4 #ajif ,wisd4 i4 #e4 #ajig #a ,tim4 iii4 #aj4 #ajih ,book ,i4 c4 ii4 sec4 #b4 #ajii ,wisd4 i4 #e4 #aajj ,the ,council of ,carthage1 held on #acth ,september #dja1 passed a decree in favour of receiving the clergy of the ,donatists with full recognition of their orders4 #aaja ,acts viii4 #cf4 #aajb ,jer4 xv4 #ah4 ,see ,book ,,ii4 c4 cii4 sec4 #bcd1 #bce4 #aajc ,rev4 xvii4 #ae4 #aajd ,ps4 cxli4 #e4 ,see ,book ,,ii4 c4 ciii4 sec4 #bcf1 #bcg4 #aaje #a ,john iv4 #a4 #aajf ,matt4 xvi4 #af4 #aajg ,matt4 viii4 #bi2 ,mark i4 #bd2 ,luke viii4 #bh4 #aajh ,wisd4 i4 #e4 #aaji ,see ,book ,i4 c4 x4 sec4 #aa1 #ab4 #aaaj #a ,cor4 iii4 #ba1 and i4 #ca4 #aaaa ,rom4 iv4 #e4 #aaab ,that of ,bagai4 #aaac ,gal4 vi4 #e4 #aaad ,see ,possidius' ,life of ,st4 ,augustine1 cc4 v4-xi4 #aaae ,see c4 xlv4 sec4 #ed4 #aaaf ,rom4 iv4 #e4 #aaag #a ,cor4 iii4 #f1 #g4 #aaah ,john xv4 #e4 #aaai ,rom4 xii4 #e4 #aabj ,book ,i4 c4 v4 secs4 #f1 #g4 #aaba ,book ,i4 c4 vi4 secs4 #f1 #g4 #aabb ,matt4 vii4 #ag1 #af4 #aabc ,matt4 xii4 #ce4 #aabd ,see ,book ,i4 cc4 vii4 viii4 secs4 #h1 #i4 #aabe #a ,cor4 xv4 #ac-ae4 #aabf ,see ,book ,i4 c4 vi4 sec4 #g4 #aabg ,see ,book ,i4 c4 viii4 sec4 #i4 #aabh ,rom4 ix4 #e4 #aabi ,acts v4 #c1 #d4 #aacj ,matt4 xxii4 #cj4 #aaca ,rom4 iv4 #e4 #aacb ,john i4 #cc4 #aacc ,eph4 v4 #be1 #bf4 #aacd ,jer4 xvii4 #e4 #aace ,ps4 xl4 #d4 #aacf ,matt4 xxiii4 #c4 #aacg ,matt4 x4 #bc4 #aach ,matt4 vii4 #ag1 #af4 #aaci ,matt4 xii4 #ce4 #aadj ,ecclus4 xxxiv4 #be4 ,see ,book ,i4 c4 ix4 sec4 #aj4 #aada ,ps4 cxviii4 #h4 #aadb ,jer4 xvii4 #e4 #aadc ,ps4 iii4 #h4 #aadd ,ps4 lx4 #aa4 #aade #a ,cor4 iii4 #g4 #aadf ,rom4 iv4 #e4 #aadg ,ps4 lxxii4 #h4 #aadh ,ps4 ii4 #h4 #aadi ,gen4 xxii4 #ah4 #aaej ,gal4 iii4 #af4 #aaea ,matt4 xxiii4 #c4 #aaeb #a ,cor4 i4 #ac4 #aaec ,see ,book ,i4 cc4 iii4 iv4 secs4 #d1 #e4 #aaed #a ,cor4 iii4 #f1 #g4 #aaee ,gal4 vi4 #c4 #aaef ,ministri ejus cui credidistis4 ,see #a ,cor4 iii4 #d1 #e4 #aaeg ,acts xv4 #i4 #aaeh ,rom4 iv4 #e4 #aaei #a ,cor4 ix4 #ag4 #aafj ,john iv4 #b4 #aafa ,john xii4 #f4 #aafb #a ,cor4 i4 #ag4 #aafc #a ,cor4 iv4 #ae4 #aafd #a ,cor4 i4 #ad4 #aafe ,john iii4 #e4 #aaff ,matt4 v4 #bj4 #aafg #b ,tim4 ii4 #h4 #aafh ,acts xix4 #c4 #aafi ,eph4 v4 #be1 #bf4 #aagj ,see ,book ,,iii4 c4 ,cresconium1 cc4 xxvii4 xxviii4 secs4 #cj1 #cb4 #aaga ,matt4 vii4 #ae1 #af4 #aagb ,see ,book ,i4 cc4 xxi4 xxii4 secs4 #bc1 #bd4 ,a ,,treatise ,,concerning ,,the ,,correction ,,of ,,the ,,donatists2 ,,forming ,,epistle #ahe ,,in ,,migne',s ,,edition ,,of ,,augustine',s ,,works4 ,a ,,letter ,,of ,,augustine#aagc ,,to ,,boniface1 ,,who1 ,,as ,,we ,,learn ,,from ,,epistle #bbj1 ,,was ,,tribune1 ,,and ,,afterwards ,,count ,,in ,,africa4 ,,in ,,it ,,augustine ,,shows ,,that ,,the ,,heresy ,,of ,,the ,,donatists ,,has ,,nothing ,,in ,,common ,,with ,,that ,,of ,,arius2 ,,and ,,points ,,out ,,the ,,moderation ,,with ,,which ,,it ,,was ,,possible ,,to ,,recall ,,the ,,heretics ,,to ,,the ,,communion ,,of ,,the ,,church ,,through ,,awe ,,of ,,the ,,imperial ,,laws4 ,,he ,,adds ,,remarks ,,concerning ,,the ,,savage ,,conduct ,,of ,,the ,,donatists ,,and ,,circumcelliones1 ,,concluding ,,with ,a ,,discussion ,,of ,,the ,,unpardonable ,,nature ,,of ,,the ,,sin ,,against ,,the ,,holy ,,ghost4 ,,chap4 ,i4--#a4 ,i must express my satisfaction1 and congratulations1 and admiration1 my son ,boniface1 in that1 amid all the cares of wars and arms1 you are eagerly anxious to know concerning the things that are of ,god4 ,from hence it is clear that in you it is actually a part of your military valour to serve in truth the faith which is in ,christ4 ,to place1 therefore1 briefly before your ,grace the difference between the errors of the ,arians and the ,donatists1 the ,arians say that the ,father1 the ,son1 and the ,holy ,ghost are different in substance2 whereas the ,donatists do not say this1 but acknowledge the unity of substance in the ,trinity4 ,and if some even of them have said that the ,son was inferior to the ,father1 yet they have not denied that ,he is of the same substance2 whilst the greater part of them declare that they hold entirely the same belief regarding the ,father and the ,son and the ,holy ,ghost as is held by the ,catholic ,church4 ,nor is this the actual question in dispute with them2 but they carry on their unhappy strife solely on the question of communion1 and in the perversity of their error maintain rebellious hostility against the unity of ,christ4 ,but sometimes1 as we have heard1 some of them1 wishing to conciliate the ,goths1 since they see that they are not without a certain amount of power1 profess to entertain the same belief as they4 ,but they are refuted by the authority of their own leaders2 for ,donatus himself1 of whose party they boast themselves to be1 is never said to have held this belief4 #b4 ,let not1 however1 things like these disturb thee1 my beloved son4 ,for it is foretold to us that there must needs be heresies and stumbling-blocks1 that we may be instructed among our enemies2 and that so both our faith and our love may be the more approved1--our faith1 namely1 that we should not be deceived by them2 and our love1 that we should take the utmost pains we can to correct the erring ones themselves2 not only watching that they should do no injury to the weak1 and that they should be delivered from their wicked error1 but also praying for them1 that ,god would open their understanding1 and that they might comprehend the ,scriptures4 ,for in the sacred books1 where the ,lord ,christ is made manifest1 there is also ,his ,church declared2 but they1 with wondrous blindness1 whilst they would know nothing of ,christ ,himself save what is revealed in the ,scriptures1 yet form their notion of ,his ,church from the vanity of human falsehood1 instead of learning what it is on the authority of the sacred books4 #c4 ,they recognise ,christ together with us in that which is written1 ,they pierced my hands and my feet4 ,i may tell all my bones3 they look and stare upon me4 ,they part my garments among them1 and cast lots upon my vesture2 and yet they refuse to recognise the ,church in that which follows shortly after3 ,all the ends of the world shall remember1 and turn unto the ,lord2 and all the kindreds of the nations shall worship before ,thee4 ,for the kingdom is the ,lord's2 and ,he is the ,governor among the nations4#aagd ,they recognise ,christ together with us in that which is written1 ,the ,lord hath said unto me1 ,thou art my ,son1 this day have ,i begotten ,thee2 and they will not recognise the ,church in that which follows3 ,ask of me1 and ,i shall give ,thee the heathen for ,thine inheritance1 and the uttermost parts of the earth for ,thy possession4#aage ,they recognise ,christ together with us in that which the ,lord ,himself says in the gospel1 ,thus it behoved ,christ to suffer1 and to rise from the dead the third day2 and they will not recognise the ,church in that which follows3 ,and that repentance and remission of sins should be preached in ,his name among all nations1 beginning at ,jerusalem4#aagf ,and the testimonies in the sacred books are without number1 all of which it has not been necessary for me to crowd together into this book4 ,and in all of them1 as the ,lord ,christ is made manifest1 whether in accordance with ,his ,godhead1 in which ,he is equal to the ,father1 so that1 ,in the beginning was the ,word1 and the ,word was with ,god1 and the ,word was ,god2 or according to the humility of the flesh which ,he took upon ,him1 whereby the ,word was made flesh1 and dwelt among us2#aagg so is ,his ,church made manifest1 not in ,africa alone1 as they most impudently venture in the madness of their vanity to assert1 but spread abroad throughout the world4 #d4 ,for they prefer to the testimonies of ,holy ,writ their own contentions1 because1 in the case of ,ccilianus1 formerly a bishop of the ,church of ,carthage1 against whom they brought charges which they were and are unable to substantiate1 they separated themselves from the ,catholic ,church1--that is1 from the unity of all nations4 ,although1 even if the charges had been true which were brought by them against ,ccilianus1 and could at length be proved to us1 yet1 though we might pronounce an anathema upon him even in the grave1#aagh we are still bound not for the sake of any man to leave the ,church1 which rests for its foundation on divine witness1 and is not the figment of litigious opinions1 seeing that it is better to trust in the ,lord than to put confidence in man4#aagi ,for we cannot allow that if ,ccilianus had erred1--a supposition which ,i make without prejudice to his integrity1--,christ should therefore have forfeited ,his inheritance4 ,it is easy for a man to believe of his fellow-men either what is true or what is false2 but it marks abandoned impudence to desire to condemn the communion of the whole world on account of charges alleged against a man1 of which you cannot establish the truth in the face of the world4 #e4 ,whether ,ccilianus was ordained by men who had delivered up the sacred books1 ,i do not know4 ,i did not see it1 ,i heard it only from his enemies4 ,it is not declared to me in the law of ,god1 or in the utterances of the prophets1 or in the holy poetry of the ,psalms1 or in the writings of any one of ,christ's apostles1 or in the eloquence of ,christ ,himself4 ,but the evidence of all the several scriptures with one accord proclaims the ,church spread abroad throughout the world1 with which the faction of ,donatus does not hold communion4 ,the law of ,god declared1 ,in thy seed shall all the nations of the earth be blessed4#aahj ,the ,lord said by the mouth of ,his prophet1 ,from the rising of the sun1 even unto the going down of the same1 my name shall be great among the ,gentiles2 and in every place incense shall be offered unto my name1 and a pure offering3 for my name shall be great among the heathen4#aaha ,the ,lord said through the ,psalmist1 ,he shall have dominion also from sea to sea1 and from the river unto the ends of the earth4#aahb ,the ,lord said by ,his apostle1 ,the gospel is come unto you1 as it is in all the world1 and bringeth forth fruit4#aahc ,the ,son of ,god said with ,his own mouth1 ,ye shall be witnesses unto me1 both in ,jerusalem1 and in all ,judea1 and in ,samaria1 and unto the uttermost part of the earth4#aahd ,ccilianus1 the bishop of the ,church of ,carthage1 is accused with the contentiousness of men2 the ,church of ,christ1 established among all nations1 is recommended by the voice of ,god4 ,mere piety1 truth1 and love forbid us to receive against ,ccilianus the testimony of men whom we do not find in the ,church1 which has the testimony of ,god2 for those who do not follow the testimony of ,god have forfeited the weight which otherwise would attach to their testimony as men4 99 99 99 99 99 ,,chap4 ,,ii4--#f4 ,i would add1 moreover1 that they themselves1 by making it the subject of an accusation1 referred the case of ,ccilianus to the decision of the ,emperor ,constantine2 and that1 even after the bishops had pronounced their judgment1#aahe finding that they could not crush ,ccilianus1 they brought him in person before the above-named emperor for trial1 in the most determined spirit of persecution4 ,and so they were themselves the first to do what they censure in us1 in order that they may deceive the unlearned1 saying that ,christians ought not to demand any assistance from ,christian emperors against the enemies of ,christ4 ,and this1 too1 they did not dare to deny in the conference which we held at the same time in ,carthage3 nay1 they even venture to make it a matter of boasting that their fathers had laid a criminal indictment against ,ccilianus before the emperor2 adding furthermore a lie1 to the effect that they had there worsted him1 and procured his condemnation4 ,how then can they be otherwise than persecutors1 seeing that when they persecuted ,ccilianus by their accusations1 and were overcome by him1 they sought to claim false glory for themselves by a most shameless lie2 not only considering it no reproach1 but glorying in it as conducive to their praise1 if they could prove that ,ccilianus had been condemned on the accusation of their fathers8 ,but in regard to the manner in which they were overcome at every turn in the conference itself1 seeing that the records are exceedingly voluminous1 and it would be a serious matter to have them read to you while you are occupied in other matters that are essential to the peace of ,rome1 perhaps it may be possible to have a digest#aahf of them read to you1 which ,i believe to be in the possession of my brother and fellow-bishop ,optatus2 or if he has not a copy1 he might easily procure one from the church at ,sitifa2 for ,i can well believe that even that volume will prove wearisome enough to you from its lengthiness1 amid the burden of your many cares4 #g4 ,for the ,donatists met with the same fate as the accusers of the holy ,daniel4#aahg ,for as the lions were turned against them1 so the laws by which they had proposed to crush an innocent victim were turned against the ,donatists2 save that1 through the mercy of ,christ1 the laws which seemed to be opposed to them are in reality their truest friends2 for through their operation many of them have been1 and are daily being reformed1 and return ,god thanks that they are reformed1 and delivered from their ruinous madness4 ,and those who used to hate are now filled with love2 and now that they have recovered their right minds1 they congratulate themselves that these most wholesome laws were brought to bear against them1 with as much fervency as in their madness they detested them2 and are filled with the same spirit of ardent love towards those who yet remain as ourselves1 desiring that we should strive in like manner that those with whom they had been like to perish might be saved4 ,for both the physician is irksome to the raging madman1 and a father to his undisciplined son1--the former because of the restraint1 the latter because of the chastisement which he inflicts2 yet both are acting in love4 ,but if they were to neglect their charge1 and allow them to perish1 this mistaken kindness would more truly be accounted cruelty4 ,for if the horse and mule1 which have no understanding1 resist with all the force of bites and kicks the efforts of the men who treat their wounds in order to cure them2 and yet the men1 though they are often exposed to danger from their teeth and heels1 and sometimes meet with actual hurt1 nevertheless do not desert them till they restore them to health through the pain and annoyance which the healing process gives1--how much more should man refuse to desert his fellow-man1 or brother to desert his brother1 lest he should perish everlastingly1 being himself now able to comprehend the vastness of the boon accorded to himself in his reformation1 at the very time that he complained of suffering persecution8 #h4 ,as then the apostle says1 ,as we have therefore opportunity1 let us do good unto all men1 not being weary in well-doing1#aahh so let all be called to salvation1 let all be recalled from the path of destruction1--those who may1 by the sermons of ,catholic preachers2 those who may1 by the edicts of ,catholic princes2 some through those who obey the warnings of ,god1 some through those who obey the emperor's commands4 ,for1 moreover1 when emperors enact bad laws on the side of falsehood as against the truth1 those who hold a right faith are approved1 and1 if they persevere1 are crowned2 but when the emperors enact good laws on behalf of the truth against falsehood1 then those who rage against them are put in fear1 and those who understand are reformed4 ,whosoever1 therefore1 refuses to obey the laws of the emperors which are enacted against the truth of ,god1 wins for himself a great reward2 but whosoever refuses to obey the laws of the emperors which are enacted in behalf of truth1 wins for himself great condemnation4 ,for in the times1 too1 of the prophets1 the kings who1 in dealing with the people of ,god1 did not prohibit nor annul the ordinances which were issued contrary to ,god's commands1 are all of them censured2 and those who did prohibit and annul them are praised as deserving more than other men4 ,and king ,nebuchadnezzar1 when he was a servant of idols1 enacted an impious law that a certain idol should be worshipped2 but those who refused to obey his impious command acted piously and faithfully4 ,and the very same king1 when converted by a miracle from ,god1 enacted a pious and praiseworthy law on behalf of the truth1 that every one who should speak anything amiss against the true ,god1 the ,god of ,shadrach1 ,meshach1 and ,abednego1 should perish utterly1 with all his house4#aahi ,if any persons disobeyed this law1 and justly suffered the penalty imposed1 they might have said what these men say1 that they were righteous1 because they suffered persecution through the law enacted by the king3 and this they certainly would have said1 had they been as mad as these who make divisions between the members of ,christ1 and spurn the sacraments of ,christ1 and take credit for being persecuted1 because they are prevented from doing such things by the laws which the emperors have passed to preserve the unity of ,christ2 and boast falsely of their innocence1 and seek from men the glory of martyrdom1 which they cannot receive from our ,lord4 #i4 ,but true martyrs are such as those of whom the ,lord says1 ,blessed are they which are persecuted for righteousness' sake4#aaij ,it is not1 therefore1 those who suffer persecution for their unrighteousness1 and for the divisions which they impiously introduce into ,christian unity1 but those who suffer for righteousness' sake1 that are truly martyrs4 ,for ,hagar also suffered persecution at the hands