31. The answer is this: Truly when such terms as this are used, all moderation is passed; nor do they take into consideration that even they themselves hold communion with such men, "judging no one, nor removing any from the right of communion if he entertain a contrary opinion." But Saturninus has used an argument in this very judgment of his, which might furnish materials for his admonition (if he would pay attention to it), that in each man what is wrong should be corrected, and what is right should be approved, since he says, "The Gentiles, although they worship idols, yet acknowledge and confess the supreme God, the Father and Creator." If, then, any Gentile of such a kind should come to God, would he wish to correct and change this point in him that he acknowledged and confessed God the Father and Creator? I trow not. But he would amend in him his idolatry, which was an evil in him; and he would give to him the sacraments of Christ, which he did not possess; and anything that was wayward which he found in him he would correct; and anything which had been wanting he would supply. So also in the Marcionist heretic he would acknowledge the perfectness of baptism, he would correct his waywardness, he would teach him Catholic truth. * * * * * CHAP. XVII.--32. Marcellus of Zama[565] said: "Since sins are remitted only in the baptism of the Church, he who does not baptize a heretic holds communion with a sinner." 33. What, does he who holds communion with one who does this not hold communion with a sinner? But what else did all of them do, in judging no one, or removing from the right of communion any one who entertained a different opinion? Where, then, is the Church? Are those things not an obstacle to those who are patient, and tolerate the tares lest the wheat should be rooted out together with them? I would have them therefore say, who have committed the sacrilege of schism by separating themselves from the whole world, how it comes that they have in their mouths the judgment of Cyprian, while they do not have in their hearts the patience of Cyprian. But to this Marcellus we have an answer in what has been said above concerning baptism and the remission of sins, explaining how there can be baptism in a man although there be in him no remission of his sins. * * * * * CHAP. XVIII.--34. Irenæus of Ululi[566] said: "If the Church does not baptize a heretic, because it is said that he has been baptized already, then heresy is the greater." 35. The answer is: On the same principle it might be said, If therefore the Church does not baptize the covetous man, because it is said that he has been baptized already, then covetousness is the greater. But this is false, therefore the other is also false. * * * * *