truth? Most truly, indeed, speaks the apostle, filled with the light of truth: "The natural man," says he, "receiveth not the things of the Spirit of God."135 And yet herein he was speaking of men whom he himself shows to have been baptized. For he says to them, "Was Paul crucified for you? or were ye baptized in the name of Paul?"136 These men had therefore the sacrament of baptism; and yet, inasmuch as their wisdom was of the flesh, what could they believe about God otherwise than according to the perception of their flesh, according to which "the natural man receiveth not the things of the Spirit of God?" To such he says: "I could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal."137 For such are carried about with every wind of doctrine, of which kind he says, "That we be no more children, tossed to and fro, and carried about with every wind of doctrine."138 Is it then true that, if these men shall have advanced even to the spiritual age of the inner man, and in the integrity of understanding shall have learned how far different from the requirements of the truth has been the belief which they have been led by the fallacious character of their conceits to entertain of God, they are therefore to be baptized again? For, on this principle, it would be possible for a Catholic catechumen to light upon the writings of some heretic, and, not having the knowledge requisite for discerning truth from error, he might entertain some belief contrary to the Catholic faith, yet not condemned by the words of the creed, just as, under colour of the same words, innumerable heretical errors have sprung up. Supposing, then, that the catechumen was under the impression that he was studying the work of some great and learned Catholic, and was baptized with that belief in the Catholic Church, and by subsequent research should discover what he ought to believe, so that, embracing the Catholic faith, he should reject his former error, ought he, on confessing this, to be baptized again? Or supposing that, before learning and confessing this for himself, he should be found to entertain such an opinion, and should be taught what he ought to reject and what he should believe, and it were to become clear that he had held this false belief when he was baptized, ought he therefore to be baptized again? Why should we maintain the contrary? Because the sanctity of the sacrament, consecrated in the words of the gospel, remains upon him in its integrity, just as he received it from the hands of the minister, although he, being firmly rooted in the vanity of his carnal mind, entertained a belief other than was right at the time when he was baptized. Wherefore it is manifest that it is possible that, with defective faith, the sacrament of baptism may yet remain without defect in any man; and therefore all that is said about the diversity of the several heretics is beside the question. For in each person that is to be corrected which is found to be amiss by the man who undertakes his correction. That is to be made whole which is unsound; that is to be given which is wanting, and, above all, the peace of Christian charity, without which the rest is profitless. Yet, as the rest is there, we must not administer it as though it were wanting, only take care that its possession be to the profit, not the hurt of him who has it, through the very bond of peace and excellence of charity.
Chap. xv. – 20. Accordingly, if Marcion consecrated the sacrament of baptism with the words of the gospel, "In the name of the Father, and of the Son, and of the Holy Ghost,"139 the sacrament was complete, although his faith expressed under the same words, seeing that he held opinions not taught by the Catholic truth, was not complete, but stained with the falsity of fables.140 For under these same words, "In the name of the Father, and of the Son, and of the Holy Ghost," not Marcion only, or Valentinus, or Arius, or Eunomius, but the carnal babes of the Church themselves (to whom the apostle said, "I could not speak unto you as unto spiritual, but as unto carnal"), if they could be individually asked for an accurate exposition of their opinions, would probably show a diversity of opinions as numerous as the persons who held them, "for the natural man receiveth not the things of the Spirit of God." Can it, however, be said on this account that they do not receive the complete sacrament? or that, if they shall advance, and correct the vanity of their carnal opinions, they must seek again what they had received? Each man receives after the fashion of his own faith; yet how much does he obtain under the guidance of that mercy of God, in the confident assurance of which the same apostle says, "If in anything ye be otherwise minded, God shall reveal even this to you?"141 Yet the snares of heretics and schismatics prove for this reason only too pernicious to the carnally-minded, because their very progress is intercepted when their vain opinions are confirmed in opposition to the Catholic truth, and the perversity of their dissension is strengthened against the Catholic peace. Yet if the sacraments are the same, they are everywhere complete, even when they are wrongly understood, and perverted to be instruments of discord, just as the very writings of the gospel, if they are only the same, are everywhere complete, even though quoted with a boundless variety of false opinions. For as to what Jeremiah says – "Why do those who grieve me prevail against me? My wound is stubborn, whence shall I be healed? In its origin it became unto me as lying water, having no certainty,"142– if the term "water" were never used figuratively and in the allegorical language of prophecy except to signify baptism, we should have trouble in discovering what these words of Jeremiah meant; but as it is, when "waters" are expressly used in the Apocalypse143 to signify "peoples," I do not see why, by "lying water having no certainty," I should not understand, "a lying people, whom I cannot trust."
Chap. xvi. – 21. But when it is said that "the Holy Spirit is given only in the Catholic Church," I suppose that our ancestors meant that we should understand thereby what the apostle says, "Because the love of God is spread abroad in our hearts by the Holy Ghost which is given unto us."144 For this is that very love which is wanting in all who are cut off from the communion of the Catholic Church; and for lack of this, "though they speak with the tongues of men and of angels, though they understand all mysteries and all knowledge, and though they have the gift of prophecy, and all faith, so that they could remove mountains, and though they bestow all their goods to feed the poor, and though they give their bodies to be burned, it profiteth them nothing."145 But those are wanting in God's love who do not care for the unity of the Church; and consequently we are right in understanding that the Holy Spirit may be said not to be received except in the Catholic Church. For the Holy Spirit is not only given by the laying on of hands amid the testimony of temporal sensible miracles, as He was given in former days to be the credentials of a rudimentary faith, and for the extension of the first beginnings of the Church. For who expects in these days that those on whom hands are laid that they may receive the Holy Spirit should forthwith begin to speak with tongues? but it is understood that invisibly and imperceptibly, on account of the bond of peace, divine love is breathed into their hearts, so that they may be able to say, "Because the love of God is spread abroad in our hearts by the Holy Ghost which is given unto us." But there are many operations of the Holy Spirit, which the same apostle commemorates in a certain passage at such length as he thinks sufficient, and then concludes: "But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will."146 Since, then, the sacrament is one thing, which even Simon Magus could have;147 and the operation of the Spirit is another thing, which is even often found in wicked men, as Saul had the gift of prophecy;148 and that operation of the same Spirit is a third thing, which only the good can have, as "the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:"149 whatever, therefore, may be received by heretics and schismatics, the charity which covereth the multitude of sins is the especial gift of Catholic unity and peace; nor is it found in all that are within that bond, since not all that are within it are of it, as we shall see in the proper place. At any rate, outside the bond that love cannot exist, without which all the other requisites, even if they can be recognised and