[2214] John xviii. 10, 11; Matt. xxvi. 52.
[2215] Ps. cxx. 6, 7, cp. Hieron.
[2216] See Contr. Cresc. l. III. c. 67, l. IV. cc. 60, 61.
Chapter 90.--196. Petilianus said: "Therefore I say, He ordained that we should undergo death for the faith, which each man should do for the communion of the Church. For Christianity makes progress by the deaths of its followers. For if death were feared by the faithful, no man would be found to live with perfect faith. For the Lord Christ says, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.'" [2217]
197. Augustin answered: I should be glad to know which of your party it was who first threw himself over a precipice. For truly that grain of corn was fruitful from which so great a crop of similar suicides has sprung. Tell me, when you make mention of the words of the Lord, that He says a grain of wheat shall die and bring forth much fruit, why do you envy the real fruit, which has most truly [2218] sprung up throughout the whole world, and bring up against it all the charges of the tares or chaff which you have ever either heard of or invented?
[2217] John xii. 24.
[2218] Veracissime. Another reading is "feracissime," "most abundantly."
Chapter 91.--198. Petilianus said: "But you scatter thorns and tares, not seeds of corn so that you ought to be burned together with them at the last judgment. We do not utter curses; but every thorny conscience is bound under this penalty by the sentence which God has pronounced."
199. Augustin answered: Surely, when you mention tares, it might bring to your minds the thought of wheat as well; for both have been commanded to grow together in the field until the harvest. But you fix the eye of malice fiercely on the tares, and maintain, in opposition to the express declaration of Christ, that they alone have grown throughout the earth, with the exception of Africa alone.
Chapter 92.--200. Petilianus said: "Where is the saying of the Lord Christ, Whosoever shall smite thee on the right cheek, turn to him the other also'? [2219] Where is the patience which He displayed when they spat upon His face, who Himself with His most holy spittle opened the eyes of the blind? Where is the saying of the Apostle Paul, If a man smite you in the face?' Where is that other saying of the same apostle, In stripes above measure, in prisons more frequent, in deaths oft'? [2220] He makes mention of the sufferings which he underwent, not of the deeds which he performed. It had been enough for the Christian faith that these things should be done by the Jews: why do you, wretched men, do these others in addition?"
201. Augustin answered: Is it then really so, that when men smite you on the one cheek, you turn to them the other? This is not the report that your furious bands won for you by wandering everywhere throughout the whole of Africa with dreadful wickedness. I would fain have it that men should make a bargain with you, that, in accordance with the old law, you should seek but "an eye for an eye, a tooth for a tooth," [2221] instead of bringing out cudgels in return for the words which greet your ears.
[2219] Matt. v. 39.
[2220] 2 Cor. xi. 20, 23.
[2221] Deut. xix. 21.
Chapter 93.--202. Petilianus said: "But what have you to do with the kings of this world, in whom Christianity has never found anything save envy towards her? And to teach you shortly the truth of what I say, A king persecuted the brethren of the Maccabees. [2222] A king also condemned the three children to the sanctifying flames, being ignorant what he did, seeing that he himself was fighting against God. [2223] A king sought the life of the infant Saviour. [2224] A king exposed Daniel, as he thought, to be eaten by wild beasts. [2225] And the Lord Christ Himself was slain by a king's most wicked judge. [2226] Hence it is that the apostle cries out, We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought: but we speak the wisdom of God in a mystery, which was hidden, which God ordained before the world unto our glory; which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.' [2227] But grant that this was said of the heathen kings of old. Yet you, rulers of this present age, because you desire to be Christians, do not allow men to be Christians, seeing that, when they are believing in all honesty of heart, you draw them by the defilement and mist of your falsehood wholly over to your wickedness, that with their arms, which were provided against the enemies of the state, they should assail the Christians, and should think that, at your instigation, they are doing the work of Christ if they kill us whom you hate, according to the saying of the Lord Christ: The time cometh,' He says, that whosoever killeth you will think that he doeth God service.' [2228] It makes no matter therefore to you, false teachers, whether the kings of this world desire to be heathens, which God forbid, or Christians, so long as you cease not in your efforts to arm them against the family of Christ. But do you not know, or rather, have you not read, that the guilt of one who instigates a murder is greater than the guilt of him who carries it out? Jezebel had excited the king her husband to the murder of a poor and righteous man, yet husband and wife alike perished by an equal punishment. [2229] Nor indeed is your mode of urging on kings different from that by which the subtle persuasion of women has often urged kings on to guilt. For the wife of Herod earned and obtained the boon by means of her daughter, that the head of John should be brought to table in a charger. [2230] Similarly the Jews forced on Pontius Pilate that he should crucify the Lord Jesus, whose blood Pilate prayed might remain in vengeance upon them and on their children. [2231] So therefore you also overwhelm yourselves with our blood by your sin. For it does not follow that because it is the hand of the judge that strikes the blow, your calumnies therefore are not rather guilty of the deed. For the prophet David says, speaking in the person of Christ, Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His Anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure. Yet have I set my King upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession. Thou