of ,sarah2#aaia and in that case she who persecuted was righteous1 and she unrighteous who suffered persecution4 ,are we to compare with this persecution which ,hagar suffered the case of holy ,david1 who was persecuted by unrighteous ,saul8#aaib ,surely there is an essential difference1 not in respect of his suffering1 but because he suffered for righteousness' sake4 ,and the ,lord ,himself was crucified with two thieves2#aaic but those who were joined in their suffering were separated by the difference of its cause4 ,accordingly1 in the psalm1 we must interpret of the true martyrs1 who wish to be distinguished from false martyrs1 the verse in which it is said1 ,judge me1 ,o ,lord1 and distinguish#aaid my cause from an ungodly nation4#aaie ,he does not say1 ,distinguish my punishment1 but ,distinguish my cause4 ,for the punishment of the impious may be the same2 but the cause of the martyrs is always different4 ,to whose mouth also the words are suitable1 ,they persecute me wrongfully2 help ,thou me2#aaif in which the ,psalmist claimed to have a right to be helped in righteousness1 because his adversaries persecuted him wrongfully2 for if they had been right in persecuting him1 he would have deserved not help1 but correction4 #aj4 ,but if they think that no one can be justified in using violence1--as they said in the course of the conference that the true ,church must necessarily be the one which suffers persecution1 not the one inflicting it1--in that case ,i no longer urge what ,i observed above2 because1 if the matter stand as they maintain that it does1 then ,ccilianus must have belonged to the true ,church1 seeing that their fathers persecuted him1 by pressing his accusation even to the tribunal of the emperor himself4 ,for we maintain that he belonged to the true ,church1 not merely because he suffered persecution1 but because he suffered it for righteousness' sake2 but that they were alienated from the ,church1 not merely because they persecuted1 but because they did so in unrighteousness4 ,this1 then1 is our position4 ,but if they make no inquiry into the causes for which each person inflicts persecution1 or for which he suffers it1 but think that it is a sufficient sign of a true ,christian that he does not inflict persecution1 but suffers it1 then beyond all question they include ,ccilianus in that definition1 who did not inflict1 but suffered persecution2 and they equally exclude their own fathers from the definition1 for they inflicted1 but did not suffer it4 #aa4 ,but this1 ,i say1 ,i forbear to urge4 ,yet one point ,i must press3 ,if the true ,church is the one which actually suffers persecution1 not the one which inflicts it1 let them ask the apostle of what ,church ,sarah was a type1 when she inflicted persecution on her handmaid4 ,for he declares that the free mother of us all1 the heavenly ,jerusalem1 that is to say1 the true ,church of ,god1 was prefigured in that woman who cruelly entreated her handmaid4#aaig ,but if we investigate the story further1 we shall find that the handmaid rather persecuted ,sarah by her haughtiness1 than ,sarah the handmaid by her severity3 for the handmaid was doing wrong to her mistress2 the mistress only imposed on her a proper discipline in her haughtiness4 ,again ,i ask1 if good and holy men never inflict persecution upon any one1 but only suffer it1 whose words they think that those are in the psalm where we read1 ,i have pursued mine enemies1 and overtaken them2 neither did ,i turn again till they were consumed4#aaih ,if1 therefore1 we wish either to declare or to recognise the truth1 there is a persecution of unrighteousness1 which the impious inflict upon the ,church of ,christ2 and there is a righteous persecution1 which the ,church of ,christ inflicts upon the impious4 ,she therefore is blessed in suffering persecution for righteousness' sake2 but they are miserable1 suffering persecution for unrighteousness4 ,moreover1 she persecutes in the spirit of love1 they in the spirit of wrath2 she that she may correct1 they that they may overthrow2 she that she may recall from error1 they that they may drive headlong into error4 ,finally1 she persecutes her enemies and arrests them1 until they become weary in their vain opinions1 so that they should make advance in the truth2 but they1 returning evil for good1 because we take measures for their good1 to secure their eternal salvation1 endeavour even to strip us of our temporal safety1 being so in love with murder1 that they commit it on their own persons1 when they cannot find victims in any others4 ,for in proportion as the ,christian charity of the ,church endeavours to deliver them from that destruction1 so that none of them should die1 so their madness endeavours either to slay us1 that they may feed the lust of their own cruelty1 or even to kill themselves1 that they may not seem to have lost the power of putting men to death4 99 99 99 99 99 ,,chap4 ,,iii4--#ab4 ,but those who are unacquainted with their habits think that they only kill themselves now that all the mass of the people are freed from the fearful madness of their usurped dominion1 in virtue of the laws which have been passed for the preservation of unity4 ,but those who know what they were accustomed to do before the passing of the laws1 do not wonder at their deaths1 but call to mind their character2 and especially how vast crowds of them used to come in procession to the most frequented ceremonies of the pagans1 while the worship of idols still continued1--not with the view of breaking the idols1 but that they might be put to death by those who worshipped them4 ,for if they had sought to break the idols under the sanction of legitimate authority1 they might1 in case of anything happening to them1 have had some shadow of a claim to be considered martyrs2 but their only object in coming was1 that while the idols remained uninjured1 they themselves might meet with death4 ,for it was the general custom of the strongest youths among the worshippers of idols1 for each of them to offer in sacrifice to the idols themselves any victims that he might have slain4 ,some went so far as to offer themselves for slaughter to any travellers whom they met with arms1 using violent threats that they would murder them if they failed to meet with death at their hands4 ,sometimes1 too1 they extorted with violence from any passing judge that they should be put to death by the executioners1 or by the officer of his court4 ,and hence we have a story1 that a certain judge played a trick upon them1 by ordering them to be bound and led away1 as though for execution1 and so escaped their violence1 without injury to himself or them4 ,again1 it was their daily sport to kill themselves1 by throwing themselves over precipices1 or into the water1 or into the fire4 ,for the devil taught them these three modes of suicide1 so that1 when they wished to die1 and could not find any one whom they could terrify into slaying them with his sword1 they threw themselves over the rocks1 or committed themselves to the fire or the eddying pool4 ,but who can be thought to have taught them this1 having gained possession of their hearts1 but he who actually suggested to our ,saviour ,himself1 as a duty sanctioned by the law1 that ,he should throw ,himself down from a pinnacle of the temple8#aaii ,and his suggestion they would surely have thrust far from them1 had they carried ,christ1 as their ,master1 in their hearts4 ,but since they have rather given place within them to the devil1 they either perish like the herd of swine1 whom the legion of devils drove down from the hill-side into the sea1#abjj or1 being rescued from that destruction1 and gathered together in the loving bosom of our ,catholic mother ,church1 they are delivered1 brought to be healed of the devil1 saying that ofttimes he was wont to fall into the fire1 and oft into the water4#abja #ac4 ,whence it appears that great mercy is shown towards them1 when by the force of those very imperial laws they are in the first instance rescued against their will from that sect in which1 through the teaching of lying devils1 they learned those evil doctrines1 so that afterwards they might be made whole in the ,catholic ,church1 becoming accustomed to the good teaching and example which they find in it4 ,for many of the men whom we now admire in the unity of ,christ1 for the pious fervour of their faith1 and for their charity1 give thanks to ,god with great joy that they are no longer in that error which led them to mistake those evil things for good1--which thanks they would not now be offering willingly1 had they not first1 even against their will1 been severed from that impious association4 ,and what are we to say of those who confess to us1 as some do every day1 that even in the olden days they had long been wishing to be ,catholics2 but they were living among men among whom those who wished to be ,catholics could not be so through the infirmity of fear1 seeing that if any one there said a single word in favour of the ,catholic ,church1 he and his house were utterly destroyed at once8 ,who is mad enough to deny that it was right that assistance should have been given through the imperial decrees1 that they might be delivered from so great an evil1 whilst those whom they used to fear are compelled in turn to fear1 and are either themselves corrected through the same terror1 or1 at any rate1 whilst they pretend to be corrected1 they abstain from further persecution of those who really are1 to whom they formerly were objects of continual dread8 #ad4 ,but if they have chosen to destroy themselves1 in order to prevent the deliverance of those who had a right to be delivered1 and have sought in this way to alarm the pious hearts of the deliverers1 so that in their apprehension that some few abandoned men might perish1 they should allow others to lose the opportunity of deliverance from destruction1 who were either already unwilling to perish1 or might have been saved from it by the employment of compulsion2 what is in this case the function of ,christian charity1 especially when we consider that those who utter threats of their own violent and voluntary deaths are very few in number in comparison with the nations that are to be delivered8 ,what then is the function of brotherly love8 ,does it1 because it fears the shortlived fires of the furnace for a few1 therefore abandon all to the eternal fires of hell8 and does it leave so many1 who are either already desirous1 or hereafter are not strong enough to pass to life eternal1 to perish everlastingly1 while taking precautions that some few should not perish by their own hand1 who are only living to be a hindrance in the way of the salvation of others1 whom they will not permit to live in accordance with the doctrines of ,christ1 in the hopes that some day or other they may teach them too to hasten their death by their own hand1 in the manner which now causes them themselves to be a terror to their neighbours1 in accordance with the custom inculcated by their devilish tenets8 or does it rather save all whom it can1 even though those whom it cannot save should perish in their own infatuation8 ,for it ardently desires that all should live1 but it more especially labours that not all should die4 ,but thanks be to the ,lord1 that both amongst us--not indeed everywhere1 but in the great majority of places--and also in the other parts of ,africa1 the peace of the ,catholic ,church both has gained and is gaining ground1 without any of these madmen being killed4 ,but those deplorable deeds are done in places where there is an utterly furious and useless set of men1 who were given to such deeds even in the days of old4 99 99 99 99 99 ,,chap4 ,,iv4--#ae4 ,and indeed1 before those laws were put in force by the emperors of the ,catholic faith1 the doctrine of the peace and unity of ,christ was beginning by degrees to gain ground1 and men were coming over to it even from the faction of ,donatus1 in proportion as each learned more1 and became more willing1 and more master of his own actions2 although1 at the same time1 among the ,donatists herds of abandoned men were disturbing the peace of the innocent for one reason or another in the spirit of the most reckless madness4 ,what master was there who was not compelled to live in dread of his own servant1 if he had put himself under the guardianship of the ,donatists8 ,who dared even threaten one who sought his ruin with punishment8 ,who dared to exact payment of a debt from one who consumed his stores1 or from any debtor whatsoever1 that sought their assistance or protection8 ,under the threat of beating1 and burning1 and immediate death1 all documents compromising the worst of slaves were destroyed1 that they might depart in freedom4 ,notes of hand that had been extracted from debtors were returned to them4 ,any one who had shown a contempt for their hard words were compelled by harder blows to do what they desired4 ,the houses of innocent persons who had offended them were either razed to the ground or burned4 ,certain heads of families of honourable parentage1 and brought up with a good education1 were carried away half dead after their deeds of violence1 or bound to the mill1 and compelled by blows to turn it round1 after the fashion of the meanest beasts of burden4 ,for what assistance from the laws rendered by the civil powers was ever of any avail against them8 ,what official ever ventured so much as to breathe in their presence8 ,what agents ever exacted payment of a debt which they had been unwilling to discharge8 ,who ever endeavoured to avenge those who were put to death in their massacres8 ,except1 indeed1 that their own madness took revenge on them1 when some1 by provoking against themselves the swords of men1 whom they obliged to kill them under fear of instant death1 others by throwing themselves over sundry precipices1 others by water1 others by fire1 gave themselves over on the several occasions to a voluntary death1 and gave up their lives as offerings to the dead by punishments inflicted with their own hands upon themselves4 #af4 ,these deeds were looked upon with horror by many who were firmly rooted in the same superstitious heresy2 and accordingly1 when they supposed that it was sufficient to establish their innocence that they were ill contented with such conduct1 it was urged against them by the ,catholics3 ,if these evil deeds do not pollute your innocence1 how then do you maintain that the whole ,christian world has been polluted by the alleged sins of ,ccilianus1 which are either altogether calumnies1 or at least not proved against him8 ,how come you1 by a deed of gross impiety1 to separate yourselves from the unity of the ,catholic ,church1 as from the threshing-floor of the ,lord1 which must needs contain1 up to the time of the final winnowing1 both corn which is to be stored in the garner1 and chaff that is to be burned up with fire8#abjb ,and thus some were so convinced by argument as to come over to the unity of the ,catholic ,church1 being prepared even to meet the hostility of abandoned men2 whilst the greater number1 though equally convinced1 and though desirous to do the same1 yet dared not make enemies of these men1 who were so unbridled in their violence1 seeing that some who had come over to us experienced the greatest cruelty at their hands4 #ag4 ,to this we may add1 that in ,carthage itself some of the bishops of the same party1 making a schism among themselves1 and dividing the party of ,donatus among the lower orders of the ,carthaginian people1 ordained as bishop against bishop a certain deacon named ,maximianus1 who could not brook the control of his own diocesan4 ,and as this displeased the greater part of them1 they condemned the aforesaid ,maximianus1 with twelve others who had been present at his ordination1 but gave the rest that were associated in the same schism a chance of returning to their communion on an appointed day4 ,but afterwards some of these twelve1 and certain others of those who had had the time of grace allowed to them1 but had only returned after the day appointed1 were received by them without degradation from their orders2 and they did not venture to baptize a second time those whom the condemned ministers had baptized outside the pale of their communion4 ,this action of theirs at once made strongly against them on the side of the ,catholic party1 so that their mouths were wholly closed4 ,and on the matter being diligently spread abroad1 as was only right1 in order to cure men's souls of the evils of schism1 and when it was shown in every possible direction by the sermons and discussions of the ,catholic divines1 that to maintain the peace of ,donatus they had not only received back those whom they had condemned1 with full recognition of their orders1 but had even been afraid to declare that baptism to be void which had been administered outside their ,church by men whom they had condemned or even suspended2 whilst1 in violation of the peace of ,christ1 they cast in the teeth of all the world the stain conveyed by contact with some sinners1 it matters little with whom1 and declared baptism to be consequently void which had been administered even in the very ,churches whence the gospel itself had come to ,africa2--seeing all this1 very many began to be confounded1 and blushing before what they saw to be mostly manifest truth1 they submitted to correction in greater numbers than was their wont2 and men began to breathe with a somewhat freer sense of liberty from their cruelty1 and that to a considerably greater extent in every direction4 #ah4 ,then indeed they blazed forth with such fury1 and were so excited by the goadings of hatred1 that scarcely any churches of our communion could be