48. We must certainly not lightly pass over in this judgment that he here inserted a clause, and says, " Wherefore we must strive, with all such efforts as conduce to peace, that no one who has been infected," etc. For he had regard to those words of the blessed Cyprian in his opening speech, "Judging no man, nor depriving any of the right of communion if he entertain a different view." See of what power is the love of unity and peace in the good sons of the Church, that they should choose rather to show tolerance towards those whom they called sacrilegious and profane, being admitted, as they thought, witiiout the sacrament of baptism, if they could not correct them as they thought was right, than on their account to break that holy bond, lest on account of the tares the wheat also should be rooted out,-* — permitting, so far as rested with them, as in that noblest judgment of Solomon, that the infant body should rather be nourished by the false mother than be cut in pieces. 5 But this was the opinion both of those who held the truer view about the sacrament of baptism, and of those to whom God, in consideration of their great love, was purposing to reveal any point in which they were otherwise minded.
Chap. 26. — 49 Privatianus of Sufetula* said: " He who says that heretics have the power of baptizing should first say who it was that founded heresy. For if heresy is of God, it may have the divine favor; but if it be not of God, how can it either have or confer on any one the grace of God? " ' 50. This man may thus be answered word 3 See above. III. cc. 14, 15. * Matt. xiii. 29.
5 I Kings iii. 26.
6 Sufetula was a town in ecclesiastical province of Bvzacene, twenty-five miles from Sufes (same priivince), of which the name is a diminutive. Bp. Privatianus is mentioned in Cypr. Epp. Ivi., Ivii.
7 Cone. Carth. sec. ig.
49- [Book VI.
for word: He who says that malicious and envious persons have the power of baptizing, should first say who was the founder of malice and envy. For if malice and envy are of God, they may have the divine favor; but if they are not of God, how can they either have or confer on any one the grace of God? But as these words are in the same way most manifestly false, so are also those which these were uttered to confute. For the malicious and envious baptize, as even Cyprian himself allows, because he bears testimony that they also are within. So therefore even heretics may baptize, because baptism is the sacrament of Christ; hut envy and heresy are the works of the devil. Yet though a man possesses them, he does not thereby cause that if he have the sacrament of Christ, it also should itself be reckoned in the number of the devil's works.
Chap. 27. — 51. Privatus of Sufes ^ said: '' What can be said of the man who approves the baptism of heretics, save that he communicates with heretics V^ 52. To this we answer: It is not the baptism of heretics which we approve in heretics, as it is not the baptism of the covetous, or the treacherous, or deceitful, or of robbers, or of envious men which we approve in them; for all of these are unjust, but Christ is just, ■whose sacrament existing in them, they do not in its essence violate. Otherwise another man might say: What can be said of the man who approves the baptism of the unjust, save that he communicates with the unjust. And if this objection were brought against the Catholic Church herself, it would be answered just as I have answered the above.
Chap. 28. — 53. Hortensianus of Lares ^ said: " How many baptisms there are, let those who uphold or favor heretics determine. We assert one baptism of the Church, which Ave only know in the Church. Or how can those baptize any one in the name of Christ Avhom Christ Himself declares to be His enemies? " '• 54. Giving answer to this man in a like tenor of words, we say: Let those who uphold or favor the unrighteous see to it: we recall to the Church when we can the one baptism which we know to be of the Church alone, wherever it be found. Or how can they bap- 3 Lares, in ecclesiastical province of Numidia. Hortensianus is very likely the same as the one in Cypr. Epp. Ivii., Ix.x. •* Cone. Carth. sec. 21.
tize any one in the name of Christ whom Christ Himself declares to be His enemies ':' For He says to all the unrighteous, " I never knew you: depart from me, ye that work iniquity; "^ and yet, when they baptize, it is not themselves that baptize, but He of whom John says, "The same is He which baptizeth."^ Chap. 29. — 55. Cassius of Macomades' said: " Since there cannot be two baptisms, he w^ho grants baptism unto heretics takes it away from himself. I therefore declare my judgment that heretics, those objects for our tears, those masses of corruption,^ should be baptized when they begin to come to the Cliurch, and that so being washed by the sacred and divine laver, and enlightened with the light of life, they may be received into the Church, — as being now made not enemies, but peaceful; not strangers, but of the household of the faith of the Lord; not bastards, ' but sons of God; partaking not of error, but of salvation, — with the exception of those who, being believers transplanted from the Church, had gone over to heresy, and that these should be restored by the laying on of hands."'"
