Epistle LXXV.856    Oxford ed.: Ep. lxix. a.d. 255.

To Magnus, on Baptizing the Novatians, and Those Who Obtain Grace on a Sick-Bed.

Argument.—The Former Part of This Letter is of the Same Tenor with Those that Precede, Except that He Inculcates Concerning the Novatians What He Had in Substance Said Concerning All Heretics; Moreover, Insinuating by the Way that the Legitimate Succession of Cornelius at Rome is Known, as the Church May Be Known. In the Second Part (Which Hitherto, as the Title Sufficiently Indicates, Has Been Wrongly Published as a Separate Letter) He Teaches that that is a True Baptism Wherein One is Baptized by Sprinkling on a Sick-Bed, as Well as by Immersion in the Church.

1. Cyprian to Magnus his son, greeting. With your usual religious diligence, you have consulted my poor intelligence, dearest son, as to whether, among other heretics, they also who come from Novatian ought, after his profane washing, to be baptized, and sanctified in the Catholic Church, with the lawful, and true, and only baptism of the Church. Respecting which matter, as much as the capacity of my faith and the sanctity and truth of the divine Scriptures suggest, I answer, that no heretics and schismatics at all have any power or right. For which reason Novatian neither ought to be nor can be expected, inasmuch as he also is without the Church and acting in opposition to the peace and love of Christ, from being counted among adversaries and antichrists. For our Lord Jesus Christ, when He testified in His Gospel that those who were not with Him were His adversaries, did not point out any species of heresy, but showed that all whatsoever who were not with Him, and who, not gathering with Him, were scattering His flock, were His adversaries; saying, “He that is not with me is against me, and he that gathereth not with me scattereth.”857    Luke xi. 23. [Bacon wished to see this reconciled with that other text Luke ix. 50.] Moreover, the blessed Apostle John himself distinguished no heresy or schism, neither did he set down any as specially separated; but he called all who had gone out from the Church, and who acted in opposition to the Church, antichrists, saying, “Ye have heard that Antichrist cometh, and even now are come many antichrists; wherefore we know that this is the last time. They went out from us, but they were not of us; for if they had been of us, they would have continued with us.”858    1 John ii. 18, 19. Whence it appears, that all are adversaries of the Lord and antichrists, who are known to have departed from charity and from the unity of the Catholic Church. In addition, moreover, the Lord establishes it in His Gospel, and says, “But if he neglect to hear the Church, let him be unto thee as a heathen man and a publican.”859    Matt. xviii. 17. Now if they who despise the Church are counted heathens and publicans, much more certainly is it necessary that rebels and enemies, who forge false altars, and lawless priesthoods, and sacrilegious sacrifices, and corrupted names, should be counted among heathens and publicans; since they who sin less, and are only despisers of the Church, are by the Lord’s sentence judged to be heathens and publicans.

2. But that the Church is one, the Holy Spirit declares in the Song of Songs, saying, in the person of Christ, “My dove, my undefiled, is one; she is the only one of her mother, she is the choice one of her that bare her.”860    Cant. vi. 9. Concerning which also He says again, “A garden enclosed is my sister, my spouse; a spring sealed up, a well of living water.”861    Cant. iv. 12. But if the spouse of Christ, which is the Church, is a garden enclosed; a thing that is closed up cannot lie open to strangers and profane persons. And if it is a fountain sealed, he who, being placed without has no access to the spring, can neither drink thence nor be sealed. And the well also of living water, if it is one and the same within, he who is placed without cannot be quickened and sanctified from that water of which it is only granted to those who are within to make any use, or to drink. Peter also, showing this, set forth that the Church is one, and that only they who are in the Church can be baptized; and said, “In the ark of Noah, few, that is, eight souls, were saved by water; the like figure where-unto even baptism shall save you;”862    1 Pet. iii. 20, 21. proving and attesting that the one ark of Noah was a type of the one Church. If, then, in that baptism of the world thus expiated and purified, he who was not in the ark of Noah could be saved by water, he who is not in the Church to which alone baptism is granted, can also now be quickened by baptism.  Moreover, too, the Apostle Paul, more openly and clearly still manifesting this same thing, writes to the Ephesians, and says, “Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water.”863    Eph. v. 25, 26. But if the Church is one which is loved by Christ, and is alone cleansed by His washing, how can he who is not in the Church be either loved by Christ, or washed and cleansed by His washing?

3. Wherefore, since the Church alone has the living water, and the power of baptizing and cleansing man, he who says that any one can be baptized and sanctified by Novatian must first show and teach that Novatian is in the Church or presides over the Church. For the Church is one, and as she is one, cannot be both within and without. For if she is with Novatian, she was not with Cornelius.864    [A dilemma which should be borne in mind in studying the subsequent history of the Roman See and its rival popes.] But if she was with Cornelius, who succeeded the bishop Fabian by lawful ordination, and whom, beside the honour of the priesthood, the Lord glorified also with martyrdom, Novatian is not in the Church; nor can he be reckoned as a bishop, who, succeeding to no one, and despising the evangelical and apostolic tradition, sprang from himself. For he who has not been ordained in the Church can neither have nor hold to the Church in any way.

4. For the faith of the sacred Scripture sets forth that the Church is not without, nor can be separated nor divided against itself, but maintains the unity of an inseparable and undivided house; since it is written of the sacrament of the passover, and of the lamb, which Lamb designated Christ: “In one house shall it be eaten: ye shall not carry forth the flesh abroad out of the house.”865    Ex. xii. 46. Which also we see expressed concerning Rahab, who herself also bore a type of the Church, who received the command which said, “Thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household unto thee into thine house; and whosoever shall go out of the doors of thine house into the street, his blood shall be upon him.”866    Josh. ii. 18, 19. In which mystery is declared, that they who will live, and escape from the destruction of the world, must be gathered together into one house alone, that is, into the Church; but whosoever of those thus collected together shall go out abroad, that is, if any one, although he may have obtained grace in the Church, shall depart and go out of the Church, that his blood shall be upon him; that is, that he himself must charge it upon himself that he perishes; which the Apostle Paul explains, teaching and enjoining that a heretic must be avoided, as perverse, and a sinner, and as condemned of himself. For that man will be guilty of his own ruin, who, not being cast out by the bishop, but of his own accord deserting from the Church is by heretical presumption condemned of himself.

