Epistle LXXII.736    Oxford ed.: Ep. lxxiii. a.d. 256.

To Jubaianus, Concerning the Baptism of Heretics.

Argument.—Cyprian Refutes a Letter Enclosed to Him by Jubaianus, and with the Greatest Care Collects Whatever He Thinks Will Avail for the Defence of His Cause. Moreover, He Sends Jubaianus a Copy of the Letter to the Numidians and to Quintus, and Probably the Decrees of the Last Synod.737    In the year of Christ 256, a little after the seventh council of Carthage, Cyprian wrote a long letter to the Bishop Jubaianus. He had consulted Cyprian about baptism, and at the same time had sent a letter not written by himself, but by some other person opposed to the opinion of Cyprian.

1. Cyprian to Jubaianus his brother, greeting. You have written to me, dearest brother, wishing that the impression of my mind should be signified to you, as to what I think concerning the baptism of heretics; who, placed without, and established outside the Church, arrogate to themselves a matter neither within their right nor their power. This baptism we cannot consider as valid or legitimate, since it is manifestly unlawful among them; and since we have already expressed in our letters what we thought on this matter, I have, as a compendious method, sent you a copy of the same letters, what we decided in council when very many of us were present, and what, moreover, I subsequently wrote back to Quintus, our colleague, when he asked about the same thing. And now also, when we had met together, bishops as well of the province of Africa as of Numidia, to the number of seventy-one, we established this same matter once more738    [Letter lxx. sec. 4, p. 378, supra. Jubaian. was of Mauritania.] by our judgment, deciding that there is one baptism which is appointed in the Catholic Church; and that by this those are not re-baptized, but baptized by us, who at any time come from the adulterous and unhallowed water to be washed and sanctified by the truth of the saving water.

2. Nor does what you have described in your letters disturb us, dearest brother, that the Novatians re-baptize those whom they entice from us, since it does not in any wise matter to us what the enemies of the Church do, so long as we ourselves hold a regard for our power, and the stedfastness of reason and truth.  For Novatian, after the manner of apes—which, although they are not men, yet imitate human doings—wishes to claim to himself the authority and truth of the Catholic Church, while he himself is not in the Church; nay, moreover, has stood forth hitherto as a rebel and enemy against the Church. For, knowing that there is one baptism, he arrogates to himself this one, so that he may say that the Church is with him, and make us heretics. But we who hold the head and root739    [This helps us to understand the expression, p. 322, note 2, supra.] of the one Church know, and trust for certain, that nothing is lawful there outside the Church, and that the baptism which is one740    Or, “the source of baptism which is one.” is among us, where he himself also was formerly baptized, when he maintained both the wisdom and truth of the divine unity. But if Novatian thinks that those who have been baptized in the Church are to be re-baptized outside—without the Church—he ought to begin by himself, that he might first be re-baptized with an extraneous and heretical baptism, since he thinks that after the Church, yea, and contrary to the Church, people are to be baptized without. But what sort of a thing is this, that, because Novatian dares to do this thing, we are to think that we must not do it! What then? Because Novatian also usurps the honour of the priestly throne, ought we therefore to renounce our throne? Or because Novatian endeavours wrongfully to set up an altar and to offer sacrifices, does it behove us to cease from our altar and sacrifices, lest we should appear to be celebrating the same or like things with him? Utterly vain and foolish is it, that because Novatian arrogates to himself outside the Church the image of the truth, we should forsake the truth of the Church.

3. But among us it is no new or sudden thing for us to judge that those are to be baptized who come to the Church from among the heretics, since it is now many years and a long time ago, that, under Agrippinus—a man of worthy memory—very many bishops assembling together have decided this;741    [Note, that Cyprian believes himself to be sustaining a res adjudicata, and has no idea that the councils of the African Church need to be revised beyond seas. Letter lxx. p. 378, note 2, supra.] and thenceforward until the present day, so many thousands of heretics in our provinces have been converted to the Church, and have neither despised nor delayed, nay, they have both reasonably and gladly embraced, the opportunity to attain the grace of the life-giving laver and of saving baptism. For it is not difficult for a teacher to insinuate true and lawful things into his mind, who, having condemned heretical pravity, and discovered the truth of the Church, comes for this purpose, that he may learn, and learns for the purpose that he may live. We ought not to increase the stolidity of heretics by the patronage of our consent, when they gladly and readily obey the truth.

4. Certainly, since I found in the letter the copy of which you transmitted to me, that it was written, “That it should not be asked who baptized, since he who is baptized might receive remission of sins according to what he believed,” I thought that this topic was not to be passed by, especially since I observed in the same epistle that mention was also made of Marcion, saying that “even those that came from him did not need to be baptized, because they seemed to have been already baptized in the name of Jesus Christ.” Therefore we ought to consider their faith who believe without, whether in respect of the same faith they can obtain any grace. For if we and heretics have one faith, we may also have one grace. If the Patripassians, Anthropians, Valentinians, Apelletians, Ophites, Marcionites, and other pests, and swords, and poisons of heretics for subverting the truth,742    Or otherwise, “and other plagues of heretics subverting the truth with their swords and poisons.” confess the same Father, the same Son, the same Holy Ghost, the same Church with us, they may also have one baptism if they have also one faith.

5. And lest it should be wearisome to go through all the heresies, and to enumerate either the follies or the madness of each of them, because it is no pleasure to speak of that which one either dreads or is ashamed to know, let us examine in the meantime about Marcion alone, the mention of whom has been made in the letter transmitted by you to us, whether the ground of his baptism can be made good. For the Lord after His resurrection, sending His disciples, instructed and taught them in what manner they ought to baptize, saying, “All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”743    Matt. xxviii. 18, 19. [Elucidation XVII.] He suggests the Trinity, in whose sacrament the nations were to be baptized. Does Marcion then maintain the Trinity? Does he then assert the same Father, the Creator, as we do? Does he know the same Son, Christ born of the Virgin Mary, who as the Word was made flesh, who bare our sins, who conquered death by dying, who by Himself first of all originated the resurrection of the flesh, and showed to His disciples that He had risen in the same flesh? Widely different is the faith with Marcion, and, moreover, with the other heretics; nay, with them there is nothing but perfidy, and blasphemy, and contention, which is hostile to holiness and truth. How then can one who is baptized among them seem to have obtained remission of sins, and the grace of the divine mercy, by his faith, when he has not the truth of the faith itself? For if, as some suppose, one could receive anything abroad out of the Church according to his faith, certainly he has received what he believed; but if he believes what is false, he could not receive what is true; but rather he has received things adulterous and profane, according to what he believed.

6. This matter of profane and adulterous baptism Jeremiah the prophet plainly rebukes, saying, “Why do they who afflict me prevail? My wound is hard; whence shall I be healed? while it has indeed become unto me as deceitful water which has no faithfulness.”744    Jer. xv. 18 (LXX.). The Holy Spirit makes mention by the prophet of deceitful water which has no faithfulness. What is this deceitful and faithless water? Certainly that which falsely assumes the resemblance of baptism, and frustrates the grace of faith by a shadowy pretence. But if, according to a perverted faith, one could be baptized without, and obtain remission of sins, according to the same faith he could also attain the Holy Spirit; and there is no need that hands should be laid on him when he comes, that he might obtain the Holy Ghost, and be sealed. Either he could obtain both privileges without by his faith, or he who has been without has received neither.

7. But it is manifest where and by whom remission of sins can be given; to wit, that which is given in baptism. For first of all the Lord gave that power to Peter, upon whom He built the Church, and whence He appointed and showed the source of unity—the power, namely, that whatsoever he loosed on earth should be loosed in heaven. And after the resurrection, also, He speaks to the apostles, saying, “As the Father hath sent me, even so I send you. And when He had said this, He breathed on them, and saith, unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.”745    John xx. 21–23. [See notes of Oxf. edition on this letter.] Whence we perceive that only they who are set over the Church and established in the Gospel law, and in the ordinance of the Lord, are allowed to baptize and to give remission of sins; but that without, nothing can either be bound or loosed, where there is none who can either bind or loose anything.

