IN WHICH AUGUSTINE REPLIES TO ALL THE SEVERAL STATEMENTS IN THE LETTER OF PETILIANUS, AS THOUGH DISPUTING WITH AN ADVERSARY FACE TO FACE.
CHAP. I.—1. That we made a full and sufficient answer to the first part of the letter of Petilianus, which was all that we had been able to find, will be remembered by all who were able to read or hear what we replied. But since the whole of it was afterwards found and copied by our brethren, and sent to us with the view that we should answer it as a whole, this task was one which our pen could not escape,—not that he says anything new in it, to which answer has not been already made in many ways and at various times; but still, on account of the brethren of slower comprehension, who, when they read a matter in any place, cannot always refer to everything that has been said upon the same subject, I will comply with those who urge me by all means to reply to every point, and that as though we were carrying on the discussion face to face in the form of a dialogue. I will set down the words of his epistle under his name, and I will give the answer under my own name, as though it had all been taken down by reporters while we were debating. And so there will be no one who can complain either that I have passed anything over, or that they have been unable to understand it for want of distinction between the parties to the discussion; at the same time that the Donatists themselves, who are unwilling to argue the question in our presence, as is shown by the letters which they have circulated among their party, may thus not fail to find the truth answering them point by point, just as though they were discussing the matter with us face to face.
2. In the very beginning of the letter Petilianus said: "Petilianus, a bishop, to his well-beloved brethren, fellow-priests, and deacons, appointed ministers with us throughout our diocese in the gospel, grace be to you and peace, from God our Father and from the Lord Jesus Christ."
3. Augustine answered: I acknowledge the apostolic greeting. You see who you are that employ it, but see from what source you have learned what you say. For in these terms Paul salutes the Romans, and in the same terms the Corinthians, the Galatians, the Ephesians, the Colossians, the Philippians, the Thessalonians. What madness is it, therefore, to be unwilling to share the salvation of peace with those very Churches in whose epistles you learned its form of salutation?
Chap. II.—4. Petilianus said: "Those who have polluted their souls with a guilty laver, under the name of baptism, reproach us with baptizing twice,—than whose obscenity, indeed, any kind of filth is more cleanly, seeing that through a perversion of cleanliness they have come to be made fouler by their washing."
5. Augustine answered: We are neither made fouler by our washing, nor cleaner by yours. But when the water of baptism is given to any one in the name of the Father, and of the Son, and of the Holy Ghost, it is neither ours nor yours, but His of whom it was said to John, "Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost."[684]
Chap. III.—6. Petilianus said: "For what we look to is the conscience of the giver, to cleanse that of the recipient."
7. Augustine answered: We therefore need have no anxiety about the conscience of Christ. But if you assert any man to be the giver, be he who he may, there will be no certainty about the cleansing of the recipient, because there is no certainty about the conscience of the giver.
Chap. IV.—8. Petilianus said: "For he who receives faith from the faithless, receives not faith but guilt."
9. Augustine answered: Christ is not faithless, from whom the faithful man receives not guilt but faith. For he believeth on Him that justifieth the ungodly, that his faith may be counted for righteousness.[685]
Chap. V.—10. Petilianus said: "For everything consists of an origin and root; and if it have not something for a head, it is nothing: nor does anything well receive second birth, unless it be born again of good seed."
11. Augustine answered: Why will you put yourself forward in the room of Christ, when you will not place yourself under Him? He is the origin, and root, and head of him who is being born, and in Him we feel no fear, as we must in any man, whoever he may be, lest he should prove to be false and of abandoned character, and we should be found to be sprung from an abandoned source, growing from an abandoned root, united to an abandoned head. For what man can feel secure about a man, when it is written, "Cursed be the man that trusteth in man?"[686] But the seed of which we are born again is the word of God, that is, the gospel. Whence the apostle says, "For in Christ Jesus I have begotten you through the gospel."[687] And yet he allows even those to preach the gospel who were preaching it not in purity, and rejoices in their preaching;[688] because, although they were preaching it not in purity, but seeking their own, not the things which are Jesus Christ's,[689] yet the gospel which they preached was pure. And the Lord had said of certain of like character, "Whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not."[690] If, therefore, what is in itself pure is preached in purity, then the preacher himself also, in that he is a partner with the word, has his share in begetting the believer; but if he himself be not regenerate, and yet what he preaches be pure, then the believer is born not from the barrenness of the minister, but from the fruitfulness of the word.
Chap. vi.—12. Petilianus said: "This being the case, brethren, what perversity must it be, that he who is guilty through his own sins should make another free from guilt, when 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?[691] 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.'"[692]
13. Augustine answered: No man, even though he be not guilty through his own sins, can make his neighbour free from sin, because he is not God. Otherwise, if we were to expect that out of the innocence of the baptizer should be produced the innocence of the baptized, then each will be the more innocent in proportion as he may have found a more innocent person by whom to be baptized; and will himself be the less innocent in proportion as he by whom he is baptized is less innocent. And if the man who baptizes happens to entertain hatred against another man, this will also be imputed to him who is baptized. Why, therefore, does the wretched man hasten to be baptized,—that his own sins may be forgiven him, or that those of others may be reckoned against him? Is he like a merchant ship, to discharge one burden, and to take on him another? But by the good tree and its good fruit, and the corrupt tree and its evil fruit, we are wont to understand men and their works, as is consequently shown in those other words which you also quoted: "A good man, out of the good treasure of his heart, bringeth forth good things: and an evil man, out of the evil treasure, bringeth forth evil things." But when a man preaches the word of God, or administers the sacraments of God, he does not, if he is a bad man, preach or minister out of his own treasure; but he will be counted among those of whom it is said, "Whatsoever they bid you observe, that observe and do; but do not ye after their works:" for they bid you observe what is God's, but their works are their own. For if it is as you say, that is, if the fruit of those who baptize consist in the baptized persons themselves; you declare a great woe against Africa, if a young Optatus has sprung up for every one that Optatus baptized.
Chap. vii.—14. Petilianus said: "And again, 'He who is baptized by one that is dead, his washing profiteth him nothing.'[693] He did not mean that the baptizer was a corpse, a lifeless body, the remains of a man ready for burial, but one lacking the Spirit of God, who is compared to a dead body, as He declares to a disciple in another place, according to the witness of the gospel. For His disciple says, 'Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me, and let the dead bury their dead.'[694] The father of the disciple was not baptized. He declared him as a pagan to belong to the company of pagans; unless he said this of the unbelieving, The dead cannot bury the dead. He was dead, therefore, not as smitten by some death, but as smitten even during life. For he who so lives as to be doomed to eternal death is tortured by a death in life. To be baptized, therefore, by the dead, is to have received not life but death. We must therefore consider and declare how far the traditor is to be accounted dead while yet alive. He is dead who has not deserved to be born again with a true baptism; he is likewise dead who, having been born again with a true baptism, has become involved with a traditor. Both are wanting in the life of baptism,—both he who never had it at all, and he who had it and has lost it. For the Lord Jesus Christ says, 'There shall come to that man seven spirits more wicked than the former one, and the last state of that man shall be worse than the first.'"[695]
15. Augustine answered: Seek with greater care to know in what sense the words which you have quoted from Scripture in proof of your position were really uttered, and how they should be understood. For that all unrighteous persons are wont to be called dead in a mystical sense is clear enough; but Christ, to whom true baptism belongs, which you say is false because of the faults of men, is alive, sitting at the right hand of the Father, and He will not die any more through any infirmity of the flesh: death will no more have dominion over Him.[696] And they who are baptized with His baptism are not baptized by one who is dead. And if it so happen that certain ministers, being deceitful workers, seeking their own, not the things which are Jesus Christ's, proclaiming the gospel not in purity, and preaching Christ of contention and envy, are to be called dead because of their unrighteousness, yet the sacrament of the living God does not die even in one that is dead. For that Simon was dead who was baptized by Philip in Samaria, who wished to purchase the gift of God for money;[697] but the baptism which he had lived in him still to work his punishment.
16. But how false the statement is which you make, that "both are wanting in the life of baptism, both he who never had it at all, and he who had it and has lost it," you may see from this, that in the case of those who apostatize after having been baptized, and who return through penitence, baptism is not restored to them, as it would be restored if it were lost. In what manner, indeed, do your dead men baptize according to your interpretation? Must we not reckon the drunken among the dead (to say nothing of the rest, and to mention only what is well known and of daily experience among all), seeing that the apostle says of the widow, "But she that liveth in pleasure is dead while she liveth?"[698] In the next place, in that Council of yours, in which you condemned Maximianus with his advisers or his ministers, have you forgotten with what eloquence you said, "Even after the manner of the Egyptians, the shores are full of the bodies of the dying, on whom the weightier punishment falls in death itself, in that, after their life has been wrung from them by the avenging waters, they have not found so much as burial?" And yet you yourselves may see whether or no one of them, Felicianus, has been brought to life again; yet he has with him within the communion of your body those whom he baptized outside. As therefore he is baptized by One that is alive who is clothed with the baptism of the living Christ, so he is baptized by the dead who is wrapped in the baptism of the dead Saturn, or any one like him; that we may set forth in the meanwhile, with what brevity we may, in what sense the words which you have quoted may be understood without any cavilling on the part of any one of us. For, in the sense in which they are received by you, you make no effort to explain them, but only strive to entangle us together with yourselves.
Chap. viii.—17. Petilianus said: "We must consider, I say, and declare how far the treacherous traditor is to be accounted dead while yet in life. Judas was an apostle when he betrayed Christ; and the same man was already dead, having spiritually lost the office of an apostle, being destined afterwards to die by hanging himself, as it is written: 'I have sinned,' says he, 'in that I have betrayed the innocent blood; and he departed, and went and hanged himself'[699] The traitor perished by the rope: he left the rope for others like himself, of whom the Lord Christ cried aloud to the Father, 'Father, those that Thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled.'[700] For David of old had passed this sentence on him who was to betray Christ to the unbelievers: 'Let another take his office. Let his children be fatherless, and his wife a widow.'[701] See how mighty is the spirit of the prophets, that it was able to see all future things as though they were present, so that a traitor who was to be born hereafter should be condemned many centuries before. Finally, that the said sentence should be completed, the holy Matthias received the bishopric of that lost apostle. Let no one be so dull, no one so faithless, as to dispute this: Matthias won for himself a victory, not a wrong, in that he carried off the spoils of the traitor from the victory of the Lord Christ. Why then, after this, do you claim to yourself a bishopric as the heir of a worse traitor? Judas betrayed Christ in the flesh to the unbelievers; you in the spirit madly betrayed the holy gospel to the flames of sacrilege. Judas betrayed the Lawgiver to the unbelievers; you, as it were, betraying all that he had left, gave up the law of God to be destroyed by men. Whilst, had you loved the law, like the youthful Maccabees, you would have welcomed death for the sake of the laws of God (if indeed that can be said to be death to men which makes them immortal because they died for the Lord); for of those brethren we learn that one replied to the sacrilegious tyrant with these words of faith: 'Thou like a fury takest us out of this present life; but the King of the world (who reigns for ever, and of His kingdom there shall be no end) shall raise us up who have died for His laws, unto everlasting life.'[702] If you were to burn with fire the testament of a dead man, would you not be punished as the falsifier of a will? What therefore is likely to become of you who have burned the most holy law of our God and Judge? Judas repented of his deed even in death; you not only do not repent, but stand forth as a persecutor and butcher of us who keep the law, whilst you are the most wicked of traditors."
18. Augustine answered: See what a difference there is between your calumnious words and our truthful assertions. Listen for a little while. See how you have exaggerated the sin of delivering up the sacred books, comparing us in most odious terms, like some sophistical inventor of charges, with the traitor Judas. But when I shall have answered you on this point with the utmost brevity,—I did not do what you assert; I did not deliver up the sacred books; your charge is false; you will never be able to prove it,—will not all that smoke of mighty words presently vanish away? Or will you perchance endeavour to prove the truth of what you say? This, then, you should do first; and then you might rise against us, as against men who were already convicted, with whatever mass of invective you might choose. Here is one absurdity: behold again a second.
19. You yourself, when speaking of the foretelling of the condemnation of Judas, used these expressions: "See how mighty is the spirit of the prophets, that it was able to see all future things as though they were present, so that a traitor who was to be born hereafter should be condemned many centuries before;" and yet you did not see that in the same sure prophecy, and certain and unshaken truth, in which it was foretold that one of the disciples should hereafter betray the Christ, it was also foretold that the whole world should hereafter believe in Christ. Why did you pay attention in the prophecy to the man who betrayed Christ, and in the same place give no heed to the world for which Christ was betrayed? Who betrayed Christ? Judas. To whom did he betray Him? To the Jews. What did the Jews do to Him? "They pierced my hands and my feet," says the Psalmist. "I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture."[703] Of what importance, then, that is which is bought at such a price, I would have you read a little later in the psalm itself: "All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord's; and He is the governor among the nations."[704] But who is able to suffice for the quotation of all the other innumerable prophetic passages which bear witness to the world that is destined to believe? Yet you quote a prophecy because you see in it the man who sold Christ: you do not see in it the possession which Christ bought by being sold. Here is the second absurdity: behold again the third.
20. Among the many other expressions in your invective, you said: "If you were to burn with fire the testament of a dead man, would you not be punished as the falsifier of a will? What therefore is likely to become of you who have burned the most holy law of our God and Judge?" In these words you have paid no attention to what certainly ought to have moved you, to the question of how it might be that we should burn the testament, and yet stand fast in the inheritance which was described in that testament; but it is marvellous that you have preserved the testament and lost the inheritance. Is it not written in that testament, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession?"[705] Take part in this inheritance, and you may bring what charges you will against me about the testament. For what madness is it, that while you shrank from committing the testament to the flames, you should yet strive against the words of the testator! We, on the other hand, though we hold in our hands the records of the Church and of the State, in which we read that those who ordained a rival bishop[706] in opposition to CÆcilianus were rather the betrayers of the sacred books, yet do not on this account insult you, or pursue you with invectives, or mourn over the ashes of the sacred pages in your hands, or contrast the burning torments of the Maccabees with the sacrilege of your fear, saying, "You should deliver your own limbs to the flames rather than the utterances of God." For we are unwilling to be so absurd as to excite an empty uproar against you on account of the deeds of others, which you either know nothing of, or else repudiate. But in that we see you separated from the communion of the whole world (a sin both of the greatest magnitude, and manifest to all mankind, and common to you all), if I were desirous of exaggerating, I should find time failing me sooner than words. And if you should seek to defend yourself on this charge, it could only be by bringing accusations against the whole world, of such a kind that, if they could be maintained, you would simply be furnishing matter for further accusation against yourself; if they could not be maintained, there is in them no defence for you. Why therefore do you puff yourself up against me about the betrayal of the sacred books, which concerns neither you nor me if we abide by the agreement not to charge each other with the sins of other men, and which, if that agreement does not stand, affects you rather than me? And yet, even without any violation of that agreement, I think I may say with perfect justice that he should be deemed a partner with him who delivered up Christ who has not delivered himself up to Christ in company with the whole world. "Then," says the apostle, "then are ye Abraham's seed, and heirs according to the promise."[707] And again he says, "Heirs of God, and joint-heirs with Christ."[708] And the same apostle shows that the seed of Abraham belongs to all nations, from the promise which was given to Abraham, "In thy seed shall all the nations of the earth be blessed."[709] Wherefore I consider that I am only making a fair demand in asking that we should for a moment consider the testament of God, which has already long been opened, and that we should consider every one to be himself an heir of the traitor whom we do not find to be a joint-heir with Him whom he betrayed; that every one should belong to him who sold Christ who denies that Christ has bought the whole world. For when He showed Himself after His resurrection to His disciples, and gave His limbs to those who doubted, that they should handle them, He says this to them, "For thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem."[710] See from what an inheritance you estrange yourselves! see what an Heir you resist! Can it really be that a man would spare Christ if He were walking here on earth who speaks against Him while He sits in heaven? Do you not yet understand that whatever you allege against us you allege against His words? A Christian world is promised and believed in: the promise is fulfilled, and it is denied. Consider, I entreat of you, what you ought to suffer for such impiety. And yet, if I know not what you have suffered,—if I have not seen it, have not wrought it,—then do you to-day, who do not suffer the violence of my persecution, render to me an account of your separation. But you are likely to say over and over again what, unless you prove it, can affect no one, and if you prove it, has no bearing upon me.
Chap. IX.—21. Petilianus said: "Hemmed in, therefore, by these offences, you cannot be a true bishop."
22. Augustine answered: By what offences? What have you shown? What have you proved? And if you have proved charges on the part of I know not whom, what has that to do with the seed of Abraham, in which all the nations of the earth are blessed?
Chap. X.—23. Petilianus said: "Did the apostles persecute any one? or did Christ betray any one?"
24. Augustine answered: I might indeed say that Satan himself was worse than all wicked men; and yet the apostle delivered a man over to him for the destruction of the flesh, that his spirit might be saved in the day of the Lord Jesus.[711] And in the same way he delivered over others, of whom he says, "Whom I have delivered unto Satan, that they may learn not to blaspheme."[712] And the Lord Christ drove out the impious merchants from the temple with scourges; in which connection we also find advanced the testimony of Scripture, where it says, "The zeal of Thine house hath eaten me up."[713] So that we do find the apostle delivering over to condemnation, and Christ a persecutor. All this I might say, and put you into no small heat and perturbation, so that you would be compelled to inquire, not into the complaints of those who suffer, but into the intention of those who cause the suffering. But do not trouble yourself about this; I do not say this. But I do say that it has nothing to do with the seed of Abraham, which is in all nations, if anything has been done to you which ought not to have been done, perhaps by the chaff among the harvest of the Lord, which in spite of this is found among all nations. Do you therefore render an account of your separation. But first, consider what kind of men you have among you, with whom you would not wish to be reproached; and see how unjustly you act, when you cast in our teeth the acts of other men, even if you proved what you assert. Therefore it will be found that there is no ground for your separation.
Chap. XI.—25. Petilianus said: "Yet some will be found to say, We are not the sons of a traditor. Any one is the son of that man whose deeds he imitates. For those are most assuredly sons, and at the same time bear a strong resemblance to their parents, who are born in the likeness of their parents, not only as being of their flesh and blood, but in respect of their characters and deeds."
26. Augustine answered: A little while ago you were saying nothing contrary to us, now you even begin to say something in our favour. For this proposition of yours binds you to as much as this, that if you shall fail to-day to convict us, with whom you are arguing, of being traditors and murderers, and anything else with which you charge us, you will then be wholly powerless to hurt us by any charge of the kind which you may prove against those who have gone before us. For we cannot be the sons of those to whose deeds our actions bear no resemblance. And see to what you have committed yourself. If you should be so successful as to convict some man, even of our own times, and living with us, of any guilt of the kind, that is in no way to the prejudice of all the nations of the earth who are blessed in the seed of Abraham, by separating yourself from whom you are found to be guilty of sacrilege. Accordingly, unless (as is altogether impossible) you are acquainted with all men that exist throughout the world, and have not only made yourself familiar with all their characters and deeds, but have also proved that they are as bad as you describe, you have no ground for reproaching all the world, which is among the saints, with parentage of I know not what description, to whom you prove that they are like. Nor will it help you at all, even if you are able to show that those who are not of the same character take the holy sacraments in common with those who are. In the first place, because you ought yourselves to look at those with whom you celebrate those sacraments, to whom you give them, from whom you receive them, and whom you would be unwilling to have cast up against you as a reproach. And again, if all those are the sons of Judas, who was the devil among the apostles, who imitate his deeds, why do we not call those the sons of the apostles who make such men partakers, not in their own deeds, but in the sacraments of the Lord, as the apostles partook of the supper of the Lord in company with that traitor? and in this way they are very different from you, who cast in the teeth of men who are striving for the preservation of unity the very thing that you do to the rending asunder of unity.
