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admitted by the apostles with the same baptism, and communicated;"208 but neither do we find this, that any one coming from the society of heretics, who had been baptized among them, was baptized anew by the apostles. But this custom, which even then those who looked back to past ages could not find to have been invented by men of a later time, is rightly believed to have been handed down from the apostles. And there are many other things of the same kind, which it would be tedious to recount. Wherefore, if they had something to say for themselves to whom Cyprian, wishing to persuade them of the truth of his own view, says, "Let no one say, What we have received from the apostles, that we follow," with how much more force we now say, What the custom of the Church has always held, what this argument has failed to prove false, and what a general Council has confirmed, this we follow! To this we may add that it may also be said, after a careful inquiry into the reasoning on both sides of the discussion, and into the evidence of Scripture, What truth has declared, that we follow.

      Chap. vii. – 10. For in fact, as to what some opposed to the reasoning of Cyprian, that the apostle says, "Notwithstanding every way, whether in pretence or in truth, let Christ be preached,"209 Cyprian rightly exposed their error, showing that it has nothing to do with the case of heretics, since the apostle was speaking of those who were acting within the Church, with malicious envy seeking their own profit. They announced Christ, indeed, according to the truth whereby we believe in Christ, but not in the spirit in which He was announced by the good evangelists to the sons of the dove. "For Paul," he says, "in his epistle was not speaking of heretics, or of their baptism, so that it could be shown that he had laid down anything concerning this matter. He was speaking of brethren, whether as walking disorderly and contrary to the discipline of the Church, or as keeping the discipline of the Church in the fear of God. And he declared that some of them spoke the word of God stedfastly and fearlessly, but that some were acting in envy and strife; that some had kept themselves encompassed with kindly Christian love, but that others entertained malice and strife: but yet that he patiently endured all things, with the view that, whether in truth or in pretence, the name of Christ, which Paul preached, might come to the knowledge of the greatest number, and that the sowing of the word, which was as yet a new and unaccustomed work, might spread more widely by the preaching of those that spoke. Furthermore, it is one thing for those who are within the Church to speak in the name of Christ, another thing for those who are without, acting against the Church, to baptize in the name of Christ."210 These words of Cyprian seem to warn us that we must distinguish between those who are bad outside, and those who are bad within the Church. And those whom he says that the apostle represents as preaching the gospel impurely and of envy, he says truly were within. This much, however, I think I may say without rashness, if no one outside can have anything which is of Christ, neither can any one within have anything which is of the devil. For if that closed garden can contain the thorns of the devil, why cannot the fountain of Christ equally flow beyond the garden's bounds? But if it cannot contain them, whence, even in the time of the Apostle Paul himself, did there arise amongst those who were within so great an evil of envy and malicious strife? For these are the words of Cyprian. Can it be that envy and malicious strife are a small evil? How then were those in unity who were not at peace? For it is not my voice, nor that of any man, but of the Lord Himself; nor did the sound go forth from men, but from angels, at the birth of Christ, "Glory to God in the highest, and on earth peace to men of good will."211 And this certainly would not have been proclaimed by the voice of angels when Christ was born upon the earth, unless God wished this to be understood, that those are in the unity of the body of Christ who are united in the peace of Christ, and those are in the peace of Christ who are of good will. Furthermore, as good will is shown in kindliness, so is bad will shown in malice.

      Chap. viii. – 11. In short, we may see how great an evil in itself is envy, which cannot be other than malicious. Let us not look for other testimony. Cyprian himself is sufficient for us, through whose mouth the Lord poured forth so many thunders in most perfect truth, and uttered so many useful precepts about envy and malignity. Let us therefore read the letter of Cyprian about envy and malignity, and see how great an evil it is to envy those better than ourselves, – an evil whose origin he shows in memorable words to have sprung from the devil himself. "To feel jealousy," he says, "of what you regard as good, and to envy those who are better than yourselves, to some, dearest brethren, seems a light and minute offence."212 And again a little later, when he was inquiring into the source and origin of the evil, he says, "From this the devil, in the very beginning of the world, perished first himself, and led others to destruction."213 And further on in the same chapter: "What an evil, dearest brethren, is that by which an angel fell! by which that exalted and illustrious loftiness was able to be deceived and overthrown! by which he was deceived who was the deceiver! From that time envy stalks upon the earth, when man, about to perish through malignity, submits himself to the teacher of perdition, – when he who envies imitates the devil, as it is written, 'Through envy of the devil came death into the world, and they that do hold of his side do find it.'"214 How true, how forcible are these words of Cyprian, in an epistle known throughout the world, we cannot fail to recognise. It was truly fitting for Cyprian to argue and warn most forcibly about envy and malignity, from which most deadly evil he proved his own heart to be so far removed by the abundance of his Christian love; by carefully guarding which he remained in the unity of communion with his colleagues, who without ill-feeling entertained different views about baptism, whilst he himself differed in opinion from them, not through any contention of ill will, but through human infirmity, erring in a point which God, in His own good time, would reveal to him by reason of his perseverance in love. For he says openly, "Judging no one, nor depriving any of the right of communion if he differ from us. For no one of us setteth himself up as a bishop of bishops, or by tyrannical terror forceth his colleagues to a necessity of obeying."215 And in the end of the epistle before us he says, "These things I have written to you briefly, dearest brother, according to my poor ability, prescribing to or prejudging no one, so as to prevent each bishop from doing what he thinks right in the free exercise of his own judgment. We, so far as in us lies, do not strive on behalf of heretics with our colleagues and fellow-bishops, with whom we hold the harmony that God enjoins, and the peace of our Lord, especially as the apostle says, 'If any man seem to be contentious, we have no such custom, neither the churches of God.'216 Christian love in our souls, the honour of our colleges, the bond of faith, the harmony of the priesthood, all these are maintained by us with patience and gentleness. For this cause we have also, so far as our poor ability admitted, by the permission and inspiration of the Lord, written now a treatise on the benefit of patience,217 which we have sent to you in consideration of our mutual affection."218

      Chap. ix. – 12. By this patience of Christian love he not only endured the difference of opinion manifested in all kindliness by his good colleagues on an obscure point, as he also himself received toleration, till, in process of time, when it so pleased God, what had always been a most wholesome custom was further confirmed by a declaration of the truth in a general Council, but he even put up with those who were manifestly bad, as was very well known to himself, who did not entertain a different view in consequence of the obscurity of the question, but acted contrary to their preaching in the evil practices of an abandoned life, as the apostle says of them, "Thou that preachest a man should not steal, dost thou steal?"219 For Cyprian says in his letter of such bishops of his own time, his own colleagues, and remaining in communion with him, "While they had brethren starving in the Church, they tried to amass large sums of money, they took possession of estates by fraudulent proceedings, they multiplied their gains by accumulated usuries."220 For here there is no obscure question. Scripture declares openly, "Neither thieves nor covetous shall inherit the kingdom of God;"221 and "He that putteth out

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