56. Another might say: Since there cannot be two baptisms, he who grants baptism to the unrighteous takes it away from himself. But even our opponents would join us in resisting such a man when he says that we grant baptism to the unrighteous, which is not of the unrighteous, like their unrighteousness, but of Christ, of whom is righteousness, and w^hose sacrament, even among the unrighteous, is not unrighteous. What, therefore, they would join us in saying of the unrighteous, that let them say to themselves of heretics. And therefore he should rather have said as follows: I therefore give my judgment that heretics, those objects for our tears, those masses of corruption, should not be baptized when they begin to come to the Church, if they already have the baptism of Christ, but should be corrected from their error. For we may similarly say of the unrighteous, of whom the heretics are a part: I therefore give 7 Macomades [in ecclesiastical province of Numidia. Pip. Cassius is probably to be identified with the one in Cypr. Ep. Ix.v.
** Flebiles et tabidos. This is otherwise taken of the repentant heretics, " Melting with the grief and wretchedness of penitence;" but Kishop P'ell points out that the interpretation in the te.xt is supported by an expression in c. 3^, 63: Mens hcFvei'ica, gtice diniurna tahe polliita est. Routh lie!. Sac. iii. p. 199.
9 AduUL'7-os. So all the MSs. of Augustin, though in Cyprian is sometimes found " adulien'nos." In classical Latin, however, " (f(/«^/i't'r/i' " is sometimes used in the sense of " tidii/it-rinus." Cassius seems to have had in mind Heb. xii. 8, " Then are ye bastards, and not sons."
'■J Cone. Carth. sec. 22.
Chap. XXXI.]
49: my judgment that the unrighteous, those objects for our tears, and masses of corruption, if they have been already baptized, should not be baptized again when they begin to come to the Church, that is, to that rock outside which are all who hear the words of Christ and do them not; but being already washed with the sacred and divine laver, and now further enlightened with the light of truth, should be received into the Church no longer as enemies but as peaceful, for the unrighteous have no peace; no longer as strangers, but of the household of the faith of the Lord, for to the unrighteous it is said, " How then art thou turned into the degenerate plant of a strange vine unto me?"' no longer as bastards, but the sons of God, for the unrighteous are the sons of the devil, partaking not of error but of salvation, iov unrighteousness cannot save. And by the Church I mean that rock, that dove, that garden enclosed and fountain sealed, which is recognized only in the wheat, not in the chaff, whether that be scattered far apart by the wind, or appear to be mingled with the corn even till the last winnowing. In vain, therefore, did Cassius add, "With ttie exception of those who, being believers transplanted from the Church, had gone over to heresy. ' For if even they themselves had lost baptism by seceding, to themselves also let 't be restored; but if they had not lost it, let what was given by them receive due recognition.
Chap. 30. — 57. Another Januarius of Yicus Csesaris- said: " If error does not obey truth, much more does truth refuse assent to error; and therefore we stand by the Church in which we preside, so that, claiming her baptism for herself alone, we baptize those whom the Church has not baptized." ^ 58. We answer: Whom the Church baptizes, those that rock baptizes outside which are all they who hear the words of Christ and do them not. Let all, therefore, be baptized again who have been baptized by such. But if this is not done, then, as we recognize the baptism of Christ in these, so should we recognize it in heretics, though we either condemn or correct their unrighteousness and error.
Chap. 31. — 59. Another Secundinus of Carpis" said: "Are heretics Christians or ' Jer. ii. 21.
2 Vicus Ca;saris, probably of ecclesiastical province of B^•zacium. This l!p. Januarius may be the second of that name m Cypr. Ep. Ixvii., and is to be distinguished from P.p. Januarius of LambJEse, ch. xiii. 20.