5. And therefore the Lord, suggesting to us a unity that comes from divine authority, lays it down, saying, “I and my Father are one.”867    John x. 30. To which unity reducing His Church, He says again, “And there shall be one flock,868    “Grex.” and one shepherd.”869    John x. 16. But if the flock is one, how can he be numbered among the flock who is not in the number of the flock? Or how can he be esteemed a pastor, who,—while the true shepherd remains and presides over the Church of God by successive ordination,—succeeding to no one, and beginning from himself, becomes a stranger and a profane person, an enemy of the Lord’s peace and of the divine unity, not dwelling in the house of God, that is, in the Church of God, in which none dwell except they are of one heart and one mind, since the Holy Spirit speaks in the Psalms, and says, “It is God who maketh men to dwell of one mind in a house.”870    Ps. lxviii. 6. [Vulgate and Anglican Psalter.]

6. Besides even the Lord’s sacrifices themselves declare that Christian unanimity is linked together with itself by a firm and inseparable charity. For when the Lord calls bread, which is combined by the union of many grains, His body, He indicates our people whom He bore as being united; and when He calls the wine, which is pressed from many grapes and clusters and collected together, His blood, He also signifies our flock linked together by the mingling of a united multitude.871    [See p. 362, supra, and Augus., tom. v. p. 1246, ed. Migne.] If Novatian is united to this bread of the Lord, if he also is mingled with this cup of Christ, he may also seem to be able to have the grace of the one baptism of the Church, if it be manifest that he holds the unity of the Church. In fine, how inseparable is the sacrament of unity, and how hopeless are they, and what excessive ruin they earn for themselves from the indignation of God, who make a schism, and, forsaking their bishop,872    [This hinges unity for the individual, according to Cyprian; the individual must be in communion with his lawful bishop, and the bishop with the universal episcopate. It never enters his head that any one See is the test of unity. Vol. i. 415 and 460.] appoint another false bishop for themselves without,—Holy Scripture declares in the books of Kings; where ten tribes were divided from the tribe of Judah and Benjamin, and, forsaking their king, appointed for themselves another one without. It says, “And the Lord was very angry with all the seed of Israel, and removed them away, and delivered them into the hand of spoilers, until He had cast them out of His sight; for Israel was scattered from the house of David, and they made themselves a king, Jeroboam the son of Nebat.”873    2 Kings xvii. 20, 21. It says that the Lord was very angry, and gave them up to perdition, because they were scattered from unity, and had made another king for themselves. And so great was the indignation of the Lord against those who had made the schism, that even when the man of God was sent to Jeroboam, to charge upon him his sins, and predict the future vengeance, he was forbidden to eat bread or to drink water with them. And when he did not observe this, and took meat against the command of God, he was immediately smitten by the majesty of the divine judgment, so that returning thence he was slain on the way by the jaws of a lion which attacked him. And dares any one to say that the saving water of baptism and heavenly grace can be in common with schismatics, with whom neither earthly food nor worldly drink ought to be in common? Moreover, the Lord satisfies us in His Gospel, and shows forth a still greater light of intelligence, that the same persons who had then divided themselves from the tribe of Judah and Benjamin, and forsaking Jerusalem had seceded to Samaria, should be reckon among profane persons and Gentiles. For when first He sent His disciples on the ministry of salvation, He bade them, saying, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not.”874    Matt. x. 5. Sending first to the Jews, He commands the Gentiles as yet to be passed over; but by adding that even the city of the Samaritans was to be omitted, where there were schismatics, He shows that schismatics were to be put on the same level as Gentiles.

7. But if any one objects, by way of saying that Novatian holds the same law which the Catholic Church holds, baptizes with the same symbol with which we baptize, knows the same God and Father, the same Christ the Son, the same Holy Spirit, and that for this reason he may claim the power of baptizing, namely, that he seems not to differ from us in the baptismal interrogatory; let any one that thinks that this may be objected, know first of all, that there is not one law of the Creed, nor the same interrogatory common to us and to schismatics. For when they say, “Dost thou believe the remission of sins and life eternal through the holy Church?” they lie in their interrogatory, since they have not the Church. Then, besides, with their own voice they themselves confess that remission of sins cannot be given except by the holy Church; and not having this, they show that sins cannot be remitted among them.

8. But that they are said to have the same God the Father as we, to know the same Christ the Son, the same Holy Spirit, can be of no avail to such as these. For even Korah, Dathan, and Abiram knew the same God as did the priest Aaron and Moses. Living under the same law and religion, they invoke the one and true God, who was to be invoked and worshipped; yet, because they transgressed the ministry of their office in opposition to Aaron the priest, who had received the legitimate priesthood by the condescension of God and the ordination of the Lord, and claimed to themselves the power of sacrificing, divinely stricken, they immediately suffered punishment for their unlawful endeavours; and sacrifices offered irreligiously and lawlessly, contrary to the right of divine appointment, could not be accepted, nor profit them.  Even those very censers in which incense had been lawlessly offered, lest they should any more be used by the priests, but that they might rather exhibit a memorial of the divine vengeance and indignation for the correction of their successors, being by the command of the Lord melted and purged by fire, were beaten out into flexible plates, and fastened to the altars, according to what the Holy Scripture says, “to be,” it says, “a memorial to the children of Israel, that no stranger which is not of the seed of Aaron come near to offer incense before the Lord, that he be not as Korah.”875    Num. xvii. 5 [and Jude 11.] And yet those men had not made a schism, nor had gone out abroad, and in opposition to God’s priests rebelled shamelessly and with hostility; but this these men are now doing who divide the Church, and, as rebels against the peace and unity of Christ, attempt to establish a throne for themselves, and to assume the primacy,876    [What would Cyprian have said to Boniface III., a.d. 607, and to Nicholas, a.d. 858? The former attempted to set up a universal throne: the latter founded the papacy on the forged Decretals.] and to claim the right of baptizing and of offering. How can they complete what they do, or obtain anything by lawless endeavours from God, seeing that they are endeavouring against God what is not lawful to them? Wherefore they who patronize Novatian or other schismatics of that kind, contend in vain that any one can be baptized and sanctified with a saving baptism among them, when it is plain that he who baptizes has not the power of baptizing.