safe against their treachery and violence and most undisguised robberies2 scarcely any road secure by which men could travel to preach the peace of the ,catholic ,church in opposition to their madness1 and convict the rashness of their folly by the clear enunciation of the truth4 ,they went so far1 besides1 in proposing hard terms of reconciliation1 not only to the laity or to any of the clergy1 but even in a measure to certain of the ,catholic bishops4 ,for the only alternative offered was to hold their tongues about the truth1 or to endure their savage fury4 ,but if they did not speak about the truth1 not only was it impossible for any one to be delivered by their silence1 but many were even sure to be destroyed by their submitting to be led astray2 while if1 by their preaching the truth1 the rage of the ,donatists was again provoked to vent its madness1 though some would be delivered1 and those who were already on our side would be strengthened1 yet the weak would again be deterred by fear from following the truth4 ,when the ,church1 therefore1 was reduced to these straits in its affliction1 any one who thinks that anything was to be endured1 rather than that the assistance of ,god1 to be rendered through the agency of ,christian emperors1 should be sought1 does not sufficiently observe that no good account could possibly be rendered for neglect of this precaution4 99 99 99 99 99 ,,chap4 ,v4--#ai4 ,but as to the argument of those men who are unwilling that their impious deeds should be checked by the enactment of righteous laws1 when they say that the apostles never sought such measures from the kings of the earth1 they do not consider the different character of that age1 and that everything comes in its own season4 ,for what emperor had as yet believed in ,christ1 so as to serve ,him in the cause of piety by enacting laws against impiety1 when as yet the declaration of the prophet was only in the course of its fulfilment1 ,why do the heathen rage1 and the people imagine a vain thing8 ,the kings of the earth set themselves1 and their rulers take counsel together1 against the ,lord1 and against ,his ,anointed2 and there was as yet no sign of that which is spoken a little later in the same psalm3 ,be wise now1 therefore1 ,o ye kings2 be instructed1 ye judges of the earth4 ,serve the ,lord with fear1 and rejoice with trembling4#abjc ,how then are kings to serve the ,lord with fear1 except by preventing and chastising with religious severity all those acts which are done in opposition to the commandments of the ,lord8 ,for a man serves ,god in one way in that he is man1 in another way in that he is also king4 ,in that he is man1 he serves ,him by living faithfully1 but in that he is also king1 he serves ,him by enforcing with suitable rigour such laws as ordain what is righteous1 and punish what is the reverse4 ,even as ,hezekiah served ,him1 by destroying the groves and the temples of the idols1 and the high places which had been built in violation of the commandments of ,god2#abjd or even as ,josiah served ,him1 by doing the same things in his turn2#abje or as the king of the ,ninevites served ,him1 by compelling all the men of his city to make satisfaction to the ,lord2#abjf or as ,darius served ,him1 by giving the idol into the power of ,daniel to be broken1 and by casting his enemies into the den of lions2#abjg or as ,nebuchadnezzar served ,him1 of whom ,i have spoken before1 by issuing a terrible law to prevent any of his subjects from blaspheming ,god4#abjh ,in this way1 therefore1 kings can serve the ,lord1 even in so far as they are kings1 when they do in ,his service what they could not do were they not kings4 #bj4 ,seeing1 then1 that the kings of the earth were not yet serving the ,lord in the time of the apostles1 but were still imagining vain things against the ,lord and against ,his ,anointed1 that all might be fulfilled which was spoken by the prophets1 it must be granted that at that time acts of impiety could not possibly be prevented by the laws1 but were rather performed under their sanction4 ,for the order of events was then so rolling on1 that even the ,jews were killing those who preached ,christ1 thinking that they did ,god service in so doing1 just as ,christ had foretold1#abji and the heathen were raging against the ,christians1 and the patience of the martyrs was overcoming them all4 ,but so soon as the fulfilment began of what is written in a later psalm1 ,all kings shall fall down before ,him2 all nations shall serve ,him1#abaj what sober-minded man could say to the kings1 ,let not any thought trouble you within your kingdom as to who restrains or attacks the ,church of your ,lord2 deem it not a matter in which you should be concerned1 which of your subjects may choose to be religious or sacrilegious1 seeing that you cannot say to them1 ,deem it no concern of yours which of your subjects may choose to be chaste1 or which unchaste8 ,for why1 when free-will is given by ,god to man1 should adulteries be punished by the laws1 and sacrilege allowed8 ,is it a lighter matter that a soul should not keep faith with ,god1 than that a woman should be faithless to her husband8 ,or if those faults which are committed not in contempt but in ignorance of religious truth are to be visited with lighter punishment1 are they therefore to be neglected altogether8 99 99 99 99 99 ,,chap4 ,,vi4--#ba4 ,it is indeed better 7as no one ever could deny7 that men should be led to worship ,god by teaching1 than that they should be driven to it by fear of punishment or pain2 but it does not follow that because the former course produces the better men1 therefore those who do not yield to it should be neglected4 ,for many have found advantage 7as we have proved1 and are daily proving by actual experiment71 in being first compelled by fear or pain1 so that they might afterwards be influenced by teaching1 or might follow out in act what they had already learned in word4 ,some1 indeed1 set before us the sentiments of a certain secular author1 who said1 ',tis well1 ,i ween1 by shame the young to train1 ,and dread of meanness1 rather than by pain4#abaa ,this is unquestionably true4 ,but whilst those are better who are guided aright by love1 those are certainly more numerous who are corrected by fear4 ,for1 to answer these persons out of their own author1 we find him saying in another place1 ,unless by pain and suffering thou art taught1 ,thou canst not guide thyself aright in aught4#abab ,but1 moreover1 holy ,scripture has both said concerning the former better class1 ,there is no fear in love2 but perfect love casteth out fear2#abac and also concerning the latter lower class1 which furnishes the majority1 ,a servant will not be corrected by words2 for though he understand1 he will not answer4#abad ,in saying1 ,he will not be corrected by words1 he did not order him to be left to himself1 but implied an admonition as to the means whereby he ought to be corrected2 otherwise he would not have said1 ,he will not be corrected by words1 but without any qualification1 ,he will not be corrected4 ,for in another place he says that not only the servant1 but also the undisciplined son1 must be corrected with stripes1 and that with great fruits as the result2 for he says1 ,thou shalt beat him with the rod1 and shalt deliver his soul from hell2#abae and elsewhere he says1 ,he that spareth the rod hateth his son4#abaf ,for1 give us a man who with right faith and true understanding can say with all the energy of his heart1 ,my soul thirsteth for ,god1 for the living ,god3 when shall ,i come and appear before ,god8#abag and for such an one there is no need of the terror of hell1 to say nothing of temporal punishments or imperial laws1 seeing that with him it is so indispensable a blessing to cleave unto the ,lord1 that he not only dreads being parted from that happiness as a heavy punishment1 but can scarcely even bear delay in its attainment4 ,but yet1 before the good sons can say they have a desire to depart1 and to be with ,christ1#abah many must first be recalled to their ,lord by the stripes of temporal scourging1 like evil slaves1 and in some degree like good-for-nothing fugitives4 #bb4 ,for who can possibly love us more than ,christ1 who laid down ,his life for ,his sheep8#abai ,and yet1 after calling ,peter and the other apostles by ,his words alone1 when ,he came to summon ,paul1 who was before called ,saul1 subsequently the powerful builder of ,his ,church1 but originally its cruel persecutor1 ,he not only constrained him with ,his voice1 but even dashed him to the earth with ,his power2 and that ,he might forcibly bring one who was raging amid the darkness of infidelity to desire the light of the heart1 ,he first struck him with physical blindness of the eyes4 ,if that punishment had not been inflicted1 he would not afterwards have been healed by it2 and since he had been wont to see nothing with his eyes open1 if they had remained unharmed1 the ,scripture would not tell us that at the imposition of ,ananias' hands1 in order that their sight might be restored1 there fell from them as it had been scales1 by which the sight had been obscured4#abbj ,where is what the ,donatists were wont to cry3 ,man is at liberty to believe or not believe8 ,towards whom did ,christ use violence8 ,whom did ,he compel8 ,here they have the ,apostle ,paul4 ,let them recognise in his case ,christ first compelling1 and afterwards teaching2 first striking1 and afterwards consoling4 ,for it is wonderful how he who entered the service of the gospel in the first instance under the compulsion of bodily punishment1 afterwards laboured more in the gospel than all they who were called by word only2#abba and he who was compelled by the greater influence of fear to love1 displayed that perfect love which casts out fear4 #bc4 ,why1 therefore1 should not the ,church use force in compelling her lost sons to return1 if the lost sons compelled others to their destruction8 ,although even men who have not been compelled1 but only led astray1 are received by their loving mother with more affection if they are recalled to her bosom through the enforcement of terrible but salutary laws1 and are the objects of far more deep congratulation than those whom she had never lost4 ,is it not a part of the care of the shepherd1 when any sheep have left the flock1 even though not violently forced away1 but led astray by tender words and coaxing blandishments1 to bring them back to the fold of his master when he has found them1 by the fear or even the pain of the whip1 if they show symptoms of resistance2 especially since1 if they multiply with growing abundance among the fugitive slaves and robbers1 he has the more right in that the mark of the master is recognised on them1 which is not outraged in those whom we receive but do not rebaptize8 ,for the wandering of the sheep is to be corrected in such wise that the mark of the ,redeemer should not be destroyed on it4 ,for even if any one is marked with the royal stamp by a deserter who is marked with it himself1 and the two receive forgiveness1#abbb and the one returns to his service1 and the other begins to be in the service in which he had no part before1 that mark is not effaced in either of the two1 but rather it is recognised in both of them1 and approved with the honour which is due to it because it is the king's4 ,since then they cannot show that the destination is bad to which they are compelled1 they maintain that they ought to be compelled by force even to what is good4 ,but we have shown that ,paul was compelled by ,christ2 therefore the ,church1 in trying to compel the ,donatists1 is following the example of her ,lord1 though in the first instance she waited in the hopes of needing to compel no one1 that the prediction of the prophet might be fulfilled concerning the faith of kings and peoples4 #bd4 ,for in this sense also we may interpret without absurdity the declaration of the blessed ,apostle ,paul1 when he says1 ,having in a readiness to avenge all disobedience1 when your obedience is fulfilled4#abbc ,whence also the ,lord ,himself bids the guests in the first instance to be invited to ,his great supper1 and afterwards compelled2 for on ,his servants making answer to ,him1 ,lord1 it is done as ,thou hast commanded1 and yet there is room1 ,he said to them1 ,go out into the highways and hedges1 and compel them to come in4#abbd ,in those1 therefore1 who were first brought in with gentleness1 the former obedience is fulfilled2 but in those who were compelled1 the disobedience is avenged4 ,for what else is the meaning of ,compel them to come in1 after it had previously said1 ,bring in1 and the answer had been made1 ,lord1 it is done as ,thou commanded1 and yet there is room8 ,if ,he had wished it to be understood that they were to be compelled by the terrifying force of miracles1 many divine miracles were rather wrought in the sight of those who were first called1 especially in the sight of the ,jews1 of whom it was said1 ,the ,jews require a sign2#abbe and1 moreover1 among the ,gentiles themselves the gospel was so commended by miracles in the time of the apostles1 that had these been the means by which they were ordered to be compelled1 we might rather have had good grounds for supposing1 as ,i said before1 that it was the earlier guests who were compelled4 ,wherefore1 if the power which the ,church has received by divine appointment in its due season1 through the religious character and the faith of kings1 be the instrument by which those who are found in the highways and hedges--that is1 in heresies and schisms--are compelled to come in1 then let them not find fault with being compelled1 but consider whether they be so compelled4 ,the supper of the ,lord is the unity of the body of ,christ1 not only in the sacrament of the altar1 but also in the bond of peace4 ,of the ,donatists themselves1 indeed1 we can say that they compel no man to any good thing2 for whomsoever they compel1 they compel to nothing else but evil4 99 99 99 99 99 ,,chap4 ,,vii4--#be4 ,however1 before those laws were sent into ,africa by which men are compelled to come in to the sacred ,supper1 it seemed to certain of the brethren1 of whom ,i was one1 that although the madness of the ,donatists was raging in every direction1 yet we should not ask of the emperors to ordain that heresy should absolutely cease to be1 by sanctioning a punishment to be inflicted on all who wished to live in it2 but that they should rather content themselves with ordaining that those who either preached the ,catholic truth with their voice1 or established it by their study1 should no longer be exposed to the furious violence of the heretics4 ,and this they thought might in some measure be effected1 if they would take the law which ,theodosius1 of pious memory1 enacted generally against heretics of all kinds1 to the effect that any heretical bishop or clergyman1 being found in any place1 should be fined ten pounds of gold1 and confirm it in more express terms against the ,donatists1 who denied that they were heretics2 but with such reservations1 that the fine should not be inflicted upon all of them1 but only in those districts where the ,catholic ,church suffered any violence from their clergy1 or from the ,circumcelliones1 or at the hands of any of their people2 so that1 after a formal complaint had been made by the ,catholics who had suffered the violence1 the bishops or other ministers should forthwith be obliged1 under the commission given to the officers1 to pay the fine4 ,for we thought that in this way1 if they were terrified1 and no longer dared do anything of the sort1 the ,catholic truth might be freely taught and held under such conditions1 that while no one was compelled to it1 any one might follow it who was anxious to do so without intimidation1 so that we might not have false and pretended ,catholics4 ,and although a different view was held by other brethren1 who either were more advanced in years1 or had experience of many states and places where we saw the true ,catholic ,church firmly established1 which had1 however1 been planted and confirmed by ,god's great goodness at a time when men were compelled to come in to the ,catholic communion by the laws of previous emperors1 yet we carried our point1 to the effect that the measure which ,i have described above should be sought in preference from the emperors3 it was decreed in our council1#abbf and envoys were sent to the court of the count4 #bf4 ,but ,god in ,his great mercy1 knowing how necessary was the terror inspired by these laws1 and a kind of medicinal inconvenience for the cold and wicked hearts of many men1 and for that hardness of heart which cannot be softened by words1 but yet admits of softening through the agency of some little severity of discipline1 brought it about that our envoys could not obtain what they had undertaken to ask4 ,for our arrival had already been anticipated by the serious complaints of certain bishops from other districts1 who had suffered much ill-treatment at the hands of the ,donatists themselves1 and had been thrust out from their sees2 and1 in particular1 the attempt to murder ,maximianus1 the ,catholic bishop of the ,church of ,bagai1 under circumstances of incredible atrocity1 had caused measures to be taken which left our deputation nothing to do4 ,for a law had already been published1 that the heresy of the ,donatists1 being of so savage a description that mercy towards it really involved greater cruelty than its very madness wrought1 should for the future be prevented not only from being violent1 but from existing with impunity at all2 but yet no capital punishment was imposed upon it1 that even in dealing with those who were unworthy1 ,christian gentleness might be observed1 but a pecuniary fine was ordained1 and sentence of exile was pronounced against their bishops or ministers4 #bg4 ,with regard to the aforesaid bishop of ,bagai1 in consequence of his claim being allowed in the ordinary courts1 after each party had been heard in turn1 in a basilica#abbg of which the ,donatists had taken possession1 as being the property of the ,catholics1 they rushed upon him as he was standing at the altar1 with fearful violence and cruel fury1 beat him savagely with cudgels and weapons of every kind1 and at last with the very boards of the broken altar4 ,they also wounded him with a dagger in the groin so severely1 that the effusion of blood would have soon put an end to his life1 had not their further cruelty proved of service for its preservation2 for1 as they were dragging him along the ground thus severely wounded1 the dust forced into the spouting vein stanched the blood1 whose effusion was rapidly on the way to cause his death4 ,then1 when they had at length abandoned him1 some of our party tried to carry him off with psalms2 but his enemies1 inflamed with even greater rage1 tore him from the hands of those who were carrying him1 inflicting grievous punishment on the ,catholics1 whom they put to flight1 being far superior to them in numbers1 and easily inspiring terror by their violence4 ,finally1 they threw him into a certain elevated tower1 thinking that he was by this time dead1 though in fact he still breathed4 ,lighting then on a soft heap of earth1 and being espied by the light of a lamp by some men who were passing by at night1 he was recognised and picked up1 and being carried to a religious house1 by dint of great care1 was restored in a few days from his state of almost hopeless danger4 ,rumour1 however1 had carried the tidings even across the sea that he had been killed by the violence of the ,donatists2 and when afterwards he himself went abroad1 and was most unexpectedly seen to be alive1 he showed1 by the number1 the severity1 and the freshness of his wounds1 how fully rumour had been justified in bringing tidings of his death4 #bh4 ,he sought assistance1 therefore1 from the ,christian emperor1 not so much with any desire of revenging himself1 as with the view of defending the ,church entrusted to his charge4 ,and if he had omitted to do this1 he would have deserved not to be praised for his forbearance1 but to be blamed for negligence4 ,for neither was the ,apostle ,paul taking precautions on behalf of his own transitory life1 but for the ,church of ,god1 when he caused the plot of those who had conspired to slay him to be made known to the ,roman captain1 the effect of which was1 that he was conducted by an escort of armed soldiers to the place where they proposed to send him1 that he might escape the ambush of his foes4#abbh ,nor did he for a moment hesitate to invoke the protection of the ,roman laws1 proclaiming that he was a ,roman citizen1 who at that time could not be scourged2#abbi and again1 that he might not be delivered to the ,jews who sought to kill him1 he appealed to ,csar1#abcj--;a ,roman emperor1 indeed1 but not a ,christian4 ,and by this he showed sufficiently plainly what was afterwards to be the duty of the ministers of ,christ1 when in the midst of the dangers of the ,church they found the emperors ,christians4 ,and hence1 therefore1 it came about that a religious and pious emperor1 when such matters were brought to his knowledge1 thought it well1 by the enactment of most pious laws1 entirely to correct the error of this great impiety1 and to bring those who bore the standards of ,christ against the cause of ,christ into the unity of the ,catholic ,church1 even by terror and compulsion1 rather than merely to take away their power of doing violence1 and to leave them the freedom of going astray1 and perishing in their error4 #bi4 ,presently1 when the laws themselves arrived in ,africa1 in the first place those who were already seeking an opportunity for doing so1 or were afraid of the raging madness of the ,donatists1 or were previously deterred by a feeling of unwillingness to offend their friends1 at once came over to the ,church4 ,many1 too1 who were only restrained by the force of custom handed down in their homes from their parents1 but had never before considered what was the groundwork of the heresy itself1--had never1 indeed1 wished to investigate and contemplate its nature1--beginning now to use their observation1 and finding nothing in it that could compensate for such serious loss as they were called upon to suffer1 became ,catholics without any difficulty2 for1 having been made careless by security1 they were now instructed by anxiety4 ,but when all these had set the example1 it was followed by many who were less qualified of themselves to understand what was the difference between the error of the ,donatists and ,catholic truth4 #cj4 ,accordingly1 when the great masses of the people had been received by the true mother with rejoicing into her bosom1 there remained outside cruel crowds1 persevering with unhappy animosity in that madness4 ,even of these the greater number communicated in feigned reconciliation1 and others escaped notice from the scantiness of their numbers4 ,but those who feigned conformity1 becoming by degrees accustomed to our communion1 and hearing the preaching of the truth1 especially after the conference and disputation which took place between us and their bishops at ,carthage1 were to a great extent brought to a right belief4 ,yet in certain places1 where a more obstinate and implacable body prevailed1 whom the smaller number that entertained better views about communion with us could not resist1 or where the masses were under the influence of a few more powerful leaders1 whom they followed in a wrong direction1 our difficulties continued somewhat longer4 ,of these places there are a few in which trouble still exists1 in the course of which the ,catholics1 and especially the bishops and clergy1 have suffered many terrible hardships1 which it would take too long to go through in detail1 seeing that some of them had their eyes put out1 and one bishop his hands and tongue cut off1 while some were actually murdered4 ,i say nothing of massacres of the most cruel description1 and robberies of houses1 committed in nocturnal burglaries1 with the burning not only of private houses1 but even of churches1--some being found abandoned enough to cast the sacred books into the flames4 #ca4 ,but we were consoled for the suffering inflicted on us by these evils1 by the fruit which resulted from them4 ,for wherever such deeds were committed by unbelievers1 there ,christian unity has advanced with greater fervency and perfection1 and the ,lord is praised with greater earnestness for having deigned to grant that ,his servants might win their brethren by their sufferings1 and might gather together into the peace of eternal salvation through ,his blood ,his sheep who were dispersed abroad in deadly error4 ,the ,lord is powerful and full of compassion1 to whom we daily pray that ,he will give repentance to the rest as well1 that they may recover themselves out of the snare of the devil1 by whom they are taken captive at his will1#abca though now they only seek materials for calumniating us1 and returning to us evil for good2 because they have not the knowledge to make them understand what feelings and love we continue to have towards them1 and how we are anxious1 in accordance with the injunction of the ,lord1 given to ,his pastors by the mouth of the prophet ,ezekiel1 to bring again that which was driven away1 and to seek that which was lost4#abcb 99 99 99 99 99 ,,chap4 ,,viii4--#cb4 ,but they1 as we have sometimes said before in other places1 do not charge themselves with what they do to us2 while1 on the other hand1 they charge us with what they do to themselves4 ,for which of our party is there who would desire1 ,i do not say that one of them should perish1 but should even lose any of his possessions8 ,but if the house of ,david could not earn peace on any other terms except that ,absalom his son should have been slain in the war which he was waging against his father1 although he had most carefully given strict injunctions to his followers that they should use their utmost endeavours to preserve him alive and safe1 that his paternal affection might be able to pardon him on his repentance1 what remained for him except to weep for the son that he had lost1 and to console himself in his sorrow by reflecting on the acquisition of peace for his kingdom8#abcc ,the same1 then1 is the case with the ,catholic ,church1 our mother2 for when war is waged against her by men who are certainly different from sons1 since it must be acknowledged that from the great tree1 which by the spreading of its branches is extended over all the world1 this little branch in ,africa is broken off1 whilst she is willing in her love to give them birth1 that they may return to the root1 without which they cannot have the true life1 at the same time if she collects the remainder in so large a number by the loss of some1 she soothes and cures the sorrow of her maternal heart by the thoughts of the deliverance of such mighty nations2 especially when she considers that those who are lost perish by a death which they brought upon themselves1 and not1 like ,absalom1 by the fortune of war4 ,and if you were to see the joy of those who are delivered in the peace of ,christ1 their crowded assemblies1 their eager zeal1 the gladsomeness with which they flock together1 both to hear and sing hymns1 and to be instructed in the word of ,god2 the great grief with which many of them recall to mind their former error1 the joy with which they come to the consideration of the truth which they have learned1 with the indignation and detestation which they feel towards their lying teachers1 now that they have found out what falsehoods they disseminated concerning our sacraments2 and how many of them1 moreover1 acknowledge that they long ago desired to be ,catholics1 but dared not take the step in the midst of men of such violence1--if1 ,i say1 you were to see the congregations of these nations delivered from such perdition1 then you would say that it would have been the extreme of cruelty1 if1 in the fear that certain desperate men1 in number not to be compared with the multitudes of those who were rescued1 might be burned in fires which they voluntarily kindled for themselves1 these others had been left to be lost for ever1 and to be tortured in fires which shall not be quenched4 #cc4 ,for if two men were dwelling together in one house1 which we knew with absolute certainty to be upon the point of falling down1 and they were unwilling to believe us when we warned them of the danger1 and persisted in remaining in the house2 if it were in our power to rescue them1 even against their will1 and we were afterwards to show them the ruin threatening their house1 so that they should not dare to return again within its reach1 ,i think that if we abstained from doing it1 we should well deserve the charge of cruelty4 ,and further1 if one of them should say to us1 ,since you have entered the house to save our lives1 ,i shall forthwith kill myself2 while the other was not indeed willing to come forth from the house1 nor to be rescued1 but yet had not the hardihood to kill himself3 which alternative should we choose1--to leave both of them to be overwhelmed in the ruin1 or that1 while one at any rate was delivered by our merciful efforts1 the other should perish by no fault of ours1 but rather by his own8 ,no one is so unhappy as not to find it easy enough to decide what should be done in such a case4 ,and ,i have proposed the question of two individuals1--one1 that is to say1 who is lost1 and one who is delivered2 what then must we think of the case where some few are lost1 and an innumerable multitude of nations are delivered8 ,for there are actually not so many persons who thus perish of their own free will1 as there are estates1 villages1 streets1 fortresses1 municipal towns1 cities1 that are delivered by the laws under consideration from that fatal and eternal destruction4 #cd4 ,but if we were to consider the matter under discussion with yet greater care1 ,i think that if there were a large number of persons in the house which was going to fall1 and any single one of them could be saved1 and when we endeavoured to effect his rescue1 the others were to kill themselves by jumping out of the windows1 we should console ourselves in our grief for the loss of the rest by the thoughts of the safety of the one2 and we should not allow all to perish without a single rescue1 in the fear lest the remainder should destroy themselves4 ,what then should we think of the work of mercy to which we ought to apply ourselves1 in order that men may attain eternal life and escape eternal punishment1 if true reason and benevolence compel us to give such aid to men1 in order to secure for them a safety which is not only temporal1 but very short1--for the brief space of their life on earth8 99 99 99 99 99 ,,chap4 ,,ix4--#ce4 ,as to the charge that they bring against us1 that we covet and plunder their possessions1 ,i would that they would become ,catholics1 and possess in peace and love with us1 not only what they call theirs1 but also what confessedly belongs to us4 ,but they are so blinded with the desire of uttering calumnies1 that they do not observe how inconsistent their statements are with one another4 ,at any rate1 they assert1 and seem to make it a subject of most invidious complaint among themselves1 that we constrain them to come in to our communion by the violent authority of the laws1--which we certainly should not do by any means1 if we wished to gain possession of their property4 ,what avaricious man ever wished for another to share his possessions8 ,who that was inflamed with the desire of empire1 or elated by the pride of its possession1 ever wished to have a partner8 ,let them at any rate look on those very men who once belonged to them1 but now are our brethren joined to us by the bond of fraternal affection1 and see how they hold not only what they used to have1 but also what was ours1 which they did not have before2 which yet1 if we are living as poor in fellowship with poor1 belongs to us and them alike2 whilst1 if we possess of our private means enough for our wants1 it is no longer ours1 inasmuch as we do not commit so infamous an act of usurpation as to claim for our own the property of the poor1 for whom we are in some sense the trustees4 #cf4 ,everything1 therefore1 that was held in the name of the churches of the party of ,donatus1 was ordered by the ,christian emperors1 in their pious laws1 to pass to the ,catholic ,church1 with the possession of the buildings themselves4#abcd ,seeing1 then1 that there are with us poor members of those said churches who used to be maintained by these same paltry possessions1 let them rather cease themselves to covet what belongs to others whilst they remain outside1 and so let them enter within the bond of unity1 that we may all alike administer1 not only the property which they call their own1 but also with it what is asserted to be ours4 ,for it is written1 ,all are yours2 and ye are ,christ's2 and ,christ is ,god's4#abce ,under ,him as our ,head1 let us all be one in ,his one body2 and in all such matters as you speak of1 let us follow the example which is recorded in the ,acts of the ,apostles3 ,they were of one heart and of one soul3 neither said any of them that ought of the things which he possessed was his own2 but they had all things common4#abcf ,let us love what we sing3 ,behold1 how good and how pleasant it is for brethren to dwell together in unity6#abcg that so they may know1 by their own experience1 with what perfect truth their mother1 the ,catholic ,church1 calls out to them what the blessed apostle writes to the ,corinthians3 ,i seek not yours1 but you4#abch #cg4 ,but if we consider what is said in the ,book of ,wisdom1 ,therefore the righteous spoiled the ungodly2#abci and also what is said in the ,proverbs1 ,the wealth of the sinner is laid up for the just2#abdj then we shall see that the question is not1 who are in possession of the property of heretics8 but who are in the society of the just8 ,we know1 indeed1 that the ,donatists arrogate to themselves such a store of justice1 that they boast not only that they possess it1 but that they also bestow it upon other men4 ,for they say that any one whom they have baptized is justified by them1 after which there is nothing left for them but to say to the person who is baptized by them1 that he must needs believe on him who has administered the sacrament2 for why should he not do so1 when the apostle says1 ,to him that believeth on ,him that justifieth the ungodly1 his faith is counted for righteousness8#abda ,let him believe1 therefore1 upon the man by whom he is baptized1 if it be none else that justifies him1 that his faith may be counted for righteousness4 ,but ,i think that even they themselves would look with horror on themselves1 if they ventured for a moment to entertain such thoughts as these4 ,for there is none that is just and able to justify1 save ,god alone4 ,but the same might be said of them that the apostle says of the ,jews1 that being ignorant of ,god's righteousness1 and going about to establish their own righteousness1 they have not submitted themselves unto the righteousness of ,god4#abdb #ch4 ,but far be it from us that any one of our number should call himself in such wise just1 that he should either go about to establish his own righteousness1 as though it were conferred upon him by himself1 whereas it is said to him1 ,for what hast thou that thou