3 Cone. Garth, sec. 23.
4 Carpis ((^arpos) was in ecclesiastical province of Zeugitana. See for Secundinus, note on chap. iS.
not? If they are Christians, why are they not in the Church of God? If they are not Christians, let them be made so.^ Else what will be the reference in the discourse of the Lord, in which He says, ' He that is not with me is against me; and he that gathereth not with me scattereth abroad? ' ^ Whence it is clear that on strange children and the offspring of Antichrist the Holy Spirit cannot descend by the laying on of hands alone, since it is clear that heretics have not baptism." =" 60. To this we answer: Are the unrighteous Christians or not? If they are Christians, why are they not on that rock on which the Church is built? for they hear the words of Christ and do them not. If they are not Christians, let them be made so. Else what will be the reference in the discourse of our Lord, in which He says, " He that is not with me is against me; and he that gathereth not with me scattereth abroad? " For they scatter His sheep who lead them to the ruin of their lives by a false imitation of the Lord. Whence it is clear that upon strange children (as all the unrighteous are called), and upon the offspring of Antichrist (which all are who oppose themselves to Christ), the Holy Spirit cannot descend by the laying on of hands alone, if there be not added a true conversion of the heart; since it is clear that the unrighteous, so long as they are unrighteous, may indeed have baptism, but cannot have the salvation of which baptism is the sacrament. For let us see whether heretics are described in that psalm where the following words are used of strange children: " Deliver me, O Lord, from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: whose sons are like young shoots well established, and their daughters polished after the similitude of the temple. Their garners are full, affording all manner of store; their sheep are fruitful, bringing forth plenteously in their streets; their oxen are strong: there is no breaking down of their fence, no opening of a passage out, no complaining in their streets. Men deemed happy the people that is in such a case; rither blessed is the people whose God is the Lord."^ If, therefore, those are strange children who place their happiness in temporal things, and in the abundance of earthly prosperity, and depsise the commandments of the Lord, let us see whether these are not the very same of whom Cyprian so speaks, transforming them also 5 Fiant. Another reading in some Mss. of Cyprian (not found in those of.AuKustin) is, '^ quomodo C/tristittuos /aciuiit," which is less in harmony with the context.
6 Matt. xii. 30. 7 Cone. Carth. sec. 24. s Ps. cxiiv. 11-15, soLXX. cp. Hieron. Ps. c.xliii. 11-15.
[Book VI.
into himself, that he may show that he is speaking of men with whom he held communion in the sacraments: " In not keeping," he says, " the way of the Lord, nor observing the heavenly commandments given us for our salvation. Our Lord did the will of His Father, and we do not do the will of the Lord, being eager about our patrimony or our gains, following after pride, and so forth." ' But if these could both have and transmit baptism, why is it denied that it may e.xist among strange children, whom he yet exhorts, that, by keeping the heavenly commandments conveyed to them through the only-begotten Son, they should deserve to be His brethren and the sons of God?
Chap. 32. — 61. Victorious of Thabraca^ said: " If heretics may baptize, and give remission of sins, why do we destroy their credit, and call them heretics?"^ 62. What if another were to say: If the unrighteous may baptize, and give remission of sins, why do we destroy their credit, and call them unrighteous? The answer which we should give to such an one concerning the unrighteous may also be given to the other concerning heretics, — that is, in the first place, that the baptism with which they baptize is not theirs; and secondly, that it does not follow that whosoever has the baptism of Christ is also certain of the remission of his sins if he has this only in the outward sign, and is not converted with a true conversion of the heart, so that he who gives remission should himself have remission of his sins.
Chap. 33. — 63. Another Felix of Uthina'' said: " No one can doubt, most holy brethren in the priesthood, that human presumption has not so much power as the adorable and venerable majesty of our Lord Jesus Christ. Remembering then the danger, we ought not only to observe this ourselves, but to confirm it by our general consent, that all heretics who come to the bosom of our mother the Church be baptized, that the heretical mind, which has been polluted by long-continued corruption, may be reformed when cleansed by the sanctification of the laver." s 64. Perhaps the man who has placed the strength of his case for the baptizing of here- I Cypr. Presbyteris ei diaconihus /ratrihus^'E.p. xi. i.
= Thabraca was on the coast of Numidia, in ecclesiastical province of that name, the frontier town towards Zeugitana, at the mouth of the Tucca. The name of a Victoricus occurs in Cypr. Epp. Ivii., Ixvii.
3 Cone. Garth, sec. 25.
4 Uthina was in ecclesiasticalr province of Zeugitana. This Feli.\ is to be distinguished from the bishop of Bagai, ch. 19: A reference to a bishop of Utina is made by Tert. de Monog. ch. xii., but he cannot have been this Felix, as some assume.