9. And, moreover, that it may be better understood what is the divine judgment against audacity of the like kind, we find that in such wickedness, not only the leaders and originators, but also the partakers, are destined to punishment, unless they have separated themselves from the communion of the wicked; as the Lord by Moses commands, and says, “Separate yourselves from the tents of these most hardened men, and touch nothing of theirs, lest ye be consumed in their sins.”877    Num. xvi. 26. And what the Lord had threatened by Moses He fulfilled, that whosoever had not separated himself from Korah, and Dathan, and Abiram, immediately suffered punishment for his impious communion. By which example is shown and proved, that all will be liable to guilt as well as its punishment, who with irreligious boldness mingle themselves with schismatics in opposition to prelates and priests; even as also by the prophet Osea the Holy Spirit witnesses, and says, “Their sacrifices shall be unto them as the bread of mourning; all that thereof shall be polluted;”878    Hos. ix. 4. teaching, doubtless, and showing that all are absolutely joined with the leaders in punishment, who have been contaminated by their crime.

10. What, then, can be their deservings in the sight of God, on whom punishment are divinely denounced? or how can such persons justify and sanctify the baptized, who, being enemies of the priests, strive to usurp things foreign and lawless, and by no right conceded to them? And yet we do not wonder that, in accordance with their wickedness, they do contend for them. For it is necessary that each one of them should maintain what they do; nor when vanquished will they easily yield, although they know that what they do is not lawful. That is to be wondered at, yea, rather to be indignant and aggrieved at, that Christians should support antichrists; and that prevaricators of the faith, and betrayers of the Church, should stand within in the Church itself.879    “Within the very barriers of the Church;” v. l. And these, although otherwise obstinate and unteachable, yet still at least confess this—that all, whether heretics or schismatics, are without the Holy Ghost, and therefore can indeed baptize, but cannot confer the Holy Spirit; and at this very point they are held fast by us, inasmuch as we show that those who have not the Holy Ghost are not able to baptize at all.

11. For since in baptism every one has his own sins remitted, the Lord proves and declares in His Gospel that sins can only be put away by those who have the Holy Spirit. For after His resurrection, sending forth His disciples, He speaks to them, and says, “As the Father hath sent me, even so send I you. And when He had said this, He breathed on them, and said to them, Receive ye the Holy Ghost. Whose soever sins ye remit, they shall be remitted unto them; and whose soever sins ye retain, they shall be retained.”880    John xx. 21–23. In which place He shows, that he alone can baptize and give remission of sins who has the Holy Spirit. Moreover, John, who was to baptize Christ our Lord Himself, previously received the Holy Ghost while he was yet in his mother’s womb, that it might be certain and manifest that none can baptize save those who have the Holy Spirit. Therefore those who patronize heretics or schismatics must answer us whether they have or have not the Holy Ghost. If they have, why are hands imposed on those who are baptized among them when they come to us, that they may receive the Holy Ghost, since He must surely have been received there, where if He was He could be given? But if heretics and schismatics baptized without have not the Holy Spirit, and therefore hands are imposed on them among us, that here may be received what there neither is nor can be given; it is plain, also, that remission of sins cannot be given by those who, it is certain, have not the Holy Spirit. And therefore, in order that, according to the divine arrangement and the evangelical truth, they may be able to obtain remission of sins, and to be sanctified, and to become temples of God, they must all absolutely be baptized with the baptism of the Church who come from adversaries and antichrists to the Church of Christ.

12. You have asked also, dearest son, what I thought of those who obtain God’s grace in sickness and weakness, whether they are to be accounted legitimate Christians, for that they are not to be washed, but sprinkled, with the saving water. In this point, my diffidence and modesty prejudges none, so as to prevent any from feeling what he thinks right, and from doing what he feels to be right.881    [Here comes into view the question of clinic baptism and of the exceptional mode of sprinkling or affusion. On which let the extreme modesty of our author be a check to me. Elucidation XX.] As far as my poor understanding conceives it, I think that the divine benefits can in no respect be mutilated and weakened; nor can anything less occur in that case, where, with full and entire faith both of the giver and receiver, is accepted what is drawn from the divine gifts. For in the sacrament of salvation the contagion of sins is not in such wise washed away, as the filth of the skin and of the body is washed away in the carnal and ordinary washing, as that there should be need of saltpetre and other appliances also, and a bath and a basin wherewith this vile body must be washed and purified. Otherwise is the breast of the believer washed; otherwise is the mind of man purified by the merit of faith.  In the sacraments of salvation, when necessity compels, and God bestows His mercy, the divine methods confer the whole benefit on believers; nor ought it to trouble any one that sick people seem to be sprinkled or affused, when they obtain the Lord’s grace, when Holy Scripture speaks by the mouth of the prophet Ezekiel, and says, “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you. And I will give you a new heart, and a new spirit will I put within you.”882    Ezek. xxxvi. 25, 26. Also in Numbers: “And the man that shall be unclean until the evening shall be purified on the third day, and on the seventh day shall be clean: but if he shall not be purified on the third day, on the seventh day he shall not be clean. And that soul shall be cut off from Israel:  because the water of sprinkling hath not been sprinkled upon him.”883    Num. xix. 8, 12, 13. And again: “And the Lord spake unto Moses saying, Take the Levites from among the children of Israel, and cleanse them. And thus shalt thou do unto them, to cleanse them: thou shalt sprinkle them with the water of purification.”884    Num. viii. 5–7. And again: “The water of sprinkling is a purification.”885    Num. xix. 9. Whence it appears that the sprinkling also of water prevails equally with the washing of salvation; and that when this is done in the Church, where the faith both of receiver and giver is sound, all things hold and may be consummated and perfected by the majesty of the Lord and by the truth of faith.

13. But, moreover, in respect of some calling those who have obtained the peace of Christ by the saving water and by legitimate faith, not Christians, but Clinics, I do not find whence they take up this name, unless perhaps, having read more, and of a more recondite kind, they have taken these Clinics from Hippocrates or Soranus.886    The Oxford translator has given this name as “Socrates” here, but, as it appears, by an oversight only; for the original text has “Soranus,” who is described as “of Ephesus, under Trajan and Adrian, a well-instructed author in methodical medicine,” just as the translator describes Socrates.  [Elucidation XX.] For I, who know of a Clinic in the Gospel, know that to that paralytic and infirm man, who lay on his bed during the long course of his life, his infirmity presented no obstacle to his attainment in the fullest degree of heavenly strength. Nor was he only raised from his bed by the divine indulgence, but he also took up his bed itself with his restored and increased strength. And therefore, as far as it is allowed me by faith to conceive and to think, this is my opinion, that any one should be esteemed a legitimate Christian, who by the law and right of faith shall have obtained the grace of God in the Church. Or if any one think that those have gained nothing by having only been sprinkled with the saving water, but that they are still empty and void, let them not be deceived, so as if they escape the evil of their sickness, and get well, they should seek to be baptized.887    The exact meaning of this sentence is very doubtful. But if they cannot be baptized who have already been sanctified by ecclesiastical baptism, why are they offended in respect of their faith and the mercy of the Lord? Or have they obtained indeed the divine favour, but in a shorter and more limited measure of the divine gift and of the Holy Spirit, so as indeed to be esteemed Christians, but yet not to be counted equal with others?