Chap. XII.—27. Petilianus said: "The Lord Jesus said to the Jews concerning Himself, 'If I do not the works of my Father, believe me not.'"[714]
28. Augustine answered: I have already answered above, This is both true, and makes for us against you.
Chap. xiii.—29. Petilianus said: "Over and over again He reproaches the false speakers and liars in such terms as these: 'Ye are the children of the devil, for he also was a slanderer from the beginning, and abode not in the truth.'"
30. Augustine answered: We are not wont to say, "He was a slanderer," but "He was a murderer."[715] But we ask how it was that the devil was a murderer from the beginning; and we find that he slew the first man, not by drawing a sword, nor by applying to him any bodily violence, but by persuading him to sin, and thus driving him from the happiness of Paradise. What then was Paradise is now represented by the Church. Therefore those are the sons of the devil who slay men by withdrawing them from the Church. But as by the words of God we know what was the situation of Paradise, so now by the words of Christ we have learned where the Church is to be found: "Throughout all nations," He says, "beginning at Jerusalem." Whosoever, therefore, separates a man from that complete whole to place him in any single part, is proved to be a son of the devil and a murderer. But see, further, what is the application of the expression which you yourself employed in saying of the devil, "He was a slanderer, and abode not in the truth." For you bring an accusation against the whole world on account of the sins of others, though even those others themselves you were more able to accuse than to convict; and you abode not in the truth of Christ. For He says that the Church is "throughout all nations, beginning at Jerusalem;" but ye say that it is in the party of Donatus.
Chap. xiv.—31. Petilianus said: "In the third place, also, He calls the madness of persecutors in like manner by this name, 'Ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in their synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar.'[716] Are they then really the sons of vipers according to the flesh, and not rather serpents in mind, and three-tongued malice, and deadliness of touch, and burning with the spirit of poison? They have truly become vipers, who by their bites have vomited forth death against the innocent people."
32. Augustine answered: If I were to say that this is said of men of character like unto yourselves, you would reply, "Prove it." What then, have you proved it? Or if you think that it is proved by the mere fact of its being uttered, there is no need to repeat the same words. Pronounce the same judgment against yourselves as coming from us to you. See you not that I too have proved it, if this amounts to proof? And yet I would have you learn what is really meant by proof. For indeed I do not even seek for evidence from without to enable me to prove you vipers. For be well assured that this very fact marks in you the nature of vipers, that you have not in your mouth the foundation of truth, but the poison of slanderous abuse, as it is written, "The poison of asps is under their lips."[717] And because this might be said indiscriminately by any one against any one, as though it were asked, Under whose lips? he immediately adds, "Their mouth is full of cursing and bitterness."[718] When, therefore, you say such things as this against men dispersed throughout the whole world, of whom you know nothing whatsoever, and many of whom have never heard the name either of CÆcilianus or of Donatus, and when you do not hear them answering amid silence. Nothing of what you say has reference to us; we never saw it; we never did it; we are totally at a loss to understand what you are saying,—seeing that you desire nothing else than to say what you are entirely powerless to prove, how can you help allowing that your mouth is full of cursing and bitterness? See, therefore, whether you can possibly show that you are not vipers,[719] unless you show that all Christians throughout all nations of the world are traditors, and murderers, and anything but Christians. Nay, in very truth, even though you should be able to know and set before us the lives and deeds of every individual man throughout the world, yet before you can do that, seeing that you act as you do without any consideration, your mouth is that of a viper, your mouth is full of cursing and bitterness. Show to us now, if you can, what prophet, what wise man, what scribe we have slain, or crucified, or scourged in our synagogues. Look how much labour you have expended without in any way being able to prove that Donatus and Marculus were prophets, or wise men, or scribes, because, in fact, they were nothing of the sort. But even if you could prove as much as this, what progress would you have made towards proving that they had been killed by us, when even we ourselves did not so much as know them? and how much less the whole world, whom you calumniate with poisonous mouth?[720] Or whence will you be able to prove that we have a spirit like that of those who murdered them, when you actually cannot show that they were murdered by any one at all? Look carefully to all these points, see whether you can prove any single one of them either about the whole world, or to the satisfaction of the whole world,—in your persevering calumnies against which you show that the charges are true in you, which you falsely propagate against the world.
33. Further, even if we should desire to prove you to be slayers of the prophets, it would be too long a task to collect the evidence through all the several instances of the slaughter which your infuriated leaders of the Circumcelliones, and the actual crowds of men inflamed by wine and madness, not only have committed since the beginning of your schism, but even continue to commit at the present time. To take the case nearest at hand. Let the divine utterances be produced, which are commonly in the hands of both of us. Let us consider those to be murderers of the prophets whom we find contradicting the words of the prophets. What more learned definition could be given? What could admit of speedier proof? You would be acting less cruelly in piercing the bodies of the prophets with a sword, than in endeavouring to destroy the words of the prophets with your tongue. The prophet says, "All the ends of the world shall remember and turn unto the Lord."[721] Behold and see how this is being done, how it is being fulfilled. But you not only close your ears in disbelief against what is said, but you even thrust out your tongues in madness to speak against what is already being done. Abraham heard the promise, "In thy seed shall all the nations of the earth be blessed;"[722] and "he believed, and it was counted unto him for righteousness."[723] You see the fact accomplished, and you cry out against it; and you will not that it should be counted unto you for unrighteousness, as it fairly would be counted, even if your refusal to believe was not on the accomplishment, but only on the utterance of the prophecy. Nay, not only are you not willing that it should be counted unto you for unrighteousness, but even what you suffer as the punishment of this impiety you would fain have counted unto you for righteousness. Or if your conduct is not a persecution of the prophets, because your instrument is not the sword but the tongue, what was the reason of its being said under divine inspiration, "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword?"[724] But what time would suffice me to collect from all the prophets all the testimonies to the Church dispersed throughout the world, all of which you endeavour to destroy and render nought by contradicting them? But you are caught; for "their sound is gone out into all lands, and their words to the end of the world."[725] I will, however, advance this one saying from the mouth of the Lord, who is the Witness of witnesses: "All things must be fulfilled," He says, "which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me." And what these were let us hear from Himself: "Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem."[726] See what it is that is written in the law of Moses, and in the prophets, and in the Psalms, concerning the Lord. See what the Lord Himself revealed about Himself and about the Church, making Himself manifest, uttering promises about the Church. But for you, see that you resist such manifest proofs as these, and as you cannot destroy them, endeavour to pervert them, what would you do, if you were to come across the bodies of the prophets, when you rage so madly against the utterances of the prophets, as not even to hearken to the Lord when He is fulfilling, and making manifest, and expounding the prophets? For do you not, to the utmost of your power, strive to slay the Lord Himself, since even to Himself you will not yield?
Chap. xv.—34. Petilianus said: "David also spoke of you as persecutors in the following terms: 'Their throat is an open sepulchre; with their tongues have they deceived; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness is in their ways, and the way of peace have they not known: there is no fear of God before their eyes. Have all the workers of wickedness no knowledge, who eat up my people as they eat bread?'"[727]
35. Augustine answered: Their throat is an open sepulchre, whence they breathe out death by lies. For "the mouth that belieth slayeth the soul."[728] But if nothing is more true than that which Christ said, that His Church should be throughout all nations, beginning at Jerusalem, then there is nothing more false than that which you say, that it is in the party of Donatus. But the tongues which have deceived are the tongues of those who, whilst they are acquainted with their own deeds, not only say that they are just men, but that they are justifiers of men, which is said of One only "that justifieth the ungodly,"[729] and that because "He is just and the justifier."[730] As regards the poison of asps, and the mouth full of cursing and bitterness, we have said enough already. But you have yourselves said that the followers of Maximianus had feet swift to shed blood, as is testified by the sentence of your general Council, so often quoted in the records of the proconsular province and of the state. But they, so far as we hear, never killed any one in the body. You evidently, therefore, understood that the blood of the soul was shed in spiritual murder by the sword of schism, which you condemned in Maximianus. See then if your feet are not swift to shed blood, when you cut off men from the unity of the whole world, if you were right in saying it of the followers of Maximianus, because they cut off some from the party of Donatus. Are we again without the knowledge of the way of peace, who study to preserve the unity of the Spirit in the bond of peace? and yet do you possess that knowledge, who resist the discourse which Christ held with His disciples after His resurrection, of so peaceful a nature that He began it with the greeting, "Peace be unto you;"[731] and that so strenuously that you are proved to be saying nothing less to Him than this, "What Thou saidst of the unity of all nations is false; what we say of the offence of all nations is true?" Who would say such things as this if they had the fear of God before their eyes? See, therefore, if in daily saying things like this you are not trying to destroy the people of God dispersed throughout the world, eating them up as it were bread.
Chap. xvi.—36. Petilianus said: "The Lord Christ also warns us, saying, 'Beware of false prophets, which come unto you in sheep's clothing, but inwardly they are ravening wolves; and ye shall know them by their fruits.'"[732]
37. Augustine answered: If I were to inquire of you by what fruits you know us to be ravening wolves, you are sure to answer by charging us with the sins of other men, and these such as were never proved against those who are said to have been guilty of them. But if you should ask of me by what fruits we know you rather to be ravening wolves, I bring against you the charge of schism, which you will deny, but which I will straightway go on to prove; for, as a matter of fact, you do not communicate with all the nations of the earth, nor with those Churches which were founded by the labour of the apostles. Hereupon you will say, "I do not communicate with traditors and murderers." The seed of Abraham answers you, "These are those charges which you made, which are either not true, or have no reference to me." But these I set aside for the present; do you meanwhile show me the Church. Now that voice will sound in my ears which the Lord showed was to be avoided in the false prophets who made a show of their several parties, and strove to estrange men from the Catholic Church, "Lo, here is Christ, or there." But do you think that the true sheep of Christ are so utterly destitute of sense, who are told, "Believe it not,"[733] that they will hearken to the wolf when he says, "Lo, here is Christ," and will not hearken to the Shepherd when He says, "Throughout all nations, beginning at Jerusalem?"
Chap. xvii.—38. Petilianus said: "Thus, thus, thou wicked persecutor, under whatsoever cloak of righteousness thou hast concealed thyself, under whatsoever name of peace thou wagest war with kisses, under whatsoever title of unity thou endeavourest to ensnare the race of men,—thou, who up to this time art cheating and deceiving, thou art the true son of the devil, showing thy parentage by thy character."
39. Augustine answered: Consider in reply that these things have been said by us against you; and that you may know to which of us they are more appropriate, call to mind what I have said before.
Chap. xviii.—40. Petilianus said: "Nor is it, after all, so strange that you assume to yourself the name of bishop without authority. This is the true custom of the devil, to choose in preference a mode of deceiving by which he usurps to himself a word of holy meaning, as the apostle declares to us: 'And no marvel,' he says; 'for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness.'[734] Nor is it therefore a marvel if you falsely call yourself a bishop. For even those fallen angels, lovers of the maidens of the world, who were corrupted by the corruption of their flesh, though, from having stripped themselves of divine excellence, they have ceased to be angels, yet retain the name of angels, and always esteem themselves as angels, though, being released from the service of God, they have passed from the likeness of their character into the army of the devil, as the great God declares, 'My spirit shall not always strive with man, for that he also is flesh.'[735] To those guilty ones and to you the Lord Christ will say, 'Depart from me, ye cursed ones, into everlasting fire, prepared for the devil and his angels.'[736] If there were no evil angels, the devil would have no angels; of whom the apostle says, that in the judgment of the resurrection they shall be condemned by the saints: 'Know ye not,' says he, 'that we shall judge angels?'[737] If they were true angels, men would not have authority to judge the angels of God. So too those sixty apostles, who, when the twelve were left alone with the Lord Christ, departed in apostasy from the faith, are so far yet considered among wretched men to be apostles, that from them ManichÆus and the rest entangle many souls in many devilish sects which they destroyed[738] that they might take them in their snares. For indeed the fallen ManichÆus, if fallen he was, is not to be reckoned among those sixty, if it be that we can find his name as an apostle among the twelve, or if he was ordained by the voice of Christ when Matthias was elected into the place of the traitor Judas, or another thirteenth like Paul, who calls himself the last[739] of the apostles, expressly that any one who was later than himself might not be held to be an apostle. For these are his words: 'For I am the last of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God.'[740] And do not flatter yourselves in this: he was a Jew that had done this. You too, as Gentiles, may work destruction upon us. For you carry on war without licence, against whom we may not fight in turn. For you desire to live when you have murdered us; but our victory is either to escape or to be slain."
41. Augustine answered: See how you have quoted the testimony of holy Scripture, or how you have understood it, when it has no bearing at all upon the present point at issue. For all that you have brought forward was simply said to prove that there are false bishops, just as there are false angels and false apostles. Now we too know quite well that there are false angels and false apostles, and, as the true apostle says, false brethren also;[741] but, seeing that charges such as yours may be brought by either side against the other, what is required is a certain degree of proof, and not mere empty words. But if you would see to which of us the charge of falseness more truly applies, recall to mind what we have said before, and you will see it there set forth, that we may not become tedious to our readers by repeating the same thing over and over again. And yet how is the Church dispersed throughout the world affected either by what you may have found to say about its chaff, which is mixed with it throughout the whole world; or by what you said of ManichÆus and the other devilish sects? For if the wheat is not affected by anything which is said even about the chaff which is still mingled with it, how much less are the members of Christ dispersed throughout the whole world affected by monstrosities[742] which have been so long and so openly separated from it?[743]
Chap. xix.—42. Petilianus said: "The Lord Jesus Christ commands us, saying, 'When they persecute you in this city, flee ye into another; and if they persecute you in that, flee yet into a third; for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of man be come.'[744] If He gives us this warning in the case of Jews and pagans, you who call yourself a Christian ought not to imitate the dreadful deeds of the Gentiles. Or do you serve God in such wise that we should be murdered at your hands? You do err, you do err, if you are wretched enough to entertain such a belief as this. For God does not have butchers for His priests."
43. Augustine answered: To flee from one state to another from the face of persecution has not been enjoined as precept or permission on heretics or schismatics, such as you are; but it was enjoined on the preachers of the gospel, whom you resist. And this we may easily prove in this wise: you are now in your own cities, and no man persecutes you. You must therefore come forth, and give an account of your separation. For it cannot be maintained that, as the weakness of the flesh is excused when it yields before the violence of persecution, so truth also ought to yield to falsehood. Furthermore, if you are suffering persecution, why do you not retire from the cities in which you are, that you may fulfil the instructions which you quote out of the gospel? But if you are not suffering persecution, why are you unwilling to reply to us? Or if the fact be that you are afraid lest, when you should have made reply, you then should suffer persecution, in that case how are you following the example of those preachers to whom it was said, "Behold, I send you forth as sheep in the midst of wolves?" To whom it was also further said, "Fear not them which kill the body, but are not able to kill the soul."[745] And how do you escape the charge of acting contrary to the injunction of the Apostle Peter, who says, "Be ready always to give an answer to every man that asketh you a reason of the faith and hope that is in you?"[746] And, lastly, wherefore are you ever eager to annoy the Catholic Churches by the most violent disturbances, whenever it is in your power, as is proved by innumerable instances of simple fact? Wherefore in such a case did you not hearken to the voice of the Lord, when He says, "But I say unto you, that ye resist not evil?"[747] Or, allowing that it is possible that in some cases it should be right for violent men to be resisted by bodily force, and that it does not violate the precept which we receive from the Lord, "But I say unto you, that ye resist not evil," why may it not also be that a pious man should eject an impious man, or a just man him that is unjust, in the exercise of duly and lawfully constituted authority, from seats which are unlawfully usurped, or retained to the despite of God? For you would not say that the false prophets suffered persecution at the hands of Elijah, in the same sense that Elijah suffered persecution from the wickedest of kings?[748] Or that because the Lord was scourged by His persecutors, therefore those whom He Himself drove out of the temple with scourges are to be put in comparison with His sufferings? It remains, therefore, that we should acknowledge that there is no other question requiring solution, except whether you have been pious or impious in separating yourselves from the communion of the whole world. For if it shall be found that you have acted impiously, you would not be surprised if there should be no lack of ministers of God by whom you might be scourged, seeing that you suffer persecution not from us, but as it is written, from their own abominations.[749]
Chap. xx.—44. Petilianus said: "The Lord Christ cries again from heaven to Paul, 'Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.'[750] He was then called Saul, that he might afterwards receive his true name in baptism. But for you it is not hard so often to persecute Christ in the persons of His priests, though the Lord Himself cries out, 'Touch not mine anointed.'[751] Reckon up all the deaths of the saints, and so often have you murdered Christ, who lives in each of them.[752] Lastly, if you are not guilty of sacrilege, then a saint cannot be a murderer."
45. Augustine answered: Defend yourselves from the charge of the persecution which those men suffered at the hands of your party who separated themselves from you with the followers of Maximianus, and therein you will find our defence. For if you say that you committed no such deeds, we simply read to you the records of the proconsular province and the state. If you say that you were right in persecuting them, why are you unwilling to suffer the like yourselves? If you say, "But we caused no schism," then let this be inquired into, and, till it is decided whether it be so or not, let no one make accusation against persecutors. If you say that even schismatics ought not to have suffered persecution, I ask whether it is also the case that they ought not to have been driven out of the basilicas, in which they lay snares for the leading astray of the weak, even though it were done by duly constituted authorities? If you say that this also should not have been done, first restore the basilicas to the followers of Maximianus, and then discuss the point with us. If you say that it was right, then see what they ought to suffer at the hands of duly constituted authority, who, in resisting it, "resist the ordinance of God." Wherefore the apostle expressly says, "For he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath on him that doeth evil."[753] But even if this had been discovered after the truth had been searched out with all diligence, that not even after public trial ought schismatics to undergo any punishment, or be driven from the positions which they have occupied, for their treachery and deceit; and if you should say that you are vexed that the followers of Maximianus should have suffered such conduct at the hands of some of you,—why does not the wheat of the Lord cry out with the more freedom from the whole field of the Lord, that is, from the world, and say, Neither are we at all affected by what the tares and the chaff amongst us do, seeing that it is contrary to our wish? If you confess that it is sufficient to clear you of responsibility, that all the evil that is done by men of your party is done in opposition to your wishes, why then have you separated yourselves? For if your reason for not separating from the unrighteous among the party of Donatus is that each man bears his own burden, why have you separated yourselves from those throughout the world whom you think, or profess to think, to be unrighteous? Is it that you might all share equally in bearing the burden of schism?
46. And when we ask of you which of your party you can prove to have been slain by us, I indeed can remember no law issued by the emperors to the effect that you should be put to death. Those indeed whose deaths you quote most frequently to bring us into odium, Marculus and Donatus, present a great question,—whether they threw themselves down a precipice, as your teaching does not hesitate to encourage by examples of daily occurrence, or whether they were thrown down by the true command of some authority. For if it is a thing incredible that the leaders of the Circumcelliones should have wrought upon themselves a death in accordance with their custom, how much more incredible it is that the Roman authorities should have been able to condemn them to a punishment at variance with custom! Accordingly, in considering this matter, which you think excessive in its hatefulness, supposing what you say is true, what is there in it which bears upon the Lord's wheat? Let the chaff which flew away outside accuse the chaff which yet remained within; for it is not possible that it should all be separated till the winnowing at the last day. But if what you say is false, what wonder is it if, when the chaff is carried away as it were by a light blast of dissension, it even attacks the wheat of the Lord with false accusations? Wherefore, on the consideration of all such odious accusations, the wheat of Christ, which is ordered to grow together with the tares throughout the field, that is, throughout the whole world, makes this answer to you with a free and fearless voice: If you cannot prove what you say, it has no application to any one; and if you prove it, it yet does not apply to me. The result of which is, that whosoever has separated himself from the unity of the wheat on account of the offences chargeable against the tares, or against the chaff, is unable to defend himself from the charge of murder which is involved in the mere offence of dissension and schism, as the Scripture says, "Whoso hateth his brother is a murderer."[754]
Chap. xxi.—47. Petilianus said: "Accordingly, as we have said, the Lord Christ cried, 'Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks. And he said, Who art Thou, Lord? And the Lord said, I am Jesus of Nazareth, whom thou persecutest. And he, trembling and astonished, said, Lord, what wilt Thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.' And so presently it goes on, 'But Saul arose from the earth; and when his eyes were opened, he saw no man.' See here how blindness, coming in punishment of madness, obscures the light in the eyes of the persecutor, not to be again expelled except by baptism! Let us see, therefore, what he did in the city. 'Ananias,' it is said, 'entered into the house to Saul, and putting his hands on him, said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.'[755] Seeing therefore that Paul, being freed by baptism from the offence of persecution, received again his eyesight freed from guilt, why will not you, a persecutor and traditor, blinded by false baptism, be baptized by those whom you persecute?"