5 Cone. Garth, sec. 26.
ongtics in the cleansing away of the continued corruption, would spare those who having fallen headlong into some heresy, had remained in it a brief space, and presently being corrected, had passed from thence to the Catholic Church. Furthermore, he has himself failed to observe that it might be said that all unrighteous persons who come to that rock, in which is understood the Church, should be baptized, so that the unrighteous mind, which was building outside the rock upon the sand by hearing the words of Christ and not doing them, might be reformed when cleansed by the sanctification of the laver; and yet this is not done if they have been baptized already, even if it be proved that such was their character when they were baptized, that is, that they " renounced the world in words and not in deeds."
Chap. 34. — 65. Quietus of Burug^ said: " We who live by faith ought with believing observance to obey what has been before foretold for our instruction. For it is written in Solomon, ' He that is washed by one dead, what availeth his washing? ' ' Which assuredly he says of those who are washed by heretics, and of those who wash. For if they who are baptized among them receive eternal life through the remission of their sins, why do they come to the Church? But if no salvation is received from a dead person, and they therefore, acknowledging their former error, return with penance to the truth, they ought to be sanctified with the one life-giving baptism which is in the Catholic Church." ® 66. What it is to be baptized b)^ the dead, we have already, without prejudice to the more careful consideration of the same scripture, sufficiently declared before.' But I would ask why it is that they wish heretics alone to be considered dead, when Paul the apostle has said generally of sin, " The wages of sin is death; " '° and again, "To be carnally minded is death." " And when he says that a widow that liveth in pleasure is dead," how are they not dead " who renounce the world in words and not in deeds"? What, therefore, is the profit of washing in him who is baptized by them, except, indeed, that if he himself also is of the same character, he has the laver indeed, but it does not profit him to salvation? But if he by whom he is baptized 6 Burug (Buruc) or Burca was in ecclesiastical province of Numidia. Quietus may be identical with the one mentioned in Cypr. Ep. Ixvii.
7 In the English version this is, " He that washeth himself after touching a dead body, if he touch it again, what availeth his washing?" — Ecclus. xxxiv. 25.
8 Gone. Garth, sec. 27.
Chap. XXXVII.j is such, but the man who is baptized is turned to the Lord with no false heart, he is not baptized by that dead person, but by that living One of whom it is said, "The same is He wiiich i^aptizeth!"' But to what he says of heretics, that if they who are baptized among them receive eternal life through the remission of their sins, why do they come to the, Church? we answer: They come for this rea- 1 son, that although they have received the baptism of Christ up to the point of the celebration of the sacrament, yet they cannot attain to life eternal save through the charity of unity; just as neither would those envious and malicious ones attain to life eternal, who would not have their sins forgiven them, even if they entertained hatred only against those from whom they suffered wrong; since the Truth said, " If ye forgive not men their trespasses, neither will your Father forgive your trespasses,"^ how much less when they were hating those towards whom they were rewarding evil for good?^ And yet these men, though " renouncing the world in words and not in deeds," would not be baptized again, if they should afterwards be corrected, but they would be made holy by the one living baptism. And this is indeed in the Catholic Church, but not in it alone, as neither is it in the saints alone who are built upon the rock, and of whom that one dove is composed/ Chap. 35. — 67. Castus of Sicca^ said: He who presumes to follow custom in despite of truth is either envious and evilly disposed towards the brethren to whom the truth is revealed, or else he is ungrateful towards God, by whose inspiration His Church is instructed."^ 68. If this man proved that those who differed from him, and held the view that has since been held by the whole world under the sanction of a Christian Council, were following custom so as to despise truth, we should have reason for fearing these words; but seeina: that this custom is found both to have had Its origin in truth and to have been confirmed hy truth, we have nothing to fear in this judgment. And yet, if they were envious or evilly disposed towards the brethren, or ungrateful towards God, see with what kind of men they were willing to hold communion; ^ee what kind of men, holding different opinions from their own, they treated as Cyprian enjoined them at the first, not removing them from the right of communion; 5 Sicca was in ecclesiastical province of Zeiigitana. This is certainly not the Castus of Cypr. dc Laps. c. xiii. * C\>nj. Garth, sec. zS.
see by what kind of men they were not polluted in the preservation of unity; see how greatly the bond of peace was to be loved; see what views they hold who bring charges against us, founded on the Council of bishops, tneir predecessors, whose example they do not imitate, and by whose example, when the rights of the case are considered, they are condemned. If it was the custom, as this judgment bears witness, that heretics coming to the Church should be received with the baptism which they already had, either this was done rightly, or the evil do not pollute the good in unity. If it was rightly done, why do they accuse the world because they are so received? But if the evil do not pollute the good in unity, how do they defend themselves against the charge of sacrilegious separation?