shalt rule them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel.' And he warned the kings themselves in the following precepts, that they should not, like ignorant men devoid of understanding, seek to persecute the Christians, lest they should themselves be destroyed,--which precepts I would that we could teach them, seeing that they are ignorant of them; or, at least, that you would show them to them, as doubtless you would do if you desired that they should live; or, at any rate, if neither of the other courses be allowed, that your malice would have permitted them to read them for themselves. The first Psalm of David would certainly have persuaded them that they should live and reign as Christians; but meanwhile you deceive them, so long as they entrust themselves to you. For you represent to them things that are evil, and you hide from them what is good. Let them then at length read this, which they should have read already long ago. For what does he say, Be wise now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Lay hold of instruction lest the Lord be angry, and ye perish from the right way. Since how quickly has His wrath kindled over you? Blessed are all they that put their trust in Him.' [2232] You urge on emperors, I say, with your persuasions, even as Pilate, whom, as we showed above, the Jews urged on, though he himself cried aloud, as he washed his hands before them all, I am innocent of the blood of this just person,' [2233] --as though a person could be clear from the guilt of a sin who had himself committed it. But, to say nothing of ancient examples, observe, from instances taken from your own party, how very many of your emperors and judges have perished in persecuting us. To pass over Nero, who was the first to persecute the Christians, Domitian perished almost in the same way as Nero, as also did Trajan, Geta, [2234] Decius, Valerian, Diocletian; Maximian also perished, at whose command that men should burn incense to their gods, burning the sacred volumes, Marcellinus indeed first, but after him also Mensurius of Carthage, and Cæcilianus, escaped death from the sacrilegious flames, surviving like some ashes or cinders from the burning. For the consciousness of the guilt of burning incense involved you all, as many as agreed with Mensurius. Macarius perished, Ursacius [2235] perished, and all your counts perished in like manner by the vengeance of God. For Ursacius was slain in a battle with the barbarians, after which birds of prey with their savage talons, and the greedy teeth of dogs with their biting, tore him limb from limb. Was not he too a murderer at your suggestion, who, like king Ahab, whom we showed to have been persuaded by a woman, slew a poor and righteous man? [2236] So you too do not cease to murder us, who are just and poor (poor, that is, in worldly wealth; for in the grace of God no one of us is poor). For even if you do not murder a man with your hands, you do not cease to do so with your butcherous tongues. For it is written, Death and life are in the power of the tongue.' [2237] All, therefore, who have been murdered, you, the instigator of the deed, have slain. Nor indeed does the hand of the butcher glow save at the instigation of your tongue; and that terrible heat of the breast is inflamed by your words to take the blood of others,--blood that shall take a just vengeance upon him who shed it."
203. Augustin answered: If I were to answer adequately, and as I ought, to this passage, which has been exaggerated and arranged at such length by you, where you speak in invidious terms against us concerning the kings of this world, I am much afraid that you would accuse me too of having wished to excite the anger of kings against you. And yet, whilst you are borne after your own fashion by the violence of this invective against all Catholics, you certainly do not pass me by. I will endeavor, however, to show, if I can, that it is rather you who have been guilty of this offense by speaking as you have done, than myself by answering as I shall do. And first of all, see how you yourself oppose your self; for certainly you prefaced the passage which you quoted with the words, "What have you to do with the kings of this world, in whom Christianity has never found anything save envy towards her?" In these words you certainly cut off from us all access to the kings of this world. And a little later you say, "And he warned the kings themselves in the following precepts, that they should not, like ignorant men devoid of understanding, seek to persecute the Christians, lest they should be themselves destroyed,--which precepts I would that we could teach them, seeing that they are ignorant of them; or, at least, that you would show them to them, as doubtless you would do if you desired that they should live." In what way then do you wish us to be the instructors of kings? And indeed those of our body who have any friendship with Christian kings commit no sin if they make a right use of that friendship; but if any are elated by it, they yet sin far less grievously than you. For what had you, who thus reproach us,--what had you to do with a heathen king, and what is worse, with Julian, the apostate and enemy of the name of Christ, to whom, when you were begging that the basilicas should be restored to you as though they were your own, you ascribed this meed of praise, "that in him justice alone was found to have a place"?--in which words (for I believe that you understand the Latin tongue) both the idolatry and the apostasy of Julian are styled justice. I hold in my hands the petition which your ancestors presented; the memorial [2238] which embodied their request; the chronicles, where they made their representation. Watch and attend. To the enemy of Christ, to the apostate, the antagonist of Christians, the servant of the devil, that friend, that representative, that Pontius of yours, made supplication in such words as these: "Go to then, and say to us, What have you to do with the kings of this world?" that as deaf men you may read to the deaf nations what you as well as they refuse to hear;" Thou beholdest the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye."