Chapter II.

A passage quoted by the heretics against repentance is explained in two ways, the first being that Heb. vi. 4refers to the impossibility of being baptized again; the second, that what is impossible with man is possible with God.

6. Being then refuted by the clear example of the Apostle and by his writings, the heretics yet endeavour to resist further, and say that their opinion is supported by apostolic authority, bringing forward the passage in the Epistle to the Hebrews: “For it is impossible that those who were once enlightened, and have tasted the heavenly gift, and have been made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come, should if they fall away be again renewed unto repentance, crucifying again the Son of God, and put Him to open shame.”148    Binding and loosing here refer rather to the infliction of open penance, the outward sign of repentance, than to absolution.    Heb. vi. 4–6. The use made by the Montanists and Novatians of this passage in support of their heresy seems to have been one of the reasons why the Epistle to the Hebrews was so late in being received as canonical. This is stated by one authority in so many words: “Epistola ad Hebræos non legitur propter Novatianos.” Philastrius, de Hær. 41.

7. Could Paul teach in opposition to his own act? He had at Corinth forgiven sin through penance, how could he himself speak against his own decision? Since, then, he could not destroy what he had built, we must assume that what he says was different from, but not contrary to, what had gone before. For what is contrary is opposed to itself, what is different has ordinarily another meaning. Things which are contrary are not such that one can support the other. Inasmuch, then, as the Apostle spoke of remitting penance, he could not be silent as to those who thought that baptism was to be repeated. And it was right first of all to remove our anxiety, and to let us know that even after baptism, if any sinned their sins could be forgiven them, lest a false belief in a reiterated baptism should lead astray those who were destitute of all hope of forgiveness. And secondly, it was right to set forth in a well-reasoned argument that baptism is not to be repeated.

8. And that the writer was speaking of baptism is evident from the very words in which it is stated that it is impossible to renew unto repentance those who were fallen, inasmuch as we are renewed by means of the laver of baptism, whereby we are born again, as Paul says himself: “For we are buried with Him through baptism into death, that, like as Christ rose from the dead through the glory of the Father, so we, too, should walk in newness of life.”149    Rom. iii. 4.    Rom. vi. 4. And in another place: “Be ye renewed in the spirit of your mind, and put on the new man which is created after God.”150    Hosea vi. 6.    Eph. iv. 23. And elsewhere again: “Thy youth shall be renewed like the eagle,”151    Ezek. xviii. 32.    Ps. civ. [ciii.] 5. because the eagle after death is born again from its ashes, as we being dead in sin are through the Sacrament of Baptism born again to God, and created anew. So, then, here as elsewhere, he teaches one baptism. “One faith,” he says, “one baptism.”152    Rom. viii. 3, 4.    Eph. iv. 5.

9. This, too, is plain, that in him who is baptized the Son of God is crucified, for our flesh could not do away sin unless it were crucified in Jesus Christ. And then it is written that: “All we who were baptized into Jesus Christ were baptized into His death.”153    Jerem. xvii. 9 [LXX.].    Rom. vi. 3. And farther on: “If we have been planted in the likeness of His death, we shall be also in the likeness of His resurrection, knowing that our old man was fastened with Him to His cross.”154    Ps. li. [l.] 5.    Rom. vi. 5, 6. And to the Colossians he says: “Buried with Him by baptism, wherein ye also rose again with Him.”155    Rom. vii. 24.    Col. ii. 12. Which was written to the intent that we should believe that He is crucified in us, that our sins may be purged through Him, that He, Who alone can forgive sins, may nail to His cross the handwriting which was against us.156    Rom. viii. 31–35.    Col. ii. 14. In us He triumphs over principalities and powers, as it is written of Him: “He made a show of principalities and powers, triumphing over them in Himself.”157    S. Matt. xi. 29.    Col. ii. 15.

10. So, then, that which he says in this Epistle to the Hebrews, that it is impossible for those who have fallen to be “renewed unto repentance, crucifying again the Son of God, and putting Him to open shame,” must be considered as having reference to baptism, wherein we crucify the Son of God in ourselves, that the world may be by Him crucified for us, who triumph, as it were, when we take to ourselves the likeness of His death, who put to open shame upon His cross principalities and powers, and triumphed over them, that in the likeness of His death we, too, might triumph over the principalities whose yoke we throw off. But Christ was crucified once, and died to sin once, and so there is but one, not several baptisms.

11. But what of the passage wherein the doctrine of baptisms is spoken of? Because under the Law there were many baptisms or washings, he rightly rebukes those who forsake what is perfect and seek again the first principles of the word. He teaches us that the whole of the washings under the Law are done away with, and that there is one baptism in the sacraments of the Church. But he exhorts us that leaving the first principles of the word we should go on to perfection. “And this,” he says, “we will do, if God permits,”158    S. Matt. xi. 30.    Heb. vi. 3. for no one can be perfect without the grace of God.

12. And indeed I might also say to any one who thought that this passage spoke of repentance, that things which are impossible with men are possible with God; and God is able whensoever He wills to forgive us our sins, even those which we think cannot be forgiven. And so it is possible for God to give us that which it seems to us impossible to obtain. For it seemed impossible that water should wash away sin, and Naaman the Syrian159    2 [4] Kings v. 11. thought that his leprosy could not be cleansed by water. But that which was impossible God made to be possible, Who gave us so great grace. In like manner it seemed impossible that sins should be forgiven through repentance, but Christ gave this power to His apostles, which has been transmitted to the priestly office. That, then, has become possible which was impossible. But, by a true reasoning, he convinces us that the reiteration by any one of the Sacrament of Baptism is not permitted.

CAPUT II.

Apostolicum locum ab haereticis contra poenitentiam objectum solvit, eumque de baptismatis iteratione intelligendum cum singularum illius partium expositione, tum praemissa ibidem legalium baptismatum mentione ostendit; quamvis subjungat eo quoque illum posse referri, ut quod impossibile sit hominibus, Deo impossibile nequaquam habeatur.

6. Cum igitur tam evidenti et ipsius Apostoli, et 0497C scriptorum ejus exemplo redarguantur, tamen adhuc obniti volunt, et auctoritatem aiunt Apostolicae sibi suffragari sententiae, allegantes scriptum ad Hebraeos: Impossibile est enim hos qui semel illuminati sunt, et gustaverunt donum coeleste, et participes facti sunt Spiritus sancti, et bonum gustaverunt Dei verbum, virtutesque futuri saeculi, lapsos iterum renovari in poenitentiam, rursus crucifigentes Filium Dei, et ostentatione triumphantes (Heb. VI, 4 et seq.).

7. Numquid Paulus adversus factum suum praedicare potuit? Donavit Corinthio peccatum per poenitentiam (II Cor. II, 10); quomodo hic potuit sententiam suam ipse reprehendere? Ergo quia non potuit quod aedificaverat destruere, non contrarium 0498A dixisse eum, sed diversum advertimus. Quod enim contrarium est, se ipsum impugnat: quod diversum est, distinctam solet habere rationem. Ita autem contrarium non est, ut alterum suffragetur alteri. Etenim quia de remittenda praedicavit poenitentia, debuit et de iis qui iterandum putant baptismum, non silere: et prius sollicitudinem nobis auferri oportuit, ut sciremus etiam post baptismum, si qui peccarent, donari eis posse peccatum; ne spe veniae destitutos iterandi baptismatis opinio vana perverteret: deinde iterandum non esse baptisma rationabili disputatione suadendum fuit.

8. De baptismate autem dictum verba ipsa declarant, quibus significavit impossibile esse lapsos renovari in poenitentiam; per lavacrum enim renovamur, 0498B per quod renascimur, sicut ipse Paulus dicit: Consepulti enim sumus cum illo per baptismum in mortem, ut quemadmodum surrexit Christus ex mortuis per gloriam Patris, ita et 418 nos in novitate vitae ambulemus (Rom. VI, 4). Et alibi: Renovamini spiritu mentis vestrae, et induite novum hominem, qui secundum Deum creatus est (Ephes. IV, 23, 24). Et alibi: Renovabitur sicut aquilae juventus tua (Psal. CII, 3): quod etiam aquila, cum fuerit mortua, ex suis reliquiis renascitur, sicut per baptismatis sacramentum, cum fuerimus peccato mortui, renascimur Deo, ac reformamur. Unum ergo baptisma docet, sicut alibi: Una fides; unum, inquit, baptisma (Ephes. IV, 5).

9. Illud quoque evidens, quod in eo qui baptizatur, 0498C crucifigitur Filius Dei; quia non potuit caro nostra abolere peccatum, nisi crucifixa esset in Christo Jesu. Denique scriptum est, quia quicumque baptizati sumus in Christo Jesu, in mortem ipsius baptizati sumus (Rom. VI, 3). Et infra: Si enim complantati sumus similitudini mortis ejus, simul et resurrectionis erimus, scientes quia vetus homo noster simul confixus est cruci (Ibid., 5, 6.). Et ad Colossenses ait: Consepulti ei per baptismum, in quo et consurrexistis (Coloss. II, 12). Quod ideo scriptum est, ut credamus quia ipse crucifigitur in nobis; ut per illum peccata nostra mundentur, ut ipse chirographum nostrum affigat cruci, qui solus potest donare delicta. Ipse in nobis principatus et potestates triumphat; 0499A quoniam de ipso scriptum est: Principatus et potestates ostentavit, triumphans eos in semetipso (Coloss. II, 15).

10. Ergo quod ait in hac epistola quae scribitur ad Hebraeos, impossibile esse lapsos renovari in poenitentiam, rursus crucifigentes Filium Dei, et ostentatione triumphantes (Hebr. VI, 6), eo spectat, ut de baptismo dictum credamus, in quo crucifigimus Filium Dei in nobis; ut per illum nobis mundus crucifigatur, qui quadam triumphamus specie, dum similitudinem mortis ejus assumimus, qui principatus et potestates in sua cruce ostentavit ac triumphavit; ut in mortis ejus similitudinem nos quoque de principatibus quorum jugum deponimus, triumphemus. Semel autem crucifixus est Christus, semel 0499B peccato mortuus; et ideo unum, non plura baptismata.

11. Quid, quod et supra doctrinam baptismorum praemisit? Et quia multa erant baptismata in lege, merito reprehendit illos qui perfecta dimittant, et principium verbi requirant. Docet nos scire oportere destructa esse universa legis baptismata, unum baptisma esse in Ecclesiae sacramentis. Hortatur autem nos, ut relinquentes initium verbi, ad perfectum tendamus: Et hoc faciemus, inquit, si quidem permiserit Deus (Hebr. VI, 3); non potest enim sine favore Dei aliquis esse perfectus.

12. Possem quidem etiam illud dicere ei, qui hoc de poenitentia dictum putat; quia quae impossibilia sunt apud homines, possibilia sunt apud Deum: et 0499C potens est Deus quando vult donare nobis peccata, etiam quae putamus non posse concedi. Et ideo quod nobis impossibile 419 impetratu videtur, Deo donare possibile est. Nam et impossibile videbatur, ut peccatum ablueret aqua: denique Naaman Syrus lepram suam mundari per aquam posse non credidit. Sed quod impossibile erat, fecit Deus esse possibile, qui tantam nobis donavit gratiam (IV Reg. V, 11). Similiter impossibile videbatur per poenitentiam peccata dimitti: concessit hoc Christus apostolis suis, quod ab apostolis ad sacerdotum officia transmissum est (Joan. XX, 22). Factum est igitur possibile quod impossibile videbatur. Sed tamen de baptismo dictum, ne quis iteraret, vera ratione persuadet.