14. Nay, verily, the Holy Spirit is not given by measure, but is poured out altogether on the believer.  For if the day rises alike to all, and if the sun is diffused with like and equal light over all, how much more does Christ, who is the true sun and the true day, bestow in His Church the light of eternal life with the like equality! Of which equality we see the sacrament celebrated in Exodus, when the manna flowed down from heaven, and, prefiguring the things to come, showed forth the nourishment of the heavenly bread and the food of the coming Christ. For there, without distinction either of sex or of age, an omer was collected equally by each one.888    [We may think this fanciful in argument: but this absorption of all Scripture, by primitive believers, into the analogy of faith, is not to be despised. See St. Paul’s example, Gal. iv. 21.] Whence it appeared that the mercy of Christ, and the heavenly grace that would subsequently follow, was equally divided among all; without difference of sex, without distinction of years, without accepting of persons, upon all the people of God the gift of spiritual grace was shed. Assuredly the same spiritual grace which is equally received in baptism by believers, is subsequently either increased or diminished in our conversation and conduct; as in the Gospel the Lord’s seed is equally sown, but, according to the variety of the soil, some is wasted, and some is increased into a large variety of plenty, with an exuberant fruit of either thirty or sixty or a hundred fold. But, once more, when each was called to receive a penny, wherefore should what is distributed equally by God be diminished by human interpretation?

15. But if any one is moved by this, that some of those who are baptized in sickness are still tempted by unclean spirits, let him know that the obstinate wickedness of the devil prevails even up to the saving water, but that in baptism it loses all the poison of his wickedness. An instance of this we see in the king Pharaoh, who, having struggled long, and delayed in his perfidy, could resist and prevail until he came to the water; but when he had come thither, he was both conquered and destroyed. And that that sea was a sacrament of baptism, the blessed Apostle Paul declares, saying, “Brethren, I would not have you ignorant how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea;” and he added, saying, “Now all these things were our examples.”889    1 Cor. x. 1, 2, 6. And this also is done in the present day, in that the devil is scourged, and burned, and tortured by exorcists, by the human voice, and by divine power;890    [Acts xvi. 16 and xix. 15. We must not overlook such Scriptures in judging the exorcisms of the primitive Church.] and although he often says that he is going out, and will leave the men of God, yet in that which he says he deceives, and puts in practice what was before done by Pharaoh with the same obstinate and fraudulent deceit. When, however, they come to the water of salvation and to the sanctification of baptism, we ought to know and to trust that there the devil is beaten down, and the man, dedicated to God, is set free by the divine mercy. For as scorpions and serpents, which prevail on the dry ground, when cast into water, cannot prevail nor retain their venom; so also the wicked spirits, which are called scorpions and serpents, and yet are trodden under foot by us, by the power given by the Lord, cannot remain any longer in the body of a man in whom, baptized and sanctified, the Holy Spirit is beginning to dwell.

16. This, finally, in very fact also we experience, that those who are baptized by urgent necessity in sickness, and obtain grace, are free from the unclean spirit wherewith they were previously moved, and live in the Church in praise and honour, and day by day make more and more advance in the increase of heavenly grace by the growth of their faith. And, on the other hand, some of those who are baptized in health, if subsequently they begin to sin, are shaken by the return of the unclean spirit, so that it is manifest that the devil is driven out in baptism by the faith of the believer, and returns if the faith afterwards shall fail.  Unless, indeed, it seems just to some, that they who, outside the Church among adversaries and antichrists, are polluted with profane water, should be judged to be baptized; while they who are baptized in the Church are thought to have attained less of divine mercy and grace; and so great consideration be had for heretics, that they who come from heresy are not interrogated whether they are washed or sprinkled, whether they be clinics or peripatetics; but among us the sound truth of faith is disparaged, and in ecclesiastical baptism its majesty and sanctity suffer derogation.891    [Clinics, nevertheless, were treated by canonical law as less fit for Holy Orders. See Canon XII., Neo-Cæsarea.  Thomassin.]

17. I have replied, dearest son, to your letter, so far as my poor ability prevailed; and I have shown, as far as I could, what I think; prescribing to no one, so as to prevent any prelate from determining what he thinks right, as he shall give an account of his own doings to the Lord, according to what the blessed Apostle Paul in his Epistle to the Romans writes and says:  “Every one of us shall give account for himself: let us not therefore judge one another.”892    Rom. xiv. 12, 13. I bid you, dearest son, ever heartily farewell.

EPISTOLA LXXVI. (Erasm., I, 6 [I-XI], et IV, 7 [XII-XVI]. Pamel., Rigalt., Baluz., LXXVI. Paris., LXXV., Oxon., Lips., LXIX.) EPISTOLA S. CYPRIANI AD MAGNUM DE BAPTIZANDIS NOVATIANIS ET DE IIS QUI IN LECTO GRATIAM CONSEQUUNTUR.

ARGUMENTUM.---Respondetur Magno inanienti an a Novatiano venientes denuo baptizandi. Et primo ex SS. Scripturarum testimonio unitas stabilitur. Legitima in cathedra Petri successio est certa unitatis nota. Unitatis sacramentum non tantum monitis et exemplis; sed et poenis in delinquentes irrogatis sancitum. Schismatici, licet Symboli voces agnoscant, fidem ipsam denegant Exemplis ostenditur quanto 1137B cum periculo Ecclesiae pax, licet fides intacta maneat violetur. Digreditur Cyprianus ad haereticoram Baptisma, quos Spiritum sanctum dare posse negat; tum respondet de clinicorum tinctione, de aspersione, ad immunditias tollendas, de gratia in Baptismo collata, vel minuenda actu nostro vel augenda.