8. Nor do we propose this, dearest brother, without the authority of divine Scripture, when we say that all things are arranged by divine direction by a certain law and by special ordinance, and that none can usurp to himself, in opposition to the bishops and priests, anything which is not of his own right and power. For Korah, Dathan, and Abiram endeavoured to usurp, in opposition to Moses and Aaron the priest, the power of sacrificing; and they did not do without punishment what they unlawfully dared.  The sons of Aaron also, who placed strange fire upon the altar, were at once consumed in the sight of an angry Lord; which punishment remains to those who introduce strange water by a false baptism, that the divine vengeance may avenge and chastise when heretics do that in opposition to the Church, which the Church alone is allowed to do.

9. But in respect of the assertion of some concerning those who had been baptized in Samaria, that when the Apostles Peter and John came, only hands were imposed on them, that they might receive the Holy Ghost, yet that they were not re-baptized; we see that that place does not, dearest brother, touch the present case. For they who had believed in Samaria had believed with a true faith; and within, in the Church which is one, and to which alone it is granted to bestow the grace of baptism and to remit sins, had been baptized by Philip the deacon, whom the same apostles had sent. And therefore, because they had obtained a legitimate and ecclesiastical baptism, there was no need that they should be baptized any more, but only that which was needed was performed by Peter and John; viz., that prayer being made for them, and hands being imposed, the Holy Spirit should be invoked and poured out upon them, which now too is done among us, so that they who are baptized in the Church are brought to the prelates of the Church, and by our prayers and by the imposition of hands obtain the Holy Spirit, and are perfected with the Lord’s seal.

10. There is no ground, therefore, dearest brother, for thinking that we should give way to heretics so far as to contemplate the betrayal to them of that baptism, which is only granted to the one and only Church. It is a good soldier’s duty to defend the camp of his general against rebels and enemies. It is the duty of an illustrious leader to keep the standards entrusted to him.746    [This sounds like Ignatius himself, whose style abounds in aphorisms. See vol. i. p. 45.] It is written, “The Lord thy God is a jealous God.”747    Deut. iv. 24. We who have received the Spirit of God ought to have a jealousy for the divine faith; with such a jealousy as that wherewith Phineas both pleased God and justly allayed His wrath when He was angry, and the people were perishing. Why do we receive as allowed an adulterous and alien church, a foe to the divine unity, when we know only one Christ and His one Church? The Church, setting forth the likeness of paradise, includes within her walls fruit-bearing trees, whereof that which does not bring forth good fruit is cut off and is cast into the fire.  These trees she waters with four rivers, that is, with the four Gospels, wherewith, by a celestial inundation, she bestows the grace of saving baptism. Can any one water from the Church’s fountains who is not within the Church? Can one impart those wholesome and saving draughts of paradise to any one if he is perverted, and of himself condemned, and banished outside the fountains of paradise, and has dried up and failed with the dryness of an eternal thirst?

11. The Lord cries aloud, that “whosoever thirsts should come and drink of the rivers of living water that flowed out of His bosom.”748    John vi. 37, 38. [This quotation is amended by me, in strict accordance with the (ἐκ τῆς κοιλίας) Greek, which refers to the nobler cavity, not the inferior, of the human body.] Whither is he to come who thirsts? Shall he come to the heretics, where there is no fountain and river of living water at all; or to the Church which is one, and is founded upon one who has received the keys of it by the Lord’s voice? It is she who holds and possesses alone all the power of her spouse and Lord. In her we preside; for her honour and unity we fight; her grace, as well as her glory, we defend with faithful devotedness.749    Or, “with the courage of faith.” We by the divine permission water the thirsting people of God; we guard the boundaries of the living fountains. If, therefore, we hold the right of our possession, if we acknowledge the sacrament of unity, wherefore are we esteemed prevaricators against truth? Wherefore are we judged betrayers of unity? The faithful, and saving, and holy water of the Church cannot be corrupted and adulterated, as the Church herself also is uncorrupted, and chaste, and modest. If heretics are devoted to the Church and established in the Church, they may use both her baptism and her other saving benefits. But if they are not in the Church, nay more, if they act against the Church, how can they baptize with the Church’s baptism?

12. For it is no small and insignificant matter, which is conceded to heretics, when their baptism is recognised by us; since thence springs the whole origin of faith and the saving access to the hope of life eternal, and the divine condescension for purifying and quickening the servants of God. For if any one could be baptized among heretics, certainly he could also obtain remission of sins. If he attained remission of sins, he was also sanctified. If he was sanctified, he also was made the temple of God. I ask, of what God? If of the Creator; he could not be, because he has not believed in Him. If of Christ; he could not become His temple, since he denies that Christ is God. If of the Holy Spirit; since the three are one, how can the Holy Spirit be at peace with him who is the enemy either of the Son or of the Father?

13. Hence it is in vain that some who are overcome by reason oppose to us custom, as if custom were greater than truth;750    [It would seem, then, that “custom” could be pleaded on both sides. This appeal is recognised in Scripture. 1 Cor. xi. 16; and see sec. 23, infra. As to preceding sentence, Elucidation XVII.] or as if that were not to be sought after in spiritual matters which has been revealed as the better by the Holy Spirit. For one who errs by simplicity may be pardoned, as the blessed Apostle Paul says of himself, “I who at first was a blasphemer, and a persecutor, and injurious; yet obtained mercy, because I did it ignorantly.”751    1 Tim. i. 13. But after inspiration and revelation made to him, he who intelligently and knowingly perseveres in that course in which he had erred, sins without pardon for his ignorance. For he resists with a certain presumption and obstinacy, when he is overcome by reason. Nor let any one say, “We follow that which we have received from the apostles,” when the apostles only delivered one Church, and one baptism, which is not ordained except in the same Church. And we cannot find that any one, when he had been baptized by heretics, was received by the apostles in the same baptism, and communicated in such a way as that the apostles should appear to have approved the baptism of heretics.

14. For as to what some say, as if it tended to favour heretics, that the Apostle Paul declared, “Only every way, whether in pretence or in truth, let Christ be preached,”752    Phil. i. 18. we find that this also can avail nothing to their benefit who support and applaud heretics. For Paul, in his epistle, was not speaking of heretics, nor of their baptism, so that anything can be shown to have been alleged which pertained to this matter. He was speaking of brethren, whether as walking disorderly and against the discipline of the Church, or as keeping the truth of the Gospel with the fear of God. And he said that certain of them spoke the word of God with constancy and courage, but some acted in envy and dissension; that some maintained towards him a benevolent love, but that some indulged a malevolent spirit of dissension; but yet that he bore all patiently, so long only as, whether in truth or in pretence, the name of Christ which Paul preached might come to the knowledge of many; and the sowing of the word, which as yet had been new and irregular, might increase through the preaching of the speakers. Besides, it is one thing for those who are within the Church to speak concerning the name of Christ; it is another for those who are without, and act in opposition to the Church, to baptize in the name of Christ. Wherefore, let not those who favour heretics put forward what Paul spoke concerning brethren, but let them show if he thought anything was to be conceded to the heretic, or if he approved of their faith or baptism, or if he appointed that perfidious and blasphemous men could receive remission of their sins outside the Church.

