gathereth not with me scattereth abroad."238 Therefore both some things are done outside in the name of Christ not against the Church, and some things are done inside on the devil's part which are against the Church.
Chap. xi. – 17. What shall we say of what is also wonderful, that he who carefully observes may find that it is possible that certain persons, without violating Christian charity, may yet teach what is useless, as Peter wished to compel the Gentiles to observe Jewish customs,239 as Cyprian himself would force heretics to be baptized anew? whence the apostle says to such good members, who are rooted in charity, and yet walk not rightly in some points, "If in anything ye be otherwise minded, the Lord shall reveal even this unto you;"240 and that some again, though devoid of charity, may teach something wholesome? of whom the Lord says, "The scribes and Pharisees sit in Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not."241 Whence the apostle also says of those envious and malicious ones who yet preach salvation through Christ, "Whether in pretence, or in truth, let Christ be preached."242 Wherefore, both within and without, the waywardness of man is to be corrected, but the divine sacraments and utterances are not to be attributed to men. He is not, therefore, a "patron of heretics" who refuses to attribute to them what he knows not to belong to them, even though it be found among them. We do not grant baptism to be theirs; but we recognise His baptism of whom it is said, "The same is He which baptizeth,"243 wheresoever we find it. But if "the treacherous and blasphemous man" continue in his treachery and blasphemy, he receives no "remission of sins either without" or within the Church; or if, by the power of the sacrament, he receives it for the moment, the same force operates both without and within, as the power of the name of Christ used to work the expulsion of devils even without the Church.
Chap. xii. – 18. But he urges that "we find that the apostles, in all their epistles, execrated and abhorred the sacrilegious wickedness of heretics, so as to say that 'their word does spread as a canker.'"244 What then? Does not Paul also show that those who said, "Let us eat and drink, for to-morrow we die," were corrupters of good manners by their evil communications, adding immediately afterwards, "Evil communications corrupt good manners;" and yet he intimated that these were within the Church when he says, "How say some among you that there is no resurrection of the dead?"245 But when does he fail to express his abhorrence of the covetous? Or could anything be said in stronger terms, than that covetousness should be called idolatry, as the same apostle declared?246 Nor did Cyprian understand his language otherwise, inserting it when need required in his letters; though he confesses that in his time there were in the Church not covetous men of an ordinary type, but robbers and usurers, and these found not among the masses, but among the bishops. And yet I should be willing to understand that those of whom the apostle says, "Their word does spread as a canker," were without the Church, but Cyprian himself will not allow me. For, when showing, in his letter to Antonianus, that no man ought to sever himself from the unity of the Church before the time of the final separation of the just and unjust, merely because of the admixture of evil men in the Church, when he makes it manifest how holy he was, and deserving of the illustrious martyrdom which he won, he says, "What swelling of arrogance it is, what forgetfulness of humility and gentleness, that any one should dare or believe that he can do what the Lord did not grant even to the apostles, – to think that he can distinguish the tares from the wheat, or, as if it were granted to him to carry the fan and purge the floor, to endeavour to separate the chaff from the grain! And whereas the apostle says, 'But in a great house there are not only vessels of gold and of silver, but also of wood and of earth,'247 that he should seem to choose those of gold and of silver, and to despise and cast away and condemn those of wood and of earth, when really the vessels of wood are only to be burned in the day of the Lord by the burning of the divine conflagration, and those of earth are to be broken by Him to whom the 'rod of iron'248 has been given."249 By this argument, therefore, against those who, under the pretext of avoiding the society of wicked men, had severed themselves from the unity of the Church, Cyprian shows that by the great house of which the apostle spoke, in which there were not only vessels of gold and of silver, but also of wood and of earth, he understood nothing else but the Church, in which there should be good and bad, till at the last day it should be cleansed as a threshing-floor by the winnowing-fan. And if this be so, in the Church herself, that is, in the great house itself, there were vessels to dishonour, whose word did spread like a canker. For the apostle, speaking of them, taught as follows: "And their word," he says, "will eat as doth a canker; of whom is Hymenæus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth."250 If, therefore, they whose word did eat as doth a canker were as it were vessels to dishonour in the great house, and by that "great house" Cyprian understands the unity of the Church itself, surely it cannot be that their canker polluted the baptism of Christ. Accordingly, neither without, any more than within, can any one who is of the devil's party, either in himself or in any other person, stain the sacrament which is of Christ. It is not, therefore, the case that "the word which eats as a canker to the ears of those who hear it gives remission of sins;"251 but when baptism is given in the words of the gospel, however great be the perverseness of understanding on the part either of him through whom, or of him to whom it is given, the sacrament itself is holy in itself on account of Him whose sacrament it is. And if any one, receiving it at the hands of a misguided man, yet does not receive the perversity of the minister, but only the holiness of the mystery, being closely bound to the unity of the Church in good faith and hope and charity, he receives remission of his sins, – not by the words which do eat as doth a canker, but by the sacraments of the gospel flowing from a heavenly source. But if the recipient himself be misguided, on the one hand, what is given is of no avail for the salvation of the misguided man; and yet, on the other hand, that which is received remains holy in the recipient, and is not renewed to him if he be brought to the right way.
Chap. xiii. – 19. There is therefore "no fellowship between righteousness and unrighteousness,"252 not only without, but also within the Church; for "the Lord knoweth them that are His," and "Let every one that nameth the name of Christ depart from iniquity." There is also "no communion between light and darkness,"253 not only without, but also within the Church; for "he that hateth his brother is still in darkness."254 And they at any rate hated Paul, who, preaching Christ of envy and malicious strife, supposed that they added affliction to his bonds;255 and yet the same Cyprian understands these still to have been within the Church. Since, therefore, "neither darkness can enlighten, nor unrighteousness justify,"256 as Cyprian again says, I ask, how could those men baptize within the very Church herself? I ask, how could those vessels which the large house contains not to honour, but to dishonour, administer what is holy for the sanctifying of men within the great house itself, unless because that holiness of the sacrament cannot be polluted even by the unclean, either when it is given at their hands, or when it is received by those who in heart and life are not changed for the better? of whom, as situated within the Church, Cyprian himself says, "Renouncing the world in word only, and not in deed."257
20. There are therefore also within the Church "enemies of God, whose hearts the spirit