I. Cyprianus magno filio salutem. Pro tua religiosa diligentia consuluisti mediocritatem nostram, fili charissime, an inter caeteros haereticos, eos quoque qui a Novatiano veniunt post profanum ejus lavacrum 1138A baptizari et sanctificari in Ecclesia catholica, legitimo et vero et unico Ecclesiae Baptismo oporteat. De qua re, quantum fidei nostrae capacitas et Scripturarum divinarum sanctitas ac veritas suggerit, dicimus omnes omnino haereticos et schismaticos nihil habere potestatis ac juris. Propter quod Novatianus nec debet, nec potest excipi quominus ipse quoque extra Ecclesiam consistens, et contra pacem ac dilectionem Christi faciens, inter adversarios et antichristos computetur. Neque enim Dominus noster Jesus Christus cum in Evangelio suo testaretur adversarios suos esse eos qui secum non essent, aliquam speciem haereseos designavit, sed omnes omnino qui secum non essent et secum non colligentes gregem suum spargerent adversarios suos esse ostendit 1138B dicens: Qui non est mecum, adversum me est; et qui mecum non colligit, spargit (Luc. XI, 23). Item beatus Joannes apostolus nec ipse ullam haeresim aut schisma discrevit, aut aliquos speciatim separes posuit, sed universos qui de Ecclesia exissent, quique contra Ecclesiam facerent, antichristos appellavit dicens: Audistis quia antichristus venit, nunc autem antichristi multi facti sunt. Unde cognoscimus quia novissima hora est. Ex nobis exierunt, sed non fuerunt ex nobis. Si enim fuissent ex nobis, mansissent utique nobiscum (I Joa. II, 18, 19). Unde apparet adversarios Domini 1139A et antichristos omnes esse quos constet a charitate atque ab unitate Ecclesiae catholicae recessisse . Adhuc quoque Dominus in Evaugelio suo ponit et dicit: Si vero et Ecclesiam contempserit, sit tibi tamquam ethnicus et publicanus (Matth. XVIII, 17). Si autem qui Ecclesiam contemnunt ethnici et publicani habentur, multo magis utique rebelles et hostes falsa altaria et illicita sacerdotia et sacrificia sacrilega et nomina adulterata fingentes inter ethnicos et publicanos necesse est computentur, quando minora peccantes et tantum Ecclesiae contemptores ethnici et publicani sententia Domini judicentur.

II. Quod autem Ecclesia una sit declarat in Cantico canticorum Spiritus sanctus ex persona Christi dicens: Una est columba mea, perfecta mea, una est matri 1139B suae electa genitrici suae (Cant. VI, 9); de qua item denuo dicit: Hortus conclusus, soror mea, sponsa, fons signatus, puteus aquae vivae (Cant. IV, 12). Si autem hortus conclusus est sponsa Christi, quae est Ecclesia, patere res clausa alienis et profanis non potest. Et si fons signatus est, neque bibere inde neque consignari potest cui foris posito accessus ad fontem non est. Puteus quoque aquae vivae si unus est, idemque intus est, vivificari et sanctificari foris positus ex illa aqua non potest ex qua solis eis qui intus sunt usus omnis et potus concessus est. Quod et Petrus ostendens unam Ecclesiam esse et solos eos qui in Ecclesia sint baptizari posse, posuit et dixit: In arca Noe pauci, id est, octo animae hominum salvae 1139C factae sunt per aquam, quod et vos similiter salvos faciet 1140A baptisma (I Pet. III, 20, 21), probans et contestans unam arcam Noe typum fuisse unius Ecclesiae. Si potuit tunc in illo expiati purificati mundi baptismo salvus per aquam fieri qui in arca Noe non fuit, potest et nunc vivificari per baptisma qui in Ecclesia non est, cui soli baptisma concessum est. Sed et Paulus apostolus hoc idem adhuc apertius et clarius manifestans ad Ephesios scribit et dicit: Christus dilexit Ecclesiam, et se ipsum tradidit pro ea, ut eam sanctificaret, purgans eam lavacro aquae (Ephes. V, 25, 26). Quod si una est Ecclesia, quae a Christo diligitur et lavacro ejus sola purgatur, quo modo qui in Ecclesia non est aut diligi a Christo aut ablui et purgari lavacro ejus potest?

III. Propter quod cum sola Ecclesia habeat aquam 1140B vitalem et baptizandi atque abluendi hominis potestatem, qui dicit apud Novatianum baptizari et sanctificari aliquem posse, prius ostendat et doceat Novatianum in Ecclesia esse aut Ecclesiae praesidere. Ecclesia enim una est, quae una et intus esse et foris non potest. Si enim apud Novatianum est, apud Cornelium non fuit. Si vero apud Cornelium fuit, qui Fabiano episcopo legitima ordinatione successit, et quem praeter sacerdotii honorem martyrio quoque Dominus glorificavit, Novatianus in Ecclesia non est, nec episcopus computari potest , qui, evangelica et apostolica traditione contempta, nemini succedens, a se ipso ortus est. Habere namque aut tenere Ecclesiam nullo modo potest qui ordinatus in Ecclesia 1140C non est.

1141A IV. Foris enim non esse Ecclesiam nec scindi adversum se aut dividi posse, sed inseparabilis atque individuae domus unitatem tenere manifestat Scripturae divinae fides, cum de sacramento Paschae et Agni, qui agnus Christum designabat, scriptum sit: In domo una comedetur, non ejicietis de domo carnem foras (Exo. XII, 46). Quod item circa Raab, quae ipsa quoque typum portabat Ecclesiae, expressum videmus? cui mandatur et dicitur: Patrem tuum et matrem tuam et fratres tuos et totam domum patris tui colliges ad te ipsam in domum tuam, et omnis qui exierit ostium domus tuae foras reus sibi erit (Josue. II, 18). Quo sacramento declaratur in unam domum solam, id est, in Ecclesiam victuros, et ab interitu mundi evasuros colligi oportere, quisquis autem de collectis 1141B foras exierit, id est, si quis, quamvis in Ecclesia gratiam consecutus, recesserit et ab Ecclesia exierit, reum sibi futurum, id est, ipsum sibi quod pereat imputaturum. Quod apostolus Paulus explanat docens et praecipiens haereticum vitandum esse ut perversum et peccatorem et a semetipso damnatum (Tit. III, 10). Hic enim reus sibi erit qui non ab episcopo ejectus, sed sponte de Ecclesia profugus, haeretica praesumptione a semetipso damnatus.