15. But if we consider what the apostles thought about heretics, we shall find that they, in all their epistles, execrated and detested the sacrilegious wickedness of heretics.  For when they say that “their word creeps as a canker,”753    2 Tim. ii. 17. how is such a word as that able to give remission of sins, which creeps like a canker to the ears of the hearers? And when they say that there can be no fellowship between righteousness and unrighteousness, no communion between light and darkness,754    2 Cor. vi. 14. how can either darkness illuminate, or unrighteousness justify? And when they say that “they are not of God, but are of the spirit of Antichrist,”755    1 John iv. 3. how can they transact spiritual and divine matters, who are the enemies of God, and whose hearts the spirit of Antichrist has possessed? Wherefore, if, laying aside the errors of human dispute, we return with a sincere and religious faith to the evangelical authority and to the apostolical tradition, we shall perceive that they may do nothing towards conferring the ecclesiastical and saving grace, who, scattering and attacking the Church of Christ, are called adversaries by Christ Himself, but by His apostles, Antichrists.

16. Again, there is no ground for any one, for the circumvention of Christian truth, opposing to us the name of Christ, and saying, “All who are baptized everywhere, and in any manner, in the name of Jesus Christ, have obtained the grace of baptism,”—when Christ Himself speaks, and says, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.”756    Matt. vii. 21. And again, He forewarns and instructs, that no one should be easily deceived by false prophets and false Christs in His name.  “Many,” He says, “shall come in my name, saying, I am Christ, and shall deceive many.” And afterwards He added: “But take ye heed; behold, I have foretold you all things.”757    Matt. xxiv. 5, 25.  Whence it appears that all things are not at once to be received and assumed which are boasted of in the name of Christ, but only those things which are done in the truth of Christ.

17. For whereas in the Gospels, and in the epistles of the apostles, the name of Christ is alleged for the remission of sins; it is not in such a way as that the Son alone, without the Father, or against the Father, can be of advantage to anybody; but that it might be shown to the Jews, who boasted as to their having the Father, that the Father would profit them nothing, unless they believed on the Son whom He had sent. For they who know God the Father the Creator, ought also to know Christ the Son, lest they should flatter and applaud themselves about the Father alone, without the acknowledgment of His Son, who also said, “No man cometh to the Father but by me.”758    John xiv. 6. But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent.”759    John xvii. 3. Since, therefore, from the preaching and testimony of Christ Himself, the Father who sent must be first known, then afterwards Christ, who was sent, and there cannot be a hope of salvation except by knowing the two together; how, when God the Father is not known, nay, is even blasphemed, can they who among the heretics are said to be baptized in the name of Christ, be judged to have obtained the remission of sins? For the case of the Jews under the apostles was one, but the condition of the Gentiles is another. The former, because they had already gained the most ancient baptism of the law and Moses, were to be baptized also in the name of Jesus Christ, in conformity with what Peter tells them in the Acts of the Apostles, saying, “Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.”760    Acts ii. 38, 39. Peter makes mention of Jesus Christ, not as though the Father should be omitted, but that the Son also might be joined to the Father.

18. Finally, when, after the resurrection, the apostles are sent by the Lord to the heathens, they are bidden to baptize the Gentiles “in the name of the Father, and of the Son, and of the Holy Ghost.” How, then, do some say, that a Gentile baptized without, outside the Church, yea, and in opposition to the Church, so that it be only in the name of Jesus Christ, everywhere, and in whatever manner, can obtain remission of sin, when Christ Himself commands the heathen to be baptized in the full and united Trinity? Unless while one who denies Christ is denied by Christ, he who denies His Father whom Christ Himself confessed is not denied; and he who blasphemes against Him whom Christ called His Lord and His God, is rewarded by Christ, and obtains remission of sins, and the sanctification of baptism! But by what power can he who denies God the Creator, the Father of Christ, obtain, in baptism, the remission of sins, since Christ received that very power by which we are baptized and sanctified, from the same Father, whom He called “greater” than Himself, by whom He desired to be glorified, whose will He fulfilled even unto the obedience of drinking the cup, and of undergoing death? What else is it then, than to become a partaker with blaspheming heretics, to wish to maintain and assert, that one who blasphemes and gravely sins against the Father and the Lord and God of Christ, can receive remission of sins in the name of Christ? What, moreover, is that, and of what kind is it, that he who denies the Son of God has not the Father, and he who denies the Father should be thought to have the Son, although the Son Himself testifies, and says, “No man can come unto me except it were given unto him of my Father?”761    John vi. 65. So that it is evident, that no remission of sins can be received in baptism from the Son, which it is not plain that the Father has granted. Especially, since He further repeats, and says, “Every plant which my heavenly Father hath not planted shall be rooted up.”762    Matt. xv. 13.

19. But if Christ’s disciples are unwilling to learn from Christ what veneration and honour is due to the name of the Father, still let them learn from earthly and secular examples, and know that Christ has declared, not without the strongest rebuke, “The children of this world are wiser in their generation than the children of light.”763    Luke xvi. 8. In this world of ours, if any one have offered an insult to the father of any; if in injury and frowardness he have wounded his reputation and his honour by a malevolent tongue, the son is indignant, and wrathful, and with what means he can, strives to avenge his injured father’s wrong.  Think you that Christ grants impunity to the impious and profane, and the blasphemers of His Father, and that He puts away their sins in baptism, who it is evident, when baptized, still heap up evil words on the person of the Father, and sin with the unceasing wickedness of a blaspheming tongue? Can a Christian, can a servant of God, either conceive this in his mind, or believe it in faith, or put it forward in discourse? And what will become of the precepts of the divine law, which say, “Honour thy father and thy mother?”764    Ex. xx. 12. If the name of father, which in man is commanded to be honoured, is violated with impunity in God, what will become of what Christ Himself lays down in the Gospel, and says, “He that curseth father or mother, let him die the death;”765    Matt. xv. 4. if He who bids that those who curse their parents after the flesh should be punished and slain, Himself quickens those who revile their heavenly and spiritual Father, and are hostile to the Church, their Mother? An execrable and detestable thing is actually asserted by some, that He who threatens the man who blasphemes against the Holy Spirit, that he shall be guilty of eternal sin, Himself condescends to sanctify those who blaspheme against God the Father with saving baptism. And now, those who think that they must communicate with such as come to the Church without baptism, do not consider that they are becoming partakers with other men’s, yea, with eternal sins, when they admit without baptism those who cannot, except in baptism, put off the sins of their blasphemies.

20. Besides, how vain and perverse a thing it is, that when the heretics themselves, having repudiated and forsaken either the error or the wickedness in which they had previously been, acknowledge the truth of the Church, we should mutilate the rights and sacrament of that same truth, and say to those who come to us and repent, that they had obtained remission of sins when they confess that they have sinned, and are for that reason come to seek the pardon of the Church! Wherefore, dearest brother, we ought both firmly to maintain the faith and truth of the Catholic Church, and to teach, and by all the evangelical and apostolical precepts to set forth, the plan of the divine dispensation and unity.

21. Can the power of baptism be greater or of more avail than confession, than suffering, when one confesses Christ before men and is baptized in his own blood? And yet even this baptism does not benefit a heretic, although he has confessed Christ, and been put to death outside the Church, unless the patrons and advocates of heretics declare that the heretics who are slain in a false confession of Christ are martyrs, and assign to them the glory and the crown of martyrdom contrary to the testimony of the apostle, who says that it will profit them nothing although they were burnt and slain.766    1 Cor. xiii. 3. But if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation out of the Church,767    [One of the Catholic maxims which has been terribly misunderstood and cruelly abused. See below, p. 385, notes 2 and 3.] how much less shall it be of advantage to him, if in a hiding-place and a cave of robbers, stained with the contagion of adulterous water, he has not only not put off his old sins, but rather heaped up still newer and greater ones! Wherefore baptism cannot be common to us and to heretics, to whom neither God the Father, nor Christ the Son, nor the Holy Ghost, nor the faith, nor the Church itself, is common. And therefore it behoves those to be baptized who come from heresy to the Church, that so they who are prepared, in the lawful, and true, and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”768    John iii. 5. [His exposition of this passage explains his hyperbole, nulla salus extra ecclesiam.  Of which sec. 23, infra.]

