48. In the next place, he has gone on, with calumnious mouth, to abuse monasteries and monks, finding fault also with me, as having been the founder of this kind of life. [2406] And what this kind of life really is he does not know at all, or rather, though it is perfectly well known throughout all the world, he pretends that he is unacquainted with it. Then, asserting that I had said that Christ was the baptizer, he has also added certain words from my epistle as though I had set this forth as my own sentiment, when I had really quoted it as his and yours, and it was inveighed against with most copious harshness, as if it were I who had said these things against myself, when what he reprehended was not mine, but his and your sentiment, as I will presently show clearly to the best of my ability. [2407] Then he has endeavored to show us, in many unnecessary words, that Christ does not baptize, but that baptism is administered in His name, at once in the name of the Father, and of the Son, and of the Holy Ghost; of which Trinity itself he has said, either because it was what he wished, or because it was all that he could say, that "Christ is the centre of the Trinity." In the next place, he has taken occasion of the names of the sorcerers Simon and Barjesus to vent against us what insults he thought fit. Then he goes on, keeping in guarded suspense the case of Optatus of Thamugas, that he might not be steeped in the odium that arose from it, denying that neither he or his party could have passed judgment upon him, and actually intimating in respect of him, that he was crushed in consequence of suggestions from myself.
[2406] See Possidius' Life of St. Augustin, cc. v.-xi.
[2407] See c. 45, 54.
Chapter 41.--49. Lastly, he has ended his epistle with an exhortation and warning to his own party, that they should not be deceived by us, and with a lamentation over those of our party, that we had made them worse than they had been before. Having therefore carefully considered and discussed these points, as appears with sufficient clearness from the words of the epistle which he wrote, Petilianus has made no answer at all to the position which I advanced to begin with in my epistle, when I asked, Supposing it to be true, as he asserts, that the conscience of one that gives--or rather, to add what he considers so great a support to his argument--that the conscience of one that gives in holiness is what we look for to cleanse the conscience of the recipient, by what means he who receives baptism is to be cleansed, when, if the conscience of the giver is polluted, it is without the knowledge of the proposed recipient? Whence it is not surprising that a man resisting in the cause of falsehood, pressed hard in the straits of the truth that contradicts it, should have chosen rather to gasp forth mad abuse, than to walk in the path of that truth which cannot be overcome.
50. And now I would beg of you to pay especial attention to the next few words, that I may show you clearly what he has been afraid of in not answering this, and that I may bring into the light what he has endeavored to shroud in obscurity. It certainly was in his power, when we asked by what means he is to be cleansed, who receives baptism when the conscience of the giver is polluted without the knowledge of the proposed recipient, to answer with the greatest ease, From our Lord God; and at any rate to say with the utmost confidence, God wholly cleanses the conscience of the recipient, when he is unacquainted with the stain upon the conscience of him that gives but not in holiness. But when a man had already been compelled by the tenets of your sect to rest the cleansing of the recipient on the conscience of the giver, in that he had said, "For the conscience of him that gives," or "of him that gives in holiness, is looked for to cleanse the conscience of the recipient," he was naturally afraid lest any one should seem to be better baptized by a wicked man who concealed his wickedness, than by one that was genuinely and manifestly good; for in the former case his cleansing would depend not on the conscience of one that gave in holiness, but on the most excellent holiness of God Himself. With this apprehension, therefore, that he might not be involved in so great an absurdity, or rather madness, as not to know where he could make his escape, he was unwilling to say by what means the conscience of the recipient should be cleansed, when he does not know of the stain upon the conscience of him that gives but not in holiness; and he thought it better, by making a general confusion with his quarrelsome uproar, to conceal what was asked of him, than to give a reply to his question, which should at once discomfit him; never, however, thinking that our letter could be read by men of such good understanding, or that his would be read by those who had read ours as well, to which he has professed to make an answer.
Chapter 42.--51. For what I just now said is put with the greatest clearness in that very epistle of mine, in answering which he has said nothing; and I would beg of you to listen for a few moments to what he there has done. And although you are partisans of his, and hate us, yet, if you can, bear it with equanimity. For in his former epistle, to the first portion of which--the only portion which had then come into our hands--I had in the first instance made my reply, he had so rested the hope that is found in baptism in the baptizer, as to say, "For everything consists of an origin and root; and if anything has not a head, it is nothing." Since then Petilianus had said this, not wishing anything to be understood by the origin and root and head of baptizing a man, except the man by whom he might be baptized, I made a comment, and said "We ask, therefore, in a case where the faithlessness of the baptizer is undetected, if then the man whom he baptizes receives faith and not guilt? if then the baptizer is not his origin and root and head, who is it from whom he receives faith? where is the origin from which he springs? where is the root of which he is a shoot? where the head which is his starting-point? Can it be that, when he who is baptized is unaware of the faithlessness of his baptizer, it is then Christ who is the origin and root and head?" This therefore I say and exclaim now also, as I did there as well: "Alas for human rashness and conceit! Why do you not allow that it is always Christ who gives faith, for the purpose of making a man a Christian by giving it? Why do you not allow that Christ is always the origin of the Christian, that the Christian always plants his root in Christ, that Christ is the Head of the Christian? Will it then be urged that, even where spiritual grace is dispensed to those that believe by the hands of a holy and faithful minister, it is still not the minister himself who justifies, but that One of whom it is said, He justifieth the ungodly'? [2408] But unless we admit this, either the Apostle Paul was the head and origin of those whom he had planted, or Apollos the root of those whom he had watered, rather than He who had given them faith in briefing; whereas the same Paul says, I have planted, Apollos watered; but God gave the increase. So that neither is he that planteth anything, neither he that watereth; but God that giveth the increase.' [2409] Nor was the apostle himself their root, but rather He who says, I am the vine, ye are the branches.' [2410] How, too, could he be their head, when he says that we, being many, are one body in Christ,' [2411] and expressly declares in many passages that Christ Himself is the Head of the whole body? Wherefore, whether a man receives the sacrament of baptism from a faithful or a faithless minister his whole hope is in Christ, that he fall not under the condemnation, that Cursed is he that placeth his hope in man!'" [2412]
[2408] Rom. iv. 5.