V. Et idcirco Dominus insinuans nobis unitatem de divina auctoritate venientem ponit et dicit: Ego et pater unum sumus (Joan. X, 30). Ad quam unitatem redigens Ecclesiam suam denuo dicit: Et erit unus grex et unus pastor (Ibid. 16). Si autem grex unus est, quomodo potest gregi annumerari qui in numero 1141C gregis non est? aut pastor haberi quomodo potest qui, manente vero pastore, et in Ecclesia Dei 1142A ordinatione succedanea praesidente, nemini succedens, et a se ipso incipiens , alienus fit et profanus, dominicae pacis ac divinae unitatis inimicus, non habitans in domo Dei, id est, in Ecclesia Dei, in qua non nisi concordes atque unanimes habitant, loquente in Psalmis Spiritu sancto et dicente: Deus qui inhabitare facit unanimes in domo (Psal. LXVII, 6).

VI. Denique unanimitatem christianam firma sibi atque inseparabili charitate connexam etiam ipsa dominica sacrificia declarant. Nam quando Dominus corpus suum panem vocat de multorum granorum adunatione congestum, populum nostrum quem portabat indicat adunatum; et quando sanguinem suum vinum appellat de botris atque acinis plurimis expressum atque in unum coactum, gregem item nostrum 1142B significat commixtione adunate multitudinis copulatum. Si Novatianus huic pani dominico adunatus est, si Christi populo et ipse commixtus est, poterit videri et unici ecclesiastici Baptismi habere gratiam posse, si eum constiterit Ecclesiae unitatem tenere. Denique quam sit inseparabile unitatis sacramentum, et quam sine spe sint et perditionem sibi maximam de indignatione Dei acquirant qui schisma faciunt, et relicto episcopo, alium sibi foris pseudoepiscopum constituunt, declarat in libris Regnorum Scriptura divina, ubi a tribu Juda et Benjamin decem tribus scissae sunt, et relicto rege suo , alterum sibi foris constituerunt: Et indignatus est, inquit, Dominus in omni semine Israel, et dimovit eos, et dedit eos in direptionem donec abjiceret eos a facie sua, quia 1142C dissipatus est Israel a domo David, et constituerunt sibi regem Hieroboam filium Nabath (II Reg. XXII, 20, 1143A 21). Indignatum esse Dominum dicit et eos in perditionem dedisse quod ab unitate dissipati essent atque alterum sibi regem constituissent. Et tanta indignatio Domini extitit adversus illos qui schisma fecerant, ut etiam cum homo Dei ad Hieroboam missus esset qui ei peccata sua exprobraret, atque ultionem futuram praediceret, panem quoque apud illos edere et aquam bibere vetaretur. Quod cum non custodisset et contra praeceptum Dei prandisset, statim divinae censurae majestate percussus est, ut inde regrediens impetu ac morsu leonis intinere necaretur. Et audet quisquam dicere aquam Baptismi salutarem et gratiam coelestem communem cum schismaticis esse posse, cum quibus nec terrestris cibus nec saecularis potus debet esse communis? Satiat adhuc 1143B in Evangelio suo Dominus et majorem intelligentiae lucem manifestat quod iidem qui se tunc a tribu Juda et Benjamin sciderant, et Hierosolymis derelictis Samariam secesserant, inter profanos et gentiles computarentur. Nam cum primum discipulos suos in ministerium salutis mitteret, mandavit et dixit: In viam nationum ne abieritis, et in civitatem Samaritanorum ne introieritis. Ad Judaeos prius mittens, gentiles adhuc praeteriri jubet. Addendo autem et civitatem Samaritanorum debere omitti, ubi erant schismatici, ostendit schismaticos gentilibus adaequari.

VII. Quod si aliquis illud opponit ut dicat eamdem Novatianum legem tenere quam catholica Ecclesia teneat, eodem Symbolo quo et nos baptizare, eumdem nosse Deum Patrem, eumdem Filium Christum, 1143C eumdem Spiritum sanctum, ac propter hoc usurpare eum potestatem baptizandi posse quod videatur in interrogatione Baptismi a nobis non discrepare, sciat quisquis hoc opponendum putat primum non esse unam nobis et schismaticis Symboli legem, neque eamdem interrogationem. Nam cum dicunt: 1144A Credis remissionem peccatorum, et vitam aeternam per sanctam Ecclesiam, mentiuntur in interrogatione, quando non habeant Ecclesiam. Tunc deinde voce sua ipsi confitentur remissionem peccatorum non dari nisi per sanctam Ecclesiam posse; quam non habentes, ostendunt remitti illic peccata non posse.

VIII. Quod vero eumdem quem et nos Deum Patrem, eumdem Filium Christum, eumdem Spiritum sanctum nosse dicuntur, nec hoc adjuvare tales potest. Nam et Chore et Dathan et Abiron cum sacerdote Aaron et Moyse eumdem Deum noverant, pari lege et religione viventes, unum et verum Deum, qui colendus atque invocandus fuerat, invocabant. Tamen quia loci sui ministerium transgressi contra Aaron sacerdotem qui sacerdotium legitimum dignatione 1144B Dei atque ordinatione Domini perceperat, sacrificandi sibi licentiam vindicaverunt, divinitus percussi poenas statim pro illicitis conatibus pependerunt , nec potuerunt rata esse et proficere sacrificia irreligiose et illicite contra jus divinae dispositionis oblata. Thuribula quoque ipsa, in quibus incensum illicite fuerat oblatum, ne in usu de caetero essent sacerdotibus, sed potius indignationis et ultionis divinae memoriam corrigendis posteris exhiberent , jussu Domini conflata atque igne purgata in laminas ductiles producuntur et affiguntur altari, secundum quod loquitur Scriptura divina. Memoriale, inquit, filiis Israel ut non accedat quisquam alienigena qui non est ex semine Aaron imponere incensum ante Dominum, ut non sit sicut Chore. Et tamen illi schisma 1144C non fecerant, nec foras egressi, contra Dei sacerdotes impudenter atque hostiliter rebellaverant, quod nunc hi Ecclesiam scindentes et contra pacem atque unitatem Christi rebelles cathedram sibi constituere et primatum assumere et baptizandi atque offerendi licentiam vindicare conatur. Quomodo perficere quae 1145A agunt aut impetrare aliquid illicitis conatibus Deo possunt qui contra Deum, quod eis non licet, moliuntur ? Quare qui Novatiano sive caeteris ejusmodi schismaticis patrocinantur frustra contendunt baptizari et sanctificari illic aliquem salutari Baptismo posse ubi constet baptizantem baptizandi licentiam non habere.

IX. Atque ut magis intelligi posset contra ejusmodi audaciam quae sit censura divina, invenimus in tali facinore non solum duces et auctores sed et participes poenis destinari, nisi se a communione malorum separaverint, praecipiente per Moysen Domino et dicente: Separamini a tabernaculis hominum istorum durissimorum, et nolite tangere ab omnibus quae sunt eis, ne simul pereatis in peccato eorum (Num. XVI). Et quod 1145B comminatus per. Moysen Dominus fuerat implevit, ut quisquis se a Chore et Dathan et Abiron non separasset, poenas statim pro impia communione persolveret. Quo exemplo ostenditur et probatur obnoxios omnes et culpae et poenae futuros qui se schismaticis contra praepositos et sacerdotes irreligiosa temeritate miscuerint. Sicut etiam per Osee prophetam Spiritus sanctus contestatur et dicit: Sacrificia eorum tamquam panis luctus, omnes qui manducant ea contaminabuntur (Osee, IX), docens scilicet et ostendens omnes omnino cum auctoribus supplicio conjungi qui fuerint eorum peccato contaminati.

X. Quae ergo apud eos merita esse circa Deum possunt quibus supplicia divinitus irrogantur? Aut quomodo tales justificare et sanctificare baptizatos 1145C possunt qui hostes sacerdotum aliena et illicita et nullo sibi jure concessa usurpare conantur? Quos tamen ipsos non miramur pro sua pravitate contendere. Asserant enim necesse est singuli quique quod faciunt, nec volunt, victi facile succumbere, 1146A quamvis sciant id quod faciunt non licere. Illud mirandum est , immo indignandum potius et dolendum, Christianos antichristis assistere et praevaricatores fidei atque Ecclesiae proditores intus in ipsa Ecclesia contra Ecclesiam stare. Qui, quamquam pertinaces alias et indociles, vel hoc tamen confitentur quod universi sive haeretici sive schismatici non habeant Spiritum sanctum, et ideo baptizare quidem possunt, dare autem Spiritum sanctum non possunt, in hoc ipso a nobis tenentur ut ostendamus nec baptizare omnino eos posse qui non habeant Spiritum sanctum.

XI. Nam cum in Baptismo unicuique peccata sua remittantur, probat et declarat in Evangelio suo Dominus per eos solos peccata posse dimitti qui habeant 1146B Spiritum sanctum. Post resurrectionem enim discipulos suos mittens loquitur ad eos et dicit: Sicut misit me Pater, et ego mitto vos. Hoc cum dixisset, insufflavit et ait illis: Accipite Spiritum sanctum. Si cujus remiseritis peccata, remittentur illi; si cujus tenueritis, tenebuntur (Joan., XX). Quo in loco ostendit eum solum posse baptizare et remissionem peccatorum dare qui habeat Spiritum sanctum. Denique ipsum Christum Dominum nostrum baptizaturus Joannes accepit ante Spiritum sanctum cum adhuc esset in utero matris constitutus (Luc. I), ut certum esset atque manifestum baptizare non posse nisi eos qui habeant Spiritum Sanctum. Itaque qui haereticis sive schismaticis patrociniantur, respondeant nobis an habeant Spiritum sanctum, an non habeant. Si habent, cur illic baptizatis, 1146C quando ad nos veniunt, manus imponitur ad accipiendum Spiritum sanctum, cum jam utique illic acceptus sit ubi si fuit dari potuit? Si autem foris tincti haeretici et schismatici non habent Spiritum sanctum, et 1147A ideo apud nos manus imponitur ut hic accipiatur quod illic nec est nec dari potest, manifestum est nec remissionem peccatorum dari per eos posse quos constet Spiritum sanctum non habere. Et idcirco ut secundum divinam dispositionem atque evangelicam veritatem peccatorum remissionem consequi et sanctificari ac templa Dei fieri possint Ecclesiae Baptismo baptizandi sunt omnes omnino qui ab adversariis et antichristis ad Christi Ecclesiam veniunt.

XII. Quaesisti etiam , fili charissime , quid mihi de illis videatur qui in infirmitate et languore gratiam Dei consequuntur, an habendi sint legitimi christiani, eo quod aqua salutari non loti sint, sed perfusi. Qua in parte nemini verecundia et modestia nostra praejudicat quo minus unusquisque quod putat 1147B sentiat et quod senserit faciat. Nos, quantum concipit mediocritas nostra, aestimamus in nullo mutilari et debilitari posse beneficia divina, nec minus aliquid illic posse contingere ubi plena et tota fide et dantis et sumentis accipitur quod de divinis muneribus hauritur. Neque enim sic in sacramento salutari delictorum contagia ut in lavacro carnali et saeculari sordes cutis et corporis abluuntur, ut aphronitris et caeteris quoque adjumentis et solio et piscina opus sit, quibus ablui et mundari corpusculum possit. Aliter pectus credentis abluitur, aliter mens hominis per fidei merita mundatur. In sacramentis salutaribus necessitate 1148A cogente, et Deo indulgentiam suam largiente, totum credentibus conferunt divina compendia. Nec quemquam movere debet quod aspergi vel perfundi videntur aegri cum gratiam dominicam consequuntur, quando Scriptura sancta per Ezechielem prophetam loquatur et dicat: Et aspergam super vos aquam mundam, et mundabimini ab omnibus immunditiis vestris, et ab omnibus simulacris vestris emundabo vos, et dabo vobis cor novum, et spiritum novum dabo in vobis (Ezech. XXXVI, 25, 26). Item in Numeris: Et homo qui fuerit immundus usque ad vesperam, hic purificabitur die tertio et die septimo , et mundus erit. Si autem non fuerit purificatus die tertio et die septimo, non erit mundus, et exterminabitur anima illa de Israel, quoniam aqua aspersionis non est super eum sparsa (Num. XIX, 8, 12, 13). Et 1148B iterum: Et locutus est Dominus ad Moysen dicens: Accipe levitas de medio filiorum Israel, et purificabis eos. Et ita facies eis purificationem eorum. Circumsperges eos aqua purificationis (Num. VIII, 5, 7). Et iterum: Aqua aspersionis purificatio est (Ibid. XIX, 9). Unde apparet aspersionem quoque aquae instar salutaris lavacri obtinere et quando haec in Ecclesia fiunt, ubi sit et accipientis et dantis fides integra, stare omnia et consummari ac perfici posse majestate Domini et fidei veritate.