22. On which place some, as if by human reasoning they were able to make void the truth of the Gospel declaration, object to us the case of catechumens; asking if any one of these, before he is baptized in the Church, should be apprehended and slain on confession of the name, whether he would lose the hope of salvation and the reward of confession, because he had not previously been born again of water? Let men of this kind, who are aiders and favourers of heretics, know therefore, first, that those catechumens hold the sound faith and truth of the Church, and advance from the divine camp to do battle with the devil, with a full and sincere acknowledgment of God the Father, and of Christ, and of the Holy Ghost; then, that they certainly are not deprived of the sacrament of baptism who are baptized with the most glorious and greatest baptism of blood, concerning which the Lord also said, that He had “another baptism to be baptized with.”769    Luke xii. 50. [See p. 386, first line.] But the same Lord declares in the Gospel, that those who are baptized in their own blood, and sanctified by suffering, are perfected, and obtain the grace of the divine promise, when He speaks to the thief believing and confessing in His very passion, and promises that he should be with Himself in paradise. Wherefore we who are set over the faith and truth ought not to deceive and mislead those who come to the faith and truth, and repent, and beg that their sins should be remitted to them; but to instruct them when corrected by us, and reformed for the kingdom of heaven by celestial discipline.

23. But some one says, “What, then, shall become of those who in past times, coming from heresy to the Church, were received without baptism?” The Lord is able by His mercy to give indulgence,770    [Here is the qualifying maxim to that other dictum. Potens est Dominus misericordia sua, indulgentiam dare. Matt. ix. 13; xii. 7. How emphatic this repeated maxim of Christ! And see Jas. ii. 13.] and not to separate from the gifts of His Church those who by simplicity were admitted into the Church, and in the Church have fallen asleep. Nevertheless it does not follow that, because there was error at one time, there must always be error; since it is more fitting for wise and God-fearing men, gladly and without delay to obey the truth when laid open and perceived, than pertinaciously and obstinately to struggle against brethren and fellow-priests on behalf of heretics.

24. Nor let any one think that, because baptism is proposed to them, heretics will be kept back from coming to the Church, as if offended at the name of a second baptism; nay, but on this very account they are rather driven to the necessity of coming by the testimony of truth shown and proved to them. For if they shall see that it is determined and decreed by our judgment and sentence, that the baptism wherewith they are there baptized is considered just and legitimate, they will think that they are justly and legitimately in possession of the Church also, and the other gifts of the Church; nor will there be any reason for their coming to us, when, as they have baptism, they seem also to have the rest. But further, when they know that there is no baptism without, and that no remission of sins can be given outside the Church, they more eagerly and readily hasten to us, and implore the gifts and benefits of the Church our Mother, assured that they can in no wise attain to the true promise of divine grace unless they first come to the truth of the Church. Nor will heretics refuse to be baptized among us with the lawful and true baptism of the Church, when they shall have learnt from us that they also were baptized by Paul, who already had been baptized with the baptism of John,771    [John’s baptism was under the Law, and was distinguished from Christ’s baptism; which accounts for the plural in Heb. vi. 2.] as we read in the Acts of the Apostles.

25. And now by certain of us the baptism of heretics is asserted to occupy the (like) ground, and, as if by a certain dislike of re-baptizing, it is counted unlawful to baptize after God’s enemies. And this, although we find that they were baptized whom John had baptized: John, esteemed the greatest among the prophets; John, filled with divine grace even in his mother’s womb; who was sustained with the spirit and power of Elias; who was not an adversary of the Lord, but His precursor and announcer; who not only foretold our Lord in words, but even showed Him to the eyes; who baptized Christ Himself by whom others are baptized. But if on that account a heretic could obtain the right of baptism, because he first baptized, then baptism will not belong to the person that has it, but to the person that seizes it. And since baptism and the Church can by no means be separated from one another, and divided, he who has first been able to lay hold on baptism has equally also laid hold on the Church; and you begin to appear to him as a heretic, when you being anticipated, have begun to be last, and by yielding and giving way have relinquished the right which you had received. But how dangerous it is in divine matters, that any one should depart from his right and power, Holy Scripture declares when, in Genesis, Esau thence lost his birthright, nor was able afterwards to regain that which he had once given up.

26. These things, dearest brother, I have briefly written to you, according to my abilities, prescribing to none, and prejudging none, so as to prevent any one of the bishops doing what he thinks well, and having the free exercise of his judgment.772    [See Ep. lxxi, sec. 3, p. 379, supra. Here is the spirit, not of Tertullian, but of Irenæus (vol. i. p. 310), which seems to have prevailed in the practical settlement, between East and West, of one vexed question. As a question of canonical consent and of irresistible logic, assuming the premiss, Cyprian appears to me justified.] We, as far as in us lies, do not contend on behalf of heretics with our colleagues and fellow-bishops, with whom we maintain a divine concord and the peace of the Lord;773    [See Ep. lxxi, sec. 3, p. 379, supra. Here is the spirit, not of Tertullian, but of Irenæus (vol. i. p. 310), which seems to have prevailed in the practical settlement, between East and West, of one vexed question. As a question of canonical consent and of irresistible logic, assuming the premiss, Cyprian appears to me justified.] especially since the apostle says, “If any man, however, is thought to be contentious, we have no such custom, neither the Church of God.”774    1 Cor. xi. 16. Charity of spirit, the honour of our college, the bond of faith, and priestly concord, are maintained by us with patience and gentleness. For this reason, moreover, we have with the best of our poor abilities, with the permission and inspiration of the Lord, written a treatise775    [See this volume, infra.] a.d. 256. on the “Benefit of Patience,” which for the sake of our mutual love we have transmitted to you. I bid you, dearest brother, ever heartily farewell.

EPISTOLA LXXIII. ANNO CHRISTI CCLVI. EPISTOLA S. CYPRIANI AD JUBAIANUM, DE HAERETICIS BAPTIZANDIS. (Erasm. p. 322. Pamel. Rigalt. Baluz. Oxon. Lips. LXXIII.)

1109B

ARGUMENTUM.---Anno Christi CCLVI, paulo post concilium Carthaginense VII, longam scripsit epistolam Cyprianus ad episcopum Jubaianum; is consuluerat Cyprianum de Baptismo, simulque miserat epistolam, non a se, sed ab alio scriptam, adversus sententiam Cypriani. 1110ARefellit hanc epistolam Cyprianus et summo studio colligit quidquid ad causae suae defensionem valere existimabat. Mittit etiam Jubaiano exemplum epistolae ad Numidas et ad Quintum ac forte proximae synodi decreta.

I. Cyprianus Jubaiano fratri salutem. Scripsisti mihi, frater charissime, desiderans significari tibi motum animi nostri quid nobis videatur de haereticorum Baptismo, qui, foris positi et extra Ecclesiam constituti, vindicant sibi rem nec juris nec potestatis. Quod nos nec ratum possumus nec legitimum computare , quando hoc apud eos esse constet illicitum. Et quoniam jam super hac re quid sentiremus litteris nostris expressimus, ut compendium facerem, exemplum 1110B earumdem litterarum tibi misi, quid in concilio, cum complures adessemus, decreverimus, quid item postea Quinto, collegae nostro, de eadem re quaerenti rescripserim. Et nunc quoque cum in unum convenissemus tam provinciae Africae quam Numidiae episcopi, numero septuaginta et unus, hoc idem denuo sententia nostra firmavimus, statuentes unum baptisma esse quod sit in Ecclesia catholica constitutum, ac per hoc non rebaptizari, sed baptizari a nobis quicumque ab adultera et profana aqua veniunt abluendi et sanctificandi salutaris aquae veritate.

