# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book II/Chapter 8

Chapter 8.—13. Nor do I think that the blessed Cyprian had any other motive in the free expression and earlier utterance of what he thought in opposition to the custom of the Church, save that he should thankfully receive any one that could be found with a fuller revelation of the truth, and that he should show forth a pattern for imitation, not only of diligence in teaching, but also of modesty in learning; but that, if no one should be found to bring forward any argument by which those considerations of probability should be refuted, then he should abide by his opinion, with the full consciousness that he had neither concealed what he conceived to be the truth, nor violated the unity which he loved. For so he understood the words of the apostle: "Let the prophets speak two or three, and let the other judge. If anything be revealed to another that sitteth by, let the first hold his peace." "In which passage he has taught and shown, that many things are revealed to individuals for the better, and that we ought not each to strive pertinaciously for what he has once imbibed and held, but if anything has appeared better and more useful, he should willingly embrace it." At any rate, in these words he not only advised those to agree with him who saw no better course, but also exhorted any who could to bring forward arguments by which the maintenance of the former custom might rather be established; that if they should be of such a nature as not to admit of refutation, he might show in his own person with what sincerity he said "that we ought not each to strive pertinaciously for what he has once imbibed and held, but that, if anything has appeared better and more useful, he should willingly embrace it." But inasmuch as none appeared, except such as simply urged the custom against him, and the arguments which they produced in its favor were not of a kind to bring conviction to a soul like his, this mighty reasoner was not content to give up his opinions, which, though they were not true, as he was himself unable to see, were at any rate not confuted, in favor of a custom which had truth on its side, but had not yet been confirmed. And yet, had not his predecessor Agrippinus, and some of his fellow-bishops throughout Africa, first tempted him to desert this custom, even by the decision of a Council, he certainly would not have dared to argue against it. But, amid the perplexities of so obscure a question, and seeing everywhere around him a strong universal custom, he would rather have put restraint upon himself by prayer and stretching forth his mind towards God, so as to have perceived or taught that for truth which was afterwards decided by a plenary Council. But when he had found relief amid his weariness in the authority of the former Council which was held by Agrippinus, he preferred maintaining what was in a manner the discovery of his predecessors, to expending further toil in investigation. For, at the end of his letter to Quintus, he thus shows how he has sought repose, if one may use the expression, for his weariness, in what might be termed the resting-place of authority.

## Footnotes

* ↑ 1 Cor. xiv. 29, 30.
* ↑ Cypr. Ep. lxxi.
* ↑ Cypr. Ep. lxxi.
* ↑ The former Council of Carthage was held by Agrippinus early in the third century, the ordinary date given being 215-7 A.D.; others 186-7.
* ↑ Tanquam lectulo auctoritatis.