Chap. 36. — 69. Eucratius of Theni'said: "Our God and Lord Jesus Christ, teaching the apostles with His own mouth, fully laid down our faith, and the grace of baptism, and the rule of the law of the Church, saying, ' Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' ^ Therefore the false and unrighteous baptism of heretics is to be repudiated by us, and contradicted with all solemnity of witness, seeing that from their mouth issues not life, but poison, not heavenly grace, but blaspheming of the Trinity. And so it is plain that heretics coming to the Church ought to be baptized with perfect and Catholic baptism, that, being purified from the blasphemy of their presumption, they may be reformed by the grace of the Holy Spirit."^ 70. Clearly, if the baptism is not consecrated in the name of the Father, and of the Son, and of the Holy Ghost, it should be considered to be of the heretics, and repudiated as unrighteous by us with all solemnity of witness; but if we discern this name in it, we do better to distinguish the words of the gospel from heretical error, and approve what is sound in them, correcting what is faulty.
Chap. 37. — 71. Libosus of Vaga" said: "The Lord says in the gospel, 'I am the truth;' " He did not say, I am custom. Therefore, when the truth is made manifest, let custom yield to truth; so that, if even in time 7 Then! was in ecclesiastical province of Hyzacene. A Eucratius occurs in Cypr. Ep. ii.
8 Matt, xxviii. 19. 9 Cone. Garth, sec. 29.
'0 Vaga was in ecclesiastical province of Byzacium. 'I'he name of a Libosus occurs in Cypr. Kp. Ixvii. '■ John xiv. 6.
[Book VI.
past any one did not baptize heretics in the Church, he may now begin to baptize them."' 72. Here he has in no way tried to show how that is the truth to which he says that custom ought to yield. But it is of more importance that he helps us against those who have separated themselves from unity, by confessing that the custom existed, than that he thinks it ought to yield to a truth which he does not show. For the custom is of such a nature, that if it admitted sacrilegious men to the altar of Christ without the cleansing of baptism, and polluted none of the good men who remained in unity, then all who have cut themselves off from the same unity, in which they could not be polluted by the contagion of any evil persons whatsoever, have separated themselves without reason, and have committed the manifest sacrilege of schism. But if all perished in pollution through that custom, from what cavern do they issue without the original truth, and with all the cunning of calumny? If, however, the custom was a right one by which heretics were thus received, let them abandon their madness, let them confess their error; let them come to the Catholic Church, not that they may be bathed again with the sacrament of baptism, but that they may be cured from the wound of severance.
Chap. 38. — 73. Lucius of Thebaste ^ said: "I declare my judgment that heretics, and blasphemers, and unrighteous men, who with various words pluck away the sacred and adorable words of the Scriptures, should be held accursed, and therefore exorcised and baptized." 3 74. I too think that they should be held accursed, but not that therefore they should be exorcised and baptized; for it is their own falsehood which I hold accursed, but Christ^s sacrament which I venerate.
Chap. 39. — 75. Eugenius of Ammedera'* said: " I too pronounce this same judgment, that heretics should be baptized.'' s 76. To him we answer: But this is not the judgment which the Church pronounces, to which also God has now revealed in a plenary Council the point in which ye were then still otherwise minded,* but because saving charity was in you, ye remained in unity.
Chap. 40. — 77. Also another Felix of ' Cone. Garth, sec. 30.
- Thebaste (Thebeste) in ecclesiastical province of Numidia. For Lucius, cp. c. 14.
3 Cone. Garth, sec. 31.
4 Ammedera, probably in ecclesiastical province of Proconsularis Africa.
5 Cone. Garth, sec. 32. 6 Phil. iii. 15.
Ammacura^ said: " I too, following the authority of the holy Scriptures, give my judgment that heretics should be baptized, and with them those also who maintain that they have been baptized among schismatics. For if, according to the warning of Christ, our fountain is sealed to ourselves,*^ let all the enemies of our Church understand that it cannot belong to others; nor can He who is the Shepherd of our flock give the water unto salvation to two different peoples. And therefore it is clear that neither heretics nor schismatics can receive anything heavenly, who dare to accept from men that are sinners and aliens from the Church. When the giver has no ground to stand upon, surely neither can the receiver derive any profit. "» 78. To him we answer, that the holy Scriptures nowhere have enjoined that heretics baptized among heretics should be baptized afresh, but that they have shown in many places that all are aliens from the Church who are not on the rock, nor belong to the members of the dove, and yet that they baptize and are baptized and have the sacrament of salvation without salvation. But how our fountain is like the fountain of Paradise, in that, like it, it flows forth even beyond the bounds of Paradise, has been sufficiently set forth above; " and that "" He who is the Shepherd of our flock cannot give the water unto salvation to two different peoples," that is, to one that is His own, and to another that is alien, I fully agree in admitting. But does it follow that because the water is not unto salvation it is not the identical water? For the water of the deluge was for salvation unto those who were placed within the ark, but it brought death to those without, and yet it was the same water. And many aliens, that is to say, envious persons, whom Cyprian declares and proves from Scripture to be of the party of the devil, seem as it were to be within, and yet, if they were not without the ark, they would not perish by water. For such men are slain by baptism, as the sweet savor of Christ was unto death to those of whom the apostle speaks." Why then do not either heretics or schismatics receive anything heavenly, just as thorns or tares, like those who were without the ark received indeed the rain from the floods of heaven, but to destruction, not to salvation? And so I do not take the pains- to refute what he said in conclusion: "When the giver has no ground to stand upon, surely neither can the receiver derive 7 Ammacura (Bamacorra) in ecclesiastical province of Numidia.
s Cant. iv. 12. 9 Cone. Garth, sec. 33.
Chap. XLIV.]
ON B.^TIS.M, AGAINST THE DONATISTS.
any profit," since we also say that it does not profit the receivers while they receive it in heresy, consenting with the heretics; and therefore they come to Catholic peace and unity, not that they may receive baptism, but that what they had received may begin to profit them.
Chap. 41. — 79. Also another Januarius of Muzuli' said: " I wonder that, while all acknowledge that there is one baptism, all do not understand the unity of the same baptism. For the Church and heresy are two distinct things. If heretics have baptism we have it not; but if we have it, heretics cannot have it. But there is no doubt that the Church alone possesses the baptism of Christ, since it alone possesses both the fa\ror and the truth of Christ.'' = 80. Another might equally say, and say with equal want of truth: I wonder that, while all confess there is one baptism, all do not understand the unity of baptism. For righteousness and unrighteousness are two distinct things. If the unrighteous have baptism, the righteous have it not; but if the righteous have it, the unrighteous cannot have it. But there is no doubt that the righteous alone possess the baptism of Christ, since they alone possess both the favor and the truth of Christ. This is certainly false, as they confess themselves. For those envious ones also who are of the party of the devil, though placed within the Church, as Cyprian tells us, and who were well known to the Apostle Paul, had baptism, but did not belong to the members of that dove which is safely sheltered on the rock.
Chap. 42. — 81. Adelphius of Thasbalte^ said: "It is surely without cause that they find fault with the truth in false and invidious ttrms, saying that we rebaptize, since the ( Viurch does not rebaptize heretics, but baptizes them." ■* 82. Truly enough it does not rebaptize them, because it only baptizes those who were iiot baptized before; and this earlier custom has only been confirmed in a later Council by :i more careful perfecting of the truth.
Chap. 43.- Leptis- said: -83. Demetrius of the Lesser " We uphold one baptism, be- ■ Muzuli is perh.-ips the same as Muzuca in ecclesiastical provof Byzacium. • Cone. Garth, sec. 34.
^ Thasbahe (Thasvalthe) was in ecclesiastical province of By-' ne. An.*\clelphius is mentioned in Cypr. Ep. Ixvii. ■» Cone. Carth. sec. 35.
"^ Leptis the Lesser was in ecclesiastical province of I'yzacene, Greater being in that of Tnpolis. A Demetrius occurs in pr. Epp. Ivii., Ixx.
cause we claim for the Catholic Church alone what is her own. But those who say that heretics baptize truly and lawfully are themselves the men who make, not two, but many baptisms; for since heresies are many in number, the baptisms, too, will be reckoned according to their number."* 84. To him we answer: If this were so, then would as many baptisms be reckoned as there are works of the flesh, of which the apostle says " that they which do such things shall not inherit the kingdom of God;"' among which are reckoned also heresies; and so many of those very works are tolerated within the Church as thougii in the chaff, and 3''et there is one baptism for them all, which is not vitiated by any work of unrighteousness.