1111A II. Nec nos movet, frater charissime, quod in litteris tuis complexus es, Novatianenses rebaptizare eos quos a nobis sollicitant, quando ad nos omnino non pertineat quid hostes Ecclesiae faciant, dummodo teneamus ipsi potestatis nostrae honorem et rationis ac veritatis firmitatem. Nam Novatianus, simiarum more, quae cum homines non sint, humana tamen imitantur, vult Ecclesiae catholicae auctoritatem sibi et veritatem vindicare, quando ipse in Ecclesia non sit, immo adhuc insuper contra Ecclesiam rebellis et hostis extiterit. Sciens etenim unum esse baptisma, hoc unum sibi vindicat ut apud se esse Ecclesiam dicat et nos haereticos faciat. Nos autem, qui Ecclesiae unius caput et radicem tenemus, pro certo scimus et fidimus nihil illi extra Ecclesiam licere, et 1111B Baptisma quod est unum, apud nos esse, ubi et ipse baptizatus prius fuerat, quando divinae unitatis et rationem et veritatem tenebat. Quod si in Ecclesia baptizatos rebaptizandos foris extra Ecclesiam Novatianus existimat, a se incipere debuerat, ut prior extraneo et haeretico baptismo rebaptizaretur, qui post Ecclesiam immo et contra Ecclesiam baptizandos foris opinatur. Quale est autem ut, quia hoc Novatianus facere audet, nos putemus non esse faciendum? Quid ergo? quia et honorem cathedrae sacerdotalis Novatianus usurpat, num idcirco nos cathedrae renuntiare debemus? Aut quia Novatianus altare collocare et sacrificia offerre contra fas nititur, ab altari et sacrificiis cessare nos oportet, ne paria et similia cum illo celebrare videamur? Vanum prorsus 1111C et stultum est ut, quia Novatianus extra Ecclesiam vindicat sibi veritatis imaginem, relinquamus Ecclesiae veritatem.

III. Apud nos autem nos nova aut repentina res est, ut baptizandos censeamus eos qui ab haereticis 1112A ad Ecclesiam veniunt, quando multi jam anni sint et longa aetas ex quo sub Agrippino bonae memoriae viro convenientes in unum episcopi plurimi hoc statuerint, atque exinde in hodiernum tot millia haereticorum in provinciis nostri ad Ecclesiam conversi, non aspernati sint neque cunctati, immo et rationabiliter et libenter amplexi sint ut lavacri vitalis et salutaris Baptismi gratiam consequerentur. Neque enim difficile est doctori vera et legitima insinuare ei qui haeretica pravitate damnata, et ecclesiastica veritate comperta, ad hoc venit ut discat, ad hoc discit ut vivat. Nos non debemus stuporem haereticis patrocinio consensus nostri augere, cum libenter ac prompte obtemperant veritati.

IV. Plane, quoniam inveni in epistola cujus exemplum 1112B ad me transmisisti, scriptum esse quod quaerendum non sit quis baptizaverit, quando is qui baptizatus sit accipere remissam peccatorum potuerit secundum quod credidit, praetereundum hunc locum non putavi, maxime cum in eadem epistola animadverterim etiam Marcionis fieri mentionem, ut nec ab ipso venientes dicat baptizari oportere, quod jam in nomine Jesu Christi baptizati esse videantur. Considerare itaque debemus fidem eorum qui foris credunt, an secundum eamdem fidem possint aliquid gratiae consequi. Nam si fides una est nobis et haereticis, potest esse et gratia una. Si eumdem patrem, eumdem filium, eumdem Spiritum sanctum, eamdem Ecclesiam confitentur nobiscum Patripassiani, Anthropiani, Valentiniani, Appelletiani, Ophitae, Marcionitae, 1112C et caeterae haereticorum pestes et gladii ac venena subvertendae veritatis, potest illic et Baptisma unum esse, si est et fides una.

V. Ac, ne longum sit per haereses universas decurrere et singularum vel ineptias vel insanias 1113A recensere, quia nec delectat id dicere quod aut horret aut pudet nosse, de Marcione interim solo, cujus mentio in epistola a te ad nos transmissa facta est, examinemus an possit baptismatis ejus ratio constare. Dominus enim post resurrectionem discipulos suos mittens, quemadmodum baptizare deberent instruxit et docuit dicens: Data est mihi omnis potestas in coelo et in terra, Ite ergo et docete gentes omnes baptizanteseos in nomine Patris et Filii et Spiritus sancti (Matth. XXVIII, 18, 19). Insinuat Trinitatem, cujus sacramento Gentes baptizarentur. Numquid hanc Trinitatem Marcion tenet? numquid eumdem asserit quem et nos patrem creatorem? Numquid eumdem novit filium Christum de Maria virgine natum, qui sermo caro factus sit, qui peccata nostra portaverit, 1113B qui mortem moriendo vicerit, qui resurrectionem carnis per semetipsum primus initiaverit, et discipulis suis quod in eadem carne resurrexisset ostenderit? Longe alia est apud Marcionem, sed et apud caeteros haereticos fides. Immo nihil est apud illos nisi perfidia et blasphemia et contentio sanctitatis et veritatis inimica. Quomodo ergo potest videri qui apud illos baptizatur consecutus esse peccatorum remissam, et divinae indulgentiae gratiam per suam fidem, qui ipsius fidei non habuerit veritatem? Si enim, sicut quibusdam videtur, secundum fidem suam quis accipere aliquid foris extra Ecclesiam potuit, utique id accepit quod credidit. Falsum autem credens verum accipere non potuit, sed potius adultera et profana, secundum quod credebat, accepit.

1113C VI. Quem locum profani et adulteri baptismi subtiliter Hieremias propheta perstringit dicens: Ut quid qui contristant me praevalent? Plaga mea solida est, unde sanabor? Dum fit, facta est mihi quasi aqua mendax non habens fidem (Hier. XV, 18). Mentionem facit per Prophetam spiritus Sanctus aquae mendacis et fidem non habentis. Quae est haec aqua mendax et perfida? Utique ea quae baptismi imaginem mentitur et gratiam fidei adumbrata simulatione frustratur. Quod si secundum pravam fidem baptizari aliquis foris et remissam peccatorum consequi potuit, secundum 1114A eamdem fidem consequi et Spiritum sanctum potuit, et non est necesse ei venienti manum imponi ut Spiritum sanctum consequatur et signetur. Aut utrumque enim fide sua foris consequi potuit, aut neutrum eorum qui foris fuerat accepit.

VII Manifestum est autem ubi et per quos remissa peccatorum dari possit, quae in Baptismo scilicet datur. Nam Petro primum Dominus, super quem aedificavit Ecclesiam, et unde unitatis originem instituit et ostendit, potestatem istam dedit ut id solveretur in coelis quod ille solvisset in terris. Et post resurrectionem quoque ad Apostolos loquitur dicens: Sicut misit me Pater, et ego mitto vos. Hoc cum dixisset, inspiravit, et ait illis: Accipite Spiritum sanctum. Si cujus remiseritis peccata, remittentur illi; si cujus 1114Btenueritis,tenebuntur (Joa. XX, 21). Unde intelligimus non nisi in Ecclesia praepositis et in evangelica lege ac dominica ordinatione fundatis licere baptizare et remissum peccatorum dare, foris autem nec ligari aliquid posse nec solvi, ubi non sit qui aut ligare possit aliquid aut solvere.