[2409] 1 Cor. iii. 6, 7.
[2410] John xv. 5.
[2411] Rom. xii. 5.
[2412] Book I. c. 5, 6.
Chapter 43.--52. These things, I think, I put with clearness and truth in my former epistle, when I made answer to Petilianus. These things I have also now quoted, intimating and commending to you the truth that our faith rests on something else altogether than man, and that we believe that the Lord Christ is the cleanser and the justifier of men that believe in Him that justifieth the ungodly, that their faith may be counted unto them for righteousness, whether the man who administers the baptism be righteous, or such an impious and deceitful man as the Holy Spirit flees. Then I went on to point out what absurdity would follow were it otherwise, and I said, as I say now: "Otherwise, if each man is born again in spiritual grace of the same sort as he by whom he is baptized, and if, when he who baptizes him is manifestly a good man, then he himself gives faith, he is himself the origin and root and head of him who is being born; whilst, when the baptizer is faithless without its being known, then the baptized person receives faith from Christ, then derives his origin from Christ, then he is rooted in Christ then he boasts in Christ as his head; in that case all who are baptized should wish that they might have faithless baptizers, and be ignorant of their faithlessness. For however good their baptizers might have been, Christ is certainly beyond comparison better still, and He will then be the Head of the baptized if the faithlessness of the baptizer shall escape detection. But if it be perfect madness to hold such a view (for it is Christ always that justifieth the ungodly, by changing his ungodliness into Christianity; it is from Christ always that faith is received; Christ is always the origin of the regenerate, and the Head of the Church), what weight then will those words have, which thoughtless readers value by their sound, without inquiring what their inner meaning is?" [2413] This much I said at that time; this is written in my epistle.
[2413] Book I. c. 6, 7.
Chapter 44.--53. Then a little after, as he had said, "This being so, brethren, what perversity must that be, that he who is guilty by reason of his own faults should make another free from guilt, whereas the Lord Jesus Christ says, Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit: do men gather grapes of thorns?' [2414] and again, A good man, out of the good treasure of the heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil things,'" [2415] --by which words Petilianus showed with sufficient clearness, that the man who baptizes is to be looked on as the tree, and he who is baptized as the fruit: to this I had answered, If the good tree is the good baptizer, and his good fruit he whom he has baptized, then any one who has been baptized by a bad man, even if his wickedness be not manifest, cannot by any possibility be good, for he is sprung from an evil tree. For a good tree is one thing; a tree whose quality is concealed, but yet bad, is another. What else did I wish to be understood by those words, except what I had stated a little above, that the tree and its fruit do not represent him that baptizes and him that is baptized; but that the man ought to be received as signified by the tree, his works and his life by the fruit, which are always good in the good man, and evil in the evil man, lest this absurdity should follow, that a man should be bad when baptized by a bad man, even though his wickedness were concealed, being, as it were, the fruit of a tree whose quality was unknown, but yet bad? To which he has answered nothing whatsoever.
[2414] Matt. vii. 17, 16.
[2415] Matt. xii. 35.
Chapter 45.--54. But that neither he nor any one of you might say that, when any one of concealed bad character is the baptizer, then he whom he baptizes is not his fruit, but the fruit of Christ, I went on immediately to point out what a foolish error is consequent also on that opinion; and I repeated, though in other words, what I had said shortly before: If, when the quality of the tree is concealed, but evil, any one who may have been baptized by it is born, not of it but of Christ, then they are justified with greater holiness who are baptized by wicked men, whose wickedness is concealed, than they who are baptized by men that are genuinely and manifestly good. [2416] Petilianus then, being hemmed in by these embarrassing straits, said nothing about the earlier part on which these remarks depended, and in his answer so quoted his absurd consequence of his error as though I had stated it as my own opinion, whereas it was really stated in order that he might perceive the amount of evil consequent on his opinion, and so be forced to alter it. Imposing, therefore, this deceit on those who hear and read his words, and never for a moment supposing that what we have written could be read, he begins a vehement and petulant invective against me, as though I had thought that all who are baptized ought to wish that they might have as their baptizers men who are faithless, without knowing this themselves, since, however good the men might be whom they had to baptize them, Christ is incomparably better, who will then be the head of the person baptized, if the faithless baptizer conceal his true character. As though, too, I had thought that those were justified with greater holiness who are baptized by evil men, whose character is concealed, than those who are baptized by men that are genuinely and manifestly good; when this marvellous piece of madness was only mentioned by me as following necessarily on the opinion of those who think with Petilianus, that a man, when baptized, bears the same relation to his baptizer as fruit does to the tree from which it springs,--good fruit springing from a good tree, evil fruit from an evil tree,--seeing that they, when they are bidden by me to answer whose fruit they think a man that is baptized to be when he is baptized by one of secretly bad character, since they do not venture to rebaptize him, are compelled to answer, that then he is not the fruit of that man of secretly bad character, but that he is the fruit of Christ. And so they are followed by a consequence contrary to their inclination, which none but a madman would entertain,--that if a man is the fruit of his baptizer when he is baptized by one that is genuinely and manifestly good, but when he is baptized by one of secretly bad character, he is then not his fruit, but the fruit of Christ,--it cannot but follow that they are justified with greater holiness who are baptized by men of secretly bad character, than those who are baptized by men who are genuinely and manifestly good.