2 indeed, they urged that heretics could much exceed the righteousness of the scribes and more be admitted with baptism to Christ's Pharisees, ye shall in no case enter into the kingdom, to which catechumens were admitted kingdom of heaven." The one were too without it, since He Himself has said, "Ex- little without the other; the two make perfect cept a man be born of water and of the Spirit, the heir of that inheritance. As, then, we he cannot enter into the kingdom of God." ought not to depreciate a man's righteousness, Now, in this matter I do not hesitate for a which begins to exist before he is joined to moment to place the Catholic catechumen, the Church, as the righteousness of Corwho is burning with love for God, before the nelius began to exist before he was in the baptized heretic; nor yet do we thereby do body of Christian men,—which righteousness dishonor to the sacrament of baptism which was not thought worthless, or the angel would the latter has already received, the former not have said to him, "Thy prayers and thine not as yet; nor do we consider that the sacra- alms are come up as a memorial before God; " ment of the catechumen is to be preferred to nor did it yet suffice for his obtaining the the sacrament of baptism, when we acknowl- kingdom of heaven, or he would not have edge that some catechumens are better and been told to send to Peter,—so neither ought more faithful than some baptized persons. we to depreciate the sacrament of baptism, For the centurion Cornelius, before baptism, even though it has been received outside the was better than Simon, who had been bap- Church. But since it is of no avail for salvatized. For Cornelius, even before his bap- tion unless he who has baptism indeed in full tism, was filled with the Holy Spirit;3 Simon, perfection be incorporated into the Church, even after baptism, was puffed up with an correcting also his own depravity, let us thereunclean spirit. Cornelius, however, would fore correct the error of the heretics, that we have been convicted of contempt for so holy a may recognize what in them is not their own sacrament, if, even after he had received the but Christ's. Holy Ghost, he had refused to be baptized. But when he was baptized, he received in no CHAP. 22.-30. That the place of baptism. wise a better sacrament than Simon; but the is sometimes supplied by martyrdom is supdifferent merits of the men were made mani- ported by an argument by no means trivial, fest under the equal holiness of the same sac- which the blessed Cyprian adduces from the rament so true is it that the good or ill de- thief, to whom, though he was not baptized, it serving of the recipient does not increase or was yet said, "To-day shalt thou be with me diminish the holiness of baptism. But as in Paradise."'8 On considering which, again baptism is wanting to a good catechumen to and again, I find that not only martyrdom for his receiving the kingdom of heaven, so true the sake of Christ may supply what was wantconversion is wanting to a bad man though ing of baptism, but also faith and conversion baptized. For He who said, "Except a man of heart, if recourse may not be had to the be born of water and of the Spirit, he cannot celebration of the mystery of baptism for enter into the kingdom of God," said also want of time. For neither was that thief Himself, 'except your righteousness shall crucified for the name of Christ, but as the exceed the righteousness of the scribes and reward of his own deeds; nor did he suffer Pharisees, ye shall in no case enter into the because he believed, but he believed while kingdom of heaven."s For that the righteousness of the catechumens might not feel secure, it is written, "Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God." And again, that the unrighteousness of the baptized might not feel secure because they had received baptism, it is written, "Except your righteousness shall 1 John iii. 5. 66 2 Another reading, of less authority, is, “Aut catechumeno sacramentum baptismi præferendum putamus. This does not suit the sense of the passage, and probably sprung from want of knowledge of the meaning of the catechumen's sacrament.' It is mentioned in the Council of Carthage, A.D. 397, as "the sacra ment of salt" (cap.5). Augustin (de Peccat. Meritis, ii. c. 26), says Christ, yet is holy, more holy than the food whereby our bodies that "what the catechumens receive, though it be not the body of are sustained, because it is a sacrament."-Cp. de Catech. Rudi- 3 Acts x. 44. 4 Acts viii. 13, 18, 19. 10 suffering. It was shown, therefore, in the case of that thief, how great is the power. even without the visible sacrament of baptism, of what the apostle says, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." But the want is supplied invisibly only when the administration of baptism is prevented, not by contempt for religion, but by the necessity of the moment. For much more in the case of Cornelius and his friends, than in the case of that robber, might it seem superfluous that they should also be baptized with water, seeing that in them the gift of the Holy Spirit, which, according to the testi 6 Acts x. 4. 5. 7 Cypr. Ep. lxxiii. 22. 8 Luke xxii. 43. 9 In Retractii. 18, Augustin expresses a doubt whether the thief may not have been baptized. 10 Rom. X, 10. tion," as the thief could do; nay, who even, by crying and moaning when the mystery is performed upon them, raise their voices in opposition to the mysterious words, and yet no Christian will say that they are baptized to no purpose. mony of holy Scripture, was received by other itself is present, salvation is complete, if what men only after baptism, had made itself mani- the thief possessed be unavoidably wanting. fest by every unmistakable sign apppropriate And this is the firm tradition of the universal to those times when they spoke with tongues. Church, in respect of the baptism of infants, Yet they were baptized, and for this action who certainly are as yet unable "with the we have the authority of an apostle as the heart to believe unto righteousness, and with warrant. So far ought all of us to be from the mouth to make confession unto salvabeing induced by any imperfection in the inner man, if it so happen that before baptism a person has advanced, through the workings of a pious heart, to spiritual understanding, to despise a sacrament which is applied to the body by the hands of the minister, but which is God's own means for working spiritually a man's dedication to Himself. Nor do I conceive that the function of baptizing was assigned to John, so that it should be called John's baptism, for any other reason except that the Lord Himself, who had appointed it, in not disdaining to receive the baptism of His servant, might consecrate the path of humility, and show most plainly by such an action how high a value was to be placed on His own baptism, with which He Himself was afterwards to baptize. For He saw, like an excellent physician of eternal salvation, that overweening pride would be found in some, who, having made such progress in the understanding of the truth and in uprightness of character that they would not hesitate to place themselves, both in life and knowledge, above many that were baptized, would think it was unnecessary for them to be baptized, since they felt that they had attained a frame of mind to which many that were baptized were still only endeavoring to raise themselves. CHAP. 24.-32. And if any one seek for divine authority in this matter, though what is held by the whole Church, and that not as instituted by Councils, but as a matter of invariable custom, is rightly held to have been handed down by apostolical authority, still we can form a true conjecture of the value of the sacrament of baptism in the case of infants, from the parallel of circumcision, which was received by God's earlier people, and before receiving which Abraham was justified, as Cornelius also was enriched with the gift of the Holy Spirit before he was baptized. Yet the apostle says of Abraham himself, that " he received the sign of circumcision, a seal of the righteousness of the faith," having al. ready believed in his heart, so that "it was counted unto him for righteousness. "Why, therefore, was it commanded him that he should circumcise every male child in order on the eighth day,3 though it could not yet believe with the heart, that it should be counted unto it for righteousness, because the sacraCHAP. 23.-31. But what is the precise ment in itself was of great avail? And this value of the sanctification of the sacrament was made manifest by the message of an (which that thief did not receive, not from angel in the case of Moses' son; for when he any want of will on his part, but because it was carried by his mother, being yet uncirwas unavoidably omitted) and what is the cumcised, it was required, by manifest present effect on a man of its material application, it peril, that he should be circumcised, and is not easy to say. Still, had it not been of when this was done, the danger of death was the greatest value, the Lord would not have removed. As therefore in Abraham the justireceived the baptism of a servant. But since fication of faith came first, and circumcision we must look at it in itself, without entering was added afterwards as the seal of faith; so upon the question of the salvation of the re- in Cornelius the spiritual sanctification came cipient, which it is intended to work, it shows first in the gift of the Holy Spirit, and the clearly enough that both in the bad, and in sacrament of regeneration was added afterthose who renounce the world in word and wards in the laver of baptism. And as in not in deed, it is itself complete, though they Isaac, who was circumcised on the eighth day cannot receive salvation unless they amend after his birth, the seal of this righteousness their lives. But as in the thief, to whom the of faith was given first, and afterwards, as he material administration of the sacrament was imitated the faith of his father, the righteousnecessarily wanting, the salvation was com- ness itself followed as he grew up, of which plete, because it was spiritually present the seal had been given before when he was through his piety, so, when the sacrament an infant; so in infants, who are baptized, 1 Matt. iii. 6, 13. 2 Rom. iv. 11, 3. 3 Gen. xvii. 9-14. 4 Ex. iv. 24-26. the sacrament of regeneration is given first, wanting. But when either of these requisites and if they maintain a Christian piety, con- is wanting intentionally, then the man is reversion also in the heart will follow, of which sponsible for the omission. And baptism the mysterious sign had gone before in the may exist when the conversion of the heart is outward body. And as in the thief the wanting; but, with respect to such convergracious goodness of the Almighty supplied sion, it may indeed be found when baptism what had been wanting in the sacrament of has not been received, but never when it has baptism, because it had been missing not from been despised. Nor can there be said in any pride or contempt, but from want of oppor- way to be a turning of the heart to God when tunity; so in infants who die baptized, we the sacrament of God is treated with conmust believe that the same grace of the Al- tempt. Therefore we are right in censuring, mighty supplies the want, that, not from per- anathematizing, abhorring, and abominating versity of will, but from insufficiency of age, the perversity of heart shown by heretics; they can neither believe with the heart unto yet it does not follow that they have not the righteousness, nor make confession with the sacrament of the gospel, because they have mouth unto salvation. Therefore, when not what makes it of avail. Wherefore, when others take the vows for them, that the cele- they come to the true faith, and by penitence bration of the sacrament may be complete in seek remission of their sins, we are not flattertheir behalf, it is unquestionably of avail for ing or deceiving them, when we instruct them their dedication to God, because they cannot by heavenly discipline for the kingdom of answer for themselves. But if another were heaven, correcting and reforming in them to answer for one who could answer for him- their errors and perverseness, to the intent self, it would not be of the same avail. In that we may by no means do violence to what accordance with which rule, we find in the is sound in them, nor, because of man's fault, gospel what strikes every one as natural when declare that anything which he may have in he reads it, "He is of age, he shall speak him from God is either valueless or faulty. for himself. CHAP. 26.-34. A few things still remain to be noticed in the epistle to Jubaianus; but since these will raise the question both of the past custom of the Church and of the baptism of John, which is wont to excite no small doubt in those who pay slight attention to a matter which is sufficiently obvious, seeing CHAP. 25.-33. By all these considerations it is proved that the sacrament of baptism is one thing, the conversion of the heart another; but that man's salvation is made complete through the two together. Nor are we to suppose that, if one of these be wanting, it necessarily follows that the other is want-that those who had received the baptism of ing also; because the sacrament may exist in the infant without the conversion of the heart; and this was found to be possible without the sacrament in the case of the thief, God in either case filling up what was involuntarily John were commanded by the apostle to be baptized again, they are not to be treated in a hasty manner, and had better be reserved for another book, that the dimensions of this may not be inconveniently large. 2 Acts xix. 3-5. BOOK V. HE EXAMINES THE LAST PART OF THE EPISTLE OF CYPRIAN TO JUBAIANUS, TOGETHER WITH HIS EPISTLE TO QUINTUS, THE LETTER OF THE AFRICAN SYNOD ΤΟ THE NUMIDIAN BISHOPS, AND CYPRIAN'S EPISTLE TO POMPEIUS. CHAP. 1.-1. We have the testimony of of Cyprian and the burning of the sacred the blessed Cyprian, that the custom of the books, from which they took occasion to Catholic Church is at present retained, when make a schism, spreading abroad the smoke men coming from the side of heretics or of their calumnies,-it therefore is left for schismatics, if they have received baptism as them to acknowledge that the unity of Christ consecrated in the words of the gospel, are not baptized afresh. For he himself proposed to himself the question, and that as coming from the mouth of brethren either seeking the truth or contending for the truth. For in the course of the arguments by which he wished to show that heretics should be baptized again, which we have sufficiently considered for our present purpose in the former books, he says: "But some will say, What then will become of those who in times past, coming to the Church from heresy, were admitted without baptism?" In this question is involved the shipwreck of the whole cause of the Donatists, with whom our contest is on this point. For if those had not really baptism who were thus received on coming from heretics, and their sins were still upon them, then, when such men were admitted to communion, either by those who came before Cyprian or by Cyprian himself, we must acknowledge that one of two things occurred, either that the Church perished then and there from the pollution of communion with such men, or that any one abiding in unity is not injured by even the notorious sins of other men. But since they cannot say that the Church then perished through the contamination arising from communion with those who, as Cyprian says, were admitted into it without baptism-for otherwise they cannot maintain the validity of their own origin if the Church then perished, seeing that the list of consuls proves that more than forty years elapsed between the martyrdom testimony on the question of baptism. is not polluted by any such communion, even with known offenders. And, after this confession, 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 world, which, as we read, were equally founded by the apostles, seeing that, while the others could not have perished from any admixture of offenders, of whatsoever kind, they, though they would not have perished if they had remained in unity with them, brought destruction on themselves in schism, by separating themselves from their brethren, and breaking the bond of peace. For the sacrilege of schism is most clearly evident in them, if they had no sufficient cause for separation. And it is clear that there was no sufficient cause for separation, if even the presence of notorious offenders cannot pollute the good while they abide in unity. But that the good, abiding in unity, are not polluted even by notorious offenders, we teach on the testimony of Cyprian, who says that "men in past times, coming to the Church from heresy, were admitted without baptism;" and yet, if the wickedness of their sacrilege, which was still upon them, seeing it had not been purged away by baptism, could not pollute and destroy the holiness of the Church, it cannot perish by any infection from wicked men. Wherefore, if they allow that Cyprian spoke the truth, they are convicted of schism on his testimony; if they maintain that he does not speak truth, let them not use his 2 See below, Book VII. c. 2, 3. I 66 CHAP. 2.