VIII. Nec hoc, frater charissime, sine Scripturae divinae auctoritate proponimus, ut dicamus certa lege ac propria ordinatione divinitus cuncta esse disposita, nec posse quemquam contra episcopos et sacerdotes usurpare sibi aliquid quod non sit sui juris et potestatis. Nam et Chore et Dathan et Abiron contra Moysen et Aaron sacerdotem sacrificandi sibi licentiam usurpare conati sunt; nec tamen quod illicite ausi sunt impune fecerunt. Et filii Aaron, qui alienum 1114C ignem altari imposuerunt, in conspectu statim Domini indignantis extincti sunt. Quod supplicium manet eos qui alienam aquam baptismo inferunt falso, ut divina censura ulciscatur et vindicet id haereticos contra Ecclesiam gerere quod non nisi soli liceat Ecclesiae.

IX. Quod autem dicunt quidam de eis qui in Samaria baptizati fuerant, advenientibus apostolis Petro et Joanne, tantum super eos manum impositam esse, ut acciperent Spiritum sanctum, rebaptizatos tamen non esse, locum istum , frater charissime, ad 1115A praesentem causam videmus omnino non pertinere. Illi enim qui in Samaria crediderant fide vera crediderant, et intus in Ecclesia, quae una est, et cui soli gratiam Baptismi dare et peccata solvere permissum est, a Philippo diacono, quem iidem apostoli miserant, baptizati erant. Et idcirco quia legitimum et ecclesiasticum Baptismum consecuti fuerant, baptizari eos ultra non oportebat, sed tantummodo quod deerat, id a Petro et Joanne factum est, ut oratione pro eis habita, et manu imposita invocaretur et infunderetur super eos Spiritus sanctus. Quod nunc quoque apud nos geritur, ut qui in Ecclesia baptizantur, praepositis Ecclesiae offerantur, et per nostram orationem ac manus impositionem Spiritum sanctum consequantur et signaculo dominico consummentur.

1115B X. Non est ergo, frater charissime, quod haereticis cedendum existimemus ut Baptisma, quod non nisi uni et soli Ecclesiae datum sit, prodendum putemus. Boni militis est adversus rebelles et hostes imperatoris sui castra defendere. Gloriosi ducis est commissa sibi signa servare. Scriptum est: Dominus Deus tuus Deus zelans est (Deut. IV, 24). Qui spiritum Dei accepimus, zelum divinae fidei habere debemus. Quo zelo Phinees placuit, et Deum promeritus indignantis iram populo pereunte lenivit. Quid adulteram et alienigenam et divinae unitatis inimicam in acceptum referimus, 1116A qui non nisi unum Christum et unam ejus Ecclesiam novimus? Ecclesia paradisi instar exprimens arbores fructiferas intra muros suos intus includit, ex quibus quae non facit fructum bonum exciditur et in ignem mittitur. Has arbores rigat quatuor fluminibus, id est, evangeliis quatuor, quibus Baptismi gratiam salutaris coelesti inundatione largitur. Numquid de Ecclesiae fontibus rigare potest qui totus in Ecclesia non est? Numquid paradisi potus salubres et salutares impertire cuiquam potest qui perversus et a semetipso damnatus et extra paradisi fontes relegatus aruit et aeternae sitis siccitate defecit?

XI. Clamat Dominus ut qui sitit veniat et bibat de fluminibus aquae vivae quae de ejus ventre fluxerunt (Joan. VII, 37). Quo venturus est qui sitit, utrumne 1116B ad haereticos, ubi fons et fluvius aquae vitalis omnino non est, an ad Ecclesiam, quae una est super unum, qui et claves ejus accepit, Domini voce fundata est? Haec est una quae tenet et possidet omnem sponsi sui et domini potestatem. In hac praesidemus, pro honore ejus atque unitate pugnamus, hujus et gratiam pariter et gloriam fideli devotione defendimus. Nos de divino permissu rigamus sitientem Dei populum, nos custodimus terminos vitalium fontium. Si possessionis ergo nostrae jus tenemus, si sacramentum unitatis agnoscimus, cur praevaricatores veritatis, cur proditores unitatis existimamur? Aqua Ecclesiae 1117A fidelis et salutaris et sancta corrumpi et adulterari non potest, sicut et ipsa Ecclesia incorrupta et casta et pudica est. Si Ecclesiae devoti et in Ecclesia constituti sunt haeretici, possunt et baptismo ejus et caeteris salutaribus bonis uti. Si autem in Ecclesia non sunt, immo et contra Ecclesiam faciunt, quomodo baptizare baptismo Ecclesiae possunt?

XII. Neque enim parva res haereticis et modica conceditur, quando a nobis baptisma eorum in acceptum refertur, cum inde incipiat omnis fidei origo, et ad spem vitae aeternae salutaris ingressio, et purificandis ac vivificandis Dei servis divina dignatio. Nam si baptizari quis apud haereticos potuit, utique et remissam peccatorum consequi potuit. Si peccatorum remissam consecutus est, et sanctificatus est, 1117B et templum Dei factus est, si sanctificatus est si templum Dei factus est, quaero cujus Dei? Si creatoris, non potuit, quia in eum non credidit. Si Christi, nec hujus fieri potuit templum, qui negat Deum Christum. Si Spiritus sancti, cum tres unum sint, quomodo Spiritus sanctus placatus esse ei potest qui aut Filii aut Patris inimicus est?

XIII. Proinde frustra quidem qui ratione vincuntur consuetudinem nobis opponunt; quasi consuetudo major sit veritate, aut non id sit in spiritalibus sequendum quod in melius fuerit a sancto Spiritu revelatum. Ignosci enim potest simpliciter erranti, sicut de se ipso dicit beatus apostolus Paulus : Qui primo, inquit, fui blasphemus et persecutor et injuriosus; sed misericordiam merui, quia ignorans 1117Cfeci (I Tim. II, 13). Post inspirationem vero et revelationem factam, qui in eo quod erraverat perseverat prudens et sciens, sine venia ignorantiae peccat. Praesumptione enim atque obstinatione quadam nititur, cum ratione superetur. Nec quisquam dicat, quod accepimus ab Apostolis hoc sequimur, quando Apostoli non nisi unam Ecclesiam tradiderunt et Baptisma unum, quod non nisi in eadem Ecclesia 1118A sit constitutum, et neminem inveniamus ab Apostolis, cum apud haereticos baptizatus esset, in eodem baptismo admissum esse et communicasse, ut videantur Apostoli baptisma haereticorum probasse.

XIV. Quod enim quidam dicunt, quasi ad haereticorum suffragium pertineat quod dixerit apostolus Paulus, Verumtamen omni modo, sive per occasionem, sive per veritatem Christus annuntietur (Philip. I, 18); invenimus hoc quoque ad eorum patrocinium qui haereticis suffragantur et plaudunt nihil posse proficere. Neque enim de haereticis aut de eorum baptismo loquebatur in Epistola sua Paulus, ut aliquid quod ad hanc rem pertineat posuisse ostendatur. Loquebatur de fratribus sive inordinate et contra ecclesiasticam disciplinam ambulantibus, sive evangelicam veritatem 1118B de Dei timore servantibus. Et quosdam ex eis posuit verbum Domini constanter atque intrepide locutos, quosdam vero in invidia et dissensione versatos, quosdam servasse circa se benevolam charitatem, aliquos vero habuisse malevolam dissensionem, se tamen patienter omnia sustinere, dummodo sive in veritate sive per occasionem nomen Christi, quod Paulus praedicabat, ad plurimorum notitiam perveniret, et nova adhuc ac rudis sermonis seminatio loquentium praedicatione crebresceret. Porro aliud est eos qui intus Ecclesia sunt de nomine Christi loqui, aliud est eos qui foris sunt et contra Ecclesiam faciunt in nomine Christi baptizare. Quare qui haereticis patrocinantur non id proferant quod Paulus de fratribus posuit, sed 1118C ostendant si haeretico aliquid concedendum putavit , aut si fidem et Baptisma eorum probavit, aut si perfidos et blasphemos remissionem peccatorum accipere extra Ecclesiam posse constituit.

