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and so come to receive forgiveness from his Lord. This is proved by the words of the fellow-servant: "Have patience with me, and I will pay thee all." Otherwise he would have said, "You forgave me it before; why do you again demand it?" This is made more clear by the words of the Lord Himself. For He says, "But the same servant went out, and found one of his fellow-servants which was owing[41] him a hundred pence."[42] He does not say, "To whom he had already forgiven a debt of a hundred pence." Since then He says, "was owing him," it is clear that he had not forgiven him the debt. And indeed, it would have been better, and more in accordance with the position of a man who was going to render an account of so great a debt, and expected forbearance from his lord, that he should first have forgiven his fellow-servant what was due to him, and so have come to render the account when there was such need for imploring the compassion of his lord. Yet the fact that he had not yet forgiven his fellow-servant, did not prevent his lord from forgiving him all his debts on the occasion of receiving his accounts. But what advantage was it to him, since they all immediately returned with redoubled force upon his head, in consequence of his persistent want of charity? So the grace of baptism is not prevented from giving remission of all sins, even if he to whom they are forgiven continues to cherish hatred towards his brother in his heart. For the guilt of yesterday is remitted, and all that was before it, nay, even the guilt of the very hour and moment previous to baptism, and during baptism itself. But then he immediately begins again to be responsible, not only for the days, hours, moments which ensue, but also for the past,—the guilt of all the sins which were remitted returning on him, as happens only too frequently in the Church.

      Chap. XIII.—21. For it often happens that a man has an enemy whom he hates most unjustly; although we are commanded to love even our unjust enemies, and to pray for them. But in some sudden danger of death he begins to be uneasy, and desires baptism, which he receives in such haste, that the emergency scarcely admits of the necessary formal examination of a few words, much less of a long conversation, so that this hatred should be driven from his heart, even supposing it to be known to the minister who baptizes him. Certainly cases of this sort are still found to occur not only with us, but also with them. What shall we say then? Are this man's sins forgiven or not? Let them choose just which alternative they prefer. For if they are forgiven, they immediately return: this is the teaching of the gospel, the authoritative announcement of truth. Whether, therefore, they are forgiven or not, medicine is necessary afterwards; and yet if the man lives, and learns that his fault stands in need of correction, and corrects it, he is not baptized anew, either with them or with us. So in the points in which schismatics and heretics neither entertain different opinions nor observe different practice from ourselves, we do not correct them when they join us, but rather commend what we find in them. For where they do not differ from us, they are not separated from us. But because these things do them no good so long as they are schismatics or heretics, on account of other points in which they differ from us, not to mention the most grievous sin that is involved in separation itself, therefore, whether their sins remain in them, or return again immediately after remission, in either case we exhort them to come to the soundness of peace and Christian charity, not only that they may obtain something which they had not before, but also that what they had may begin to be of use to them.

      Chap. XIV.—22. It is to no purpose, then, that they say to us, "If you acknowledge our baptism, what do we lack that should make you suppose that we ought to think seriously of joining your communion?" For we reply, We do not acknowledge any baptism of yours; for it is not the baptism of schismatics or heretics, but of God and of the Church, wheresoever it may be found, and whithersoever it may be transferred. But it is in no sense yours, except because you entertain false opinions, and do sacrilegious acts, and have impiously separated yourselves from the Church. For if everything else in your practice and opinions were true, and still you were to persist in this same separation, contrary to the bond of brotherly peace, contrary to the union of all the brethren, who have been manifest, according to the promise, in all the world; the particulars of whose history, and the secrets of whose hearts, you never could have known or considered in every case, so as to have a right to condemn them; who, moreover, cannot be liable to condemnation for submitting themselves to the judges of the Church rather than to one of the parties to the dispute,—in this one thing, at least, in such a case, you are deficient, in which he is deficient who lacks charity. Why should we go over our argument again? Look and see yourselves in the apostle, how much there is that you lack. For what does it matter to him who lacks charity, whether he be carried away outside the Church at once by some blast of temptation, or remain within the Lord's harvest, so as to be separated only at the final winnowing? And yet even such, if they have once been born in baptism, need not be born again.

      Chap. XV.—23. For it is the Church that gives birth to all, either within her pale, of her own womb; or beyond it, of the seed of her bridegroom,—either of herself, or of her handmaid. But Esau, even though born of the lawful wife, was separated from the people of God because he quarrelled with his brother. And Asher, born indeed by the authority of a wife, but yet of a handmaid, was admitted to the land of promise on account of his brotherly good-will. Whence also it was not the being born of a handmaid, but his quarrelling with his brother, that stood in the way of Ishmael, to cause his separation from the people of God; and he received no benefit from the power of the wife, whose son he rather was, inasmuch as it was in virtue of her conjugal rights that he was both conceived in and born of the womb of the handmaid. Just as with the Donatists it is by the right of the Church, which exists in baptism, that whosoever is born receives his birth; but if they agree with their brethren, through the unity of peace they come to the land of promise, not to be again cast out from the bosom of their true mother, but to be acknowledged in the seed of their father; but if they persevere in discord, they will belong to the line of Ishmael. For Ishmael was first, and then Isaac; and Esau was the elder, Jacob the younger. Not that heresy gives birth before the Church, or that the Church herself gives birth first to those who are carnal or animal, and afterwards to those who are spiritual; but because, in the actual lot of our mortality, in which we are born of the seed of Adam, "that was not first which is spiritual, but that which is natural, and afterward that which is spiritual."[43] But from mere animal sensation, because "the natural man receiveth not the things of the Spirit of God,"[44] arise all dissensions and schisms. And the apostle says[45] that all who persevere in this animal sensation belong to the old covenant, that is, to the desire of earthly promises, which are indeed the type of the spiritual; but "the natural man receiveth not the things of the Spirit of God."[44]

      24. At whatever time, therefore, men have begun to be of such a nature in this life, that, although they have partaken of such divine sacraments as were appointed for the dispensation under which they lived, they yet savour of carnal things, and hope for and desire carnal things from God, whether in this life or afterwards, they are yet carnal. But the Church, which is the people of God, is an ancient institution even in the pilgrimage of this life, having a carnal interest in some men, a spiritual interest in others. To the carnal belongs the old covenant, to the spiritual the new. But in the first days both were hidden, from Adam even to Moses. But by Moses the old covenant was made manifest, and in it was hidden the new covenant, because after a secret fashion it was typified. But so soon as the Lord came in the flesh, the new covenant was revealed; yet, though the sacraments of the old covenant passed away, the dispositions peculiar to it did not pass away. For they still exist in those whom the apostle declares to be already born indeed by the sacrament of the new covenant, but yet incapable, as being natural, of receiving the things of the Spirit of God. For, as in the sacraments of the old covenant some persons were already spiritual, belonging secretly to the new covenant, which was then concealed, so now also in the sacrament of the new covenant, which has been by this time revealed, many live who are natural. And if they will not advance to receive the things of the Spirit of God, to which the discourse of the apostle urges them, they will still belong to the old covenant. But if they advance, even before they receive them, yet by their very advance and approach they belong to the new covenant; and if, before becoming spiritual, they are snatched away from this life, yet through the protection of the holiness of the sacrament they are reckoned in the land of the living, where the Lord is our hope and our portion. Nor can I find any truer interpretation of the scripture, "Thine eyes did see my substance, yet being imperfect;"[46] considering what follows, "And in Thy book shall all be written."[47]

      Chap. XVI.—25. But the

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