Chapter VIII.
It was the Lord’s will to confer great gifts on
His disciples. Further, the Novatians confute themselves by the
practices of laying on of hands and of baptism, since it is by the same
power that sins are remitted in penance and in baptism. Their
conduct is then contrasted with that of our Lord.
34. is the will
of the Lord that His disciples should possess great powers; it is His
will that the same things which He did when on earth should be done in
His Name by His servants. For He said: “Ye shall do
greater things than these.” He
gave them power to raise the dead. And whereas He could Himself
have restored to Saul the use of his sight, He nevertheless sent him to
His disciple Ananias, that by his blessing Saul’s eyes might be
restored, the sight of which he had lost. Peter also He bade walk with
Himself on the sea, and because he faltered He blamed him for lessening
the grace given him by the weakness of his faith. He Who Himself was the light of the world granted to His disciples to be the light of the world through grace. And because He purposed to descend from heaven and to ascend thither again, He took up Elijah into heaven to restore him again to earth at the time which should please Him. And being baptized with the Holy Spirit and with fire, He foreshadowed the Sacrament of Baptism at the hands of John.
35. And in fine He gave all gifts to His
disciples, of whom He said: “In My Name they shalt cast out
devils; they shall speak with new tongues; they shall take up serpents; and if they shall drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall do well.” So, then, He gave them all things, but there is no power of man exercised in these things, in which the grace of the divine gift operates.
36. Why, then, do you lay on hands, and believe it
to be the effect of the blessing, if perchance some sick person
recovers? Why do you assume that any can be cleansed by you from
the pollution of the devil? Why do you baptize if sins cannot be
remitted by man? If baptism is certainly the remission of all
sins, what difference does it make whether priests claim that this
power is given to them in penance or at the font? In each the
mystery is one.
37. But you say that the grace of the mysteries
works in the font. What works, then, in penance? Does not
the Name of God do the work? What then? Do you, when you
choose, claim for yourselves the grace of God, and when you choose
reject it? But this is a mark of insolent presumption, not of
holy fear, when those who wish to do penance are despised by you. You cannot, forsooth, endure the tears of the weepers; your eyes cannot bear the coarse clothing, the filth of the squalid; with proud eyes and puffed-up hearts you delicate ones say with angry tones, “Touch me not, for I am pure.”
38. The Lord said indeed to Mary Magdalene, “Touch Me not,” but He Who was pure did not say, “because I am pure.” Do you, Novatian, dare to call yourself pure, whilst, even if you were pure as regards your acts, you would be made impure by this saying alone? Isaiah says: “O wretched that I am, and pricked to the heart; for that being a man, and having unclean lips, I dwell also in the midst of a people having unclean lips,” and do you say, “I am clean,” when, as it is written, not even an infant of a day old is pure? David says, “And cleanse me from my sin,” whom for his tender heart the grace of God often cleansed; are you pure who are so unrighteous as to have no tenderness, as to see the mote in your brother’s eye, but not to consider the beam which is in your own eye? For with God no one who is unjust is pure. And what is more unjust than to desire to have your sins forgiven you, and yet yourself to think that he who entreats you ought not to be forgiven? What is more unjust than to justify yourself in that wherein you condemn another, whilst you yourself are committing worse offences?