XV. Si autem quid Apostoli de haereticis senserint consideremus, inveniemus eos in omnibus epistolis suis execrari et detestari haereticorum sacrilegam pravitatem. Nam cum dicant sermonem eorum ut 1119A cancer serpere (II Tim., II, 17), quomodo potest is sermo dare remissam peccatorum qui ut cancer serpit ad aures audientium? Et cum dicant nullam participationem esse justitiae et iniquitati, nullam communionem lumini et tenebris (II Cor. VI, 14), quomodo possunt aut tenebrae illuminare aut iniquitas justificare? Et cum dicant de Deo eos non esse, sed esse de antichristi spiritu (I Joan. IV, 3), quomodo gerunt spiritalia et divina qui sunt hostes Dei, et quorum pectora obsederit spiritus antichristi? Quare si rejectis humanae contentionis erroribus ad evangelicam auctoritatem atque ad apostolicam traditionem sincera et religiosa fide revertamur, intelligemus nihil eis ad gratiam ecclesiasticam et salutarem licere qui spargentes atque impugnantes Ecclesiam 1119B Christi, a Christo ipso adversarii, ab Apostolis vero ejus antichristi nominantur .

XVI. Non est autem quod aliquis ad circumveniendam christianam veritatem Christi nomen opponat ut dicat, In nomine Jesu Christi ubicumque et quomodocumque baptizati gratiam Baptismi sunt consecuti, quando ipse Christus loquatur et dicat, Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum coelorum (Matt. VII, 21). et iterum praemoneat atque instruat ne quis a pseudoprophetis et pseudochristis in nomine suo facile fallatur, Multi. inquit, venient in nomine meo dicentes. Ego sum Christus, et multos fallent, et postea addidit dicens: Vos autem cavete. Ecce praedixi vobis omnia (Marc. XIII, 6). Unde apparet non ea statim suscipienda et assumenda quae 1119C jactantur in nomine Christi, sed quae geruntur in Christi veritate.

XVII. Quod enim in evangeliis et in Apostolorum epistolis Jesu Christi nomen insinuatur ad remissionem peccatorum, non ita est quasi aut sine Patre aut contra Patrem prodesse cuiquam solus filius possit, sed ut Judaeis, qui jactitabant se patrem habere, ostenderetur quod nihil eis Pater profuturus esset, nisi in Filium crederent, quem ille misisset. Nam qui Deum Patrem creatorem sciebant, Filium quoque Christum scire debebant, ne sibi blandirentur et plauderent de solo Patre sine Filii ejus agnitione, qui et dicebat: Nemo venit ad Patrem nisi per me (Joan. XIV, 6). Duorum autem cognitionem esse quae salvet idem ipse manifestat dicens: Haec est autem vita aeterna ut cognoscant te solum et verum Deum, et quem misisti 1120AJesum Christum (Joan., XVII, 3). Cum ergo ex ipsius Christi praedicatione et contestatione Pater ante cognoscendus sit, qui misit, tunc deinde Christus, qui missus est, nec possit esse spes salutis nisi duobus simul cognitis, quomodo non cognito immo et blasphemato Deo Patre, qui apud haereticos Christi nomine baptizati dicuntur, peccatorum remissam consecuti judicantur? Alia enim fuit Judaeorum sub Apostolis ratio, alia est gentilium conditio. Illi, quia jam legis et Moysi antiquissimum baptisma fuerant adepti, in nomine quoque Jesu Christi erant baptizandi, secundum quod in Actis Apostolorum Petrus ad eos loquitur et dicit: Poenitemini, et baptizetur unusquisque vestrum in nomine Domini Jesu Christi in remissionem peccatorum, et accipietis donum Spiritus 1120Bsancti. Vobis enim est haec promissio et filiis vestris et omnibus deinceps quoscumque advocaverit Dominus Deus noster (Act. II, 38). Jesu Christi mentionem facit Petrus, non quasi Pater omitteretur, sed ut Patri quoque Filius adjungeretur.

XVIII. Denique ubi post resurrectionem a Domino Apostoli ad gentes mittuntur, in nomine Patris et Filii et Spiritus sancti baptizare gentiles jubentur. Quomodo ergo quidam dicunt foris extra Ecclesiam immo et contra Ecclesiam, modo in nomine Jesu Christi, ubicumque et quomodocumque gentilem baptizatum remissionem peccatorum consequi posse, quando ipse Christus gentes baptizari jubeat in plena et adunata Trinitate. Nisi si qui Christum negat negatur a Christo, qui Patrem ejus negat, quem ipse 1120C Christus confessus sit, non negatur, et qui in eum blasphemat quem Christus Dominum et Deum suum dixerit, remuneratus a Christo remissionem peccatorum et Baptismi sanctificationem consequitur. Qua autem potestate consequi in baptismo remissionem peccatorum potest negans Deum creatorem patrem Christi, quando ipsam potestatem qua baptizamur et sanctificamur ab eodem Patre Christus acceperit; quem majorem dixerit, a quo clarificari petierit, cujus voluntatem usque ad obsequium bibendi calicis et subeundae mortis impleverit? Quid est igitur aliud quam participem haereticis blasphemantibus fieri, defendere velle et asserere quod remissam peccatorum accipere in Christi nomine possit blasphemans graviter et peccans in Patrem et Dominum et Deum Christi? Quid deinde illud quale est ut qui Filium Dei 1121A negat, neque Patrem habeat, et qui Patrem negat, Filium habere videatur, cum Filius ipse contestetur et dicat, Nemo potest venire ad me, nisi fuerit illi datum a Patre (Joan. VI, 65); ut manifestum sit nullam remissionem peccatorum in Baptismo accipi a Filio posse quam constet Patrem non dedisse, maxime quando adhuc idem repetat et dicat: Omnis plantatio quam non plantavit Pater meus coelestis eradicabitur (Matth. XV, 13).

XIX. Quod si Christi discipuli discere a Christo nolunt quantum venerationis et honoris paterno nomini debeatur, vel de exemplis terrenis ac saecularibus discant et sciant Christum non sine maxima exprobratione posuisse: Filii saeculi hujus prudentiores sunt filiis lucis (Luc. XVI, 8). In saeculo isto si cujus 1121B patri aliquis convicium fecerit, si contumeliosus ac procax pudorem ejus et honorem maledico ore laceraverit, indignatur filius et irascitur, et laesi patris injuriam quibus potest viribus vindicare conatur. Tu Christum putas impiis et sacrilegis et in Patrem suum blasphemis impunitatem dare et eis in Baptismo peccata dimittere quos constet baptizatos eadem adhuc in personam Patris maledicta congerere et incessabili blasphemantis linguae scelere peccare? Hoc Christianus, hoc Dei servus potest aut mente concipere aut fide credere aut sermonem proferre? 1122A Et ubi erunt legis praecepta divinae, quae dicunt, Honora patrem et matrem (Exo. XX, 12), si vocabulum patris quod in homine honorari praecipitur in Deo impune violatur? Ubi erit quod ipse Christus in Evangelio ponit et dicit, Qui maledixerit patri aut matri, morte moriatur (Matth. X, 4), si is qui maledicentes parentibus carnalibus puniri et interfici mandat, in coelestem et spiritalem patrem maledicos atque ecclesiae matris inimicos ipse vivificat? Execranda ac detestanda res a quibusdam prorsus asseritur, ut is qui blasphemantem in Spiritum sanctum reum futurum peccati aeterni comminatur, idem in Patrem Deum blasphemos salutari Baptismo sanctificare dicatur. Et nunc qui talibus ad Ecclesiam venientibus sine Baptismo communicandum existimant, non putant se alienis, 1122B immo aeternis peccatis communicare, admittentes sine Baptismo eos qui non nisi in Baptismo possint blasphemiarum suarum peccata deponere.

XX. Quam vanum est porro et perversum ut cum ipsi haeretici, repudiato et relicto vel errore vel scelere in quo prius fuerant, agnoscant Ecclesiae veritatem, nos veritatis ejusdem jura et sacramentum mutilemus, et venientibus ac poenitentibus dicamus eos remissionem peccatorum consecutos esse, quando illi et se peccasse et propter hoc ad Ecclesiae indulgentiam venire fateantur? Quare Ecclesiae catholicae 1123A fidem ac veritatem frater charissime, et tenere debemus firmiter, et docere, et per omnia evangelica et apostolica praecepta rationem divinae dispositionis atque unitatis ostendere.

XXI. Numquid potest vis Baptismi esse major aut potior quam confessio, quam passio, ut quis coram hominibus Christum confiteatur et sanguine suo baptizetur? Et tamen neque hoc Baptisma haeretico prodest, quamvis Christum confessus et extra Ecclesiam fuerit occisus; nisi si haereticorum patroni et advocati haereticos in falsa confessione Christi interfectos martyres praedicant et contra Apostoli contestationem, qui nihil eos, quamvis exustos et occisos, dicit posse proficere (I Cor. XIII, 3), gloriam eis et coronam passionis assignant. Quod si haeretico nec Baptisma 1123B publicae confessionis et sanguinis proficere ad salutem potest, quia salus extra Ecclesiam non est, quanto magis ei nihil proderit, si in latebra et in latronum spelunca adulterae aquae contagione tinctus, non tantum peccata antiqua non exposuerit, sed adhuc potius nova et majora cumulaverit? Quare Baptisma nobis et haereticis commune esse non potest, cum quibus nec Pater Deus, nec Filius Christus, nec Spitus sanctus, nec fides, nec Ecclesia ipsa communis est. Et ideo baptizari eos oportet qui de haeresi 1124A ad Ecclesiam veniunt; ut qui legitimo et vero atque unico sanctae Ecclesiae Baptismo ad regnum Dei regeneratione divina praeparantur, sacramento utroque nascantur, quia scriptum est: Nisi quis renatus fuerit ex aqua et spiritu non potest intrare in regnum Dei (Joan. III, 5).

XXII. Quo in loco quidam, quasi evacuare possint humana argumentatione praedicationis evangelicae veritatem, catechuminos nobis opponunt, si quis ex his, antequam in Ecclesia baptizetur, in confessione nominis apprehensus fuerit et occisus, an spem salutis et praemium confessionis amittat, eo quod ex aqua prius non sit renatus. Sciant igitur hujusmodi homines suffragatores et fautores haereticorum catechuminos illos primo integram fidem et Ecclesiae veritatem tenere 1124B et ad debellandum diabolum de divinis castris cum plena et sincera Dei Patris et Christi et Spiritus sancti cognitione procedere, deinde nec privari Baptismi sacramento, utpote qui baptizentur gloriosissimo et maximo sanguinis Baptismo, de quo et Dominus dicebat habere se aliud baptisma baptizari (Luc. XII, 50). Sanguine autem suo baptizatos et passione sanctificatos consummari et divinae pollicitationis gratiam consequi declarat in Evangelio idem Dominus, quando ad latronem in ipsa passione credentem et confitentem 1125A loquitur et quod secum futurus sit in paradiso pollicetur. Quapropter qui fidei et veritati praesumus, eos qui ad fidem et veritatem veniunt, et agentes poenitentiam remitti sibi peccata deposcunt, decipere non debemus et fallere, sed correctos a nobis ac reformatos ad regnum coelorum disciplinis coelestibus erudire.

XXIII. Sed dicit aliquis: Quid ergo fiet de his qui in praeteritum de haeresi ad Ecclesiam venientes sine Baptismo admissi sunt? Potens est Dominus misericordia sua indulgentiam dare et eos qui ad Ecclesiam simpliciter admissi, in Ecclesia dormierunt, ab Ecclesiae suae muneribus non separare. Non tamen quia aliquando erratum est, ideo semper errandum est, cum magis sapientibus et Deum timentibus congruat patefactae et perspectae veritati libenter atque incunctanter 1125B obsequi quam pertinaciter atque obstinate contra fratres et consacerdotes pro haereticis reluctari.

XXIV. Nec quisquam existimet haereticos, eo quod illis baptisma opponitur, quasi secundi baptismi vocabulo scandalizatos ut ad Ecclesiam veniant retardari. Immo vero hoc ipso magis ad necessitatem veniendi testimonio ostensae sibi et probatae veritatis adiguntur: nam si viderint judicio ac sententia nostra id decerni et statui ut baptisma justum et legitimum computetur quo illic baptizantur, putabunt se Ecclesiam quoque et caetera Ecclesiae munera juste et legitime possidere; nec erit causa veniendi ad nos, quando, habentes baptisma, habere videantur et caetera. 1125C Porro autem, cum cognoscunt baptisma nullum foris esse nec remissam peccatorum extra Ecclesiam dari posse, avidius ad nos et promptius properant et munera ac dona Ecclesiae matris implorant, certi pervenire se omnino non posse ad veram divinae gratiae pollicitationem nisi prius venerint ad Ecclesiae 1126A veritatem: nec recusabunt baptizari apud nos haeretici legitimo et vero Ecclesiae baptismo, quando ex nobis didicerint baptizatos quoque a Paulo eos qui jam baptismo Joannis baptizati fuissent, sicut legimus in Actibus Apostolorum (Act. XIX).

XXV. Et nunc apud quosdam de nostris haereticorum baptisma occupatum asseritur, et invidia quadam quasi rebaptizandi baptizare post hostes Dei nefas ducitur, cum baptizatos inveniamus quos Joannes baptizaverat, ille Joannes major inter prophetas habitus, ille divina gratia adhuc in utero matris impletus, ille Heliae spiritu et virtute subnixus, qui non adversarius Domini, sed praecursor ac praedicator fuit, qui Dominum nostrum non tantum verbis praenuntiavit, sed et oculis ostendit, qui ipsum Christum, per quem baptizantur caeteri, baptizavit. Quod si 1126B idcirco haereticus jus baptismi obtinere potuit quia prior baptizavit, non possidentis erit jam baptisma, sed occupantis; et cum separari a se et dividi omnino non possint baptisma et Ecclesia, qui occupare baptisma prior potuit, et Ecclesiam pariter occupavit, et incipis tu illi haereticus videri qui praeventus posterior esse coepisti, qui cedendo ac manus dando jus quod acceperas reliquisti. Quam periculosum sit autem in divinis rebus ut quis cedat jure suo et potestate Scriptura sancta declarat, cum in Genesi Esau primatus suos inde perdiderit, nec recipere id postmodum potuerit quod semel cessit (Gen. XXV; Hebr., XII, 16).

1126C XXVI. Haec tibi breviter, pro nostra mediocritate, rescripsimus, frater charissime, nemini praescribentes aut praejudicantes quominus unusquisque episcoporum quod putat faciat, habens arbitrii sui liberam potestatem. Nos, quantum in nobis est, propter haereticos cum collegis et coepiscopis nostris non contendimus, 1127A cum quibus divinam concordiam et dominicam pacem tenemus; maxime cum et Apostolus dicat: Si quis autem putatur contentiosus esse, nos talem consuetudinem non habemus, neque Ecclesia Dei (I Cor. XI, 16). Servatur a nobis patienter et leniter charitas animi, collegii honor, vinculum fidei, et concordia sacerdotii. Propter hoc etiam libellum nunc de Bono Patientiae, quantum valuit nostra mediocritas, permittente Domino et inspirante, conscripsimus, quem ad te pro mutua dilectione transmisimus. Opto te, frater charissime, semper bene valere.