didst not receive8#abdc or venture to boast himself as being without sin in this world1 as the ,donatists themselves declared in our conference that they were members of a ,church which has already neither spot nor wrinkle1 nor any such thing1#abdd--not knowing that this is only fulfilled in those individuals who depart out of this body immediately after baptism1 or after the forgiveness of sins1 for which we make petition in our prayers2 but that for the ,church1 as a whole1 the time will not come when it shall be altogether without spot or wrinkle1 or any such thing1 till the day when we shall hear the words1 ,o death1 where is thy sting8 ,o grave1 where is thy victory8 ,the sting of death is sin4#abde #ci4 ,but in this life1 when the corruptible body presseth down the soul1#abdf if their ,church is already of such a character as they maintain1 they would not utter unto ,god the prayer which our ,lord has taught us to employ3 ,forgive us our trespasses4#abdg ,for since all sins have been remitted in baptism1 why does the ,church make this petition1 if already1 even in this life1 it has neither spot nor wrinkle1 nor any such thing8 ,they would also have a right to despise the warning of the ,apostle ,john1 when he cries out in his epistle1 ,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us4 ,but if we confess our sins1 ,he is faithful and just to forgive us our sins1 and to cleanse us from all unrighteousness4#abdh ,on account of this hope1 the universal ,church utters the petition1 ,forgive us our trespasses1 that when ,he sees that we are not vainglorious1 but ready to confess our sins1 ,he may cleanse us from all unrighteousness1 and that so the ,lord ,jesus ,christ may show to ,himself in that day a glorious ,church1 not having spot or wrinkle1 or any such thing1 which now ,he cleanses with the washing of water in the word3 because1 on the one hand1 there is nothing that remains behind in baptism to hinder the forgiveness of every bygone sin 7so long1 that is1 as baptism is not received to no effect without the ,church1 but is either administered within the ,church1 or1 at least1 if it has been already administered without1 the recipient does not remain outside with it72 and1 on the other hand1 whatever pollution of sin1 of whatsoever kind1 is contracted through the weakness of human nature by those who live here after baptism1 is cleansed away in virtue of the same laver's efficacy4 ,for neither is it of any avail for one who has not been baptized to say1 ,forgive us our trespasses4 #dj4 ,accordingly1 ,he so now cleanses ,his ,church by the washing of water in the word1 that ,he may hereafter show it to ,himself as not having spot1 or wrinkle1 or any such thing1--altogether beautiful1 that is to say1 and in absolute perfection1 when death shall be swallowed up in victory4#abdi ,now1 therefore1 in so far as the life is flourishing within us that proceeds from our being born of ,god1 living by faith1 so far we are righteous2 but in so far as we drag along with us the traces of our mortal nature as derived from ,adam1 so far we cannot be free from sin4 ,for there is truth both in the statement that whosoever is born of ,god doth not commit sin1#abej and also in the former statement1 that if we say that we have no sin1 we deceive ourselves1 and the truth is not in us4#abea ,the ,lord ,jesus1 therefore1 is both righteous and able to justify2 but we are justified freely by no other grace than ,his4#abeb ,for there is nothing that justifieth save ,his body1 which is the ,church2 and therefore1 if the body of ,christ bears off the spoils of the unrighteous1 and the riches of the unrighteous are laid up in store as treasures for the body of ,christ1 the unrighteous ought not therefore to remain outside1 but rather to enter within1 that so they may be justified4 #da4 ,whence also we may be sure that what is written concerning the day of judgment1 ,then shall the righteous man stand in great boldness before the face of such as have afflicted him1 and made no account of his labours1#abec is not to be taken in such a sense as that the ,canaanite shall stand before the face of ,israel1 though ,israel made no account of the labours of the ,canaanite2 but only as that ,naboth shall stand before the face of ,ahab1 since ,ahab made no account of the labours of ,naboth1 since the ,canaanite was unrighteous1 while ,naboth was a righteous man4 ,in the same way the heathen shall not stand before the face of the ,christian1 who made no account of his labours1 when the temples of the idols were plundered and destroyed2 but the ,christian shall stand before the face of the heathen1 who made no account of his labours1 when the bodies of the martyrs were laid low in death4 ,in the same way1 therefore1 the heretic shall not stand in the face of the ,catholic1 who made no account of his labours1 when the laws of the ,catholic emperors were put in force2 but the ,catholic shall stand in the face of the heretic1 who made no account of his labours1 when the madness of the ungodly ,circumcelliones was allowed to have its way4 ,for the passage of ,scripture decides the question in itself1 seeing that it does not say1 ,then shall men stand1 but ,then shall the righteous stand2 and they shall stand in great boldness1 because they stand in the power of a good conscience4 #db4 ,but in this world no one is righteous by his own righteousness1--that is1 as though it were wrought by himself and for himself2 but as the apostle says1 ,according as ,god hath dealt to every man the measure of faith4 ,but then he goes on to add the following3 ,for as we have many members in one body1 and all members have not the same office2 so we1 being many1 are one body in ,christ4#abed ,and according to this doctrine1 no one can be righteous so long as he is separated from the unity of this body4 ,for in the same manner as if a limb be cut off from the body of a living man1 it cannot any longer retain the spirit of life2 so the man who is cut off from the body of ,christ1 who is righteous1 can in no wise retain the spirit of righteousness1 even if he retain the form of membership which he received when in the body4 ,let them therefore come into the framework of this body1 and so possess their own labours1 not through the lust of lordship1 but through the godliness of using them aright4 ,but we1 as has been said before1 cleanse our wills from the pollution of this concupiscence1 even in the judgment of any enemy you please to name as judge1 seeing that we use our utmost efforts in entreating the very men of whose labours we avail ourselves to enjoy with us1 within the society of the ,catholic ,church1 the fruits both of their labours and of our own4 99 99 99 99 99 ,,chap4 ,x4--#dc4 ,but this1 they say1 is the very thing which disquiets us1--,if we are unrighteous1 wherefore do you seek our company8 ,to which question we answer1 ,we seek the company of you who are unrighteous1 that you may not remain unrighteous2 we seek for you who are lost1 that we may rejoice over you as soon as you are found1 saying1 ,this our brother was dead1 and is alive again2 and was lost1 and is found4#abee ,why1 then1 he says1 do you not baptize me1 that you might wash me from my sins8 ,i reply3 ,because ,i do not do despite to the stamp of the monarch1 when ,i correct the ill-doing of a deserter4 ,why1 he says1 do ,i not even do penance in your body8 ,nay truly1 except you have done penance1 you cannot be saved2 for how shall you rejoice that you have been reformed1 unless you first grieve that you had been astray8 ,what1 then1 he says1 do we receive with you1 when we come over to your side8 ,i answer1 ,you do not indeed receive baptism1 which was able to exist in you outside the framework of the body of ,christ1 although it could not profit you2 but you receive the unity of the ,spirit in the bond of peace1#abef without which no one can see ,god2 and you receive charity1 which1 as it is written1 shall cover the multitude of sins4#abeg ,and in regard to this great blessing1 without which we have the apostle's testimony that neither the tongues of men or of angels1 nor the understanding of all mysteries1 nor the gift of prophecy1 nor faith so great as to be able to remove mountains1 nor the bestowal of all one's goods to feed the poor1 nor giving one's body to be burned1 can profit anything2#abeh if1 ,i say1 you think this mighty blessing to be worthless or of trifling value1 you are deservedly but miserably astray2 and deservedly you must necessarily perish1 unless you come over to ,catholic unity4 #dd4 ,if1 then1 they say1 it is necessary that we should repent of having been outside1 and hostile to the ,church1 if we would gain salvation1 how comes it that after the repentance which you exact from us we still continue to be clergy1 or it may be even bishops in your body8 ,this would not be the case1 as indeed1 in simple truth1 we must confess it should not be the case1 were it not that the evil is cured by the compensating power of peace itself4 ,but let them give themselves this lesson1 and most especially let those feel sorrow in their hearts1 who are lying in this deep death of severance from the ,church1 that they may recover their life even by this sort of wound inflicted on our ,catholic mother ,church4 ,for when the bough that has been cut off is grafted in1 a new wound is made in the tree1 to admit of its reception1 that life may be given to the branch which was perishing for lack of the life that is furnished by the root4 ,but when the newly-received branch has become identified with the stock in which it is received1 the result is both vigour and fruit2 but if they do not become identified1 the engrafted bough withers1 but the life of the tree continues unimpaired4 ,for there is further a mode of grafting of such a kind1 that without cutting away any branch that is within1 the branch that is foreign to the tree is inserted1 not indeed without a wound1 but with the slightest possible wound inflicted on the tree4 ,in like manner1 then1 when they come to the root which exists in the ,catholic ,church1 without being deprived of any position which belongs to them as clergy or bishops after ever so deep repentance of their error1 there is a kind of wound inflicted as it were upon the bark of the mother tree1 breaking in upon the strictness of her discipline2 but since neither he that planteth is anything1 neither he that watereth1#abei so soon as by prayers poured forth to the mercy of ,god peace is secured through the union of the engrafted boughs with the parent stock1 charity then covers the multitude of sins4 #de4 ,for although it was made an ordinance in the ,church1 that no one who had been called upon to do penance for any offence should be admitted into holy orders1 or return to or continue in the body of the clergy1#abfj this was done not to cause despair of any indulgence being granted1 but merely to maintain a rigorous discipline2 otherwise an argument will be raised against the keys that were given to the ,church1 of which we have the testimony of ,scripture3 ,whatsoever thou shalt loose on earth shall be loosed in heaven4#abfa ,but lest it should so happen that1 after the detection of offences1 a heart swelling with the hope of ecclesiastical preferment might do penance in a spirit of pride1 it was determined1 with great severity1 that after doing penance for any mortal sin1 no one should be admitted to the number of the clergy1 in order that1 when all hope of temporal preferment was done away1 the medicine of humility might be endowed with greater strength and truth4 ,for even the holy ,david did penance for deadly sin1 and yet was not degraded from his office4 ,and we know that the blessed ,peter1 after shedding the bitterest of tears1 repented that he had denied his ,lord1 and yet remained an apostle4 ,but we must not therefore be induced to think that the care of those in later times was in any way superfluous1 who1 when there was no risk of endangering salvation1 added something to humiliation1 in order that the salvation might be more thoroughly protected1--having1 ,i suppose1 experienced a feigned repentance on the part of some who were influenced by the desire of the power attaching to office4 ,for experience in many diseases necessarily brings in the invention of many remedies4 ,but in cases of this kind1 when1 owing to the serious ruptures of dissensions in the ,church1 it is no longer a question of danger to this or that particular individual1 but whole nations are lying in ruin1 it is right to yield a little from our severity1 that true charity may give her aid in healing the more serious evils4 #df4 ,let them therefore feel bitter grief for their detestable error of the past1 as ,peter did for his fear that led him into falsehood1 and let them come to the true ,church of ,christ1 that is1 to the ,catholic ,church our mother2 let them be in it clergy1 let them be bishops unto its profit1 as they have been hitherto in enmity against it4 ,we feel no jealousy towards them1 nay1 we embrace them2 we wish1 we advise1 we even compel those to come in whom we find in the highways and hedges1 although we fail as yet in persuading some of them that we are seeking not their property1 but themselves4 ,the ,apostle ,peter1 when he denied his ,saviour1 and wept1 and did not cease to be an apostle1 had not as yet received the ,holy ,spirit that was promised2 but much more have these men not received ,him1 when1 being severed from the framework of the body1 which is alone enlivened by the ,holy ,spirit1 they have usurped the sacraments of the ,church outside the ,church and in hostility to the ,church1 and have fought against us in a kind of civil war1 with our own arms and our own standards raised in opposition to us4 ,let them come2 let peace be concluded in the virtue of ,jerusalem1 which virtue is ,christian charity1--to which holy city it is said1 ,peace be in thy virtue1 and plenteousness within thy palaces4#abfb ,let them not exalt themselves against the solicitude of their mother1 which she both has entertained and does entertain with the object of gathering within her bosom themselves1 and all the mighty nations whom they are1 or recently were1 deceiving2 let them not be puffed up with pride1 that she receives them in such wise2 let them not attribute to the evil of their own exaltation the good which she on her part does in order to make peace4 #dg4 ,so it has been her wont to come to the aid of multitudes who were perishing through schisms and heresies4 ,this displeased ,lucifer1#abfc when it was carried out in receiving and healing those who had perished beneath the poison of the ,arian heresy2 and1 being displeased at it1 he fell into the darkness of schism1 losing the light of ,christian charity4 ,in accordance with this principle1 the ,church of ,africa has recognised the ,donatists from the very beginning1 obeying herein the decree of the bishops who gave sentence in the ,church at ,rome between ,ccilianus and the party of ,donatus2 and having condemned one bishop named ,donatus1#abfd who was proved to have been the author of the schism1 they determined that the others should be received1 after correction1 with full recognition of their orders1 even if they had been ordained outside the ,church1--not that they could have the ,holy ,spirit even outside the unity of the body of ,christ1 but1 in the first place1 for the sake of those whom it was possible they might deceive while they remained outside1 and prevent from obtaining that gift2 and1 secondly1 that their own weakness also being mercifully received within1 might thus be rendered capable of cure1 no obstinacy any longer standing in the way to close their eyes against the evidence of truth4 ,for what other intention could have given rise to their own conduct1 when they received with full recognition of their orders the followers of ,maximianus1 whom they had condemned as guilty of sacrilegious schism1 as their council#abfe shows1 and to fill whose places they had already ordained other men1 when they saw that the people did not depart from their company1 that all might not be involved in ruin8 ,and on what other ground did they neither speak against nor question the validity of the baptism which had been administered outside by men whom they had condemned8 ,why1 then1 do they wonder1 why do they complain1 and make it the subject of their calumnies1 that we receive them in such wise to promote the true peace of ,christ1 while yet they do not remember what they themselves have done to promote the false peace of ,donatus1 which is opposed to ,christ8 ,for if this act of theirs be borne in mind1 and intelligently used in argument against them1 they will have no answer whatsoever that they can make4 99 99 99 99 99 ,,chap4 ,,xi4--#dh4 ,but as to what they say1 arguing as follows3 ,if we have sinned against the ,holy ,ghost1 in that we have treated your baptism with contempt1 why is it that you seek us1 seeing that we cannot possibly receive remission of this sin1 as the ,lord says1 ,whosoever speaketh against the ,holy ,ghost1 it shall not be forgiven him1 neither in this world1 neither in the world to come8#abff--they do not perceive that according to their interpretation of the passage none can be delivered4 ,for who is there that does not speak against the ,holy ,ghost and sin against ,him1 whether we take the case of one who is not yet a ,christian1 or of one who shares in the heresy of ,arius1 or of ,eunomius1 or of ,macedonius1 who all say that ,he is a creature2 or of ,photinus1 who denies that ,he has any substance at all1 saying that there is only one ,god1 the ,father2 or of any of the other heretics1 whom it would now take too long a time to mention in detail8 ,are none1 therefore1 of these to be delivered8 ,or if the ,jews themselves1 against whom the ,lord directed ,his reproach1 were to believe in ,him1 would they not be allowed to be baptized8 for the ,saviour does not say1 ,shall be forgiven in baptism2 but ,shall not be forgiven1 neither in this world1 neither in the world to come4 #di4 ,let them understand1 therefore1 that it is not every sin1 but only some sin1 against the ,holy ,ghost which is incapable of forgiveness4 ,for just as when our ,lord said1 ,if ,i had not come and spoken unto them1 they had not had sin1#abfg it is clear that ,he did not wish it to be understood that they would have been free from all sin1 since they were filled with many grievous sins1 but that they would have been free from some special sin1 the absence of which would have left them in a position to receive remission of all the sins which yet remained in them1 viz4 the sin of not believing in ,him when ,he came to them2 for they could not have had this sin1 had ,he not come4 ,in like manner1 also1 when ,he said1 ,whosoever sinneth against the ,holy ,ghost1 or1 ,whosoever speaketh against the ,holy ,ghost2 it is clear that ,he does not refer to every sin of whatsoever kind against the ,holy ,ghost1 in word or deed1 but would have us understand some special and peculiar sin4 ,but this is the hardness of heart even to the end of this life1 which leads a man to refuse to accept remission of his sins in the unity of the body of ,christ1 to which life is given by the ,holy ,ghost4 ,for when ,he had said to ,his disciples1 ,receive the ,holy ,ghost1 ,he immediately added1 ,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained4#abfh ,whosoever therefore has resisted or fought against this gift of the grace of ,god1 or has been estranged from it in any way whatever to the end of this mortal life1 shall not receive the remission of that sin1 either in this world1 or in the world to come1 seeing that it is so great a sin that in it is included every sin2 but it cannot be proved to have been committed by any one1 till he has passed away from life4 ,but so long as he lives here1 the goodness of ,god1 as the apostle says1 is leading him to repentance2 but if he deliberately1 with the utmost perseverance in iniquity1 as the apostle adds in the succeeding verse1 after his hardness and impenitent heart1 treasures up unto himself wrath against the day of wrath and revelation of the righteous judgment of ,god1#abfi he shall not receive forgiveness1 neither in this world1 neither in that which is to come4 #ej4 ,but those with whom we are arguing1 or about whom we are arguing1 are not to be despaired of1 for they are yet in the body2 but they cannot seek the ,holy ,spirit1 except in the body of ,christ1 of which they possess the outward sign outside the ,church1 but they do not possess the actual reality itself within the ,church of which that is the outward sign1 and therefore they eat and drink damnation to themselves4#abgj ,for there is but one bread which is the sacrament of unity1 seeing that1 as the apostle says1 ,we1 being many1 are one bread1 and one body4#abga ,furthermore1 the ,catholic ,church alone is the body of ,christ1 of which ,he is the ,head and ,saviour of ,his body4#abgb ,outside this body the ,holy ,spirit giveth life to no one1 seeing that1 as the apostle says himself1 ,the love of ,god is shed abroad in our hearts by the ,holy ,ghost which is given unto us2#abgc but he is not a partaker of the divine love who is the enemy of unity4 ,therefore they have not the ,holy ,ghost who are outside the ,church2 for it is written of them1 ,they separate themselves1 being sensual1 having not the ,spirit4#abgd ,but neither does he receive it who is insincerely in the ,church1 since this is also the intent of what is written3 ,for the ,holy ,spirit of discipline will flee deceit4#abge ,if any one1 therefore1 wishes to receive the ,holy ,spirit1 let him beware of continuing in alienation from the ,church1 let him beware of entering it in the spirit of dissimulation2 or if he has already entered it in such wise1 let him beware of persisting in such dissimulation1 in order that he may truly and indeed become united with the tree of life4 #ea4 ,i have despatched to you a somewhat lengthy epistle1 which may prove burdensome among your many occupations4 ,if1 therefore1 it may be read to you even in portions1 the ,lord will grant you understanding1 that you may have some answer which you can make for the correction and healing of those men who are commended to you as to a faithful son by our mother the ,church1 that you may correct and heal them1 wherever you can1 and howsoever you can1 either by speaking and replying to them in your own person1 or by bringing them into communication with the doctors of the ,church4 ,,footnotes3 #aagc ,in ,book ,,ii4 c4 xlviii4 of his ,retractations1 ,augustine says3 ,about the same time 7as that at which he wrote his treatise ,de ,gestis ,pelagii1 i4e4 about the year #dag71 ,i wrote also a treatise ,de ,correctione ,donatistarum1 for the sake of those who were not willing that the ,donatists should be subjected to the correction of the imperial laws4 ,this treatise begins with the words ,laudo1 et gratulor1 et admiror4 ,this letter in the old editions was ,no4 #ej1--the letter which is now ,no4 #d in the appendix being formerly ,no4 #ahe4 #aagd ,ps4 xxii4 #af-ah1 #bg1 #bh4 #aage ,ps4 ii4 #g1 #h4 #aagf ,luke xxiv4 #df1 #dg4 #aagg ,john i4 #a1 #b4 #aagh ,this epistle was produced in the fifth conference of the fifth ,synod1 when the point was under debate whether ,theodorus of ,mopsuesta could be condemned after his death4 #aagi ,ps4 cxviii4 #h4 #aahj ,gen4 xxvi4 #d4 #aaha ,mal4 i4 #aa4 #aahb ,ps4 lxxii4 #h4 #aahc ,col4 i4 #f4 #aahd ,acts i4 #h4 #aahe ,in the ,councils at ,rome and ,arles4 #aahf ,this digest will be found in the #ith volume of ,migne's edition of ,augustine's ,works1 p4 #fac1 etc4 #aahg ,dan4 vi4 #bd4 #aahh ,see ,gal4 vi4 #i1 #aj4 #aahi ,dan4 iii4 #e1 #bi4 #aaij ,matt4 v4 #aj4 #aaia ,gen4 xvi4 #f4 #aaib #a ,sam4 xviii41 xix41 etc4 #aaic ,luke xxiii4 #cc4 #aaid ,discerne causam meam4 ,the ,eng4 ,vers4 has plead my cause against an ungodly nation4 #aaie ,ps4 xliii4 #a4 #aaif ,ps4 cxix4 #hf4 #aaig ,gal4 iv4 #bb-ca4 #aaih ,ps4 xviii4 #cg4 #aaii ,luke iv4 #i4 #abjj ,mark v4 #ac4 #abja ,matt4 xvii4 #ad4 #abjb ,matt4 iii4 #ab4 #abjc ,ps4 ii4 #a1 #b1 #aj1 #aa4 #abjd #b ,kings xviii4 #d4 #abje #b ,kings xxiii4 #d1 #e4 #abjf ,jonah iii4 #f-i4 #abjg ,bel and ,drag4 vv4 #bb1 #db4 #abjh ,dan4 iii4 #bi4 #abji ,john xvi4 #b4 #abaj ,ps4 lxxii4 #aa4 #abaa ,ter4 ,adelph4 ,i4 i4 #cb1 #cc4 #abab ,this is not found in the extant plays of ,terence4 #abac #a ,john iv4 #ah4 #abad ,prov4 xxix4 #ai4 #abae ,prov4 xxiii4 #ad4 #abaf ,prov4 xiii4 #bd4 #abag ,ps4 xlii4 #b4 #abah ,phil4 i4 #bc4 #abai ,john x4 #ae4 #abbj ,acts ix4 #a-ah4 #abba #a ,cor4 xv4 #aj4 #abbb ,accipiant3 sc4 the baptizer and the baptized2 and so the ,,mss4 ,the common reading is 'accipiat4' #abbc #b ,cor4 x4 #f4 #abbd ,luke xiv4 #bb1 #bc4 #abbe #a ,cor4 i4 #bb4 #abbf ,that of ,carthage1 held ,june #bf1 #dja4 #abbg ,the basilica of ,fundus ,calvianensis4 ,see ,c4 ,crescon4 iii4 c4 #dc4 #abbh ,acts xxiii4 #ag-cb4 #abbi ,acts xxii4 #be4 #abcj ,acts xxv4 #aa4 #abca #b ,tim4 ii4 #bf4 #abcb ,ezek4 xxxiv4 #d4 #abcc #b ,sam4 xviii4 xxii4 #abcd ,cod4 ,theod4 i4 #eb1 de ,hreticis4 #abce #a ,cor4 iii4 #bb1 #bc4 #abcf ,acts iv4 #cb4 #abcg ,ps4 cxxxiii4 #a4 #abch #b ,cor4 xii4 #ad4 #abci ,wisd4 x4 #bj4 #abdj ,prov4 xiii4 #bb4 #abda ,rom4 iv4 #e4 #abdb ,rom4 x4 #c4 #abdc #a ,cor4 iv4 #g4 #abdd ,eph4 v4 #bg4 #abde #a ,cor4 xv4 #ee1 #ef4 #abdf ,wisd4 ix4 #ae4 #abdg ,matt4 vi4 #ab4 #abdh #a ,john i4 #h1 #i4 #abdi #a ,cor4 xv4 #ed4 #abej #a ,john iii4 #i4 #abea #a ,john i4 #h4 #abeb ,rom4 iii4 #bd4 #abec ,wisd4 v4 #a4 #abed ,rom4 xii4 #c-e4 #abee ,luke xv4 #cb4 #abef ,eph4 iv4 #c4 #abeg #a ,pet4 iv4 #h4 #abeh #a ,cor4 xiii4 #a-c4 #abei #a ,cor4 iii4 #g4 #abfj ,pope ,innocent ,i41 in his #fth ,epistle to ,agapitus1 ,macedonius1 and certain other bishops of ,apulia1 writes to the effect that canons had been passed at ,nica1 excluding penitents from even the lowest orders of the ministry4 #abfa ,matt4 xvi4 #ai4 #abfb ,ps4 cxxii4 #f3 ,fiat pax in virtute tua4 ,the ,english version is1 ,peace be within thy walls4 #abfc ,bishop of ,calarita4 ,comp4 ,de ,agone ,christiano1 c4 #cj4 #abfd ,the ,bishop of ,cas ,nigr4 #abfe ,the ,council of ,bagai4 #abff ,matt4 xii4 #cb4 #abfg ,john xv4 #bb4 #abfh ,john4 xx4 #bb1 #bc4 #abfi ,rom4 ii4 #d1 #e4 #abgj #a ,cor4 xi4 #bi4 #abga #a ,cor4 x4 #ag4 #abgb ,eph4 v4 #bc4 #abgc ,rom4 v4 #e4 #abgd ,jude #ai4 #abge ,wisd4 i4 #e4 ,,indexes4 ,i4--,,index ,,of ,,texts ,,of ,,scripture4 ,,genesis4 ,,page i4 #b1 #afb i4 #d1 #bjb ii4 #h-ad1 #gi vi4 #c1 #bge xv4 #aj1 #bg xvi4 #f1 #dhf xvii4 #i-ad1 #aab xx41 #cfh xxi4 #aj1 #ag xxii4 #ah1 #bdi1 #bfd1 #bga1 #cje1 #cab1 #ccf1 #dfe xxv4 #bd1 #ag xxv4 #bi-cd1 #acb xxvi4 #d1 #dhb xxvi4 #aa1 #cfh xxx4 #c1 #ag xxix4 and xli41 #cfh xlii4 #ae1 #cfh xlvii41 #cfh ,,exodus4 ii4 #aj1 #cfh iv4 #bd1 #aac xx4 #ac-ae1 #afh xx4 #ac-ag1 #ccb xxxii41 #ab1 #da xxxii4 #bh1 #ca1 #ceh ,,leviticus4 i4 #b1 #gc xvi41 #dja ,,numbers4 xvi41 #ab1 #da1 #gb xvi4 #ca-ce1 #bdb xvii4 #h1 #abh ,,deuteronomy4 iv4 #bd1 #gc xix4 #ba1 #cfc #a ,,samuel4 ii4 #be1 #cii x4 #f-aj1 #gj xvii4 #ea1 #bci xviii4 xix41 #dhf xviii4 #aj1 #ad xix4 #bc1 #adc xxvii41 #cfh #b ,,samuel4 xii4 #ab1 #big xviii4 xxii41 #ejf #a ,,kings4 iii4 #bf1 #agi xviii41 #bgh xviii4 #ba1 #bjc xviii4 #dd-df1 #cfh xxi41 #cfd1 #cff #b ,,kings4 iv4 #ac1 #cfh xviii4 #d1 #die xxiii4 #d1 #e1 #die ,,job4 ii4 #cd1 #cbc xi41 #cij ,,psalms4 i4 #a1 #cbe i4 #a1 #b1 #aj1 #aa1 #die ii41 #cfe ii4 #g1 #h1 #dha ii4 #h1 #bdb1 #bfc1 #cad1 #dfe ii4 #i1 #ig iii4 #h1 #bcd1 #dfd xi4 #a1 #dae xiv4 #a1 #dbi xiv4 #c1 #cj1 #cbf xiv4 #e1 #bfi xiv4 #e-g1 #bdg xiv4 #e-h1 #bgb xiv4 #f1 #bec1 #bfi xv4 #e1 #ia xvi4 #e1 #cad xviii4 #cg1 #dhh xix4 #c-f1 #bih xix4 #d1 #caf xix4 #e1 #bga xxii4 #aa1 #dif xxii4 #af-ah1 #bfc xxii4 #af1 #bg1 #bh1 #dha xxii4 #bg1 #bga1 #cad xxii4 #bg1 #bh1 #bfc xxiii41 #cbj xxvi4 #a1 #dae xxvi4 #h1 #acc1 #bbc xxvii4 #ad1 #daj xxxv4 #ab1 #ahf xl4 #d1 #dfb xl4 #e1 #adf xlii4 #b1 #dif xliii4 #a1 #dhf xlv4 #ad1 #adf xlvi4 #i1 #cdj l4 #ad1 #ceh l4 #af-ah1 #bjf l4 #ah1 #bhf li4 #g1 #cia lii4 #c1 #djf lvi4 #aa1 #dae lvii4 #d1 #chi lvii4 #e1 #bga lvii4 #aa1 #dad lviii4 #a1 #da lx4 #aa1 #bcd1 #dfd lxi4 #b1 #c1 #g1 #djc lxii4 #a1 #b1 #dcf lxiii4 #aa1 #bdg lxviii4 #f1 #bbb1 #bbc lxxii4 #h1 #bdb1 #cce1 #dfe1 #dhb lxxiii4 #ah1 #bh lxxiii4 #bf1 #cad lxxxiii4 #af1 #bed lxxxiv4 #d1 #bbc lxxxiv4 #aj1 #djf xciii4 #a1 #cid xcvi4 #a1 #cbj ci4 #e1 #cdh ciii4 #h1 #dh cv4 #ae1 #bgh cv4 #dd1 #cag cix4 #h1 #i1 #bfa cxiii4 #c1 #ceh cxviii4 #h1 #bcd1 #dfe1 #dhb cxviii4 #h1 #i1 #chd1 #cia cxix4 #bh1 #adg cxix4 #db1 #caf cxix4 #hf1 #dhg cxix4 #abb1 #caf cxx4 #f1 #g1 #cfa cxxii4 #a1 #bbc cxxii4 #f1 #ead cxxxii4 #i1 #bic cxxxiii41 #cif cxxxiii4 #a1 #eji cxxxix4 #af1 #be cxli4 #e1 #ccg1 #ddc cxliv4 #i1 #cbj cxliv4 #aa-ae1 #ahc ,,proverbs4 ii4 #bb1 #cab1 #cad vii4 #ab1 #afb1 #afd ix4 #ah1 #afb xiii4 #bb1 #eji xiii4 #bd1 #dig xiv4 #i1 #aff xiv4 #bh1 #cef xviii4 #ba1 #cff xviii4 #a1 #gd xxiii4 #ad1 #dig xxvii4 #f1 #cie xxix4 #ai1 #dig ,,song ,,of ,,solomon4 i4 #c1 #dad ii4 #b1 #adf iv4 #ab1 #ahi iv4 #ab1 #ac1 #adf1 #aed1 #bbc vi4 #h1 #id1 #aed vi4 #i1 #ag1 #gj1 #ha1 #ahf1 #bbc ,,isaiah4 xxix4 #ac1 #bah xlvi4 #h1 #caj lviii4 #aa1 #bdi lxvi4 #c1 #cbf lxvi4 #bd1 #bif ,,jeremiah4 ii4 #ba1 #ahj viii4 #aa1 #cdj xv4 #ae-ah1 #cic xv4 #ah1 #fi1 #ddb xvii4 #e1 #bcd1 #beg1 #cib1 #djh1 #dcf1 #dfb1 #dfd xxxvi41 #da ,,ezekiel4 xiii4 #aa1 #dh xiv4 #ad1 #djj xvi4 #ag-ai1 #gg xvi4 #ca1 #aic xxxiv4 #d1 #eje ,,daniel4 ii4-vi41 #cgi ii4 #ce1 #caa1 #cdj iii41 #cfc iii4-vi41 #cfi iii4 #e-bi1 #dhe iii4 #bi1 #die vi41 #cfc vi4 #aj1 #djj vi4 #bd1 #dhd ix4 #bj1 #djj ,,hosea4 ii41 #bai ii4 #b-e1 #gc ii4 #e-g1 #ajd ii4 #e-h1 #gf ix4 #d1 #cbf ,,jonah4 iii4 #f-i1 #die ,,malachi4 i4 #b1 #c1 #ag i4 #aa1 #ceh1 #dhb iii4 #a1 #cjg ,,apocrypha4 ,,wisdom4 i4 #e1 #ai1 #adc1 #afd1 #bia1 #dch1 #ddj1 #ddd1 #eai i4 #aa1 #bgb ii4 #bd1 #be1 #ij1 #ib iii4 #f1 #cab v4 #a1 #eab ix4 #ae1 #aea1 #aie1 #eaj x4 #bj1 #eji xii4 #aj1 #dh xii4 #bc1 #bgh xxxiv4 #be1 #dfd ,,ecclesiasticus4 iii4 #ah1 #eh xv4 #af1 #ag1 #cee xxxiv4 #be1 #bch1 #bei #b ,,maccabees4 vii41 #cfc vii4 #i1 #bfb ,,bel ,,and ,,the ,,dragon4 ,vers4 #bb1 #db1 #die ,,new ,,testament4 ,,matthew4 ii4 #af1 #cfc iii4 #f1 #ac1 #aaa iii4 #g1 #dcg iii4 #aa1 #abf1 #bie1 #bih iii4 #ab1 #bia1 #dji1 #dic iii4 #ac1 #abd iii4 #ad1 #abi iii4 #af1 #abg iii4 #ag1 #cjg iv4 #f1 #g1 #cei v4 #c1 #chg v4 #c-i1 #cch v4 #e-g1 #cbc v4 #i1 #cjj v4 #aj1 #bhd1 #cdj1 #cee1 #dhf v4 #aj-ab1 #ddd v4 #ab1 #ddd v4 #ac1 #aff v4 #ad1 #big v4 #ag1 #gd v4 #ai1 #bj1 #ccc v4 #bj1 #aji1 #dge v4 #ci1 #bgg1 #cfb vi4 #aj1 #cbg vi4 #ab1 #eaj vi4 #ad1 #ae1 #agf vi4 #ae1 #ada1 #agc1 #ahf1 #bjb vi4 #bd1 #bac vii4 #c1 #cfh vii4 #ae1 #g1 #db1 #bdg vii4 #ae1 #af1 #bgb vii4 #ae1 #af1 #cdc1 #dge vii4 #af1 #bdh vii4 #ag1 #af1 #bcg1 #beh1 #dee1 #dfd vii4 #ba1 #cbg vii4 #bb1 #cbi vii4 #bb1 #bc1 #aga1 #cbh vii4 #bc1 #hb1 #ahj1 #bjf vii4 #bd1 #age vii4 #bd-bf1 #agf vii4 #bd-bg1 #bjc vii4 #bf1 #djc viii4 #ba1 #bb1 #bei viii4 #bi1 #ddc x4 #af1 #cdb x4 #af1 #bh1 #bgg x4 #bc1 #bgf1 #dfc x4 #be1 #dae x4 #bh1 #chi x4 #ce-ci1 #bhd xi4 #i1 #aa1 #cji xi4 #aa1 #abd xi4 #bd1 #i1 #ajf1 #aic xii4 #cj1 #aa1 #ie1 #aje1 #agj1 #ahb1 #dac xii4 #ca1 #cb1 #ccd xii4 #cb1 #eag xii4 #ce1 #bcg1 #beh1 #dee xii4 #de1 #bei xiii4 #b1 #c1 #if xiii4 #bc1 #ic1 #bbc xiii4 #bd-cj1 #cab xiii4 #bd-dj1 #dji xiii4 #bd-cj1 #cf-dc1 #bij xiii4 #bh1 #be1 #ib xiii4 #bi1 #ia1 #agh xiii4 #dg1 #dh1 #dji xiii4 #ch1 #ci1 #cdg xiv4 #h1 #i1 #cfd xv4 #ad1 #aga xvi4 #af1 #ddc xvi4 #ah1 #cb1 #bbc1 #djc xvi4 #ah1 #ai1 #gi1 #bah xvi4 #ai1 #gj1 #bbc1 #eae xvi4 #be1 #chh xvi4 #bf1 #chf xvii4 #ad1 #dij xviii4 #ag1 #aib1 #bbc xviii4 #ai1 #ea xviii4 #bc-be1 #ba xix4 #ba1 #cig xix4 #bi1 #chh xxi4 #be1 #cji xxi4 #dc1 #cag1 #ccc xxii4 #cj1 #cg1 #dfa xxii4 #ci1 #cch xxiii4 #b1 #c1 #cbf1 #ccd1 #daf xxiii4 #c1 #aeg1 #bcg1 #beg1 #djh1 #dfc xxiii4 #ac1 #ae1 #bc1 #bd1 #bg1 #bh1 #cda xxiii4 #be1 #cib xxiii4 #cc-ce1 #bfi xxiv4 #bc1 #g1 #bgd xxv4 #cb1 #cc1 #dji xxv4 #cd1 #da1 #bhh xxv4 #da1 #ajg1 #bge xxv4 #de1 #adj xxvi4 #ag1 #cjh xxvi4 #bf-bi1 #bbb xxvi4 #eb1 #cfj xxvi4 #fi-ge1 #cc xxvii4 #d1 #e1 #bfa xxvii4 #bd1 #cfc xxvii4 #bd-bf1 #cfd xxvii4 #bf1 #cfc xxviii4 #ah1 #ai #aff xxviii4 #ai1 #ag1 #fh1 #agj1 #ahg1 #aib1 #bhi xxviii4 #ai1 #bj1 #cjj ,,mark4 i4 #b1 #cjg i4 #g1 #cjg i4 #bd1 #ae iii4 #bc1 #beb v4 #ac1 #dhi viii4 #bi1 #ddc ix4 #ch1 #adc ix4 #ch1 #ci1 #aa xvi4 #ae-ah1 #aib ,,luke4 i4 #aa1 #ac1 #aic ii4 #ad1 #hi iv4 #i1 #dhi vi4 #ce1 #dbj vi4 #cg1 #agf viii4 #ae1 #ic1 #bbc viii4 #bh1 #ddc ix4 #ch1 #baf ix4 #di1 #ej1 #ie1 #cdh x4 #bj1 #cbi xiv4 #bb1 #bc1 #dii xv4 #cb1 #caa1 #eac xvii4 #ad1 #aic xxiii4 #cc1 #dhf xxiii4 #cd1 #dbj xxiii4 #dj-dc1 #cc xxiii4 #dc1 #aaj xxiv4 #cf1 #de1 #dg1 #cch xxiv4 #ci1 #df1 #dg1 #cdc xxiv4 #dd-dg1 #bgb xxiv4 #df1 #dg1 #bfe1 #dha xxiv4 #dg1 #chb1 #cig ,,john4 i4 #a1 #b1 #dha i4 #af1 #abd i4 #bb1 #dcg i4 #bg1 #abd i4 #bi1 #abf i4 #cb1 #cc1 #abi i4 #cc1 #ei1 #if1 #abg1 #abh1 #ahj1 #ahf1 #bjf1 #bch1 #bef1 #dfb i4 #dg1 #gd ii4 #ae-ag1 #bff iii4 #e1 #ajh1 #afb1 #afd1 #dgc iii4 #f1 #afc iii4 #i1 #ea iii4 #bg1 #abd1 #bji1 #bie iv4 #b1 #dgb iv4 #bd1 #afc vi4 #dd1 #ced vi4 #ea1 #bbb vii4 #dd1 #db viii4 #dd1 #bfh ix4 #ba1 #aac ix4 #ca1 #ach1 #bab x4 #ae1 #dih x4 #bg1 #cdb x4 #cg1 #bfg xi4 #ea1 #bic1 #cad xi4 #eb1 #ad xii4 #f1 #dgb xii4 #bd1 #cfa xii4 #dc1 #dh xiii4 #de1 #abd xiii4 #aj1 #gd1 #bhi xiii4 #aj1 #aa1 #bhb xiii4 #bd1 #bi xiii4 #bg1 #abc xiii4 #cd1 #ce1 #gd1 #cdd xiv4 #f1 #fj1 #ahh xiv4 #ba1 #gd xiv4 #bg1 #bhb xv4 #a1 #b1 #bi xv4 #a-e1 #gd xv4 #b1 #bi1 #ace xv4 #c1 #d1 #bhb xv4 #e1 #bcf1 #ded xv4 #ae1 #abh xv4 #bb1 #eah xvi4 #b1 #cfd1 #cgb1 #dif xvii4 #ab1 #bfa xviii4 #aj1 #aa1 #cfj xix4 #aa1 #bie xx4 #ai-ba1 #bgc xx4 #ba-bc1 #ga xx4 #bb1 #bie1 #bii xx4 #bb1 #bc1 #eah xx4 #bc1 #adj1 #aea1 #aed1 #afg1 #bjd xx4 #bh1 #ag ,,acts4 i4 #e1 #cjj i4 #g1 #h1 #caa i4 #h1 #caf1 #cbi1 #cce1 #ceg1 #chd1 #chh1 #dhc i4 #ae1 #cjc ii4 #b-d1 #bie ii4 #d1 #cjc iv4 #cb1 #eji iv4 #cb-ce1 #cig v4 #c1 #d1 #dfa v4 #bi1 #cef viii4 #e-ag1 #gc viii4 #i-bd1 #ic viii4 #ac1 #ad1 #gj1 #afd1 #cid viii4 #ac1 #ah1 #ai1 #aji viii4 #ac1 #ba1 #af viii4 #cf1 #ddb ix4 #a-ah1 #dih ix4 #d1 #adj ix4 #d1 #e1 #bgh ix4 #d-ah1 #bha x41 #ab x4 #d1 #e1 #aaj x4 #dd1 #aji1 #cjc xiii4 #ah1 #ai1 #bfj xiv4 #bb1 #dja xv4 #i1 #dga xvii4 #bc1 #bg1 #bh1 #bid xvii4 #bh1 #aic xix4 #a-g1 #cjf xix4 #c1 #dge xix4 #c-e1 #aad1 #abd1 #abf xxii4 #be1 #cca1 #ejc xxiii4 #ab-bc1 #cgb1 #chd xxiii4 #ag-cb1 #ejc xxiv4 #a1 #dbb xxv4 #aa1 #ejc ,,romans4 ii4 #a1 #adc ii4 #d1 #gc ii4 #d1 #e1 #eai ii4 #ba1 #ia1 #adb ii4 #bi1 #adf iii4 #c1 #d1 #bjd iii4 #ag1 #cj1 #ch iii4 #bd1 #eaa iii4 #bf1 #bgb iv4 #c1 #bga iv4 #e1 #bce1 #beg1 #bib1 #bgb1 #ddf1 #ded1 #dfb1 #dfd1 #dga1 #eji iv4 #aa1 #c1 #aab iv4 #be1 #e1 #bcg v4 #e1 #eai v4 #ag1 #fi vi4 #i1 #bch1 #bfj vi4 #bc1 #ahe1 #aic viii4 #f1 #aga1 #ahf viii4 #ag1 #bfd viii4 #bd1 #abf viii4 #bh1 #adf ix4 #e1 #dfa x4 #c1 #eaj x4 #d1 #abe x4 #aj1 #aaj xi4 #ac1 #acj xii4 #b1 #d1 #bgi xii4 #c-e1 #eab xii4 #e1 #bcf1 #ded xiii4 #a1 #bie xiii4 #d1 #ceb xiii4 #aj1 #gd xiv4 #d1 #da1 #dg xiv4 #f1 #ha xiv4 #ab1 #ac1 #dac xiv4 #ad1 #bhh #a ,,corinthians4 i4 #aj1 #ac1 #af i4 #ab1 #ac1 #cae1 #dji i4 #ab-ae1 #abi i4 #ac1 #ff1 #ade1 #bcd1 #dff i4 #ad1 #dge i4 #ag1 #dgb i4 #bb1 #ejj i4 #bg1 #ace i4 #cj1 #ca1 #dad i4 #ca1 #ddf ii4 #f-h1 #cfc ii4 #ad1 #bd1 #ff ii4 #ae1 #ga iii4 #a-c1 #ff iii4 #a-d1 #af iii4 #d1 #e1 #dga iii4 #f1 #g1 #bcf1 #dgj iii4 #g1 #dab1 #dfd1 #ead iii4 #ag1 #bbd iii4 #ba1 #dcf1 #ddf iii4 #ba-bc1 #djh iii4 #bb1 #bc1 #eji iv4 #a-f1 #djh iv4 #c1 #cbb iv4 #g1 #djh1 #eaj iv4 #ae1 #beg1 #dbe iv4 #af1 #djh v4 #d1 #bbj v4 #e1 #bff v4 #aa1 #bai vi4 #c1 #bge vi4 #i1 #aj1 #ajf vi4 #aj1 #hc1 #ia1 #aje1 #adb1 #bhh viii4 #aa1 #dab ix4 #ae1 #acj ix4 #ag1 #dgb x4 #a1 #b1 #cjf x4 #aa1 #ag x4 #ac1 #ch x4 #ag1 #eai xi4 #a1 #cdd xi4 #af1 #ij1 #acc xi4 #ai1 #cdd xi4 #bi1 #abc1 #cba1 #eai xii4 #aa1 #gj xii4 #ca1 #bh xiii4 #a1 #bh xiii4 #a1 #b1 #ad xiii4 #a-c1 #fi1 #eac xiii4 #a-h1 #cdf xiii4 #b1 #ab1 #bbg1 #cbh xiii4 #c1 #ch1 #ajd1 #chh xiii4 #e1 #id xiii4 #f1 #cej xiv4 #bi1 #cj1 #ddd xv4 #i1 #bge xv4 #aj1 #dih xv4 #ab1 #ade xv4 #ac-ae1 #deh xv4 #cb1 #ade1 #aga xv4 #cb1 #cc1 #ab1 #if xv4 #cc1 #cb1 #bje xv4 #df1 #bd xv4 #ee1 #ef1 #eaj #b ,,corinthians4 ii4 #ae1 #aij1 #baf ii4 #ae1 #af1 #fe iv4 #af1 #ajb vi4 #g1 #h1 #dbj vi4 #aj1 #chg vi4 #ad1 #ih1 #ii vi4 #ad1 #ae1 #cae vi4 #af1 #hc1 #adc1 #bjd vii4 #e1 #cde1 #cic x4 #f1 #dii xi4 #b1 #c1 #daa xi4 #c1 #bje xi4 #ad1 #ae1 #bgd xi4 #bj-bc1 #cfb xi4 #bf1 #bgf1 #cdd xi4 #bi1 #cic xii4 #ad1 #eji ,,galatians4 i4 #h1 #cdh1 #dac i4 #bj1 #cc ii4 #aa1 #aif1 #bji ii4 #aa-ad1 #fa ii4 #ad1 #cc1 #hg1 #aec iii4 #af1 #bdi1 #dfe iii4 #bg1 #ah1 #adc1 #cag iii4 #bi1 #bfd iv41 #bd iv4 #e1 #bia iv4 #bb-ca1 #dhg v4 #ag1 #cch v4 #ai-ba1 #aje1 #acj1 #afc1 #afe1 #bbh1 #cih1 #djc v4 #ba1 #aia v4 #bb1 #bc1 #bi vi4 #a1 #adf vi4 #b1 #c1 #dac vi4 #c1 #dgj vi4 #d1 #cai vi4 #d1 #e1 #dac vi4 #e1 #bhh1 #cje1 #chb1 #ddi vi4 #i1 #aj1 #dhe ,,ephesians4 ii4 #f1 #g1 #abf ii4 #ad1 #cdj iii4 #d1 #acj iv4 #a-c1 #cci iv4 #b1 #c1 #ae1 #bh1 #aeh1 #bbd1 #cdg1 #dac iv4 #c1 #ci1 #agd1 #eac iv4 #c-f1 #afc iv4 #d1 #e1 #aeh iv4 #d-f1 #ade1 #bad iv4 #e1 #bjc1 #bih iv4 #ad1 #ff v4 #e1 #ac1 #he1 #hf1 #ia1 #ig v4 #bc1 #eai v4 #be1 #bf1 #dfb1 #dgd v4 #bf1 #bg1 #ha v4 #bg1 #gb1 #id1 #acb1 #add1 #adf1 #aed1 #bjd1 #bbc1 #eaj v4 #bi1 #cch vi4 #ab1 #dai ,,colossians4 i4 #f1 #dhb i4 #bc1 #cid iii4 #e1 #hd iv4 #b-d1 #djj ,,philippians4 i4 #ae1 #ii i4 #ae1 #ag1 #bbb i4 #ae-ah1 #ib1 #dej i4 #af1 #bf i4 #ag1 #ah1 #beg i4 #ah1 #hh1 #if1 #bbc i4 #bc1 #dih ii4 #bj1 #ba1 #cde ii4 #ba1 #id1 #beg iii4 #e1 #f1 #cgb iii4 #ae1 #ch1 #ie1 #aag1 #adg1 #aea1 #aeh1 #agd1 #agh1 #ahi1 #baj1 #bbh iii4 #af1 #ch #a ,,thessalonians4 v4 #ad1 #ae1 #daa #a ,,timothy4 i4 #e1 #gj1 #abd1 #aea1 #bai i4 #h1 #abc1 #cbi i4 #ac1 #hd1 #he i4 #bj1 #bff iii4 #aj1 #dch iii4 #aa1 #adb iv4 #ab1 #gg iv4 #ad1 #djb v4 #f1 #ahf1 #bfj v4 #bb1 #bja1 #djb #b ,,timothy4 ii4 #h1 #aci1 #dgc ii4 #af-ba1 #age ii4 #ag1 #if ii4 #ag-bj1 #ih ii4 #ai1 #adf1 #dji ii4 #bj1 #ig1 #bbd bis1 #dji ii4 #bd1 #hd ii4 #bd1 #be1 #cbg ii4 #bf1 #eje iv4 #b1 #dh1 #cci ,,titus4 i4 #g1 #gb i4 #ab1 #ac1 #bic i4 #ae1 #cbf i4 #af1 #hj ,,hebrews4 ix4 #g1 #dja ,,james4 i4 #ag1 #djh #a ,,peter4 ii4 #bj1 #cee1 #chg iii4 #ae1 #bgg iii4 #bj1 #ba1 #adh iii4 #ba1 #hj1 #daf iv4 #h1 #bg1 #ea1 #eac #a ,,john4 i4 #h1 #djj1 #eaa i4 #h1 #i1 #eaj ii4 #a1 #b1 #dja ii4 #i1 #ii1 #acg1 #afg ii4 #ah1 #agj ii4 #ai1 #gd1 #adj1 #bab1 #bbd iii4 #i1 #eaa iii4 #ae1 #acg1 #agd1 #bhj1 #ceh iv4 #a1 #ddc iv4 #af1 #dab iv4 #ah1 #dig #b ,,john4 ,vers4 #aj1 #aa1 #bah ,,jude4 ,ver4 #ai1 #eai ,,revelation4 ii4 #f1 #ic xvii4 #e1 #cic xvii4 #ae1 #fi1 #ddb ,,ii4--,,index ,,of ,,principal ,,subjects4 ,aaron1 the ointment on the head1 beard1 and garments of1 #cif1 #cig4 ,adelphius of ,thasbalte1 the sentence of1 respecting the rebaptism of heretics1 #aia4 ,adulterous woman1 the1 #gc1 #gf1 #gg4 ,apostates retain the grace of baptism1 #b4 ,ark1 the1 of ,noah1 and baptism1 #adg1 #adh4 ,arles1 the ,council of1 #df4 ,augustine1 the apology of1 in regard to the reproaches cast on him by ,petilian respecting his past life1 #dag2 misstatements of ,petilian respecting the life of1 #dcc4 ,aurelius of ,chullabi1 the sentence of1 respecting the rebaptizing of heretics1 #bah4 ,aurelius of ,utica1 #bja4 ,aymnius of ,ausnaga1 #bje4 ,babylon1 the king of1 and ,daniel1 #cgi4 ,baptized1 the1 not the fruit of the baptizer1 #dee4 ,baptized by the dead1 the1 who8 #bch1 #bci4 ,baptized twice1 or not at all1 which the worst case8 #ea4 ,baptizer1 the1 to be examined1 #dci4 ,baptism1 heretical1 valid--may be conferred outside of the ,church1 but should not be received1 #a1 etc42 the grace of1 retained by apostates1 #b2 of no avail while men remain in schism1 #ac1 etc42 examination and refutation of the arguments of ,cyprian's epistle to ,jubaianus in defence of the rebaptizing of heretics1 #fb1 #fc1 etc42 everywhere the same1 #fe2 valid even with defective faith1 #fg2 how ,marcion consecrated the sacrament of1 #fg1 #fh2 the streams of the river of ,paradise illustrative of1 within and without the ,church1 #gi2 heretical1 true1 but profitless1 #hc2 sacred in itself1 #id1 #ie2 all do not receive the grace of1 #ajj1 #aja2 the difference between a bad man who receives it without1 and a bad man who receives it within the ,church1 #ajb1 #ajc2 unavailing without unity1 #aje2 and holiness--both requisite1 #aji2 the place of1 sometimes supplied by martyrdom1 #aaj2 almost always indispensable1 #aaa2 infants capable of1 #aab1 #aac2 the custom of the ,church in relation to1 #aae2 second1 not to be given1 and generally disliked1 #abj1 #aba2 not always used lawfully1 #abb1 #abc2 the1 of ,john1 #abd1 #abe2 ,john's1 different from ,christ's1 #abg1 #acj1 #aca2 administered to ,christ by ,john1 #abi2 true even when profitless1 #aci2 heretics can give1 #adj2 cannot be annulled1 #adb1 #adc2 judgments of the bishops in the ,council of ,carthage in relation to heretics1 #aej1 etc41 #aie1 etc42 not always profitable1 #bbd1 #bbe2 is it valid when received from one who was not himself baptized8 #bbe1 #bbf2 cannot be given in deceit1 #bbf1 #bbg2 independent of the giver1 #bcb1 #bcc1 #bcd1 #bce2 rests in ,christ1 #beg2 no degrees in1 #beg1 #beh2 everywhere belongs to ,god1 #bia2 the1 of ,christ and ,john1 #bih1 #bii1 #cjj1 #cjg1 #cjh1 #cji2 independent of the ministrant1 #cjc2 depends not on the giver1 #cij1 #cia2 heresy cannot destroy1 #djc2 by hypocrites1 #dda2 the source of1 always one1 #dfa1 #dfb1 #dfc4 ,beard1 the1 of ,aaron1 the import of #cif1 #cig4 ,bishops1 the wicked conduct of some1 in the days of ,cyprian1 #ia1 etc4 ,ccilius of ,bilta1 his sentence on the rebaptizing of heretics1 #aeh4 ,ccilianus1 bishop of the ,church of ,carthage1 opposed by the ,donatists1 #dha1 #dhb2 persecuted by the ,donatists1 #dhc4 ,carneades1 #dbg4 ,carthage1 the ,council of1 #cb1 #fj1 #fa2 the various sentences of the members of the ,council of1 on the baptizing of heretics1 #aef1 etc41 #afe1 etc41 #aie1 etc4 ,cassius of ,macomades1 his sentence respecting the rebaptizing of heretics refuted1 #ahj4 ,castus of ,sicca1 his opinion refuted1 #fj1 #ahf4 ,catholic1 meaning of the term1 #caa4 ,catholic1 the wicked1 cannot be saved1 #aje1 #ajf2 ought we to prefer a1 of an abandoned life1 to a blameless heretic8 #ajg1 #ajh4 ,catholicity1 the1 of the ,church1 #big2 of the ,psalms1 #cbj1 #cba4 ,catholics1 the1 charged by the ,donatists with murder1 #cfc1 etc42 innocent of the charges alleged against them by the ,donatists1 #chb4 ,chaff and the wheat1 the1 #cah1 #cai4 ,christ1 the baptism of1 by ,john1 #abi2 the head and origin of the ,christian1 #bce2 alone justifies1 #bcf1 #bcg2 the baptism of ,john and1 #abe1 #bif1 #bii2 the name of1 everywhere holy1 #cea2 the derivation of the name1 #cif2 alone without sin1 #dja2 the only source of grace1 #dec2 the source of baptism1 #dfb1 #dfc4 ,christian1 the true1 #gd2 ,christ the head and origin of1 #bce4 ,church1 the1 union with1 necessary to salvation1 #ae2 the ,holy ,spirit given only in1 #fi1 #gj2 a mixture of good and evil in1 #ib1 #ic1 #ig1 etc42 a garden enclosed1 #adf1 etc42 the ark1 #adh1 #adi2 the catholicity of1 #bif1 #big2 the property of1 #eji2 not sinless in this world1 #eaj1 #eaa2 the mercy of1 #eaf1 #eag4 ,circumcelliones1 the1 #bej1 #bgj1 #ced1 #cfj1 #cfi1 #cgd4 ,clarus of ,mascula1 his sentence on the rebaptizing of heretics1 #bag4 ,compulsion in religion justified1 #die-ejj4 ,constantine and ,julian1 #cgj1 #cga4 ,cornelius1 the centurion1 #ab1 #aji1 #aaj4 ,correction1 loving1 #cci4 ,council of ,carthage1 the1 #cb1 #fj1 #fa1 #afe1 #aie2 of ,arles1 #adf4 ,covetousness1 the nature of1 #ccb1 #ccc4 ,crescens of ,cirta1 the sentence of1 on the baptism of heretics1 #afh4 ,crispinus of ,calama1 the ,donatist1 the conduct of1 towards the ,catholics1 #ced4 ,cyprian1 the position of1 with respect to the rebaptizing of heretics1 #bg1 #bh1 #bi2 the example of1 more opposed to the ,donatists than to the ,catholics1 #ca1 etc42 quoted1 #cb1 #cd2 the charity and humility of1 #ce-ch2 not a schismatic1 #ch1 #ci2 against schism1 #dc2 examination of his epistle to ,jubaianus1 #ed1 etc42 the example of1 condemns the ,donatists1 #eg1 etc42 his epistle to ,jubaianus further examined1 #gi1 etc42 on envy and malignity1 #hi1 etc42 the eminent character of1 #ij1 #ia1 #ace2 the wicked conduct of some bishops in the days of1 #ia2 not infallible1 #ade2 the liberality of1 #aeg2 his sentence at the ,council of ,carthage1 #bbd4 ,daniel and the three children1 #cgi1 #chj4 ,dativus of ,badis1 his sentence on the baptism of heretics1 #agc4 ,dead1 baptized by the1 #bch1 #bci4 ,death1 forcible rescue from1 merciful1 #ejg4 ,demetrius of the ,lesser ,septis1 his sentence on the baptism of heretics1 #aia4 ,devil1 the1 #ib2 a murderer from the beginning1 #bfh2 quotes ,scripture1 #cbc4 ,discipline1 necessary1 #daa2 maintained in the ,church1 #ddg2 admits of relaxation1 #eae4 ,donatists1 the validity of the baptism of1 no justification of their schism1 #a1 etc42 the case of ,cyprian quoted by1 in their defence1 #bg2 the case of ,cyprian really against1 #ca1 etc42 the inconsistency of1 #di1 #bdj1 #bda2 the example of ,cyprian condemns1 #eg1 etc42 traditors1 #bdh1 #bdi2 the wicked conduct of1 #bej2 the slanders of which they are guilty1 #bgj1 #bga2 not persecuted1 #bgg1 etc42 the madness of1 #cab1 #cac2 condemned by secular testimony1 #cca2 ravening wolves1 #cdb1 #cdc2 false assumptions of1 #cdd1 #cde2 wanting in charity1 #cdf1 #cdg2 persecution and cruelty practised by1 #ceb1 #cec2 worse than murderers1 #cei2 the intrigues of1 with the ,emperor ,julian1 #cfg1 #cfi1 #cgj2 the guilt of1 #chb1 #chc2 the confidence of1 in ,julian1 #chd1 #che2 the sufferings of1 fruitless1 #chg2 not sinless1 #cih1 #cii2 the wantonness of their schism1 #dff1 #dfg2 to be distinguished from the ,arians1 #dgi1 #dhi2 the question in dispute with1 #dhj2 the reason of the separation of1 #dha1 #dhb2 the appeal of1 to the ,emperor ,constantine against ,ccilianus1 #dhc2 the habit of suicide among1 #dhh1 #dhi2 the gratitude of some of the reclaimed1 #dij2 persecutions1 cruelties1 and terrorism practised by1 #dia1 #dib1 #dic1 #did2 measures taken against1 #ejj1 #eja2 attempt of1 to murder ,maximianus1 bishop of ,bagai1 #ejb1 #ejc2 results of the fury of1 #ejc-eje2 charge of1 against the ,church1 of plundering their possessions1 #ejh1 #eji4 ,donatulus of ,capsa1 #bad4 ,donatus of ,cas ,nigr1 #eag4 ,donatus of ,cibaliana1 #bjh4 ,dove1 the one1 #gj1 #ha4 ,drawing1 the1 of the ,father1 and free-will1 #cee4 ,drunkenness1 can it exist alone1 without involving other sins8 #ajg4 ,envy and malignity1 ,cyprian on1 #hi4 ,error1 unwittingly fallen into1 not as bad as vice1 #hd1 #he2 healed in unity1 #aaf1 #aag4 ,eucratius of ,then1 his sentence on the baptism of heretics1 #ahg4 ,eugenius of ,ammedera1 his opinion as to the baptizing of heretics1 #ahi4 ,faustinus1 a ,donatist1 his persecution of the ,catholics1 #cec4 ,faustus of ,timida ,regia1 the sentence of1 on the baptizing of heretics1 #bji4 ,felicianus1 the ,donatist1 #c1 #cec4 ,felix of ,ammacura1 #ahi4 ,felix of ,bagai1 #aga4 ,felix of ,buslacene1 #fa1 #bab4 ,felix of ,gurgites1 #bae4 ,felix of ,marazana1 #bjc4 ,felix of ,migirpa1 #afj4 ,felix of ,uthina1 #ahd4 ,fortunatus of ,thuccabori1 #agd4 ,garden enclosed1 the1 #adf4 ,geminius of ,furni1 #baj4 ,gildo1 ,count of ,africa1 #di 7note71 #bhe 7note71 #cji4 ,grace1 comes from ,god only1 #ada4 ,grafting into the ,church1 #ead4 ,guilt1 not contagious1 #bhf1 #bhg4 ,heresy1 cannot destroy baptism1 #djc4 ,heretics1 can bestow baptism1 not to be rebaptized1 #a1 etc42 the baptism of1 true1 but profitless1 #hb1 #hc2 even although virtuous1 cannot inherit the kingdom of heaven1 #aje2 can give baptism1 but not remission of sins1 #adj4 ,holy ,ghost1 the1 given only in the ,catholic ,church1 #fi2 the sin against1 #cce2 the sin against1 alone incapable of forgiveness1 #eag1 #eah2 gives life to none outside the ,church1 #eai4 ,honoratus of ,tucca1 his sentence on the baptism of heretics1 #bag4 ,hortensianus of ,lares1 #ahj4 ,house1 a great1 the vessels in1 #ih1 #ajj4 ,iambus of ,germaniciana1 #bjb4 ,infants capable of baptism1 #aab1 #aac4 ,invective1 not proof1 #cja4 ,irenus of ,ululi1 #bjh4 ,jader of ,medina1 #bjc4 ,januarius of ,lambse1 #afe4 ,januarius of ,muzuli1 #aij4 ,januarius of ,vicus ,csaris1 #ahc4 ,john1 the baptism of1 different from ,christ's1 #abd1 #abg2 ,christ baptized by1 #abg1 #bhh1 #bhi1 #cjf-cji2 the true position of1 #cjg4 ,jubaianus1 ,cyprian's epistle to1 examined1 #ed1 etc41 #fa1 etc4 ,judas1 #bfa1 #bfb1 #bfc4 ,julian1 the ,emperor1 the intrigues of the ,donatists with1 #cfg2 and ,constantine1 #cga1 #chd1 #che4 ,julianus of ,marcelliana1 #bac4 ,julianus of ,telpe1 #bji4 ,junius of ,neapolis1 #bbj4 ,kings of the world1 the1 their attitude towards the ,church as represented by ,petilian and ,augustine1 #cfc2 the duties of1 #cgf1 #cgg4 ,korah and ,abiram1 #gb1 #gc4 ,libosus of ,vaga1 #ahh4 ,litteus of ,gemelli1 #bai4 ,lucianus of ,rucuma1 #bjb4 ,lucifer1 bishop of ,calarita1 #eaf4 ,lucius of ,ausafa1 #bae4 ,lucius of ,castrum ,galb1 #aff4 ,lucius of ,membresa1 #bab4 ,lying water1 #cib1 #cic4 ,macarius1 #cac1 #cad2 and ,ursacius1 #cgd1 #cge4 ,marcellus of ,zama1 #bjg4 ,marcion1 how he consecrated the sacrament of baptism1 #fg1 #fh4 ,marcus of ,mactaris1 #aif4 ,martyrdom1 of no avail to those outside the ,church1 #ajd2 sometimes supplies the place of baptism1 #aaj2 suicide not1 #dhh1 #dhi4 ,maximianus and his followers1 who separated from the ,donatists1 but afterwards returned to communion with them1 #di1 #bde1 #bdh1 #bdi4 ,maximianus1 the ,catholic bishop of ,bagai1 attempts of the ,donatists to murder1 #ejb1 #ejc2 seeks aid from the ,emperor against the ,donatists1 #ejc4 ,minister1 the true function of the ,christian1 #dga4 ,ministrations1 the1 of bad men1 valid1 #aed1 #aee4 ,miracles no proof of holiness1 #cbi4 ,monnulus of ,girba1 his sentence on the baptizing of heretics1 #agj4 ,name of ,christ1 the1 everywhere holy1 #cea4 ,natalia of ,oea1 #bbj4 ,nebuchadnezzar1 #dhe4 ,nemesianus of ,tabun1 his sentence as to the baptizing of heretics1 #bfb1 #bfc4 ,nicomedes of ,segerm1 #afi4 ,novatus of ,thamugadis1 #afi4 ,oil of sinners1 the1 #cid1 #cie4 ,ointment1 the1 on the head and beard of ,aaron1 #cif1 #cig4 ,optatus1 the ,gildonian1 #di1 #bea1 #beb1 #bhe1 #cji2 persecution of the ,catholic ,church under1 #cec2 the universal opinion respecting1 #cie4 ,paradise1 the comparison of the ,church with1 #gi4 ,paul the apostle1 the case of the baptism of1 #bha2 the excellency of the mission of1 #dgb1 #dgc4 ,paul of ,bobba1 his sentence on the rebaptizing of heretics1 #bjd4 ,pelagianus of ,luperciana1 #bjc4 ,penitent robber1 the1 #aaj4 ,persecution1 the1 of the ,donatists denied1 #bgg2 punishment not1 #bgh1 #bgi2 of the saints1 #cga1 #cgb1 etc42 distinctions in1 #dhf1 #dhg2 an apology for1 #dhg1 #dhh2 how the true ,church persecutes1 #dhh2 justified1 #die-ejj4 ,peter1 the sword of1 #cfj1 #cfa4 ,peter of ,hippo ,diarrhytus1 the opinion of1 on the baptism of heretics1 #bae4 ,petilian the ,donatist1 ,augustine's reply to1 #bca1 etc41 #bef1 etc42 not a fair witness1 #dah1 #dai2 misstatements of1 respecting ,augustine's life1 #dcc4 ,photinus1 bishop of ,sirmium1 #ajc4 ,polycarp of ,adrumetum1 the sentence of1 relating to the baptism of heretics1 #afa4 ,pomponius of ,dionysiana1 #bjd4 ,prayer1 the power of1 in unity1 #gj1 #ga4 ,primianus1 a ,donatist bishop1 #aj4 ,privatianus of ,sufetula1 the opinion of1 respecting the baptism of heretics1 #agi4 ,privatus of ,sufes1 #agi4 ,proof1 invective not1 #cja4 ,property of the ,church1 the1 #eji4 ,psalms1 the catholicity of1 #cbj1 #cba4 ,pudentianus of ,cuiculi1 #bad4 ,pusillus of ,lamasba1 #baf4 ,quietus of ,burug1 #ahe4 ,quintus of ,aggya1 #bac4 ,rhetoric not argument1 #dbg4 ,righteousness only in the unity of the ,church1 #eab4 ,rogatianus of ,nova1 #baj4 ,rogatus the ,moor1 #ceb1 #cec4 ,sacraments1 the1 everywhere complete1 #fh1 #fi2 cannot be polluted1 #ii2 may be validly conferred by bad men1 #aed1 #aee4 ,salvation not possible without union with the ,church1 #ae1 #fi4 ,salvianus of ,gazaufala1 #baf4 ,sarah and ,hagar1 the case of1 as illustrativeof persecution1 #dhg4 ,satius of ,siccilibba1 #aii4 ,saturninus of ,abitini1 #bab4 ,saturninus of ,tucca1 #bjf1 #bjg4 ,saturninus of ,victoriana1 #bjf4 ,schism1 the evil of1 #ac1 #ad1 #ae2 the deadliest of sins1 #da2 ,cyprian against1 #dc2 spiritual murder1 #bgb1 #bgc4 ,schismatics1 not within the ,church1 #ha1 #hb2 never spared by ,christ1 #cdh1 #cdi4 ,seat of the scornful1 the1 #cbe4 ,secundianus of ,thambei1 #bah4 ,secundinus of ,carpis1 #ahb4 ,secundinus of ,cedi1 #agj4 ,sedatus of ,tuburbo1 #agg4 ,servant1 the unmerciful1 #bj1 #ba4 ,silvanus1 bishop of ,constantia1 a traditor1 #bdh4 ,silvanus of ,cirta1 a traditor1 #dgd1 #dge1 #dgf4 ,simon ,magus1 the baptism of1 #ah1 #ai4 ,sin1 one1 fatal1 #ajg4 ,sin against the ,holy ,ghost1 the1 #cce4 ,sinless1 ,christ alone1 #djj1 #dja4 ,sins1 remitted1 sometimes return upon a man1 #bj2 do not implicate those who disapprove of them1 #bhf1 #bhg4 ,slander may be murder1 #bga4 ,speech1 empty1 never eloquent1 #bif4 ,successus of ,abbir ,germaniciana1 #agd4 ,sufferings no proof of holiness1 #caf1 #cag4 ,suicide not martyrdom1 #dhh1 #dhi2 to be repressed1 #dia4 ,sword1 the1 of ,peter1 #cfj1 #cfa4 ,tares1 the1 #ib1 #ic4 ,tenax of ,horrea ,celiae1 #bac4 ,theogenes of ,hippo ,regius1 #agb4 ,therapius of ,bulla1 #baj4 ,traditors1 #dj2 not to be baptized afresh1 #bgi1 #bhb4 ,trust in man forbidden1 #dcf1 #dcg4 ,truth may sometimes be spoken by false and wicked men1 #bic2 to be recognised amid error1 #bid4 ,unclean1 the1 do not pollute the clean1 #bhb1 #bhc4 ,unity1 the1 of the ,church1 #gj1 #ga2 baptism does not avail without1 #aje2 error healed in1 #aag2 in the primitive ,church1 #cif1 #cig2 righteousness only in1 #eab1 #eac4 ,unmerciful servant1 the1 #bj1 #ba4 ,ursacius and ,macarius1 #cgd1 #cge1 #cgf4 ,venantius of ,tinisa1 #bjd4 ,verulus of ,rusicada1 #bad4 ,victor of ,assura1 #bac4 ,victor of ,gor1 #bjj4 ,victor of ,octavus1 #bag4 ,victoricus of ,thabraca1 #ahd4 ,vincentius of ,thibaris1 #aib4 ,water1 lying1 which has no faith1 #cib #cic4 ,wheat and chaff1 #cah1 #cai4 ,will1 the doctrine of the1 #cee4 ,worship1 unholy1 #cbg4 ,zosimus of ,tharassa1 #fj1 #bji4 ,,the ,,end4 ,,murray ,,and ,,gibb1 ,,edinburgh1 ,,printers ,,to ,,her ,,majesty',s ,,stationery ,,office4 ,,new ,,works ,,published ,,by ,t4 ,,and ,t4 ,,clark1 ,,edinburgh4 ,in ,one ,volume #hvo1 price #abs41 ,a ,history of the ,christian ,councils1 from the ,original ,documents1 to the ,close of the ,council of ,nica1 ,a4,d4 #cbe4 ,by ,,charles ,,joseph ,,hefele1 ,d4,d41 ,bishop of ,rottenburg1 formerly ,professor of ,theology in the ,university of ,tbingen4 ,translated from the ,german1 and ,edited by ,,william ,r4 ,,clark1 ,m4,a4 ,oxon41 ,prebendary of ,wells and ,vicar of ,taunton4 ,just published1 in ,one ,volume #hvo1 price #is41 ,the ,old ,catholic ,church2 or1 ,the ,history1 ,doctrine1 ,worship1 and ,polity of the ,christians4 ,traced from the ,apostolic ,age to the ,establishment of the ,pope as a ,temporal ,sovereign1 ,a4,d4 #gee4 ,by ,w4 ,d4 ,,killen1 ,d4,d4 ,just published1 in ,one ,volume #hvo1 price #is41 ,sermons4 ,from #ahbh to #ahfj4 ,by the late ,,william ,,cunningham1 ,d4,d41 ,principal and ,professor of ,church ,history1 ,new ,college1 ,edinburgh4 ,with a ,photograph4 ,edited1 with a ,preface1 by ,rev4 ,j4 ,j4 ,,bonar1 ,greenock4 ,just published1 in ,two ,volumes #hvo1 price #bas41 ,history of ,protestant ,theology1 particularly in ,germany4 ,viewed according to its ,fundamental ,movement1 and in connection with the ,religious1 ,moral1 and ,intellectual ,life4 ,by ,dr4 ,j4 ,a4 ,,dorner1 ,oberconsistorialrath and ,professor of ,theology at ,berlin4 ,translated by the ,rev4 ,,george ,,robson1 ,m4,a41 ,inverness1 and ,,sophia ,,taylor4 ,with a ,preface to the ,translation by the ,author4 ,just published1 ,second ,edition1 in demy #hvo1 price #ajs4 #f;d41 ,the ,doctrine of the ,atonement1 as taught by ,christ ,himself2 or1 ,the ,sayings of ,jesus on the ,atonement ,exegetically ,expounded and ,classified4 ,by ,rev4 ,,george ,,smeaton1 ,d4,d41 ,professor of ,exegetical ,theology1 ,new ,college1 ,edinburgh4 ,,by ,,the ,,same ,,author4 ,just published1 in demy #hvo1 price #ajs4 #f;d41 ,the ,doctrine of the ,atonement1 as taught by the ,apostles2 or1 ,the ,sayings of the ,apostles ,exegetically ,expounded4 ,t4 and ,t4 ,clark's ,publications4 ,ante-,nicene ,christian ,library4 ,a ,,collection ,,of ,,all ,,the ,,works ,,of ,,the ,,fathers ,,of ,,the ,,christian ,,church1 ,,prior ,,to ,,the ,,council ,,of ,,nic,a1 ,,edited ,,by ,,the ,,rev4 ,,alexander ,,roberts1 ,d4,d41 ,author of ',discussions on the ,gospels1' etc41 ,,and ,,james ,,donaldson1 ,,ll4,d1 ,rector of the ,royal ,high ,school1 ,edinburgh1 and ,author of ',early ,christian ,literature and ,doctrine4' ,,messrs4 ,,clark are now happy to announce the near completion of this ,series4 ,it has been received with marked approval by all sections of the ,christian ,church in this country and in the ,united ,states1 as supplying what has long been felt to be a want1 and also on account of the impartiality1 learning1 and care with which ,editors and ,translators have executed a very difficult task4 ,the whole ,series will be completed in ,twenty-four ,volumes1 of which ,twenty-two are ready1 and the remaining ,two will be published as early as possible4 ,each ,work is supplied with a good and full ,index2 but1 to add to the value of the completed ,series1 an ,index ,volume is preparing for the whole ,series1 which will be sold separately to those who may desire it1 at a moderate price2 and the complete ,series 7exclusive of ,general ,index71 in ,twenty-four ,volumes1 will cost ,six ,guineas4 ,the ,subscription for #ast1 #b;d1 #c;d1 #dth1 #eth1 and #fth ,years is now due--#f1 #fs4 ,the ,subscription to the ,series is at the rate of #bas4 for ,four ,volumes when paid in advance 7or #bds4 when not so paid71 and #ajs4 #f;d4 each ,volume to ,non-,subscribers4 ,the ,publishers1 however1 do not bind themselves to continue to supply the complete ,series at this rate4 ,single ,years cannot be had separately1 with the exception of current year1 unless to complete sets1 but any ,volume may be had separately1 price #ajs4 #f;d4 ,the ,homilies of ,origen are not included in the ,series1 as the ,publishers have received no encouragement to have them translated4 ,the ,works are arranged as follow3-- ,,first ,,year4 ,,apostolic ,,fathers1 comprising ,clement's ,epistles to the ,corinthians2 ,polycarp to the ,ephesians2 ,martyrdom of ,polycarp2 ,epistle of ,barnabas2 ,epistles of ,ignatius 7longer and shorter1 and also the ,syriac version72 ,martyrdom of ,ignatius2 ,epistle to ,diognetus2 ,pastor of ,hermas2 ,papias2 ,spurious ,epistles of ,ignatius4 ,in ,one ,volume4 ,,justin ,,martyr2 ,,athenagoras4 ,in ,one ,volume4 ,,tatian2 ,,theophilus2 ,,the ,,clementine ,,recognitions4 ,in ,one ,volume4 ,,clement ,,of ,,alexandria1 ,volume ,first1 comprising ,exhortation to ,heathen2 ,the ,instructor2 and a portion of the ,miscellanies4 ,,second ,,year4 ,,hippolytus1 ,volume ,first2 ,refutation of all ,heresies and ,fragments from his ,commentaries4 ,,iren,,us1 ,volume ,first4 ,,tertullian ,,against ,,marcion4 ,,cyprian1 ,volume ,first2 the ,epistles and some of the ,treatises4 ,,third ,,year4 ,,iren,,us 7completion72 ,,hippolytus 7completion72 ,fragments of ,third ,century4 ,in ,one ,volume4 ,,origen3 ,de ,principiis2 ,letters2 and portion of ,treatise against ,celsus4 ,,clement ,,of ,,alexandria1 ,volume ,second2 ,completion of ,miscellanies4 ,,tertullian1 ,volume ,first3 ,to the ,martyrs2 ,apology2 ,to the ,nations1 etc4 ,,fourth ,,year4 ,,cyprian1 ,volume ,second 7completion72 ,novatian2 ,minucius ,felix2 ,fragments4 ,,methodius2 ,,alexander ,,of ,,lycopolis2 ,,peter ,,of ,,alexandria2 ,anatolius2 ,clement on ,virginity1 and ,fragments4 ,,tertullian1 ,volume ,second4 ,,apocryphal ,,gospels2 ,,acts ,,and ,,revelations1 comprising all the very curious ,apocryphal ,writings of the first ,three ,centuries4 ,,fifth ,,year4 ,,tertullian1 ,volume ,third 7completion74 ,,clementine ,,homilies2 ,,apostolical ,,constitutions4 ,in ,one ,volume4 ,,arnobius4 ,,dionysius2 ,,gregory ,,thaumaturgus2 ,,syrian ,,fragments4 ,in ,one ,volume4 ,,sixth ,,year4 ,,lactantius4 ,two ,volumes4 ,,origen1 ,volume ,second 7completion74 ,,early ,,liturgies ,,and ,,remaining ,,fragments4 ,,clark',s ,,foreign ,,theological ,,library4 ,,annual ,,subscription3 ,one ,guinea 7payable in advance7 for ,four ,volumes1 ,demy #hvo4 ,when not paid in advance1 the ,retail ,bookseller is entitled to charge #bds4 ,n4,b4--,any two ,years in this ,series can be had at ,subscription ,price4 ,a single ,year's ,books 7except in the case of the current ,year7 cannot be supplied separately4 ,non-subscribers1 price #ajs4 #f;d4 each volume1 with exceptions marked4 #ahfd-- ,lange on the ,acts of the ,apostles4 ,two ,volumes4 ,keil and ,delitzsch on the ,pentateuch4 ,vols4 ,i4 and ,,ii4 #ahfe-- ,keil and ,delitzsch on the ,pentateuch4 ,volume ,,iii4 ,hengstenberg on the ,gospel of ,john4 ,two ,volumes4 ,keil and ,delitzsch on ,joshua1 ,judges1 and ,ruth4 ,one ,volume4 #ahff-- ,keil and ,delitzsch on ,samuel4 ,one ,volume4 ,keil and ,delitzsch on ,job4 ,two ,volumes4 ,martensen's ,system of ,christian ,doctrine4 ,one ,volume4 #ahfg-- ,delitzsch on ,isaiah4 ,vol4 ,i4 ,delitzsch on ,biblical ,psychology4 #abs4 ,delitzsch on ,isaiah4 ,vol4 ,,ii4 ,auberlen on ,divine ,revelation4 #ahfh-- ,keil's ,commentary on the ,minor ,prophets4 ,two ,volumes4 ,delitzsch's ,commentary on ,epistle to the ,hebrews4 ,vol4 ,i4 ,harless' ,system of ,christian ,ethics4 ,one ,volume4 #ahfi-- ,hengstenberg on ,ezekiel4 ,one ,volume4 ,stier on the ,words of the ,apostles4 ,one ,volume4 ,keil's ,introduction to the ,old ,testament4 ,vol4 ,i4 ,bleek's ,introduction to the ,new ,testament4 ,vol4 ,i4 #ahgj-- ,keil's ,introduction to the ,old ,testament4 ,vol4 ,,ii4 ,bleek's ,introduction to the ,new ,testament4 ,vol4 ,,ii4 ,schmid's ,new ,testament ,theology4 ,one ,volume4 ,delitzsch's ,commentary on ,epistle to the ,hebrews4 ,vol4 ,,ii4 #ahga-- ,delitzsch's ,commentary on the ,psalms4 ,vols4 ,i4 and ,,ii4 ,hengstenberg's ,history of the ,kingdom of ,god under the ,old ,testament4 ,vol4 ,i4 ,delitzsch's ,commentary on the ,psalms4 ,vol4 ,,iii4 #ahgb-- ,keil's ,commentary on the ,book of ,kings4 ,one ,volume4 ,first ,keil's ,commentary on the ,book of ,daniel4 ,one ,volume4 ,issue4 ,,messrs4 ,,clark have resolved to allow a ,,selection of ,,twenty ,,volumes 7or more at the same ratio7 from the various ,series previous to the ,volumes issued in #ahfh 7see next page71 ,at the ,subscription ,price of ,five ,guineas4 ,they trust that this will still more largely extend the usefulness of the ,,foreign ,,theological ,,library1 which has so long been recognised as holding an important place in modern ,theological literature4 ,the following are the works from which a ,selection may be made 7non-subscription prices within brackets73-- ,dr4 ,e4 ,w4 ,hengstenberg4--,commentary on the ,psalms4 ,by ,e4 ,w4 ,,hengstenberg1 ,d4,d41 ,professor of ,theology in ,berlin4 ,in ,three ,volumes #hvo4 7#ccs47 ,dr4 ,j4 ,c4 ,l4 ,gieseler4--,compendium of ,ecclesiastical ,history4 ,by ,j4 ,c4 ,l4 ,,gieseler1 ,d4,d41 ,professor of ,theology in ,gttingen4 ,five ,volumes #hvo4 7#b1 #abs4 #f;d47 ,dr4 ,hermann ,olshausen4--,biblical ,commentary on the ,gospels and ,acts1 adapted especially for ,preachers and ,students4 ,by ,,hermann ,,olshausen1 ,d4,d41 ,professor of ,theology in the ,university of ,erlangen4 ,in ,four ,volumes demy #hvo4 7#b1 #bs47 ,biblical ,commentary on the ,romans1 adapted especially for ,preachers and ,students4 ,by ,,hermann ,,olshausen1 ,d4,d41 ,professor of ,theology in the ,university of ,erlangen4 ,in ,one ,volume #hvo4 7#ajs4 #f;d47 ,biblical ,commentary on ,st4 ,paul's ,first and ,second ,epistles to the ,corinthians4 ,by ,,hermann ,,olshausen1 ,d4,d41 ,professor of ,theology in the ,university of ,erlangen4 ,in ,one ,volume #hvo4 7#is47 ,biblical ,commentary on ,st4 ,paul's ,epistles to the ,galatians1 ,ephesians1 ,colossians1 and ,thessalonians4 ,by ,,hermann ,,olshausen1 ,d4,d41 ,professor of ,theology in the ,university of ,erlangen4 ,in ,one ,volume #hvo4 7#ajs4 #f;d47 ,biblical ,commentary on ,st4 ,paul's ,epistle to the ,philippians1 to ,titus1 and the ,first to ,timothy2 in continuation of the ,work of ,olshausen4 ,by ,,lic4 ,,august ,,wiesinger4 ,in ,one ,volume #hvo4 7#ajs4 #f;d47 ,biblical ,commentary on the ,hebrews4 ,by ,,dr4 ,,ebrard4 ,in continuation of the ,work of ,olshausen4 ,in ,one ,volume #hvo4 7#ajs4 #f;d47 ,dr4 ,augustus ,neander4--,general ,history of the ,christian ,religion and ,church4 ,by ,,augustus ,,neander1 ,d4,d4 ,translated from the ,second and ,improved ,edition4 ,in ,nine ,volumes #hvo4 7#b1 #aas4 #f;d47 ,this is the only ,edition in a ,library size4 ,prof4 ,h4 ,a4 ,ch4 ,havernick4--,general ,introduction to the ,old ,testament4 ,by ,professor ,,havernick4 ,one ,volume #hvo4 7#ajs4 #f;d47 ,dr4 ,julius ,mller4--,the ,christian ,doctrine of ,sin4 ,by ,dr4 ,,julius ,m,,ller4 ,two ,volumes #hvo4 7#bas47 ,new ,edition4 ,dr4 ,e4 ,w4 ,hengstenberg4--,christology of the ,old ,testament and a ,commentary on the ,messianic ,predictions4 ,by ,e4 ,w4 ,,hengstenberg1 ,d4,d41 ,professor of ,theology1 ,berlin4 ,four ,volumes4 7#b1 #bs47 ,dr4 ,m4 ,baumgarten4--,the ,acts of the ,apostles2 or the ,history of the ,church in the ,apostolic ,age4 ,by ,m4 ,,baumgarten1 ,ph4,d41 and ,professor in the ,university of ,rostock4 ,three ,volumes4 7#a1 #gs47 ,dr4 ,rudolph ,stier4--,the ,words of the ,lord ,jesus4 ,by ,,rudolph ,,stier1 ,d4,d41 ,chief ,pastor and ,superintendent of ,schkeuditz4 ,in ,eight ,volumes #hvo4 7#d1 #ds47 ,dr4 ,carl ,ullmann4--,reformers before the ,reformation1 principally in ,germany and the ,netherlands4 ,translated by the ,rev4 ,r4 ,,menzies4 ,two ,volumes #hvo4 7#a1 #as47 ,professor ,kurtz4--,history of the ,old ,covenant2 or1 ,old ,testament ,dispensation4 ,by ,professor ,,kurtz of ,dorpat4 ,in ,three ,volumes4 7#a1 #aas4 #f;d47 ,dr4 ,rudolph ,stier4--,the ,words of the ,risen ,saviour1 and ,commentary on the ,epistle of ,st4 ,james4 ,by ,,rudolph ,,stier1 ,d4,d41 ,chief ,pastor and ,superintendent of ,schkeuditz4 ,one ,volume4 7#ajs4 #f;d47 ,professor ,tholuck4--,commentary on the ,gospel of ,st4 ,john4 ,by ,professor ,,tholuck of ,halle4 ,in ,one ,volume4 7#is47 ,professor ,tholuck4--,commentary on the ,sermon on the ,mount4 ,by ,professor ,,tholuck of ,halle4 ,in ,one ,volume4 7#ajs4 #f;d47 ,dr4 ,e4 ,w4 ,hengstenberg4--,commentary on the ,book of ,ecclesiastes4 ,to which are appended3 ,treatises on the ,song of ,solomon2 on the ,book of ,job2 on the ,prophet ,isaiah2 on the ,sacrifices of ,holy ,scripture2 and on the ,jews and the ,christian ,church4 ,by ,e4 ,w4 ,,hengstenberg1 ,d4,d4 ,in ,one ,volume #hvo4 7#is47 ,dr4 ,john ,h4 ,a4 ,ebrard4--,commentary on the ,epistles of ,st4 ,john4 ,by ,dr4 ,,john ,h4 ,a4 ,,ebrard1 ,professor of ,theology in the ,university of ,erlangen4 ,in ,one ,volume4 7#ajs4 #f;d47 ,dr4 ,j4 ,p4 ,lange4--,theological and ,homiletical ,commentary on the ,gospel of ,st4 ,matthew and ,mark4 ,specially ,designed and ,adapted for the ,use of ,ministers and ,students4 ,by ,j4 ,p4 ,,lange1 ,d4,d41 ,professor of ,divinity in the ,university of ,bonn4 ,three ,volumes4 7#ajs4 #f;d4 each47 ,dr4 ,j4 ,a4 ,dorner4--,history of the ,development of the ,doctrine of the ,person of ,christ4 ,by ,dr4 ,j4 ,a4 ,,dorner1 ,professor of ,theology in the ,university of ,berlin4 ,five ,volumes4 7#b1 #abs4 #f;d47 ,lange and ,dr4 ,j4 ,j4 ,van ,oosterzee4--,theological and ,homiletical ,commentary on the ,gospel of ,st4 ,luke4 ,specially ,designed and ,adapted for the ,use of ,ministers and ,students4 ,edited by ,j4 ,p4 ,,lange1 ,d4,d4 ,two ,volumes4 7#ahs47 ,professor ,kurtz4--,the ,sacrificial ,worship of the ,old ,testament4 ,one ,volume4 7#ajs4 #f;d47 ,professor ,ebrard4--,the ,gospel ,history3 ,a ,compendium of ,critical ,investigations in support of the ,historical ,character of the ,four ,gospels4 ,one ,volume4 7#ajs4 #f;d47 ,lange1 ,lechler1 and ,gerok4--,theological and ,homiletical ,commentary on the ,acts of the ,apostles4 ,edited by ,dr4 ,,lange4 ,two ,volumes4 7#bas47 ,dr4 ,hengstenberg4--,commentary on the ,gospel of ,st4 ,john4 ,two ,volumes4 7#bas47 ,professor ,keil4--,biblical ,commentary on the ,pentateuch4 ,three ,volumes4 7#cas4 #f;d47 ,professor ,keil4--,commentary on ,joshua1 ,judges1 and ,ruth4 ,one ,volume4 7#ajs4 #f;d47 ,professor ,delitzsch4--,a ,system of ,biblical ,psychology4 ,one ,volume4 7#abs47 ,professor ,delitzsch4--,commentary on the ,prophecies of ,isaiah4 ,two ,volumes4 7#bas47 ,professor ,auberlen4--,the ,divine ,revelation3 ,an ,essay in ,defence of the ,faith4 ,one ,volume4 7#ajs4 #f;d47 ,professor ,keil4--,commentary on the ,books of ,samuel4 ,one ,volume4 7#ajs4 #f;d47 ,professor ,delitzsch4--,commentary on the ,book of ,job4 ,two ,volumes4 7#bas47 ,bishop ,martensen4--,christian ,dogmatics4 ,a ,compendium of the ,doctrines of ,christianity4 ,one ,volume4 7#ajs4 #f;d47 ,dr4 ,j4 ,p4 ,lange4--,critical1 ,doctrinal1 and ,homiletical ,commentary on the ,gospel of ,st4 ,john4 ,two ,volumes4 7#bas47 ,and1 in connection with the ,series1-- ,shedd's ,history of ,christian ,doctrine4 ,two ,volumes4 7#bas47 ,macdonald's ,introduction to the ,pentateuch4 ,two ,volumes4 7#bas47 ,hengstenberg's ,egypt and the ,books of ,moses4 7#gs4 #f;d47 ,ackerman on the ,christian ,element in ,plato4 7#gs4 #f;d47 ,robinson's ,greek ,lexicon of the ,new ,testament4 #hvo4 7#is47 ,gerlach's ,commentary on the ,pentateuch4 ,demy #hvo4 7#ajs4 #f;d47 ,the above1 in #ajh ,volumes 7including #ahga71 price #bh1 #gs41 form an ,apparatus1 without which it may be truly said no ,theological ,library can be complete2 and the ,publishers take the liberty of suggesting that no more appropriate gift could be presented to a ,clergyman than the ,series1 in whole or in part4 ,asterism,in reference to the above1 it must be noted that ,,no ,,duplicates can be included in the ,selection of ,twenty ,volumes2 and it will save trouble and correspondence if it be distinctly understood that ,,no ,,less number than ,twenty can be supplied1 unless at non-subscription price4 ,subscribers' ,names received by all ,retail ,booksellers4 ,,cheques ,,on ,,country ,,banks under #b1 #bs4 must have #f;d4 added for ,bank charge4 ,,london3 7,for ,works at ,non-subscription price only7 ,,hamilton1 ,,adams1 ,,co4 99 99 99 99 99 ,transcriber's ,notes ,variations in spelling1 punctuation and hyphenation have been retained except in obvious cases of typographical error4 ,italics are represented thus italics and bold thus bold4 ,paragraph numbers in ,book #g were corrected as follows3 ,second para #ec corrected to #ee4 ,para #af corrected to #fd4 ,the repetition of ,,the ,,three ,,books ,,of ,,augustine1 ,,bishop ,,of ,,hippo1 ,,in ,,answer ,,to ,,the ,,letters ,,of ,,petilian1 ,,the ,,donatist1 ,,bishop ,,of ,,cirta4 was removed on p#bcj4