this he learned through the Spirit descending like a dove, and abiding on Him. * * * * * CHAP. XIV.--16. Accordingly we find the apostles using the expressions, "My glorying,"[335] though it was certainly in the Lord; and "Mine office,"[336] and "My knowledge,"[337] and "My gospel,"[338] although it was confessedly bestowed and given by the Lord; but no one of them ever once said, "My baptism." For neither is the glorying of all of them equal, nor do they all minister with equal powers, nor are they all endowed with equal knowledge, and in preaching the gospel one works more forcibly than another, and so one may be said to be more learned than another in the doctrine of salvation itself; but one cannot be said to be more or less baptized than another, whether he be baptized by a greater or a less worthy minister. So when "the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like;"[339] if it be strange that it should be said, "Men were baptized after John, and are not baptized after heretics," why is it not equally strange that it should be said, "Men were baptized after John, and are not baptized after the envious," seeing that Cyprian himself bears witness in his epistle concerning envy and malignity that the covetous are of the party of the devil, and Cyprian himself makes it manifest from the words of the Apostle Paul, as we have shown above, that in the time of the apostles themselves there were envious persons in the Church of Christ among the very preachers of the name of Christ? * * * * * CHAP. XV.--17. That therefore the baptism of John was not the same as the baptism of Christ, has, I think, been shown with sufficient clearness; and therefore no argument can be drawn from it that baptism should be repeated after heretics because it was repeated after John: since John was not a heretic, and could have a baptism, which, though granted by Christ, was yet not the very baptism of Christ, seeing that he had the love of Christ; while a heretic can have at once the baptism of Christ and the perversity of the devil, as another within the Church may have at once the baptism of Christ and the envy of the devil. 18. But it will be urged that baptism after a heretic is much more required, because John was not a heretic, and yet baptism was repeated after him. On this principle, a man may say, much more must we rebaptize after a drunkard, because John was sober, and yet baptism was repeated after him. And we shall have no answer to make to such a man, save that the baptism of Christ was given to those who were baptized by John, because they had it not; but where men have the baptism of Christ, no iniquity on their part can possibly effect that the baptism of Christ should fail to be in them.