XIII. Porro autem quod quidam eos salutari aqua et 1149A fide legitima Christi gratiam consecutos non christianos sed clinicos vocant, non invenio unde hoc nomen assumant; nisi forte qui plura et secretiora legerunt apud Hippocratem vel Soranum, clinicos istos deprehenderunt. Ego enim, qui clinicum de Evangelio novi, scio paralytico illi et debili per longa aetatis curricula in lecto jacenti nihil infirmitatem suam obfuisse quominus ad firmitatem caelestem plenissime perveniret, nec tantum indulgentia dominica excitatum de grabato esse, sed ipsum grabatum suum reparatis et vegetatis viribus sustulisse. Et idcirco, quantum fide concipere et sentire nobis datur, mea sententia haec est, ut christianus judicetur legitimus quisquis fuerit in Ecclesia lege et jure fidei divinam gratiam consecutus. Aut si aliquis existimat eos nihil consecutos eo quod 1149B aqua salutari tantum perfusi sint , sed inanes et vacui sunt, non decipiantur, ut si incommodum languoris evaserint et convaluerint, baptizentur. Si autem baptizari non possunt qui jam baptismo ecclesiastico sanctificati sunt, cur in fide sua et Domini indulgentia scandalizantur? An consecuti sunt quidem gratiam dominicam, sed breviore et minore mensura muneris divini ac Spiritus sancti, ut habeantur quidem christiani, non sint tamen caeteris adaequandi?

XIV. Quin immo Spiritus sanctus non ad mensuram datur, sed super credentem totus infunditur. Nam si dies omnibus aequaliter nascitur, et si sol super omnes pari et aequali luce diffunditur, quanto magis Christus sol et Dies verus in Ecclesia sua lumen vitae aeternae pari aequalitate largitur? Cujus aequalitatis sacramentum 1150A videmus in Exodo esse celebratum (Exod. XVI), cum de coelo manna deflueret et futurorum praefiguratione alimentum panis coelestis et cibum Christi venientis ostenderet. Illic enim sine discrimine vel sexus vel aetatis gomor a singulis aequalitater colligebatur. Unde apparebat Christi indulgentiam et caelestem gratiam postmodum secuturam aequaliter omnibus dividi sine sexus varietate, sine annorum discrimine, sine acceptione personae, super omnem Dei populum spiritalis gratiae munus infundi. Plane eadem gratia spiritalis, quae aequaliter in Baptismo a credentibus sumitur, in conversatione atque actu nostro postmodum vel minuitur vel augetur; ut in Evangelio dominicum semen aequaliter seminatur, sed pro varietate terrae aliud absumitur, aliud in multiformem 1150B copiam vel tricesimi vel sexagesimi vel centesimi numeri fructu exuberante cumulatur. Adhuc vero cum singuli ad denarium vocentur, quid est ut quod a Deo aequaliter distribuitur humana interpretatione minuatur?

XV. Quod si aliquis in illo movetur quod quidam de iis qui aegri baptizantur spiritibus adhuc immundis tentantur , sciat diaboli nequitiam pertinacem usque ad aquam salutarem valere, in Baptismo vero omne nequitiae suae virus amittere. Quod exemplum cernimus in rege Pharaone qui, diu reluctatus et in sua perfidia demoratus tamdiu resistere potuit et praevalere donec ad aquam veniret: quo cum venisset, et victus est et extinctus. Mare autem illud sacramentum Baptismi fuisse declarat beatus apostolus 1151A Paulus dicens: Nolo enim vos ignorare, fratres, quia patres nostri omnes sub nube fuerunt, et omnes per mare transierunt, et omnes in Moyse baptizati sunt in nube et in mari (I Cor. X, 1, 2, 6). Et addidit dicens: Haec autem omnia figurae nostrae fuerunt. Quod hodie etiam geritur, ut per exorcistas voce humana et potestate divina flagelletur et uratur et torqueatur diabolus, et cum exire se et homines Dei dimittere saepe dicat, in eo tamen quod dixerit fallat, et id quod per Pharaonem prius gestum est eodem mendacio obstinationis et fraudis exerceat. Cum tamen ad aquam salutarem atque ad Baptismi sanctificationem venitur, scrire debemus et fidere quia illic diabolus opprimitur, et homo Deo dicatus divina indulgentia liberatur. Nam si sicut 1151B scorpii et serpentes, qui in sicco praevalent, in aquam praecipitati praevalere non possunt aut sua venena retinere , sic et spiritus nequam , cui scorpii et serpentes appellantur, et tamen per nos data a Domino potestate calcantur, permanere ultra non possunt in hominis corpore, in quo baptizato in sanctificato incipit Spiritus sanctus habitare.

XVI. Hoc denique et rebus ipsis experimur, ut necessitate urgente in aegritudine baptizati et gratiam consecuti careant immundo spiritu quo antea movebantur, et laudabiles ac probabiles in Ecclesia vivant, plusque per dies singulos in augmentum coelestis gratiae per fidei incrementa proficiant. Et contra saepe nonnulli de illis qui sani baptizantur, si postmodum peccare coeperint, spiritu immundo redeunte quatiuntur; 1151C ut manifestum sit diabolum in Baptismo fide credentis excludi, si fides postmodum defecerit, regredi. Nisi si justum quibusdam videtur ut illi qui extra Ecclesiam apud adversarios et antichristos profana aqua polluuntur baptizati judicentur, hi vero qui in Ecclesia baptizantur minus indulgentiae et gratiae divinae consecuti esse videantur, et tantus honor habeatur haereticis ut inde venientes non interrogentur utrumne loti sint an perfusi, utrumne clinici sint an peripatetici, apud nos autem de integra fidei veritate detrahatur, et Baptismo ecclesiastico majestas sua et sanctitas derogetur.

XVII. Rescripsi, fili charissime, ad litteras tuas quantum parva nostra mediocritas valuit, et ostendi quid nos tantum in nobis est sentiamus, nemini praescribentes 1151D quominus statuat quod putat unusquisque praepositus actus sui rationem Domino redditurus, secundum quod beatus apostolus Paulus in epistola sua ad Romanos scribit et dicit: Unusquisque nostrum pro se rationem dabit. Non ergo nos invicem judicemus 1152A (Rom. XIV, 12). Opto te, fili charissime, semper bene valere.