-2. But now that we have begun CHAP. 3.-3. But in what Cyprian adds, a disputation with a man of peace like Cyprian, saying, Nor yet because men once have let us go on. For when he had brought an erred must there be always error, since it objection against himself, which he knew was rather befits wise and God-fearing men gladly urged by his brethren, "What then will be- and unhesitatingly to follow truth, when it is come of those who in times past, coming to clearly laid before their eyes, than obstinately the Church from heresy, were admitted with- and persistently to fight for heretics against out baptism? The Lord," he answers, is their brethren and their fellow-priests," he able of His mercy to grant indulgence, and is uttering the most perfect truth; and the not to separate from the gifts of His Church man who resists the manifest truth is opposthose who, being admitted in all honesty to ing himself rather than his neighbors. But, His Church, have fallen asleep within the so far as I can judge, it is perfectly clear and Church." Well indeed has he assumed that certain, from the many arguments which I charity can cover the multitude of sins. But have already adduced, that the baptism of if they really had baptism, and this were not Christ cannot be invalidated even by the perrightly perceived by those who thought that versity of heretics, when it is given or rethey should be baptized again, that error was ceived among them. But, granting that it is covered by the charity of unity so long as it not yet certain, at any rate no one who has contained, not the discord and spirit of the considered what has been said, even from a devil, but merely human infirmity, until, as hostile point of view, will assert that the questhe apostle says, "if they were otherwise tion has been decided the other way. Thereminded, the Lord should reveal it to them."2 fore we are not striving against manifest truth, But woe unto those who, being torn asunder but either, as I think, we are striving in befrom unity by a sacrilegious rupture, either half of what is clearly true, or, at any rate, as rebaptize, if baptism exists with both us and those may hold who think that the question them, or do not baptize at all, if baptism exist has not yet been solved, we are seeking for in the Catholic Church only. Whether, therefore, they rebaptize, or fail to baptize, they are not in the bond of peace; wherefore let them apply a remedy to which they please of these two wounds. But if we admit to the Church without baptism, we are of the number of those who, as Cyprian has assumed, may receive pardon because they preserved unity. But if (as is, I think, already clear from what has been said in the earlier books) Christian baptism can preserve its integrity even amid the perversity of heretics, then even though any in those times did rebaptize, yet without departing from the bond of unity, they might still attain to pardon in virtue of that same love of peace, through which Cyprian bears witness that those admitted even without baptism might obtain that they should not be separated from the gifts of the Church. Further, if it is true that with heretics and schismatics the baptism of Christ does not exist, how much less could the sins of others hurt those who were fixed in unity, if even men's own sins were forgiven when they came to it even without baptism! For if, according to Cyprian, the bond of unity is of such efficacy, how could they be hurt by other men's sins, who were unwilling to separate themselves from unity, if even the unbaptized, who wished to come to it from heresy, thereby escaped the destruction due the truth. And therefore, if the truth be other than we think, yet we are receiving those baptized by heretics with the same honesty of heart with which those received them whom, Cyprian supposed, in virtue of their cleaving to the unity of the Church, to be capable of pardon. But if the baptism of Christ, as is indicated by the many arguments used above, can retain its integrity amid any defect either of life or faith, whether on the part of those who seem to be within, and yet do not belong to the members of the one dove. or on the part of those whose severance from her extends to being openly without, then those who sought its repetition in those former days deserved the same pardon for their charity in clinging to unity, which Cyprian thought that those deserved for charity of the same kind whom he believed to have been admitted without baptism. They therefore who, without any cause (since, as Cyprian himself shows, the bad cannot hurt the good in the unity of the Church), have cut themselves off from the charity which is shown in this unity, have lost all place of pardon, and whilst they would incur destruction by the very crime of schism, even though they did not rebaptize those who had been baptized in the Catholic Church, of how bitter punishment are they deserving, who are either endeavoring to give to the Catholics who have it what Cyprian affirms that they themselves 3 Cypr. Ep. lxxiii. 23. |