48. Augustine answered: You do not prove that I, whom you wish to baptize afresh, am either a persecutor or a traditor. And if you prove this charge against any one, yet the persecutor and traditor is not to be baptized afresh, if he has been baptized already with the baptism of Christ. For the reason why it was necessary that Paul should be baptized was that he had never been washed in any baptism of the kind. Therefore what you have chosen to insert about Paul has no point of resemblance with the case which you are arguing with us. But if you had not inserted this, you would have found no place for your childish declamation, "See how blindness comes in punishment of madness, not to be again expelled except by baptism!" For with how much more force might one exclaim against you, See how blindness comes in punishment of madness, which, finding its similitude in Simon, not in Paul, is not expelled from you even when you have received baptism? For if persecutors ought to be baptized by those whom they persecute, then let Primianus be baptized by the followers of Maximianus, whom he persecuted with the utmost eagerness.
Chap. xxii.—49. Petilianus said: "It may be urged that Christ said to His apostles, as you are constantly quoting against us, 'He that is washed needeth not save to wash his feet, but is clean every whit.' Now if you discuss those words in all their fulness, you are bound by what immediately follows. For this is what He said, in His very words: 'He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For He knew who should betray Him; therefore said He, Ye are not all clean.'[756] Whosoever, therefore, has incurred the guilt of treason, has forfeited, like you, his baptism. Again, after that the betrayer of Christ had himself been condemned, He thus more fully confirmed His words to the eleven apostles: 'Now are ye clean through the word which I have spoken unto you. Abide in me, and I in you.'[757] And again He said to these same eleven, 'Peace I leave with you, my peace I give unto you.'[758] Seeing, then, that these things were said to the eleven apostles, when the traitor, as we have seen, had been condemned, you likewise, being traditors, are similarly without both peace and baptism."
50. Augustine answered: If therefore every traditor has forfeited his baptism, it will follow that every one who, having been baptized by you, has afterwards become a traditor, ought to be baptized afresh. And if you do not do this, you yourselves sufficiently prove the falseness of the saying, "Whosoever therefore has incurred the guilt of treason, has forfeited, like you, his baptism." For if he has forfeited it, let him return and receive it again; but if he returns and does not receive it, it is clear that he had not forfeited it. Again, if the reason why it was said to the apostles, "Now are ye clean," and "My peace I give unto you," was that the traitor had already left the room, then was not that supper of so great a sacrament clean and able to give peace, which He distributed to all before his going out? And if you venture to say this with your eyes closed against the truth, what can we do save exclaim the more, See how blindness comes in punishment of the madness of those who wish to be, as the apostle says, "teachers of the law, understanding neither what they say, nor whereof they affirm?"[759] And yet, unless blindness came in the way of their pertinacity, it was not a very difficult matter that you should understand and see that the Lord did not say in the presence of Judas, Ye are not yet clean, but "Now are ye clean." He added, however, "But not all," because there was one there who was not clean; yet if he had been polluting the others by his presence, it would not have been declared to them, "Now are ye clean," but, as I said before, Ye are not yet clean. But, after Judas had gone out, He said to them, "Now are ye clean," and did not add the words, But not all, because he had now departed in whose presence indeed, as had been said to them, they were already clean, but not all, because there was one there unclean. Wherefore in these words the Lord rather declared that in the one company of men receiving the same sacraments, the uncleanness of some members cannot hurt the clean. Certainly, if you think that there are among us men like Judas, you might apply to us the words, "Ye are clean, but not all." But this is not what you say; but you say that because of the presence of some who are unclean, therefore we are all unclean. This the Lord did not say to the disciples in the presence of Judas, and therefore whoever says this has not learned from the good Master what He says.
Chap. xxiii.—51. Petilianus said: "But if you say that we give baptism twice over, truly it is rather you who do this, who slay men who have been baptized; and this we do not say because you baptize them, but because you cause each one of them, by the act of slaying him, to be baptized in his own blood. For the baptism of water or of the Spirit is as it were doubled when the blood of the martyr is wrung from him. And so our Saviour also Himself, after being baptized in the first instance by John, declared that He must be baptized again, not this time with water nor with the Spirit, but with the baptism of blood, the cross of suffering, as it is written, 'James and John, the sons of Zebedee, came unto Him, saying, Master, we would that Thou shouldest do for us whatsoever we shall desire. And He said unto them, What would ye that I should do for you? They said unto Him, Grant that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? And they said unto Him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized,'[760] and so forth. If these are two baptisms, you commend us by your malice, we must needs confess. For when you kill our bodies, then we do celebrate a second baptism; but it is that we are baptized with our baptism and with blood, like Christ. Blush, blush, ye persecutors. Ye make martyrs like unto Christ, who are sprinkled with the baptism of blood after the water of the genuine baptism."
52. Augustine answered: In the first place, we reply without delay that we do not kill you, but you kill yourselves by a true death, when you cut yourselves off from the living root of unity. In the next place, if all who are killed are baptized in their own blood, then all robbers, all unrighteous, impious, accursed men, who are put to death by the sentence of the law, are to be considered martyrs, because they are baptized in their own blood. But if only those are baptized in their own blood who are put to death for righteousness' sake, since theirs is the kingdom of heaven,[761] you have already seen that the first question is why you suffer, and only afterwards should we ask what you suffer. Why therefore do you puff out your cheeks before you have shown the righteousness of your deeds? Why does your tongue resound before your character is approved? If you have made a schism, you are impious; if you are impious, you die as one guilty of sacrilege, when you are punished for impiety; if you die as one guilty of sacrilege, how are you baptized in your blood? Or do you say, I have not made a schism? Let us then inquire into this. Why do you make an outcry before you prove your case?
53. Or do you say, Even if I am guilty of sacrilege, I ought not to be slain by you? It is one question as to the enormity of my action, which you never prove with any truth, another as to the baptism of your blood, from whence you derive your boast. For I never killed you, nor do you prove that you are killed by any one. Nor even if you were to prove it would it in any way affect me, whoever it was that killed you, whether he did it justly in virtue of power lawfully given by the Lord, or committed the crime of murder, like the chaff of the Lord's harvest, through some evil desire; just as you are in no way concerned with him who in recent times, with an intolerable tyranny, attended even by a company of soldiers, not because he feared any one, but that he might be feared by all, oppressed widows, destroyed pupils, betrayed the patrimonies of other men, annulled the marriages of other men, contrived the sale of the property of the innocent, divided the price of the property when sold with its mourning owners. I should seem to be saying all this out of the invention of my own head, if it were not sufficiently obvious of whom I speak without the mention of his name.[762] And if all this is undoubtedly true, then just as you are not concerned with this, so neither are we concerned with anything you say, even though it were true. But if that colleague of yours, being really a just and innocent man, is maligned by a lying tale, then should we also learn in no way to give credit to reports, which have been spread abroad of innocent men, as though they had delivered up the sacred books, or murdered any of their fellow-men. To this we may add, that I refer to a man who lived with you, whose birthday you were wont to celebrate with such large assemblies, with whom you joined in the kiss of peace in the sacraments, in whose hands you placed the Eucharist, to whom in turn you extended your hands to receive it from his ministering, whose ears, when they were deaf amid the groanings of all Africa, you durst not offend by free speech; for paying to whom, even indirectly, a most witty compliment, by saying that in the Count[763] he had a god for his companion, some one of your party was extolled to the skies. But you reproach us with the deeds of men with whom we never lived, whose faces we never saw, in whose lifetime we were either boys, or perhaps as yet not even born. What is the meaning, then, of your great unfairness and perversity, that you should wish to impose on us the burdens of those whom we never knew, whilst you will not bear the burdens of your friends? "When thou sawest a thief, then thou consentedst with him."[764] If he whom you saw did not pollute you, why do you reproach me with one whom I could not have seen? Or do you say, I did not consent with him, because his deeds were displeasing to me? But, at any rate, you went up to the altar of God with him. Come now, if you would defend yourself, make a distinction between your two positions, and say that it is one thing to consent together for sin, as the two elders consented together when they laid a plot against the chastity of Susannah, and another thing to receive the sacrament of the Lord in company with a thief, as the apostles received even that first supper in company with Judas. I am all in favour of your defence. But why do you not consider how much more easily, in the course of your defence, you have acquitted all the nations and boundaries of the earth, throughout which the inheritance of Christ is dispersed? For if it was possible for you to see a thief, and to share the sacraments with the thief whom you saw, and yet not to share his sin, how much less was it possible for the remotest nations of the earth to have anything in common with the sins of African traditors and persecutors, supposing your charges and assertions to be true, even though they held the sacraments in common with them? Or do you say, I saw in him the bishop, I did not see in him the thief? Say what you will. I allow this defence also, and in this the world is acquitted of the charges which you brought against it. For if it was permitted you to ignore the character of a man whom you knew, why is the whole world not allowed to be ignorant of those it never knew, unless, indeed, the Donatists are allowed to be ignorant of what they do not wish to know, while the nations of the earth may not be ignorant of what they cannot know?
54. Or do you say, Theft is one thing, delivery of the sacred books or persecution is another? I grant there is a difference, nor is it worth while now to show wherein that difference consists. But listen to the summary of the argument. If he could not make you a thief, because his thieving was displeasing in your sight, who can make men traditors or murderers to whom such treachery or murder is abhorrent? First, then, confess that you share in all the evil of Optatus, whom you knew, and even so reproach me with any evil which was found in those whom I knew not. And do not say to me, But my charges are serious, yours but trifling. You must first acknowledge them, however trifling they may be in your case, not before I on my side confess the charges against me, but before I can allow you to say these serious things about me at all. Did Optatus, whom you knew, make you a thief by being your colleague, or not? Answer me one or the other. If you say he did not, I ask why he did not,—because he was not a thief himself? or because you do not know it? or because you disapprove of it? If you say, Because he himself was not a thief, much more ought we not to believe that those with whom you reproach us were of such a character as you assert. For if we must not believe of Optatus what both Christians and pagans and Jews, ay, and what both our party and yours assert, how much less should we believe what you assert of any one? But if you say, Because you do not know it, all the nations of the earth answer you, Much more do we not know of all that you reproach us with in these men. But if you say, Because you disapproved of it, they answer you with the same voice, Although you have never proved the truth of what you say, yet acts like these are viewed by us with disapproval. But if you say, Lo, Optatus, whom I knew, made me a thief because he was my colleague, and I was in the habit of going to the altar with him when he committed those deeds; but I do not greatly heed it, because the fault was trivial, but your party made you a traditor and a murderer,—I answer that I do not allow that I too am made a traditor and a murderer by the sins of other men, just because you confess that you are made a thief by the sin of another man; for it must be remembered that you are proved a thief, not by our judgment, but by your own confession. For we say that every man must bear his own burden, as the apostle is our witness.[765] But you, of your own accord, have taken the burden of Optatus on your own shoulders, not because you committed the theft, or consented to it, but because you declared your conviction that what another did applied to you. For, as the apostle says, when speaking of food, "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean;"[766] by the same rule, it may be said that the sins of others cannot implicate those who disapprove of them; but if any one thinks that they affect him, then he is affected by them. Wherefore you do not convict us of being traditors or murderers, even though you were to prove something of the sort against those who share the sacraments with us; but the guilt of theft is fastened on you, even if you disapprove of everything that Optatus did, not in virtue of our accusation, but by your own decision. And that you may not think this a trivial fault, read what the apostle says, "Nor shall thieves inherit the kingdom of God."[767] But those who shall not inherit the kingdom of God will certainly not be on His right hand among those to whom it shall be said, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." If they are not there, where will they be except on the left hand? Therefore among those to whom it shall be said, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."[768] In vain, therefore, do you indulge in your security, thinking it a trivial fault which separates you from the kingdom of God, and sends you into everlasting fire. How much better will you do to betake yourself to true confusion, saying, Every one of us shall bear his own burden, and the winnowing fan at the last day shall separate the chaff from the wheat!
55. But it is evident that you are afraid of its being forthwith said to you, "Why then, whilst you attempt to place on some men's backs the burdens of their neighbours, have you dared to separate yourselves from the Lord's corn, dispersed throughout the world, before the winnowing at the last day?" Accordingly, you who disapprove of the deeds of your party, whilst you are taking precautions against being charged with the schism which you all have made, are involving yourselves also in their sins which you did not commit; and while the shrewd Petilianus is afraid of my being able to say that I am not such as he thinks CÆcilianus was, he is obliged to confess that he himself is such as he knows Optatus to have been. Or are you not such as the common voice of Africa proclaims him to have been? Then neither are we such as those with whom you reproach us are either suspected to have been by your mistake, or calumniously asserted to have been by your madness, or proved to have been by the truth. Much less is the wheat of the Lord in all the nations of the earth of such a character, seeing that it never heard the names of those of whom you speak. There is therefore no reason why you should perish in such sin of separation and such sacrilege of schism. And yet, if you are made to suffer for this great impiety by the judgment of God, you say that you are even baptized in your blood; so that you are not content with feeling no remorse for your division, but you must even glory in your punishment.
Chap. xxiv.—56. Petilianus said: "But you will answer that you abide by the same declaration, 'He that is once washed needeth not save to wash his feet.'[769] Now the 'once' is once that has authority, once that is confirmed by the truth."
57. Augustine answered: Baptism in the name of the Father and of the Son and of the Holy Ghost[770] has Christ for its authority, not any man, whoever he may be; and Christ is the truth, not any man.
Chap. xxv.—58. Petilianus said: "For when you in your guilt perform what is false, I do not celebrate baptism twice, which you have never celebrated once."
59. Augustine answered: In the first place, you do not convict us of guilt. And if a guilty man baptizes with a false baptism, then none of those have true baptism who are baptized by men in your party, that are, I do not say openly, but even secretly guilty. For if he who gives baptism gives something that is God's, if he is already guilty in the sight of God, how can he be giving something that is God's, if a guilty man cannot give true baptism? But in reality you wait till he is guilty in your sight as well, as though what he proposes to confer were something that belonged to you.
Chap. xxvi.—60. Petilianus said: "For if you mix what is false with what is true, falsehood often imitates the truth by treading in its steps. Just in the same way a picture imitates the true man of nature, depicting with its colours the false resemblance of truth. And in the same way, too, the brilliancy of a mirror catches the countenance, so as to represent the eyes of him who gazes on it. In this way it presents to each comer his own countenance, so that the very features of the comer meet themselves in turn; and of such virtue is the falsehood of a clear mirror, that the very eyes which see themselves recognise themselves as though in some one else. And even when a shadow stands before it, it doubles the reflection, dividing its unity in great part through a falsehood. Must we then hold that anything is true, because a lying representation is given of it? But it is one thing to paint a man, another to give birth to one. For does any one represent fictitious children to a man who wishes for an heir? or would any one look for true heirs in the falsehood of a picture? Truly it is a proof of madness to fall in love with a picture, letting go one's hold of what is true."
61. Augustine answered: Are you then really not ashamed to call the baptism of Christ a lie, even when it is found in the most false of men? Far be it from any one to suppose that the wheat of the Lord, which has been commanded to grow among the tares throughout the whole field, that is, throughout the whole of this world, until the harvest, that is, until the end of the world,[771] can have perished in consequence of your evil words. Nay, even among the very tares themselves, which are commanded not to be gathered, but to be tolerated even to the end, and among the very chaff, which shall only be separated from the wheat by the winnowing at the last day,[772] does any one dare to say that any baptism is false which is given and received in the name of the Father, and of the Son, and of the Holy Ghost? Would you say that those whom you depose from their office, whether as your colleagues or your fellow-priests, on the testimony of women whom they have seduced (since examples of this kind are not wanting anywhere), were false or true before their crime was proved against them? You will certainly answer, False. Why then were they able both to have and to give true baptism? Why did not their falseness as men corrupt in them the truth of God? Is it not most truly written, "For the Holy Spirit of discipline will flee deceit?"[773] Seeing then that the Holy Spirit fled from them, how came it that the truth of baptism was in them, except because what the Holy Spirit fled from was the falseness of man, not the truth of the sacrament? Further, if even the deceitful have the true baptism, how do they have it who possess it in truthfulness? Whence you ought to observe that it is rather your conversation which is coloured with childish pigments; and accordingly, he who neglects the living Word to take pleasure in such colouring is himself loving the picture in the place of the reality.
Chap. xxvii.—62. Petilianus said: "It will be urged against us, that the Apostle Paul said, 'One Lord, one faith, one baptism.'[774] We profess that there is only one; for it is certain that those who declare that there are two are mad."
63. Augustine replied: These words of yours are arguments against yourselves; but in your madness you are not aware of it. For the men who say there are two baptisms are those who declare their opinion that the just and the unjust have different baptisms; whereas it belongs neither to one party nor the other, but in both of them is one, being Christ's, although they themselves are not one: and yet the baptism, which is one, the just have to salvation, the unjust to their destruction.
Chap. xxviii.—64. Petilianus said: "But yet, if I may be allowed the comparison, it is certain that the sun appears double to the insane, although it only be that a dark blue cloud often meets it, and its discoloured surface, being struck by the brightness, while the rays of the sun are reflected from it, seems to send forth as it were rays of its own. So in the same way in the faith of baptism, it is one thing to seek for reflections, another to recognise the truth."
65. Augustine answered: What are you saying, if I may ask? When a dark blue cloud reflects the rays of the sun with which it is struck, is it only to the insane, and not to all who look on it, that there appear to be two suns? But when it appears so to the insane as such, it appears to them alone. But if I may say so without being troublesome, I would have you take care lest saying such things and talking in such a way should be itself a sign of madness. I suppose, however, that what you meant to say was this,—that the just had the truth of baptism, the unjust only its reflection. And if this be so, I venture to say that the reflection was found in that man of your party,[775] to whom not God, but a certain Count,[776] was God; but that the truth was either in you or in him who uttered the witty saying against Optatus, when he said that "in the Count he had a god for his companion."[777] And distinguish between those who were baptized by either of these, and in the one party approve the true baptism, in the others exclude the reflection, and introduce the truth.
Chap. xxix.—66. Petilianus said: "But to pass rapidly through these minor points: can he be said to lay down the law who is not a magistrate of the court? or is what he lays down to be considered law, when in the character of a private person he disturbs public rights? Is it not rather the case that he not only involves himself in guilt, but is held to be a forger, and that which he composes a forgery?"
67. Augustine answered: What if your private person, whom you deem a forger, were to set forth to any one the law of the emperor? Would not the man, when he had compared it with the law of those who have the genuine law, and found it to be identically the same, lay aside all care about the source from which he had obtained it, and consider only what he had obtained? For what the forger gives is false when he gives it of his own falseness; but when something true is given by any person, even though he be a forger, yet, although the giver be not truthful, the gift is notwithstanding true.
Chap. xxx.—68. Petilianus said: "Or if any one chance to recollect the chants of a priest, is he therefore to be deemed a priest, because with sacrilegious mouth he publishes the strain of a priest?"
69. Augustine answered: In this question you are speaking just as though we were at present inquiring what constituted a true priest, not what constituted true baptism. For that a man should be a true priest, it is requisite that he should be clothed not with the sacrament alone, but with righteousness, as it is written, "Let thy priests be clothed with righteousness."[778] But if a man be a priest in virtue of the sacrament alone, as was the high priest Caiaphas, the persecutor of the one most true Priest, then even though he himself be not truthful, yet what he gives is true, if he gives not what is his own but what is God's; as it is said of Caiaphas himself, "This spake he not of himself: but being high priest that year, he prophesied."[779] And yet, to use the same simile which you employed yourself: if you were to hear even from any one that was profane the prayer of the priest couched in the words suitable to the mysteries of the gospel, can you possibly say to him, Your prayer is not true, though he himself may be not only no true priest, but not a priest at all? seeing that the Apostle Paul said that certain testimony of I know not what Cretan prophet was true, though he was not reckoned among the prophets of God; for he says, "One of themselves, even a prophet of their own, said the Cretians are always liars, evil beasts, slow bellies: this witness is true."[780] If, therefore, the apostle even himself bore witness to the testimony of some obscure prophet of a foreign race, because he found it to be true, why do not we, when we find in any one what belongs to Christ, and is true even though the man with whom it may be found be deceitful and perverse, why do not we in such a case make a distinction between the fault which is found in the man, and the truth which he has not of his own but of God's? and why do we not say, This sacrament is true, as Paul said, "This witness is true?" Does it at all follow that we say, The man himself also is truthful, because we say, This sacrament is true? Just as I would ask whether the apostle counted that prophet among the prophets of the Lord, because he confirmed the truth of what he found to be true in him. Likewise the same apostle, when he was at Athens, perceived a certain altar among the altars of the false gods, on which was the inscription, "To the unknown God." And this testimony he made use of to build them up in Christ, to the extent of quoting the inscription in his sermon, and adding, "Whom, therefore, ye ignorantly worship, Him declare I unto you." Did he, because he found that altar either among the altars of idols, or set up by sacrilegious hands, therefore condemn or reject what he found in it that was true? or did he, because of the truth which he found upon it, therefore persuade them that they ought also to follow the sacrilegious practices of the pagans? Surely he did neither of the two; but presently, when, as he judged fitting, he wished to introduce to their knowledge the Lord Himself, unknown to them, but known to him, he says among other things, that "He is not far from every one of us: for in Him we live, and move, and have our being; as certain also of your own poets have said."[781] Can it be said that here also, because he found among the sacrilegious the evidence of truth, he either approved their wickedness because of the evidence, or condemned the evidence because of their wickedness? But it is unavoidable that you should be always in the wrong, so long as you do despite to the sacraments of God because of the faults of men, or think that we take upon ourselves the sacrilege even of your schism, for the sake of the sacraments of God, to which we are unwilling to do despite in you.
Chap. xxxi.—70. Petilianus said: "'For there is no power but of God,'[782] none in any man of power; as the Lord Jesus Christ answered Pontius Pilate, 'Thou couldest have no power at all against me, except it were given thee from above.'[783] And again, in the words of John, 'A man can receive nothing, except it be given him from heaven.'[784] Tell us, therefore, traditor, when you received the power of imitating the mysteries."
71. Augustine answered: Tell us rather thyself when the power of baptizing was lost by the whole world through which is dispersed the inheritance of Christ, and by all that multitude of nations in which the apostles founded the Churches. You will never be able to tell us,—not only because you have calumniated them, and do not prove them to be traditors, but because, even if you did prove this, yet no guilt on the part of any evil-doers, whether they be unsuspected, or deceitful, or be tolerated as the tares or as the chaff, can possibly overthrow the promises, so that all the nations of the earth should not be blessed in the seed of Abraham; in which promises you deprive them of their share when you will not have the communion of unity with all nations of the earth.
Chap. xxxii.—72. Petilianus said: "For although there is only one baptism, yet it is consecrated in three several grades. John gave water without the name of the Trinity, as he declared himself, saying, 'I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire.'[785] Christ gave the Holy Spirit, as it is written, 'He breathed on them, and saith unto them, Receive ye the Holy Ghost.'[786] And the Comforter Himself came on the apostles as a fire burning with rustling flames. O true divinity, which seemed to blaze, not to burn! as it is written, 'And suddenly there came from heaven a sound as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.'[787] But you, O persecutor, have not even the water of repentance, seeing that you hold the power not of the murdered John, but of the murderer Herod. You therefore, O traditor, have not the Holy Spirit of Christ; for Christ did not betray others to death, but was Himself betrayed. For you, therefore, the fire in the spirit in Hades is full of life,—that fire which, surging with hungry tongues of flame, will be able to burn your limbs to all eternity without consuming them, as it is written of the punishment of the guilty in hell, 'Neither shall their fire be quenched.'"[788]
73. Augustine answered: You are the calumnious slanderer, not the truthful arguer. Will you not at length cease to make assertions of a kind which, if you do not prove them, can apply to nobody; and even if you prove them, certainly cannot apply to the unity of the whole world, which is in the saints as in the wheat of God? If we too were pleased to return calumnies for calumnies, we too might possibly be able to give vent to eloquent slanders. We too might use the expression, "With rustling flames;" but to me an expression never sounds in any way eloquent which is inappropriate in its use. We too might say, "Surging with hungry tongues of flame;" but we do not wish that the tongues of flame in our writings, when they are read by any one in his senses, should be judged hungry for want of the sap of weightiness, or that the reader himself, while he finds in them no food of useful sentiments, should be left to suffer from the hunger of excessive emptiness. See, I declare that your Circumcelliones are burning, not with rustling but with headlong flames. If you answer, What is that to us? why do not you, when you reproach with any one whom you will, not listen in turn to our answer, We too know nothing of it? If you answer, You do not prove the fact, why may not the whole world answer you in turn, Neither do you prove it? Let us agree therefore, if you please, that you should not charge us with the guilt of the wicked men whom you consider to belong to us, and that we should abstain from similar charges against you. So you will see, by this just agreement, confirmed and ratified, that you have no charge which you can bring against the seed of Abraham, as found in all the nations of the earth. But I find without difficulty a grievous charge to bring against you: Why have you impiously separated yourselves from the seed of Abraham, which is in all nations of the earth? Against this charge you certainly have no means whereby you may defend yourselves. For we each of us clear ourselves of the sins of other men; but this, that you do not hold communion with all the nations of the earth, which are blessed in the seed of Abraham, is a very grievous crime, of which not some but all of you are guilty.
74. And yet you know, as you prove by your quotation, that the Holy Spirit descended in such wise, that those who were then filled with it spake with divers tongues: what was the meaning of that sign and prodigy? Why then is the Holy Spirit given now in such wise, that no one to whom it is given speaks with divers tongues, except because that miracle then prefigured that all nations of the earth should believe, and that thus the gospel should be found to be in every tongue? Just as it was foretold in the psalm so long before: "There is no speech nor language where their voice is not heard." This was said with reference to those men who were destined, after receiving the Holy Spirit, to speak with every kind of tongue. But because this passage itself signified that the gospel should be found hereafter in all nations and languages, and that the body of Christ should sound forth throughout all the world in every tongue, therefore he goes on to say, "Their sound is gone out throughout all the earth, and their words to the ends of the world." Hence it is that the true Church is hidden from no one. And hence comes that which the Lord Himself says in the gospel, "A city that is set on an hill cannot be hid."[789] And therefore David continues in the same psalm, "In the sun hath He placed His tabernacle," that is, in the open light of day; as we read in the Book of Kings, "For thou didst it secretly; but I will do this thing before all Israel, and before the sun."[790] And He Himself is "as a bridegroom coming out of His chamber, and rejoiceth as a giant to run His race. His going forth is from the end of heaven:" here you have the coming of the Lord in the flesh. "And His circuit unto the ends of it:" here you have His resurrection and ascension. "And there is nothing hid from the heat thereof:"[791] here you have the coming of the Holy Spirit, whom He sent in tongues of fire, that He might make manifest the glowing heat of charity, which he certainly cannot have who does not keep the unity of the Spirit in the bond of peace with the Church, which is throughout all languages.
75. Next, however, with regard to your statement that there is indeed one baptism,[792] but that it is consecrated in three several grades, and to your having distributed the three forms of it to three persons after such fashion, that you ascribe the water to John, the Holy Spirit to the Lord Jesus Christ, and, in the third place, the fire to the Comforter sent down from above,—consider for a moment in how great an error you are involved. For you were brought to entertain such an opinion simply from the words of John: "I indeed baptize you with water: but He that cometh after me is mightier than I: He shall baptize you with the Holy Ghost, and with fire."[793] Nor were you willing to take into consideration that the three things are not attributed to three persons taken one by one,—water to John, the Holy Spirit to Christ, fire to the Comforter,—but that the three should rather be referred to two persons—one of them to John, the other two to our Lord. For neither is it said, I indeed baptize you with water: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost: and the Comforter, who is to come after Him, He shall baptize you with fire; but "I indeed," He says, "with water: but He that cometh after me with the Holy Ghost, and with fire." One he attributes to himself, two to Him that cometh after him. You see, therefore, how you have been deceived in the number. Listen further. You said that there was one baptism consecrated in three stages—water, the Holy Spirit, and fire; and you assigned three persons to the three stages severally—John to the water, Christ to the Spirit, the Comforter to the fire. If, therefore, the water of John bears reference to the same baptism which is commended as being one, it was not right that those should have been baptized a second time by the command of the Apostle Paul whom he found to have been baptized by John. For they already had water, belonging, as you say, to the same baptism; so that it remained that they should receive the Holy Spirit and fire, because these were wanting in the baptism of John, that their baptism might be completed, being consecrated, as you assert, in three stages. But since they were ordered to be baptized by the authority of an apostle, it is sufficiently made manifest that that water with which John baptized had no reference to the baptism of Christ, but belonged to another dispensation suited to the exigencies of the times.
76. Lastly, when you wished to prove that the Holy Spirit was given by Christ, and had brought forward as a proof from the gospel, that Jesus on rising from the dead breathed into the face of His disciples, saying, "Receive ye the Holy Ghost;"[794] and when you wished to prove that that last fire which was named in connection with baptism was found in the tongues of fire which were displayed on the coming of the Holy Ghost, how came it into your head to say, "And the Comforter Himself came upon the apostles as a fire burning with rustling flames," as though there were one Holy Spirit whom He gave by breathing on the face of His disciples, and another who, after His ascension, came on the apostles? Are we to suppose, therefore, that there are two Holy Spirits? Who will be found so utterly mad as to assert this? Christ therefore Himself gave the same Holy Spirit, whether by breathing on the face of the disciples, or by sending Him down from heaven on the day of Pentecost, with undoubted commendation of His holy sacrament. Accordingly it was not that Christ gave the Holy Spirit, and the Comforter gave the fire, that the saying might be fulfilled, "With the Holy Spirit, and with fire;" but the same Christ Himself gave the Holy Spirit in both cases, making it manifest while He was yet on earth by His breathing, and when He was ascended into heaven by the tongues of flame. For that you may know that the words of John, "He shall baptize you with the Holy Ghost," were not fulfilled at the time when He breathed on His disciples' face, so that they should require to be baptized, when the Comforter should come, not with the Spirit any longer, but with fire, I would have you remember the most outspoken words of Scripture, and see what the Lord Himself said to them when He ascended into heaven: "John truly baptized you with water; but ye shall be baptized with the Holy Ghost, whom ye shall receive not many days hence at Pentecost."[795] What could be plainer than this testimony? But, according to your interpretation, what He should have said was this: John verily baptized you with water; but ye were baptized with the Holy Spirit when I breathed on your faces; and next in due order shall ye be baptized with fire, which ye shall receive not many days hence;—in order that by this means the three stages should be completed, in which you say that the one baptism was consecrated. And so it proves to be the case that you are still ignorant of the meaning of the words, "He shall baptize you with the Holy Ghost, and with fire;" and you are rash enough to be willing to teach what you do not know yourselves.
Chap. xxxiii.—77. Petilianus said: "But that I may thoroughly investigate the baptism in the name of the Trinity, the Lord Christ said to His apostles: 'Go ye, and baptize all nations, in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you.'[796] Whom do you teach, traditor? Him whom you condemn? Whom do you teach, traditor? Him whom you slay? Once more, whom do you teach? Him whom you have made a murderer? How then do you baptize in the name of the Trinity? You cannot call God your Father. For when the Lord Christ said, 'Blessed are the peacemakers, for they shall be called the children of God,'[797] you who have not peace at your heart cannot have God for your Father. Or how, again, can you baptize in the name of the Son, who betray that Son Himself, who do not imitate the Son of God in any of His sufferings or crosses? Or how, again, can you baptize in the name of the Holy Ghost, when the Holy Ghost came only on those apostles who were not guilty of treason? Seeing, therefore, that God is not your Father, neither are you truly born again with the water of baptism. No one of you is born perfectly. You in your impiety have neither father nor mother. Seeing, then, that you are of such a kind, ought I not to baptize you, even though you wash yourselves a thousand times, after the similitude of the Jews, who as it were baptize the flesh?"
78. Augustine answered: Certainly you had proposed thoroughly to investigate the baptism in the name of the Trinity, and you had set us to listen with much attention; but following, as it would seem, what is the easiest course to you, how soon have you returned to your customary abuse! This you carry out with genuine fluency. For you set before yourself what victims you please, against whom to inveigh with whatsoever bitterness you please: in the midst of which vast latitude of discourse you are driven into the greatest straits if any one does but use the little word, Prove it. For this is what is said to you by the seed of Abraham; and since in him all nations of the earth are blessed, they care but little when they are cursed by you. But yet, since you are treating of baptism, which you consider to be true when it is found in a just man, but false when it is found in the unjust, see how I too, if I were to investigate baptism in the name of the Trinity according to your rule, might say, with great fulness, as it seems to me, that he has not God for his father who in a Count has God for his companion,[798] nor believes that any is his Christ, save him for whose sake he has endured suffering; and that he has not the Holy Ghost who burned the wretched Africa in so very different a fashion with tongues of fire. How then can they have baptism, or how can they administer it in the name of the Father, and of the Son, and of the Holy Ghost? Surely you must now perceive that baptism can exist in an unrighteous man, and be administered by an unrighteous man, and that no unrighteous baptism, but such as is just and true,—not because it belongs to the unrighteous man, but because it is of God. And herein I am uttering no calumny against you, as you never cease to do, on some pretence or other, against the whole world; and, what is even more intolerable, you do not even bring any proof about the very points on which you found your calumnies. But I know not how this can possibly be endured, because you not only bring calumnies against holy men about unrighteous men, but you even bring a charge against the holy baptism itself, which must needs be holy in any man, however unrighteous he may be, from a comparison with the infection arising from the sins of wicked men, so that you say that baptism partakes of the character of him by whom it is possessed, or administered, or received. Furthermore, if a man partakes of the character of him in whose company he approaches sacred mysteries, and if the sacraments themselves partake of the character of the men in whom they are, holy men may well be satisfied to find consolation in the thought that they only fare like holy baptism itself in hearing false accusations from your lips. But it would be well for you to see how you are condemned out of your own mouths, if both the sober among you are counted as drunken from the infection of the drunken in your ranks, and the merciful among you become robbers from the infection of the robbers, and whatever evil is found among you in the persons of wicked men is perforce shared by those who are not wicked; and if baptism itself is unclean in all of you who are unclean, and if it is of different kinds according to the varying character of uncleanness itself, as it must be if it is perforce of the same character as the man by whom it is possessed or administered. These suppositions most undoubtedly are false; and accordingly they in no wise injure us, when you bring them forward against us without looking back upon yourselves. But they do injure you, because, when you bring them forward falsely, they do not fall on us; but, since you imagine them to be true, they recoil upon yourselves.
Chap. xxxiv.—79. Petilianus said: "For if the apostles were allowed to baptize those whom John had washed with the baptism of repentance, shall it not likewise be allowed to me to baptize men guilty of sacrilege like yourselves?"
80. Augustine answered: Where then is what you said above, that there was not one baptism of John and another of Christ, but that there was one baptism, consecrated in three stages, of which three stages John gave the water, Christ the Spirit, and the Comforter the fire? Why then did the apostles repeat the water in the case of those to whom John had already administered water belonging to the one baptism which is consecrated in three stages? Surely you must see how necessary it is that every one should understand the meaning of what he is discussing.
Chap. xxxv.—81. Petilianus said: "Nor indeed will it be possible that the Holy Spirit should be implanted in the heart of any one by the laying on of the hands of the priest, unless the water of a pure conscience has gone before to give him birth."
82. Augustine answered: In these few words of yours two errors are involved; and one of them, indeed, has no great bearing on the question which is being discussed between us, but yet it helps to convict you of want of skill. For the Holy Spirit came upon a hundred and twenty men, without the laying on of any person's hands, and again upon Cornelius the centurion and those who were with him, even before they were baptized.[799] But the second error in these words of yours entirely overthrows your whole case. For you say that the water of a pure conscience must necessarily precede to give new birth, before the Holy Spirit can follow on it. Accordingly, either all the water consecrated in the name of the Father, and of the Son, and of the Holy Ghost, is water of a pure conscience, not for the merits of those by whom it is administered, or by whom it is received, but in virtue of the stainless merits of Him who instituted this baptism; or else, if only a pure conscience on the part both of the ministrant and the recipient can produce the water of a pure conscience, what do you make of those whom you find to have been baptized by men who bore a conscience stained with as yet undiscovered guilt, especially if there exist among the said baptized persons any one who should confess that he at the time when he was baptized had a bad conscience, in that he might possibly have desired to use that opportunity for the accomplishment of some sinful act? When, therefore, it shall be made clear to you that neither the man who administered baptism, nor the man who received it, had a pure conscience, will you give your judgment that he ought to be baptized afresh? You will assuredly neither say nor do anything of the sort. The purity therefore of baptism is entirely unconnected with the purity or impurity of the conscience either of the giver or the recipient. Will you therefore dare to say that the deceiver, or the robber, or the oppressor of the fatherless and widows, or the sunderer of marriages, or the betrayer, the seller, the divider of the patrimony of other men,[800] was a man of pure conscience? Or will you further dare to say that those were men of pure conscience, whom it is hard to imagine wanting in such times,—men who made interest with the man I have described, that they might be baptized, not for the sake of Christ, nor for the sake of eternal life, but to conciliate earthly friendships, and to satisfy earthly desires? Further, if you do not venture to say that these were men of pure conscience, then if you find any of their number who have been baptized, give to them the water of a pure conscience, which they as yet have not received; and if you will not do this, then leave off casting in our teeth a matter which you do not understand, lest you should be forced to answer in reply to us about a matter which you know full well.
Chap. xxxvi.—83. Petilianus said: "Which Holy Spirit certainly cannot come on you, who have not been washed even with the baptism of repentance; but the water of the traditor, which most truly needs to be repented of, does but work pollution."
84. Augustine answered: As a matter of fact, not only do you not prove us to be traditors, but neither did your fathers prove that our fathers were guilty of that sin; though, even if that had been proved, the consequence would have been that they would not be our fathers, according to your earlier assertion, seeing that we had not followed their deeds: yet neither should we on their account be severed from the companionship of unity, and from the seed of Abraham, in which all nations of the earth are blessed.[801] However, if the water of Christ be one thing, and the water of the traditor another, because Christ was not a traditor, why should not the water of Christ be one thing, and the water of a robber another, since certainly Christ was not a robber? Do you therefore baptize again after baptism by your robber, and I will baptize again after the traditor, who is neither mine nor yours; or, if one must believe the documents which are produced, who is both mine and yours; or, if we are to believe the communion of the whole world rather than the party of Donatus, who is not mine, but yours. But, by a better and a sounder judgment, because it is according to the words of the apostle, every one of us shall bear his own burden;[802] nor is either that robber yours, if you are not yourselves robbers; nor does any traditor belong to any one either of us or you, who is not himself a traditor. And yet we are Catholics, who, following the spirit of that judgment, do not desert the unity of the Church; but you are heretics, who, on account of charges, whether true or false, which you have brought against certain men, are unwilling to maintain Christian charity with the seed of Abraham.
Chap. xxxvii.—85. Petilianus said: "But that the truth of this may be made manifest from the apostles, we are taught by their actions, as it is written: 'It came to pass that, while Apollos was at Corinth, Paul, having passed through the upper coasts, came to Ephesus: and finding there certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve.'[803] If, therefore, they were baptized that they might receive the Holy Ghost, why do not you, if you wish to receive the Holy Ghost, take measures to obtain a true renewing, after your falsehoods? And if we do ill in urging this, why do you seek after us? or, at any rate, if it is an offence, condemn Paul in the first instance; which Paul certainly washed off what had already existed, whereas we in you give baptism which as yet does not exist. For you do not, as we have often said before, wash with a true baptism; but you bring on men an ill repute by your empty name of a false baptism."
86. Augustine answered: We bring no accusation against Paul, who gave to men the baptism of Christ because they had not the baptism of Christ, but the baptism of John, according to their own reply; for, being asked, Unto what were ye baptized? they answered, Unto John's baptism; which has nothing to do with the baptism of Christ, and is neither a part of it nor a step towards it. Otherwise, either at that time the water of the baptism of Christ was renewed a second time, or if the baptism of Christ was then made perfect by the two waters, the baptism is less perfect which is given now, because it is not given with the water which was given at the hands of John. But either one of these opinions it is impious and sacrilegious to entertain. Therefore Paul gave the baptism of Christ to those who had not the baptism of Christ, but only the baptism of John.
87. But why the baptism of John, which is not necessary now, was necessary at that time, I have already explained; and the question has no bearing on the point at issue between us at the present time, except so far as that it may appear that the baptism of John was one thing, the baptism of Christ another,—just as that baptism was a different thing with which the apostle says that our fathers were baptized in the cloud and in the sea, when they passed through the Red Sea under the guidance of Moses.[804] For the law and the prophets up to the time of John the Baptist had sacraments which foreshadowed things to come; but the sacraments of our time bear testimony that that has come already which the former sacraments foretold should come. John therefore was a foreteller of Christ nearer to Him in time than all who went before him. And because all the righteous men and prophets of former times desired to see the fulfilment of what, through the revelation of the Spirit, they foresaw would come to pass,—whence also the Lord Himself says, "That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,"[805]—therefore it was said of John that he was more than a prophet, and that among all that were born of women there was none greater than he;[806] because to the righteous men who went before him it was only granted to foretell the coming of Christ, but to John it was given both to foretell Him in His absence and to behold His presence, so that it should be found that to him was made manifest what the others had desired. And therefore the sacrament of his baptism is still connected with the foretelling of Christ's coming, though as of something very soon to be fulfilled, seeing that up to his time there were still foretellings of the first coming of our Lord, of which coming we have now announcements, but no longer predictions. But the Lord, teaching the way of humility, condescended to make use of the sacraments which He found here in reference to the foretelling of His coming, not in order to assist the operation of His cleansing, but as an example for our piety, that so He might show to us with what reverence we ought to receive those sacraments which bear witness that He is already come, when He did not disdain to make use of those which foreshadowed His coming in the future. And John, therefore, though the nearest to Christ in point of time, and within one year of the same age with Him, yet, while he was baptizing, went before the way of Christ who was still to come; for which reason it was said of him, "Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee."[807] And he himself preached, saying, "There cometh one mightier than I after me."[808] In like manner, therefore, the circumcision on the eighth day, which was given to the patriarchs, foretold our justification, to the putting away of carnal lusts through the resurrection of our Lord, which took place after the seventh day, which is the Sabbath-day, on the eighth, that is, the Lord's day, which fell on the third day after His burial; yet the infant Christ received the same circumcision of the flesh, with its prophetic signification. And as the Passover, which was celebrated by the Jews with the slaying of a lamb, prefigured the passion of our Lord and His departure from this world to the Father, yet the same Lord celebrated the same Passover with His disciples, when they reminded Him of it, saying, Where wilt Thou that we prepare for Thee to eat the Passover?[809] so too He Himself also received the baptism of John, which formed a part of the latest foretelling of His coming. But as the Jews' circumcision of the flesh is one thing, and the ceremony which we observe on the eighth day after persons are baptized is another;[810] and the Passover which the Jews still celebrate with the slaying of a lamb is one thing,[811] and that which we receive in the body and blood of our Lord is another,—so the baptism of John was one thing, the baptism of Christ is another. For by the former series of rites the latter were foretold as destined to arrive; by these latter the others are declared to be fulfilled. And even though Christ received the others, yet are they not necessary for us, who have received the Lord Himself who was foretold in them. But when the coming of our Lord was as yet recent, it was necessary for any one who had received the former that he should be imbued with the latter also; but it was wholly needless that any one who had been so imbued should be compelled to go back to the former rites.
88. Wherefore do not seek to raise confusion out of the baptism of John, the source and intention of which was either such as I have here set forth; or if any other better explanation of it can be given, this much still is clear, that the baptism of John and the baptism of Christ are two distinct and separate things, and that the former was expressly called the baptism of John, as is clear both from the answer of those men whose case you quoted, and from the words of our Lord Himself, when He says, "The baptism of John, whence was it? from heaven, or of men?"[812] But the latter is never called the baptism of CÆcilianus, or of Donatus, or of Augustine, or of Petilianus, but the baptism of Christ. For if you think that we are shameless, because we will not allow that any one should be baptized after baptism from us, although we see that men were baptized again who had received the baptism of John, who certainly is incomparably greater than ourselves, will you maintain that John and Optatus were of equal dignity? The thing appears ridiculous. And yet I fancy that you do not hold them to be equals, but consider Optatus the greater of the two. For the apostle baptized after baptism by John: you venture to baptize no one after baptism by Optatus. Was it because Optatus was in unity with you? I know not with what heart a theory like this can be maintained, if the friend of the Count,[813] who had in the Count a god for his companion, is said to have been in unity, and the friend of the Bridegroom to have been excluded from it. But if John was pre-eminently in unity, and far more excellent and greater than all of us and all of you, and yet the Apostle Paul baptized after him, why do you then not baptize after Optatus? Unless indeed it be that your blindness brings you into such a strait that you should say that Optatus had the power of giving the Holy Spirit, and that John had not! And if you do not say this, for fear of being ridiculed for your madness even by the insane themselves, what answer will you be able to make when you are asked why men should have required to be baptized after receiving baptism from John, while no one needs to be baptized after receiving it from Optatus, unless it be that the former were baptized with the baptism of John, while, whenever any one is baptized with the baptism of Christ, whether he be baptized by Paul or by Optatus, there is no difference in the nature of his baptism, though there is so great a difference between Paul and Optatus? Return then, O ye transgressors, to a right mind,[814] and do not seek to weigh the sacraments of God by considerations of the characters and deeds of men. For the sacraments are holy through Him to whom they belong; but when taken in hand worthily, they bring reward, when unworthily, judgment. And although the men are not one who take in hand the sacrament of God worthily or unworthily, yet that which is taken in hand, whether worthily or unworthily, is the same; so that it does not become better or worse in itself, but only turns to the life or death of those who handle it in either case. And in respect of what you said, that "in those whom Paul baptized after they had received the baptism of John, he washed off what had already existed," you certainly would not have said it had you taken a moment to consider what you were saying. For if the baptism of John required washing off, it must, beyond all doubt, have had some foulness in it. Why then should I press you further? Recollect or read, and see whence John received it, so shall you see against whom you have uttered that blasphemy; and when you have discovered this, your heart will surely be beaten, if a rein be not set on your tongue.
89. To come next to what you think you say against us with so much point: "If we do ill in urging this, why do you seek after us?" cannot you even yet call to mind that only those are sought after who have perished? Or is the incapacity for seeing this an element in your ruin? For the sheep might say to the shepherd with equal absurdity, If I do wrong in straying from the flock, why do you search after me? not understanding that the very reason why it is being sought is because it thinks there is no need for seeking it. But who is there that seeks for you, either through His Scriptures, or by catholic and conciliatory voices, or by the scourgings of temporal afflictions, save only Him who dispenses that mercy to you in all things? We therefore seek you that we may find you; for we love you that you should have life, with the same intensity with which we hate your error, that it might be destroyed which seeks to ruin you, so long as it is not itself involved in your destruction. And would to God that we might seek you in such a manner as even to find, and be able to say with rejoicing of each one of you, "He was dead, and is alive again; he was lost, and is found!"[815]
Chap. xxxviii.—90. Petilianus said: "If you declare that you hold the Catholic Church, the word 'catholic' is merely the Greek equivalent for entire or whole. But it is clear that you are not in the whole, because you have gone aside into the part."
91. Augustine answered: I too indeed have attained to a very slight knowledge of the Greek language, scarcely to be called knowledge at all, yet I am not shameless in saying that I know that ???? means not "one," but "the whole;" and that ?a?' ???? means "according to the whole:" whence the Catholic Church received its name, according to the saying of the Lord, "It is not for you to know the times and the seasons, which the Father hath put in His own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in Judea, and in Samaria, and unto the uttermost part of the earth."[816] Here you have the origin of the name "Catholic." But you are so bent upon running with your eyes shut against the mountain which grew out of a small stone, according to the prophecy of Daniel, and filled the whole earth,[817] that you actually tell us that we have gone aside into a part, and are not in the whole among those whose communion is spread throughout the whole earth. But just in the same way as, supposing you were to say that I was Petilianus, I should not be able to find any method of refuting you unless I were to laugh at you as being in jest, or mourn over you as being mad, so in the present case I see that I have no other choice but this; and since I do not believe that you are in jest, you see what alternative remains.
Chap. xxxix.—92. Petilianus said: "But there is no fellowship of darkness with light, nor any fellowship of bitterness with the sweet of honey; there is no fellowship of life with death, of innocence with guilt, of water with blood; the lees have no fellowship with oil, though they are related to it as being its dregs, but everything that is reprobate will flow away. It is the very sink of iniquity; according to the saying of John, 'They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us.'[818] There is no gold among their pollution: all that is precious has been purged away. For it is written, 'As gold is tried in the furnace, so also are the just tried by the harassing of tribulation.'[819] Cruelty is not a part of gentleness, nor religion a part of sacrilege; nor can the party of Macarius in any way be part of us, because he pollutes the likeness of our rite. For the enemy's line, which fills up an enemy's name, is no part of the force to which it is opposed; but if it is truly to be called a part, it will find a suitable motto in the judgment of Solomon, 'Let their part be cut off from the earth.'"[820]
93. Augustine answered: What is it but sheer madness to utter these taunts without proving anything? You look at the tares throughout the world, and pay no heed to the wheat, although both have been bidden to grow together throughout the whole of it. You look at the seed sown by the wicked one, which shall be separated in the time of harvest,[821] and you pay no heed to the seed of Abraham, in which all nations of the earth shall be blessed.[822] Just as though you were already a purged mass, and virgin honey, and refined oil, and pure gold, or rather the very similitude of a whited wall. For, to say nothing of your other faults, do the drunken form a portion of the sober, or are the covetous reckoned among the portion of the wise? If men of gentle temper appropriate the term of light, where shall the madness of the Circumcelliones be esteemed to be, excepting in the darkness? Why then is baptism, given by men like these, held valid among you, and the same baptism of Christ not held valid, by whatsoever men it may be administered throughout the world? You see, in fact, that you are separated from the communion of the whole world in so far as this, that you are not indeed all drunk, nor all of you covetous, nor all men of violence, but that you are all heretics, and, in virtue of this, are all impious and all sacrilegious.
94. But as to your saying that the whole world that rejoices in Christian communion is the party of Macarius, who with any remnant of sanity in his brain could make such a statement? But because we say that you are of the party of Donatus, you therefore seek for a man of whose party you may say we are; and, being in a great strait, you mention the name of some obscure person, who, if he is known in Africa, is certainly unknown in any other quarter of the globe. And therefore hearken to the answer made to you by all the seed of Abraham from every corner of the earth: Of that Macarius, to whose party you assert us to belong, we know absolutely nothing. Can you reply in turn that you know nothing of Donatus? But even if we were to say that you are the party of Optatus, which of you can say that he is unacquainted with Optatus, unless in the sense that he does not know him personally, as perhaps he does not know Donatus either? But you acknowledge that you rejoice in the name of Donatus, do you also take any pleasure in the name of Optatus? What then can the name of Donatus profit you, when all of you alike are polluted by Optatus? What advantage can you derive from the sobriety of Donatus, when you are defiled by the drunkenness of the Circumcelliones? What, according to your views, are you profited by the innocence of Donatus, when you are stained by the rapacity of Optatus? For this is your mistake, that you think that the unrighteousness of a man has more power in infecting his neighbour than the righteousness of a man has in purifying those around him. Therefore, if two share in common the sacraments of God, the one a just man, the other an unrighteous one, but so that neither the former should imitate the unrighteousness of the latter, nor the latter the righteousness of the former, you say that the result is not that both are made just, but that both are made unrighteous; so that also that holy thing, which both receive in common, becomes unclean and loses its original holiness. When does unrighteousness find for herself such advocates as these, through whose madness she is esteemed victorious? How comes it then that, in the midst of such mistaken perversity, you congratulate yourselves upon the name of Donatus, when it shows not that Petilianus deserves to be what Donatus is, but that Donatus is compelled to be what Optatus is? But let the house of Israel say, "God is my portion for ever;"[823] let the seed of Abraham say in all nations, "The Lord is the portion of mine inheritance."[824] For they know how to speak through the gospel of the glory of the blessed God. For you, too, through the sacrament which is in you, like Caiaphas the persecutor of the Lord, prophesy without being aware of it.[825] For what in Greek is expressed by the word ?a?a???? is in our language simply "Blessed;" and in this way certainly we are of the party of Macarius, the Blessed One. For what is more blessed than Christ, of whose party we are, after whom all the ends of the earth are called, and to whom they all are turned, and in whose sight all the countries of the nations worship? Therefore the party of this Macarius, that is to say, of this Blessed One, feels no apprehension at your last curse, distorted from the words of Solomon, lest it should perish from the earth. For what is said by him of the impious you endeavour to apply to the inheritance of Christ, and you strive to prove that this has been achieved with inexpressible impiety; for when he was speaking of the impious, he says, "Let their portion perish from off the earth."[826] But when you say, with reference to the words of Scripture, "I shall give Thee the heathen for Thine inheritance,"[827] and "all the ends of the world shall remember and turn unto the Lord,"[828] that the promise contained in them has already perished from the earth, you are seeking to turn against the inheritance of Christ what was foretold about the lot of the impious; but so long as the inheritance of Christ endures and increases, you are perishing in saying such things. For you are not in every case prophesying through the sacrament of God, since in this case you are merely uttering evil wishes through your own madness. But the prophecy of the true prophets is more powerful than the evil speaking of the false prophets.
Chap. xl.—95. Petilianus said: "Paul the apostle also bids us, 'Be ye not unequally yoked with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"[829]
96. Augustine answered: I recognise the words of the apostle; but how they can help you I cannot see at all. For which of us says that there is any fellowship between righteousness and unrighteousness, even though the righteous and the unrighteous, as in the case of Judas and Peter, should be alike partakers of the sacraments? For from one and the same holy thing Judas received judgment to himself and Peter salvation, just as you received the sacrament with Optatus, and, if you were unlike him, were not therefore partakers in his robberies. Or is robbery not unrighteousness? Who would be mad enough to assert that? What fellowship was there, then, on the part of your righteousness with his unrighteousness, when you approached together to the same altar?
Chap. xli.—97. Petilianus said: "And, again, he taught us that schisms should not arise, in the following terms: 'Now this I say, that every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?'"[830]
98. Augustine answered: Remember all of you who read this, it was Petilianus who quoted these words from the apostle. For who could have believed that he would have brought forward words which tell so much for us against himself?
Chap. xlii.—99. Petilianus said: "If Paul uttered these words to the unlearned and to the righteous, I say this to you who are unrighteous, Is Christ divided, that you should separate yourselves from the Church?"
100. Augustine answered: I am afraid lest any one should think that in this work of mine the writer has made a mistake, and has written the heading Petilianus said, when he ought to have written Augustine answered. But I see what your object is: you wished, as it were, to preoccupy the ground, lest we should bring those words in testimony against you. But what have you really done, except to cause them to be quoted twice? If, therefore, you are so much pleased with hearing the words which make against you, as to render it necessary that they should be repeated, hear, I pray you, these words as coming from me, Petilianus: Is Christ divided, that you should separate yourselves from the Church?
Chap. xliii.—101. Petilianus said: "Can it be that the traitor Judas hung himself for you, or did he imbue you with his character, that, following his deeds, you should seize on the treasures of the Church, and sell for money to the powers of this world us who are the heirs of Christ?"
102. Augustine answered: Judas did not die for us, but Christ, to whom the Church dispersed throughout the world says, "So shall I have wherewith to answer him that reproacheth me: for I trust in Thy word."[831] When, therefore, I hear the words of the Lord, saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth,"[832] and through the voice of His prophet, "Their sound is gone out through all the earth, and their words into the ends of the world,"[833] no bodily admixture of evil ever is able to disturb me, if I know how to say, "Be surety to Thy servant for good: let not the proud oppress me."[834] I do not, therefore, concern myself about a vain calumniation when I have a substantial promise. But if you complain about matters or places appertaining to the Church, which you used once to hold, and hold no longer, then the Jews also may say that they are righteous, and reproach us with unrighteousness, because the Christians now occupy the place in which of old they impiously reigned. What then is there unfitting, if, according to a similar will of the Lord, the Catholics now hold the things which formerly the heretics used to have? For against all such men as this, that is to say, against all impious and unrighteous men, those words of the Lord have force, "The kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof;"[835] or is it written in vain, "The righteous shall eat of the labours of the impious?"[836] Wherefore you ought rather to be amazed that you still possess something, than that there is something which you have lost. But neither need you wonder even at this, for it is by degrees that the whitened wall falls down. Yet look back at the followers of Maximianus, see what places they possessed, and by whose agency and under whose attacks they were driven from them, and do you venture, if you can, to say that to suffer things like these is righteousness, while to do them is unrighteousness. In the first place, because you did the deed, and they suffered them; and secondly, because, according to the rule of this righteousness, you are found to be inferior. For they were driven from the ancient places by Catholic emperors acting through judges, while you are not even driven forth by the mandates of the emperors themselves from the basilicas of unity. For what reason is this, save that you are of less merit, not only than the rest of your colleagues, but even than those very men whom you assuredly condemned as guilty of sacrilege by the mouth of your general Council?
Chap. xliv.—103. PETILIANUS said: "For we, as it is written, when we are baptized, put on Christ who was betrayed;[837] you, when you are infected, put on Judas the betrayer."
104. Augustine answered: I also might say, You when you are infected put on Optatus the betrayer, the robber, the oppressor, the separater of husband and wife; but far be it from me that the desire of returning an evil word should provoke me into any falsehood: for neither do you put on Optatus, nor we Judas. Therefore, if each one who comes to us shall answer to our questions that he has been baptized in the name of Optatus, he shall be baptized in the name of Christ; and if you baptized any that came from us and said that they had been baptized in the name of the traitor Judas, in that case we have no fault to find with what you have done. But if they had been baptized in the name of Christ, do you not see what an error you commit in thinking that the sacraments of God can undergo change through any changeableness of human sins, or be polluted by defilement in the life of any man?
Chap. xlv.—105. Petilianus said: "But if these are the parties, the name of member of a party is no prejudice against us. For there are two ways, the one narrow, in which we walk; the other is for the impious, wherein they shall perish. And yet, though the designations be alike, there is a great difference in the reality, that the way of righteousness should not be defiled by fellowship in a name."
106. Augustine answered: You have been afraid of the comparison of your numbers with the multitude throughout the world; and therefore, in order to win praise for the scantiness of your party, you have sought to bring in the comparison of yourself walking in the narrow path. Would to God that you had betaken yourself not to its praise, but to the path itself! Truly you would have seen that there was the same scantiness in the Church of all nations; but that the righteous are said to be few in comparison with the multitude of the unrighteous, just as, in comparison with the chaff, there may be said to be few grains of corn in the most abundant crop, and yet these very grains of themselves, when brought into a heap, fill the barn. For the followers of Maximianus themselves will surpass you in this scantiness of number, if you think that righteousness consists in this, as well as in the persecution involved in the loss of places which they held.
Chap. xlvi.—107. Petilianus said: "In the first Psalm David separates the blessed from the impious, not indeed making them into parties, but excluding all the impious from holiness. 'Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners.' Let him who had strayed from the path of righteousness, so that he should perish, return to it again. 'Nor sitteth in the seat of the scornful.' When he gives this warning, O ye miserable men, why do you sit in that seat? 'But his delight is in the law of the Lord; and in His law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season: his leaf also shall not wither; and whatsoever he doeth shall prosper. The ungodly are not so: but are like the chaff which the wind driveth away.' He blindeth their eyes, so that they should not see. 'Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.'"
108. Augustine answered: Who is there in the Scriptures that would not distinguish between these two classes of men? But you in your evil speak indiscriminately, charge the corn with the offences of the chaff; and being yourselves mere chaff, you boast yourselves to be the only corn. But the true prophets declare that both these classes have been mingled together throughout the whole world, that is, throughout the whole corn-field of the Lord, until the winnowing which is to take place on the day of judgment. But I advise you to read that first Psalm in the Greek version, and then you will not venture to reproach the whole world with being of the party of Macarius; because you will perhaps come to understand of what Macarius there is a party among all the saints, who throughout all nations are blessed in the seed of Abraham. For what stands in our language as "Blessed is the man," is in Greek ?a?a???? a???]. But that Macarius who offends you, if he is a bad man, neither belongs to this division, nor is to its prejudice. But if he is a good man, let him prove his own work, that he may have glory in himself alone, and not in another.[838]
Chap. xlvii.—109. Petilianus said: "But the same Psalmist has sung the praises of our baptism. 'The Lord is my shepherd, I shall not want. He maketh me to lie down in the green pastures: He leadeth me beside the still waters. He restoreth my soul: He leadeth me in the paths of righteousness for His name's sake. Yea, though I walk through the valley of the shadow of death,'—though the persecutor, he means, should slay me,—'I will fear no evil: for Thou art with me; Thy rod and Thy staff comfort me.' It was by this that it conquered Goliath, being armed with the anointing oil. 'Thou hast prepared a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever.'"[839]
110. Augustine answered: This psalm speaks of those who receive baptism aright, and use as holy what is so holy. For those words have no reference even to Simon Magus, who yet received the same holy baptism; and because he would not use it in a holy way, he did not therefore pollute it, or show that in such cases it should be repeated. But since you have made mention of Goliath, listen to the psalm which treats of Goliath himself, and see that he is portrayed in a new song; for there it is said, "I will sing a new song unto Thee, O God: upon a psaltery, and an instrument of ten strings, will I sing praise unto Thee."[840] And see whether he belongs to this song who refuses to communicate with the whole earth. For elsewhere it is said, "O sing unto the Lord a new song; sing unto the Lord, all the earth."[841] Therefore the whole earth, with whom you are not in unity, sings the new song. And these too are the words of the whole earth, "The Lord is my shepherd, I shall not want," etc. These are not the words of the tares, though they be endured until the harvest in the same crop. They are not the words of the chaff, but of the wheat, although they are nourished by one and the same rain, and are threshed out on the same threshing-floor at the same time, till they shall be separated the one from the other by the winnowing at the last day. And yet these both assuredly have the same baptism, though they are not the same themselves. But if your party also were the Church of God, you would certainly confess that this psalm has no application to the infuriated bands of the Circumcelliones. Or if they too themselves are led through the paths of righteousness, why do you deny that they are your associates, when you are reproached with them, although, for the most part, you console yourselves for the scantiness of your section, not by the rod and staff of the Lord, but by the cudgels of the Circumcelliones, with which you think that you are safe even against the Roman laws,—to bring oneself into collision with which is surely nothing less than to walk through the valley of the shadow of death? But he with whom the Lord is, fears no evils. Surely, however, you will not venture to say that the words which are sung in this song belong even to those infuriated men, and yet you not only acknowledge, but ostentatiously set forth the fact that they have baptism. These words, therefore, are not used by any who are not refreshed by the holy water, as are all the righteous men of God; not by those who are brought to destruction by using it, as was that magician when baptized by Philip: and yet the water itself in both kinds of men is the same, and of the same degree of sanctity. These words are not used except by those who will belong to the right hand; but yet both sheep and goats feed in the same pasture under one Shepherd, until they shall be separated, that they may receive their due reward. These words are not used except by those who, like Peter, receive life from the table of the Lord, not judgment, as did Judas; and yet the supper was itself the same to both, but it was not of the same profit to both, because they were not one. These words are not used except by those who, by being anointed with the sacred oil, are blessed in spirit also, as was David; not merely consecrated in the body only, as was Saul: and yet, as they had both received the same outward sign, it was not the sacrament, but the personal merit that was different in the two cases. These words are not used except by those who, with converted heart, receive the cup of the Lord unto eternal life; not by those who eat and drink damnation to themselves, as the apostle says:[842] and yet, though they are not one, the cup which they receive is one, exerting its power on the martyrs that they should obtain a heavenly reward, not on the Circumcelliones, that they should mark precipices with death. Remember, therefore, that the characters of bad men in no wise interfere with the virtue of the sacraments, so that their holiness should either be destroyed, or even diminished; but that they injure the unrighteous men themselves, that they should have them as witnesses of their damnation, not as aids to health. For beyond all doubt you should have taken into consideration the actual concluding words of this psalm, and have understood that, on account of those who forsake the faith after they have been baptized, it cannot be said by all who receive holy baptism that "I will dwell in the house of the Lord for ever:" and yet, whether they abide in the faith, or whether they have fallen away, though they themselves are not one, their baptism is one, and though they themselves are not both holy, yet the baptism in both is holy; because even apostates, if they return, are not baptized as though they had lost the sacrament, but undergo humiliation, because they have done despite to it remaining in them.
Chap. xlviii.—111. Petilianus said: "Yet that you should not call yourselves holy, in the first place, I declare that no one has holiness who has not led a life of innocence."
112. Augustine answered: Show us the tribunal where you have been enthroned as judge, that the whole world should stand for trial before you, and with what eyes you have inspected and discussed, I do not say the consciences, but even the acts of all men, that you should say that the whole world has lost its innocence. He who was carried up as far as the third heaven says, "Yea, I judge not mine own self;"[843] and do you venture to pronounce sentence on the whole world, throughout which the inheritance of Christ is spread abroad? In the next place, if what you have said appears to you to be sufficiently certain, that "no one has holiness who has not led a life of innocence," I would ask you, if Saul had not the holiness of the sacrament, what was in him that David reverenced? But if he had innocence, why did he persecute the innocent? For it was on account of the sanctity of his anointing that David honoured him while alive, and avenged him after he was dead; and because he cut off so much as a scrap from his garment, he trembled with a panic-stricken heart. Here you see that Saul had not innocence, and yet he had holiness,—not the personal holiness of a holy life (for that no one can have without innocence), but the holiness of the sacrament of God, which is holy even in unrighteous men.
Chap. xlix.—113. Petilianus said: "For, granting that you faithless ones are acquainted with the law, without any prejudice to the law itself, I may say so much as this, the devil knows it too. For in the case of righteous Job he answered the Lord God concerning the law as though he were himself righteous, as it is written, 'And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the Lord, Skin for skin, yea, all that a man hath will he give for his life.'[844] Behold he speaks in legal phrase, even when he is striving against the law. And a second time he endeavoured thus to tempt the Lord Christ with his discourse, as it is written, 'The devil taketh Jesus into the holy city, and setteth Him on a pinnacle of the temple, and saith unto Him, If thou be the Son of God, cast thyself down: for it is written, He shall give His angels charge over thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.'[845] You know the law, I say, as did the devil, who is conquered in his endeavours, and blushes in his deeds."
114. Augustine answered: I might indeed ask of you in what law the words are written which the devil used when he was uttering calumnies against the holy man Job, if the position which I am set to prove were this, that you yourself are unacquainted with the law which you assert the devil to have known; but as this is not the question at issue between us, I pass it by. But you have endeavoured in such sort to prove that the devil is skilled in the law, as though we maintained that all who know the law are just. Accordingly, I do not see in what manner you are assisted by what you have chosen to quote concerning the devil,—unless, indeed, it may be that we should be thereby reminded how you imitate the devil himself. For as he brought forward the words of the law against the Author of the law, so you also out of the words of the law bring accusation against men whom you do not know, that you may resist the promises of God which are made in that very self-same law. Then I should be glad if you would tell me in whose honour do those confessors of yours achieve their martyrdom, when they throw themselves over precipices,—in honour of Christ, who thrust the devil from Him when he made a like suggestion, or rather in honour of the devil himself, who suggested such a deed to Christ? There are two especially vile and customary deaths resorted to by those who kill themselves,—hanging and the precipice. You assuredly said in the earlier part of this epistle, "The traitor hung himself: he left this death to all who are like him." This has no application whatever to us; for we refuse to reverence with the name of martyr any who have strangled themselves. With how much greater show of reason might we say against you, That master of all traitors, the devil, wished to persuade Christ to throw Himself headlong down, and was repulsed! What, therefore, must we say of those whom he persuaded with success? What, indeed, except that they are the enemies of Christ, the friends of the devil, the disciples of the seducer, the fellow-disciples of the traitor? For both have learned to kill themselves from the same master,—Judas by hanging himself, the others by throwing themselves over precipices.
Chap. l.—115. Petilianus said: "But that we may destroy your arguments one by one, if you call yourselves by the name of priests, it was said by the Lord God, through the mouth of His prophet, 'The vengeance of the Lord is upon the false priests.'"
116. Augustine answered: Seek rather what you may say with truth, not whence you may derive abusive words; and what you may teach, not what reproaches you may cast in our teeth.
Chap. li.—117. Petilianus said: "If you wretched men claim for yourselves a seat, as we said before, you assuredly have that one of which the prophet and psalmist David speaks as being the seat of the scornful.[846] For to you it is rightly left, seeing that the holy cannot sit therein."
118. Augustine answered: Here again you do not see that this is no kind of argument, but empty abuse. For this is what I said a little while ago, You utter the words of the law, but take no heed against whom you utter them; just as the devil uttered the words of the law, but failed to perceive to whom he uttered them. He wished to thrust down our Head, who was presently to ascend on high; but you wish to reduce to a small fraction the body of that same Head which is dispersed throughout the entire world. Certainly you yourself said a little time before that we know the law, and speak in legal terms, but blush in our deeds. Thus much indeed you say without a proof of anything; but even though you were to prove it of some men, you would not be entitled to assert it of these others. However, if all men throughout all the world were of the character which you most vainly charge them with, what has the chair done to you of the Roman Church, in which Peter sat, and which Anastasius fills to-day; or the chair of the Church of Jerusalem, in which James once sat, and in which John sits to-day, with which we are united in catholic unity, and from which you have severed yourselves by your mad fury? Why do you call the apostolic chair a seat of the scornful? If it is on account of the men whom you believe to use the words of the law without performing it, do you find that our Lord Jesus Christ was moved by the Pharisees, of whom He says, "They say, and do not," to do any despite to the seat in which they sat? Did He not commend the seat of Moses, and maintain the honour of the seat, while He convicted those that sat in it? For He says, "They sit in Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do ye not after their works: for they say, and do not."[847] If you were to think of these things, you would not, on account of men whom you calumniate, do despite to the apostolic seat, in which you have no share. But what else is conduct like yours but ignorance of what to say, combined with want of power to abstain from evil-speaking?
Chap. lii.—119. Petilianus said: "If you suppose that you can offer sacrifice, God Himself thus speaks of you as most abandoned sinners: 'The wicked man,' He says, 'that sacrificeth a calf is as if he cut off a dog's neck; and he that offereth an oblation, as if he offered swine's blood.'[848] Recognise herein your sacrifice, who have already poured out human blood. And again He says, 'Their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted.'"[849]
120. Augustine answered: We say that in the case of every man the sacrifice that is offered partakes of the character of him who approaches to offer it, or approaches to partake of it; and that those eat of the sacrifices of such men, who in approaching to them partake of the character of those who offer them. Therefore, if a bad man offer sacrifice to God, and a good man receive it at his hands, the sacrifice is to each man of such character as he himself has shown himself to be, since we find it also written that "unto the pure all things are pure."[850] In accordance with this true and catholic judgment, you too are free from pollution by the sacrifice of Optatus, if you disapproved of his deeds. For certainly his bread was the bread of mourners, seeing that all Africa was mourning under his iniquities. But the evil involved in the schism of all your party makes this bread of mourners common to you all. For, according to the judgment of your Council, Felicianus of Musti was a shedder of man's blood. For you said, in condemning them,[851] "Their feet are swift to shed blood."[852] See therefore what kind of sacrifice he offers whom you hold to be a priest, when you have yourselves convicted him of sacrilege. And if you think that this is in no way to your prejudice, I would ask you how the emptiness of your calumnies can be to the prejudice of the whole world?
Chap. liii.—121. Petilianus said: "If you make prayer to God, or utter supplication, it profits you absolutely nothing whatsoever. For your blood-stained conscience makes your feeble prayers of no effect; because the Lord God regards purity of conscience more than the words of supplication, according to the saying of the Lord Christ, 'Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.'[853] The will of God unquestionably is good, for therefore we pray as follows in the holy prayer, 'Thy will be done in earth, as it is in heaven,'[854] that, as His will is good, so it may confer on us whatever may be good. You therefore do not do the will of God, because you do what is evil every day."
122. Augustine answered: If we on our side were to utter against you all that you assert against us, would not any one who heard us consider that we were rather insane litigants than Christian disputants, if he himself were in his senses? We do not, therefore, render railing for railing. For it is not fitting that the servant of the Lord should strive; but he should be gentle unto all men, willing to learn, in meekness instructing those that oppose themselves.[855] If, therefore, we reproach you with those who daily do what is evil among you, we are guilty of striving unbefittingly, accusing one for the sins of another. But if we admonish you, that as you are unwilling that these things should be brought against yourselves, so you should abstain from bringing against us the sins of other men, we then in meekness are instructing you, solely in the hopes that some time you will return to a better mind.
Chap. liv.—123. Petilianus said: "But if it should so happen, though whether it be so I cannot say, that you cast out devils, neither will this in you do any good; because the devils themselves yield neither to your faith nor to your merits, but are driven out in the name of the Lord Jesus Christ."
124. Augustine answered: God be thanked that you have at length confessed that the invocation of the name of Christ may be of profit for the salvation of others, even though it be invoked by sinners! Hence, therefore, you may understand that when the name of Christ is invoked, the sins of one man do not stand in the way of the salvation of another. But to determine in what manner we invoke the name of Christ, we require not your judgment, but the judgment of Christ Himself who is invoked by us; for He alone can know in what spirit He is invoked. Yet from His own words we are assured that He is invoked to their salvation by all nations, who are blessed in the seed of Abraham.
Chap. lv.—125. Petilianus said: "Even though you do very virtuous actions, and perform miraculous works, yet on account of your wickedness the Lord does not know you; even so, according to the words of the Lord Himself, 'Many will say to me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.'"[856]
126. Augustine answered: We acknowledge the word of the Lord. Hence also the apostle says, "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing."[857] Here therefore we must inquire who it is that has charity: you will find that it is no one else but those who are lovers of unity. For as to the driving out of devils, and as to the working of miracles, seeing that very many do not do such things who yet belong to the kingdom of God, and very many do them who do not belong to it, neither our party nor your party have any cause for boasting, if any of them chance to have this power, since the Lord did not think it right that even the apostles, who could truly do such things both to profit and salvation, should boast in things like this, when He says to them, "In this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven."[858] Wherefore all those things which you have advanced from the writings of the gospel I also might repeat to you, if I saw you working the powerful acts of signs and miracles; and so might you repeat them to me, if you saw me doing things of a like sort. Let us not, therefore, say one to another what may equally be said on the other side as well; and, putting aside all quibbles, since we are inquiring where the Church of Christ is to be found, let us listen to the words of Christ Himself, who redeemed it with His own blood: "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."[859] You see then who it is with whom a man refuses to communicate who will not communicate with this Church, which is spread throughout all the world, if at least you hear whose words these are. For what is a greater proof of madness than to hold communion with the sacraments of the Lord, and to refuse to hold communion with the words of the Lord? Such men at any rate are likely to say, In Thy name have we eaten and drunken, and to hear the words, "I never knew you,"[860] seeing that they eat His body and drink His blood in the sacrament, and do not recognise in the gospel His members which are spread abroad throughout the earth, and therefore are not themselves counted among them in the judgment.
Chap. lvi.—127. Petilianus said: "But even if, as you yourselves suppose, you are following the law of the Lord in purity, let us nevertheless consider the question of the most holy law itself in a legal form. The Apostle Paul says, 'The law is good, if a man use it lawfully.'[861] What then does the law say? 'Thou shalt not kill.' What Cain the murderer did once, you have often done, in slaying your brethren."
128. Augustine answered: We do not wish to be like you: for there are not wanting words which might be uttered, as you too utter these; and known also, for you do not know these; and set forth in the conduct of a life, as these are not set forth by you.
Chap. lvii.—129. Petilianus said: "It is written, 'Thou shalt not commit adultery.' Each one of you, even though he be chaste in his body, yet in spirit is an adulterer, because he pollutes his holiness."
130. Augustine answered: These words also might be spoken with truth against certain both of our number and of yours; but if their deeds are condemned by us and you alike, they belong to neither us nor you. But you wish that what you say against certain men, without proving it even in their especial case, should be taken just as if you had established it,—not in the case of some who have fallen away from the seed of Abraham, but in reference to all the nations of the earth who are blessed in the seed of Abraham.
Chap. lviii.—131. Petilianus said: "It is written, 'Thou shalt not bear false witness against thy neighbour.' When you falsely declare to the kings of this world that we hold your opinions, do you not make up a falsehood?"
132. Augustine answered: If those are not our opinions which you hold, neither were they your opinions which you received from the followers of Maximianus. But if they were therefore yours, because they were guilty of a sacrilegious schism in not communicating with the party of Donatus, take heed what ground you occupy, and with whose inheritance you refuse communion, and consider what answer you can make, not to the kings of this world, but to Christ your King. Of Him it is said, "He shall have dominion also from sea to sea, and from the river unto the ends of the earth."[862] From what river does it mean, save that where He was baptized, and where the dove descended on Him, that mighty token of charity and unity? But you refuse communion with this unity, and occupy as yet the place of unity; and you bring us into disfavour with the kings of this world in making use of the edicts of the proconsul to expel your schismatics from the place of the party of Donatus. These are not mere words flying at random through the empty void: the men are still alive, the states bear witness to the fact, the archives of the proconsuls and of the several towns are quoted in evidence of it. Let then the voice of calumny be at length silent, which would bring up against the whole earth the kings of this world, through whose proconsuls you, yourselves a fragment, would not spare the fragment which was separated from you. When then we say that you hold our opinions, we are not shown to be bearing false witness, unless you can show that we are not in the Church of Christ, which indeed you never cease alleging, but never will be able to establish; nay, in real truth, when you say this, you are bringing a charge of false witness no longer against us, but against the Lord Himself. For we are in the Church which was foretold by His own testimony, and where He bore witness to His witnesses, saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." But you show yourselves to be false witnesses not only from this, that you resist this truth, but also in the very trial in which you joined issue with the schism of Maximianus. For if you were acting according to the law of Christ, how much more consistently do certain Christian emperors frame ordinances in accordance with it, if even pagan proconsuls can follow its behests in passing judgment? But if you thought that even the laws of an earthly empire were to be summoned to your aid, we do not blame you for this. It is what Paul did when he bore witness before his adversaries that he was a Roman citizen.[863] But I would ask by what earthly laws it is ordained that the followers of Maximianus should be driven from their place? You will find no law whatever to this effect. But, in point of fact, you have chosen to expel them under laws which have been passed against heretics, and against yourselves among their number. You, as though by superior strength, have prevailed against the weak. Whence they, being wholly powerless, say that they are innocent, like the wolf in the power of the lion. Yet surely you could not use laws which were passed against yourselves as instruments against others, except by the aid of false witness. For if those laws are founded on truth, then do you come down from the position which you occupy; but if on falsehood, why did you use them to drive others from the Church? But how if they both are founded on truth, and could not be used by you for the expulsion of others except with the aid of falsehood? For that the judges might submit to their authority, they were willing to expel heretics from the Church, from which they ought first to have expelled yourselves; but you declared yourselves to be Catholics, that you might escape the severity of the laws which you employed to oppress others. It is for you to determine what you appear to yourselves among yourselves; at any rate, under those laws you are not Catholics. Why then have you either made them false, if they are true, by your false witness, or made use of them, if they are false, for the oppression of others?
Chap. lix.—133. Petilianus said: "It is written, 'Thou shalt not covet anything that is thy neighbour's.'[864] You plunder what is ours, that you may have it for your own."
134. Augustine answered: All things of which unity was in possession belong to none other than ourselves, who remain in unity, not in accordance with the calumnies of men, but with the words of Christ, in whom all the nations of the whole earth are blessed. Nor do we separate ourselves from the society of the wheat, on account of the unrighteous men whom we cannot separate from the wheat of the Lord before the winnowing at the judgment; and if there are any things which you who are cut off begin already to possess, we do not, because the Lord has given to us what has been taken away from you, therefore covet our neighbours' goods, seeing that they have been made ours by the authority of Him to whom all things belong; and they are rightly ours, for you were wont to use them for purposes of schism, but we use them for the promotion of unity. Otherwise your party might reproach even the first people of God with coveting their neighbours' goods, seeing that they were driven forth before their face by the power of God, because they used the land amiss; and the Jews in turn themselves, from whom the kingdom was taken away, according to the words of the Lord, and given to a nation bringing forth the fruits thereof,[865] may bring a charge against that nation of coveting their neighbours' goods, because the Church of Christ is in possession where the persecutors of Christ were wont to reign. And, after all, when it has been said to yourselves, You are coveting the goods of other men, because you have driven out from the basilicas the followers of Maximianus, you are at a loss to find any answer that you can make.
Chap. lx.—135. Petilianus said: "Under what law, then, do you make out that you are Christians, seeing that you do what is contrary to the law?"
136. Augustine answered: You are anxious for strife, and not for argument.
Chap. lxi.—137. Petilianus said: "But the Lord Christ says, 'Whosoever shall do and teach them, the same shall be called the greatest in the kingdom of heaven.' But He condemns you wretched men as follows: 'Whosoever shall break one of these commandments, he shall be called the least in the kingdom of heaven.'"
138. Augustine answered: When you happen to quote the testimony of Scripture as other than it really is, and it does not bear on the question which is at issue between us, I am not greatly concerned; but when it interferes with the matter on hand, unless it is quoted truly, then I think that you have no right to find fault if I remind you how the passage really stands. For you must be aware that the verse which you quoted is not as you quoted it, but rather thus: "Whosoever shall break one of the least of these commandments, and shall teach men so, shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." And immediately He continues, "For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."[866] For elsewhere He shows and proves of the Pharisees that they say and do not. It is these, therefore, to whom He is referring also here, when He said, "Whosoever shall break one of these commandments, and shall teach men so,"—that is, shall teach in words what he has violated in deeds; whose righteousness He says that our righteousness must excel, in that we must both keep the commandments and teach men so. And yet not even on account of those Pharisees, with whom you compare us,—not from any motives of prudence, but from malice,—did our Lord enjoin that the seat of Moses should be deserted, which seat He doubtless meant to be a figure of His own; for He said indeed that they who sat in Moses' seat were ever saying and not doing, but warns the people to do what they say, and not to do what they do,[867] lest the chair, with all its holiness, should be deserted, and the unity of the flock divided through the faithlessness of the shepherds.
Chap. lxii.—139. Petilianus said: "And again it is written, 'Every sin which a man shall sin is without the body: but he that sinneth in the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come.'"
140. Augustine answered: This too is not written as you have quoted it, and see how far it has led you astray. The apostle, writing to the Corinthians, says, "Every sin that a man doeth is without the body: but he that committeth fornication sinneth against his own body."[868] But this is one thing, and that is another which the Lord said in the gospel: "All manner of sin and blasphemy shall be forgiven unto men: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come."[869] But you have begun a sentence from the writing of the apostle, and ended it as though it were one from the gospel, which I fancy you have done not with any intention to deceive, but through mistake; for neither passage has any bearing on the matter in hand. And why you have said this, and in what sense you have said it, I am wholly unable to perceive, unless it be that, whereas you had said above that all were condemned by the Lord who had broken any one of His commandments, you have considered since how many there are in your party who break not one but many of them; and lest an objection should be brought against you on that score, you have sought, by way of surpassing the difficulty, to bring in a distinction of sins, whereby it might be seen that it is one thing to break a commandment in respect of which pardon may easily be obtained, another thing to sin against the Holy Ghost, which shall receive no forgiveness, either in this world or in the world to come. In your dread, therefore, of infection from sin, you were unwilling to pass this over in silence; and again, in your dread of a question too deep for your powers, you wish to touch cursorily on it in passing, in such a state of agitation, that, just as men who are setting about a task in haste, and consequent confusion, are wont to fasten their dress or shoes awry, so you have not thought fit either to see what belongs to what, or in what context or what sense the passage which you quote occurs. But what is the nature of that sin which shall not be forgiven, either in this world or in the world to come, you are so far from knowing, that, though you believe that we are actually living in it, you yet promise us forgiveness of it through your baptism. And yet how could this be possible, if the sin be of such a nature that it cannot be forgiven, either in this world or in the world to come?
Chap. lxiii.—141. Petilianus said: "But wherein do you fulfil the commandments of God? The Lord Christ said, 'Blessed are the poor in spirit: for theirs is the kingdom of heaven.' But you by your malice in persecution breathe forth the riches of madness."
142. Augustine answered: Address that rather to your own Circumcelliones.
Chap. lxiv.—143. Petilianus said: "'Blessed are the meek: for they shall inherit the earth.' You therefore, not being meek, have lost both heaven and earth alike."
144. Augustine answered: Again and again you may hear the Lord saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."[870] How is it, then, that those men have not lost heaven and earth, who, in order to avoid communicating with all the nations of the earth, despise the words of Him that sitteth in heaven? For, in proof of your meekness, it is not your words but the cudgels of the Circumcelliones which should be examined. You will say, What has that to do with us? Just as though we were making the remark with any other object except to extract that answer from you. For the reason that your schism is a valid charge against you is that you do not allow that you are chargeable with another's sin, whereas you have separated from us for no other reason but that you charge us with the sins of other men.
Chap. lxv.—145. Petilianus said: "'Blessed are they that mourn: for they shall be comforted.' You, our butchers, are the cause of mourning in others; you do not mourn yourselves."
146. Augustine answered: Consider for a short space to how many, and with what intensity, the cry of "Praises be to God," proceeding from your armed men, has caused others to mourn.[871] Do you say again, What is that to us? Then I too will rejoin again in your own words, What is that to us? What is it to all the nations of the earth? What is it to those who praise the name of the Lord from the rising of the sun to the setting of the same? What is it to all the earth, which sings a new song? What is it to the seed of Abraham, in which all the nations of the earth are blessed?[872] And so the sacrilege of your schism is chargeable on you, just because the evil deeds of your companions are not chargeable on you; and because you are aware from this that the deeds of those on whose account you separated from the world, even if you proved your charges to be true, do not involve the world in sin.
Chap. lxvi.—147. Petilianus said: "'Blessed are they which do hunger and thirst after righteousness: for they shall be filled.' To you it seems to be righteousness that you thirst after our blood."
148. Augustine answered: What shall I say unto thee, O man, except that thou art calumnious? The unity of Christ, indeed, is hungering and thirsting after all of you; and I would that it might swallow you up, for then would you be no longer heretics.
Chap. lxvii.—149. Petilianus said: "'Blessed are the merciful: for they shall obtain mercy.' But how shall I call you merciful when you inflict punishment on the righteous? Shall I not rather call you a most unrighteous communion, so long as you pollute souls?"
150. Augustine answered: You have proved neither point,—neither that you yourselves are righteous, nor that we inflict punishment on even the unrighteous; and yet, even as false flattery is generally cruel, so just correction is ever merciful. For whence is that which you do not understand: "Let the righteous smite me, it shall be a kindness; and let him reprove me?" For while he says this of the severity of merciful correction, the Psalmist immediately went on to say of the gentleness of destructive flattery, "But the oil of sinners shall not break my head."[873] Do you therefore consider whither you are called, and from what you are summoned away. For how do you know what feelings he entertains towards you whom you suppose to be cruel? But whatever be his feelings, every one must bear his own burden both with us and with you. But I would have you cast away the burden of schism which you all of you are bearing, that you may bear your good burdens in unity; and I would bid you mercifully correct, if you should have the power, all those who are bearing evil burdens; and if this be beyond your power, I would bid you bear with them in peace.
Chap. lxviii.—151. Petilianus said: "'Blessed are the pure in heart: for they shall see God.' When will you see God, who are possessed with blindness in the impure malice of your hearts?"
152. Augustine answered: Wherefore say you this? Can it be that we reproach all nations with the dark and hidden things which are declared by men, and do not choose to understand the manifest sayings which God spake in olden time of all the nations of the earth? This is indeed great blindness of heart; and if you do not recognise it in yourselves, that is even greater blindness.
153. Petilianus said: "'Blessed are the peacemakers: for they shall be called the children of God.'[874] You make a pretence of peace by your wickedness, and seek unity by war."
154. Augustine answered: We do not make a pretence of peace by wickedness, but we preach peace out of the gospel; and if you were at peace with it, you would be at peace also with us. The risen Lord, when presenting Himself to the disciples, not only that they should gaze on Him with their eyes, but also that they should handle Him with their hands, began His discourse to them with the words, "Peace be unto you." And how this peace itself was to be maintained, He disclosed to them in the words which followed. For "then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus is it written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem."[875] If you will keep peace with these words, you will not be at variance with us. For if we seek unity by war, our war could not be praised in more glorious terms, seeing that it is written, "Thou shalt love thy neighbour as thyself."[876] And again it is written, "No man ever yet hated his own flesh."[877] And yet the flesh lusteth against the spirit, and the spirit against the flesh.[878] But if no man ever yet hated his own flesh, and yet a man lusteth against his own flesh, here you have unity sought by war, that the body, being subject to correction, may be brought under submission. But what the spirit does against the flesh, waging war with it, not in hatred, but in love, this those who are spiritual do against those who are carnal, that they may do towards them what they do towards themselves, because they love their neighbours as neighbours indeed. But the war which the spiritual wage is that correction which is in love: their sword is the word of God. To such a war they are aroused by the trumpet of the apostle sounding with a mighty force: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine."[879] See then that we act not with the sword, but with the word. But you answer what is not true, while you accuse us falsely. You do not correct your own faults, and you bring against us those of other men. Christ bears true witness concerning the nations of the earth; you, in opposition to Christ, bear false witness against the nations of the earth. If we were to believe you rather than Christ, you would call us peacemakers; because we believe Christ rather than you, we are said to make a pretence of peace by our wickedness. And while you say and do such things as this, you have the further impudence to quote the words, "Blessed are the peacemakers: for they shall be called the children of God."
Chap. lxix.—155. Petilianus said: "Though the Apostle Paul says, 'I therefore, the prisoner of the Lord, beseech you, brethren, that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace.'"[880]
156. Augustine answered: If you would not only say these words, but hearken to them as well, you would put up even with known evils for the sake of peace, instead of inventing new ones for the sake of quarrelling, if it were only because you subsequently learned, for the sake of the peace of Donatus, to put up with the most flagrant and notorious wickedness of Optatus. What madness is this that you display? Those who are known are borne with, that a fragment may not be further split up; those of whom nothing is known are defamed, that they themselves may not remain in the undivided whole.
Chap. lxx.—157. Petilianus said: "To you the prophet says, 'Peace, peace; and where is there peace?'"[881]
158. Augustine answered: It is you that say this to us, not the prophet. We therefore answer you: If you ask where peace is to be found, open your eyes, and see of whom it is said, "He maketh wars to cease in all the world."[882] If you ask where peace is to be found, open your eyes to see that city which cannot be hidden, because it is built upon a hill; open your eyes to see the mountain itself, and let Daniel show it to you, growing out of a small stone, and filling the whole earth.[883] But when the prophet says to you, "Peace, peace; and where is there peace?" what will you show? Will you show the party of Donatus, unknown to the countless nations to whom Christ is known? It is surely not the city which cannot be hid; and whence is this, except that it is not founded on the mountain? "For He is our peace, who hath made both one,"[884]—not Donatus, who has made one into two.
Chap. lxxi.—159. Petilianus said: "'Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.'[885] You are not blessed; but you make martyrs to be blessed, with whose souls the heavens are filled, and the earth has flourished with their memory. You therefore do not honour them yourselves, but you provide us with objects of honour."
160. Augustine answered: The plain fact is, that if it had not been said, "Blessed are they which are persecuted for righteousness' sake," but had been said instead, Blessed are they who throw themselves over precipices, then heaven would have been filled with your martyrs. Of a truth we see many flowers on the earth blooming from their bodies; but, as the saying goes, the flower is dust and ashes.
Chap. lxxii.—161. Petilianus said: "Since then you are not blessed by falsifying the commands of God, the Lord Christ condemns you by His divine decrees: 'Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outwardly, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.'"[886]
162. Augustine answered: Tell me whether you have said anything which may not equally be said against you in turn by any slanderous and evil-speaking tongue. But from what has been said by me before, any one who wishes may find out that these things may be said against you, not by way of empty abuse, but with the support of truthful testimony. As, however, the opportunity is presented to us, we must not pass this by. There is no doubt that to the ancient people of God circumcision stood in the place of baptism. I ask, therefore, putting the case that the Pharisees, against whom those words you quote are spoken, had made some proselyte, who, if he were to imitate them, would, as it is said, become twofold more the child of hell than themselves, supposing that he were to be converted, and desire to imitate Simeon, or Zacharias, or Nathanael, would it be necessary that he should be circumcised again by them? And if it is absurd to put this case, why, although in empty fashion and with empty sounds you compare us to men like this, do you nevertheless baptize after us? But if you are really men like this, how much better and how much more in accordance with truth do we act in not baptizing after you, as neither was it right that those whom I have mentioned should be circumcised after the worst of Pharisees! Furthermore, when such men sit in the seat of Moses, for which the Lord preserved its due honour, why do you blaspheme the apostolic chair on account of men whom, justly or unjustly, you compare with these?
Chap. lxxiii.—163. Petilianus said: "But these things do not alarm us Christians; for of the evil deeds which you are destined to commit we have before a warning given us by the Lord Christ. 'Behold,' He says, 'I send you forth as sheep in the midst of wolves.'[887] You fill up the measure of the madness of wolves, who either lay or are preparing to lay snares against the Churches in precisely the same way in which wolves, with their mouths wide open against the fold, even with destructive eagerness, breathe forth panting anger from their jaws, suffused with blood."
164. Augustine answered: I should be glad to utter the same sentiment against you, but not in the words which you have used: they are too inappropriate, or rather mad. But what was required was, that you should show that we were wolves and that you were sheep, not by the emptiest of evil-speaking, but by some distinct proofs. For when I too have said, We are sheep, and you are wolves, do you think that there is any difference caused by the fact that you express the idea in swelling words? But listen whilst I prove what I assert. For the Lord says in the gospel, as you know full well, whether you please it or not, "My sheep hear my voice, and follow me."[888] There are many sayings of the Lord on different subjects; but supposing, for example, that any one were in doubt whether the same Lord had risen in the body, and His words were to be quoted where He says, "Handle me, and see; for a spirit hath not flesh and bones, as ye see me have;"—if even after this he should be unwilling to acquiesce in the belief that His body had risen from the dead, surely such a man could not be reckoned among the sheep of the Lord, because he would not hear His voice. And so too now, when the question between us is, Where is the Church? whilst we quote the words that follow in the same passage of the gospel, where, after His resurrection, He gave His body even to be handled by those who were in doubt, in which He showed the future wide extent of the Church, saying, "Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name throughout all nations, beginning at Jerusalem;"[889] whereas you will not communicate with all nations, in whom these words have been fulfilled, how are you the sheep of this Shepherd, whose words you not only do not obey when you have heard them, but even fight against them? And so we show to you from this that you are not sheep. But listen further whence we show you that, on the contrary, you are wolves. For necessarily, when it is shown by His own words where the Church is to be found, it is also clear where we must look for the fold of Christ. Whenever, therefore, any sheep separate themselves from this fold, which is expressly pointed out and shown to us by the unmistakeable declaration of the Lord,—and that, I will not say because of charges falsely brought, but on account of charges brought, as no one can deny, with great uncertainty against their fellow-men, and consequently slay those sheep which they have torn and alienated from the life of unity and Christian love,—is it not evident that they are ravening wolves? But it will be said that these very men themselves praise and preach the Lord Christ. They are therefore those of whom He says Himself, "They come unto you in sheep's clothing, but inwardly they are ravening wolves. By their fruits ye shall know them."[890] The sheep's clothing is seen in the praises of Christ; the fruits of their wolfish nature in their slanderous teeth.
Chap. lxxiv.—165. Petilianus said: "O wretched traditors! Thus indeed it was fitting that Scripture should be fulfilled. But in you I grieve for this, that you have shown yourselves worthy to fulfil the part of wickedness."
166. Augustine answered: I might rather say, O wretched traditors! if I were minded, or rather if justice urged me to cast up against all of you the deeds of some among your number. But as regards what bears on all of you, O wretched heretics, I on my part will quote the remainder of your words; for it is written, "There must be also heresies among you, that they which are approved may be made manifest among you."[891] Therefore "it was fitting thus that Scripture should be fulfilled. But in you I grieve for this, that you have shown yourselves worthy to fulfil the part of wickedness."
Chap. lxxv.—167. Petilianus said: "But to us the Lord Christ, in opposition to your deadly commands, commanded simple patience and harmlessness. For what says He? 'A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.' And again, 'By this shall all men know that ye are my disciples, if ye have love one to another.'"[892]
168. Augustine answered: If you did not transfer these words, so widely differing from your character, to the surface of your talk, how could you be covering yourselves with sheep's clothing?
Chap. lxxvi.—169. Petilianus said: "Paul also, the apostle, whilst he was suffering fearful persecutions at the hands of all nations, endured even more grievous troubles at the hands of false brethren, as he bears witness of himself, being oftentimes afflicted: 'In perils by the heathen, in perils by mine own countrymen, in perils among false brethren.'[893] And again he says, 'Be ye followers of me, even as I also am of Christ.'[894] When, therefore, false brethren like yourselves assault us, we imitate the patience of our master Paul under our dangers."
170. Augustine answered: Certainly those of whom you speak are false brethren, of whom the apostle thus complains in another place, where he is extolling the natural sincerity of Timothy: "I have no man," he says, "like-minded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ's."[895] Undoubtedly he was speaking of those who were with him at the time when he was writing that epistle; for it could not be that all Christians in every quarter of the earth were seeking their own, and not the things which were Jesus Christ's. It was of those, therefore, as I said, who were with him at the time when he was writing the words which you have quoted, that he uttered this lamentation. For who else was it to whom he referred, when he says in another place, "Without were fightings, within were fears,"[896] except those whom he feared all the more intensely because they were within? If, therefore, you would imitate Paul, you would be tolerant of false brethren within, not a slanderer of the innocent without.
Chap. lxxvii.—171. Petilianus said: "For what kind of faith is that which is in you which is devoid of charity? when Paul himself says, 'Though I speak with the tongues of men, and have the knowledge of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.'"
172. Augustine answered: This is what I said just now, that you were desirous to be clad in sheep's clothing, that, if possible, the sheep might feel your bite before it had any consciousness of your approach. Is it not that praise of charity in which you indulge that commonly proves your calumny in the clearest light of truth? Will you bring it about that those arms shall be no longer ours, because you endeavour to appropriate them first? Furthermore, these arms are endowed with life: from whatever quarter they are launched, they recognise whom they should destroy. If they have been sent forth from our hands, they will fix themselves in you; if they are aimed by you, they recoil upon yourselves. For in these apostolic words, which commend the excellence of charity, we are wont to show to you how profitless it is to man that he should be in possession of faith or of the sacraments, when he has not charity, that, when you come to Catholic unity, you may understand what it is that is conferred on you, and how great a thing it is of which you were at least to some extent in want; for Christian charity cannot be preserved except in the unity of the Church: and that so you may see that without it you are nothing, even though you may be in possession of baptism and faith, and through this latter may be able even to remove mountains. But if this is your opinion as well, let us not repudiate and reject in you either the sacraments of God which we know, or faith itself, but let us hold fast charity, without which we are nothing even with the sacraments and with faith. But we hold fast charity if we cling to unity; while we cling to unity, if we do not make a fictitious unity in a party by our own words, but recognise it in a united whole through the words of Christ.
Chap. lxxviii.—173. Petilianus said: "And again, 'Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own.' But you seek what belongs to other men. 'Is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, endureth all things. Charity never faileth.'[897] This is to say, in short, Charity does not persecute, does not inflame emperors to take away the lives of other men; does not plunder other men's goods; does not go on to murder men whom it has spoiled."
174. Augustine answered: How often must I tell you the same thing? If you do not prove these charges, they tell against no one in the world; and if you prove them, they have no bearing upon us; just as those things have no bearing upon you which are daily done by the furious deeds of the insane, by the luxury of the drunken, by the blindness of the suicides, by the tyranny of robbers. For who can fail to see that what I say is true? But now if charity were in you, it would rejoice in the truth. For how neatly it is said under covering of the sheep's clothing, "Charity beareth all things, endureth all things!" but when you come to the test, the wolf's teeth cannot be concealed. For when, in obedience to the words of Scripture, "forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace,"[898] charity would compel you, even if you knew of any evils within the Church, I do not say to consent to them, but yet to tolerate them if you could not prevent them, lest, on account of the wicked who are to be separated by the winnowing-fan at the last day, you should at the present time sever the bond of peace by breaking off from the society of good men, you, resisting her influence, and being cast out by the wind of levity, charge the wheat with being chaff, and declare that what you invent of the wicked holds good through the force of contagion even in the righteous. And when the Lord has said, "The field is the world, the harvest is the end of the world," though He said of the wheat and of the tares, "Let both grow together until the harvest,"[899] you endeavour by your words to bring about a belief that the wheat has perished throughout the main portion of the field, and only continued to exist in your little corner,—being desirous that Christ should be proved a liar, but you the man of truth. And you speak, indeed, against your own conscience; for no one who in any way looks truly at the gospel will venture in his heart to say that in all the many nations throughout which is heard the response of Amen, and among whom Alleluia is sung almost with one single voice, no Christians are to be found. And yet, that it may not appear that the party of Donatus, which does not communicate with the several nations of the world, is involved in error, if any angel from heaven, who could see the whole world, were to declare that outside your communion good and innocent men were nowhere to be found, there is little doubt that you would rejoice over the iniquity of the human race, and boast of having told the truth before you had received assurance of it. How then is there in you that charity which rejoices not in iniquity? But be not deceived. Throughout the field, that is, throughout the world, there will be found the wheat of the Lord growing till the end of the world. Christ has said this: Christ is truth. Let charity be in you, and let it rejoice in the truth. Though an angel from heaven preach unto you another gospel contrary to His gospel, let him be accursed.[900]
Chap. lxxix.—175. Petilianus said: "Lastly, what is the justification of persecution? I ask you, you wretched men, if it so be that you think that your sin rests on any authority of law."
176. Augustine answered: He who sins, sins not on the authority of the law, but against the authority of the law. But since you ask what is the justification of persecution, I ask you in turn whose voice it is that says in the psalm, "Whoso privily slandereth his neighbour, him will I cut off."[901] Seek therefore the reason or the measure of the persecution, and do not display your gross ignorance by finding fault in general terms with those who persecute the unrighteous.
Chap. lxxx.—177. Petilianus said: "But I answer you, on the other hand, that Jesus Christ never persecuted any one. And when the apostles found fault with certain parties, and suggested that He should have recourse to persecution (He Himself having come to create faith by inviting men to Him, rather than by compelling them), those apostles say, 'Many lay on hands in Thy name, and are not with us:' but Jesus said, 'Let them alone: if they are not against you, they are on your side.'"
178. Augustine answered: You say truly that you will bring forth out of your store with greater abundance things which are not written in the Scriptures. For if you wish to bring forth proofs from holy Scripture, will you bring forth even those which you cannot find therein? But it is in your own power to multiply your lies according to your will. For where is what you quoted written? or when was that either suggested to our Lord, or answered by our Lord? "Many lay on hands in Thy name, and are not with us," are words that no one of the disciples ever uttered to the Son of God; and therefore neither could the answer have been made by Him, "Let them alone: if they are not against you, they are on your side." But there is something somewhat like it which we really do read in the gospel,—that a suggestion was made to the Lord about a certain man who was casting out devils in His name, but did not follow Him with His disciples; and in that case the Lord does say, "Forbid him not: for he that is not against us is for us."[902] But this has nothing to do with pointing out parties whom the Lord is supposed to have spared. And if you have been deceived by an apparent resemblance of sentiment, this is not a lie, but merely human infirmity. But if you wished to cast a mist of falsehood over those who are unskilled in holy Scripture, then may you be pricked to the heart, and covered with confusion and corrected. Yet there is a point which we would urge in respect of this very man of whom the suggestion was made to our Lord. For even as at that time, beyond the communion of the disciples, the holiness of Christ was yet of the greatest efficacy, even so now, beyond the communion of the Church, the holiness of the sacraments is of avail. For neither is baptism consecrated save in the name of the Father, and of the Son, and of the Holy Ghost. But who will be so utterly insane as to declare that the name of the Son may be of avail even beyond the communion of the Church, but that this is not possible with the names of the Father and of the Holy Ghost? or that it may be of avail in healing a man, but not in consecrating baptism? But it is manifest that outside the communion of the Church, and the most holy bond of unity, and the most excellent gift of charity, neither he by whom the devil is cast out nor he who is baptized obtains eternal life; just as those do not obtain it, who through communion in the sacraments seem indeed to be within, and through the depravity of their character are understood to be without. But that Christ persecuted even with bodily chastisement those whom He drove with scourges from the temple, we have already said above.
Chap. lxxxi.—179. Petilianus said: "But the holy apostle said this: 'In any way, whatsoever it may be,' he says, 'let Christ be preached.'"
180. Augustine answered: You speak against yourself; but yet, since you speak on the side of truth, if you love it, let what you say be counted for you. For I ask of you of whom it was that the Apostle Paul said this? Let us, if you please, trace this a little further back. "Some," he says, "preach Christ even of envy and strife; and some also of good will. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds; but the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice."[903] We see that they preached what was in itself holy, and pure, and true, but yet not in a pure manner, but of envy and contention, without charity, without purity. Certainly a short time ago you appeared to be urging the praises of charity as against us, according to the witness of the apostle, that where there is no charity, whatever there is is of no avail; and yet you see that in those there is no charity, and there was with them the preaching of Christ, of which the apostle says here that he rejoices. For it is not that he rejoices in what is evil in them, but in what is good in the name of Jesus Christ. In him assuredly there was the charity which "rejoiceth not in iniquity, but rejoiceth in the truth."[904] The envy, moreover, which was in them is an evil proceeding from the devil, for by this he has both killed and cast down. Where then were these wicked men whom the apostle thus condemns, and in whom there was so much that was good to cause him to rejoice? Were they within, or without? Choose which you will. If they were within, then Paul knew them, and yet they did not pollute him. And so you would not be polluted in the unity of the whole world by those of whom you make certain charges, whether these be true, or falsehoods invented by yourselves. But if they were without, then you see that even in those who were without, and who certainly cannot belong to everlasting life, since they have not charity, and do not abide in unity, there is yet found the holiness of the name of Christ, so that the apostle joyfully confirms their teaching, on account of the intrinsic holiness of the name, although he repudiates them. We are right, therefore, in not doing wrong to the actual name, when those come to us who were without; but we correct the individuals, while we do honour to the name. Do you therefore take heed, and see how wickedly you act in the case of those whose acts as it seems you condemn, by treating as naught the sacrament of the name of Christ, which is holy in them. And you, indeed, as is shown by your words, think that those men of whom the apostle spoke were outside the limits of the Church. Therefore, when you fear persecution from the Catholics, of which you speak in order to create odium against us, you have confirmed in heretics the name of Christ to which you do despite by rebaptizing.
Chap. lxxxii.—181. Petilianus said: "If then there are not some to whom all this power of faith is found to be in opposition, on what principle do you persecute, so as to compel men to defile themselves?"
182. Augustine answered: We neither persecute you, except so far as truth persecutes falsehood; nor has it anything to do with us if any one has persecuted you in other ways, just as it has nothing to do with you if any of your party do likewise; nor do we compel you to defile yourselves, but we persuade you to be cured.
Chap. lxxxiii.—183. Petilianus said: "But if authority had been given by some law for persons to be compelled to what is good, you yourselves, unhappy men, ought to have been compelled by us to embrace the purest faith. But far be it, far be it from our conscience to compel any one to embrace our faith."
184. Augustine answered: No one is indeed to be compelled to embrace the faith against his will; but by the severity, or one might rather say, by the mercy of God, it is common for treachery to be chastised with the scourge of tribulation. Is it the case, because the best morals are chosen by freedom of will, that therefore the worst morals are not punished by integrity of law? But yet discipline to punish an evil manner of living is out of the question, except where principles of good living which had been learned have come to be despised. If any laws, therefore, have been enacted against you, you are not thereby forced to do well, but are only prevented from doing ill.[905] For no one can do well unless he has deliberately chosen, and unless he has loved what is in free will; but the fear of punishment, even if it does not share in the pleasures of a good conscience, at any rate keeps the evil desire from escaping beyond the bounds of thought. Who are they, however, that have enacted laws by which your audacity could be repressed? Are they not those of whom the apostle says that "they bear not the sword in vain; for they are the ministers of God, revengers to execute wrath on them that do evil?"[906] The whole question therefore is, whether you are not doing ill, who are charged by the whole world with the sacrilege of so great a schism. And yet, neglecting the discussion of this question, you talk on irrelevant matters; and while you live as robbers, you boast that you die as martyrs.[907] And, through fear either of the laws themselves, or of the odium which you might incur, or else because you are unequal to the task of resisting, I do not say so many men, but so many Catholic nations, you even glory in your gentleness, that you do not compel any to join your party. According to your way of talking, the hawk, when he has been prevented by flight from carrying off the fowls, might call himself a dove. For when have you ever had the power without using it? And hence you show how you would do more if you only could. When Julian, envying the peace of Christ, restored to you the churches which belonged to unity, who could tell of all the massacres which were committed by you, when the very devils rejoiced with you at the opening of their temples? In the war with Firmus and his party, let Mauritania CÆsariensis itself be asked to tell us what the Moor Rogatus[907] suffered at your hands. In the time of Gildo, because one of your colleagues[908] was his intimate friend, let the followers of Maximianus be our witnesses to their sufferings. For if one might appeal to Felicianus himself, who is now with you, on his oath, whether Optatus did not compel him against his will to return to your communion, he would not dare to open his lips, especially if the people of Musti could behold his face, who were witnesses to everything that was done. But let them, as I have said, be witnesses to what they have suffered at the hands of those with whom they acted in such wise towards Rogatus. The Catholic Church herself, though strengthened by the assistance of Catholic princes ruling by land and sea, was savagely attacked by hostile troops in arms under Optatus. It was this that first made it necessary to urge before the vicar Servanus that the law should be put in force against you which imposes a fine of ten pounds of gold, which none of you have ever paid to this very day, and yet you charge us with cruelty. But where could you find a milder course of proceeding, than that crimes of such magnitude on your part should be punished by the imposition of a pecuniary fine? Or who could enumerate all the deeds which you commit in the places which you hold, of your own sovereign will and pleasure, each one as he can, without any friendship on the part of judges or any others in authority? Who is there of our party, among the inhabitants of our towns, who has not either learned something of this sort from those who came before him, or experienced it for himself? Is it not the case that at Hippo, where I am, there are not wanting some who remember that your leader Faustinus gave orders, in the time of his supreme power, in consequence of the scanty numbers of the Catholics in the place, that no one should bake their bread for them, insomuch that a baker, who was the tenant of one of our deacons, threw away the bread of his landlord unbaked, and though he was not sentenced to exile under any law, he cut him off from all share in the necessaries of life not only in a Roman state,[909] but even in his own country, and not only in his own country, but in his own house? Why, even lately, as I myself recall with mourning to this day, did not Crispinus of Calama, one of your party, having bought a property, and that only copyhold,[910] boldly and unhesitatingly immerse in the waters of a second baptism no less than eighty souls, murmuring with miserable groans under the sole influence of terror; and this in a farm belonging to the Catholic emperors, by whose laws you were forbidden even to be in any Roman city?[911] But what else was it, save such deeds as these of yours, that made it necessary for the very laws to be passed of which you complain? The laws, indeed, are very far from being proportionate to your offences; but, such as they are, you may thank yourselves for their existence. Indeed, should we not certainly be driven on all sides from the country by the furious attacks of your Circumcelliones, who fight under your command in furious troops, unless we held you as hostages in the towns, who might well be unwilling to endure under any circumstances the mere gaze of the people, and the censure of all honourable men, from very shame, if not from fear? Do not therefore say, "Far be it, far be it from our conscience, to force any one to embrace our faith." For you do it when you can; and when you do not do it, it is because you are unable, either from fear of the laws or the odium which would accompany it, or because of the numbers of those who would resist.
Chap. lxxxiv.—185. Petilianus said: "For the Lord Christ says, 'No man can come to me, except the Father which hath sent me draw him.'[912] But why do we not permit each several person to follow his free will, since the Lord God Himself has given free will to men, showing to them, however, the way of righteousness, lest any one by chance should perish from ignorance of it? For He said, 'I have placed before thee good and evil. I have set fire and water before thee: stretch forth thine hand unto whether thou wilt.' From which choice, you wretched men, you have chosen for yourselves not water, but rather fire. 'But yet,' He says, 'stretch forth thine hand unto the good, that thou mayest live.'[913] You who will not choose the good, have, by your own sentence, declared that you do not wish to live."
186. Augustine answered: If I were to propose to you the question how God the Father draws men to the Son, when He has left them to themselves in freedom of action, you would perhaps find it difficult of solution. For how does He draw them to Him if He leaves them to themselves, so that each should choose what he pleases? And yet both these facts are true; but this is a truth which few have intellect enough to penetrate. As therefore it is possible that, after leaving men to themselves in free will, the Father should yet draw them to the Son, so is it also possible that those warnings which are given by the correction of the laws do not take away free will. For whenever a man suffers anything that is harsh and unpleasing, he is warned to consider why it is that he is suffering, so that, if he shall discover that he is suffering in the cause of justice, he may choose the good that consists in the very act of suffering as he does in the cause of justice; but if he sees that it is unrighteousness for which he suffers, he may be induced, from the consideration that he is suffering and being tormented most fruitlessly, to change his purpose for the better, and may at the same time escape both the fruitless annoyance and the unrighteousness itself, which is likely to prove yet more hurtful and pernicious in the mischief it produces. And so you, when kings make any enactments against you, should consider that you are receiving a warning to consider why this is being done to you. For if it is for righteousness' sake, then are they truly your persecutors; but you are the blessed ones, who, being persecuted for righteousness' sake, shall inherit the kingdom of heaven:[914] but if it is because of the iniquity of your schism, what are they more than your correctors; while you, like all the others who are guilty of various crimes, and pay the penalty appointed by the law, are undoubtedly unhappy both in this world and in that which is to come? No one, therefore, takes away from you your free will. But I would urge you diligently to consider which you would rather choose,—whether to live corrected in peace, or, by persevering in malice, to undergo real punishment under the false name of martyrdom. But I am addressing you just as though you were suffering something proportionate to your sin, whereas you are committing sins of such enormity and reigning in such impunity. You are so furious, that you cause more terror than a war trumpet with your cry of "Praise to God;" so full of calumny, that even when you throw yourselves over precipices without any provocation, you impute it to our persecutions.
187. He says also, like the kindest of teachers, "You who will not choose the good, have, by your own sentence, declared that you do not wish to live." According to this, if we were to believe your accusations, we should live in kindness; but because we believe the promises of God, we declare by our own sentence that we do not wish to live. You remember well, it seems to me, what the apostles answered to the Jews when they were desired to abstain from preaching Christ. This therefore we also say, that you should answer us whether we ought rather to obey God or man.[915] Traditors, offerers of incense, persecutors: these are the words of men against men. Christ remained only in the love of Donatus: these are the words of men extolling the glory of a man under the name of Christ, that the glory of Christ Himself may be diminished. For it is written, "In the multitude of people is the king's honour: but in the want of people is the destruction of the prince:"[916] these, therefore, are the words of men. But those words in the gospel, "It behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem,"[917] are the words of Christ, showing forth the glory which He received from His Father in the wideness of His kingdom. When we have heard them both, we choose in preference the communion of the Church, and prefer the words of Christ to the words of men. I ask, who is there that can say that we have chosen what is evil, except one who shall say that Christ taught what was evil?
Chap. lxxxv.—188. Petilianus said: "Is it then the case that God has ordered the massacre even of schismatics? and if He were to issue such an order at all, you ought to be slain by some barbarians and Scythians, not by Christians."
189. Augustine answered: Let your Circumcelliones remain quiet, and let me entreat you not to terrify us about barbarians. But as to whether we or you are schismatics, let the question be put neither to you nor to me, but to Christ, that He may show where His Church is to be found. Read the gospel then, and there you find the answer, "In Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."[918] If any one, therefore, is not found within the Church, let not any further question be put to him, but let him either be corrected or converted, or else, being detected, let him not complain.
Chap. lxxxvi.—190. Petilianus said: "For neither has the Lord God at any time rejoiced in human blood, seeing that He was even willing that Cain, the murderer of his brother, should continue to exist in his murderer's life."
191. Augustine answered: If God was unwilling that death should be inflicted on him who slew his brother, preferring that he should continue to exist in his murderer's life, see whether this be not the cause why, seeing that the heart of the king is in the hand of God, whereby he has himself enacted many laws for your correction and reproof, yet no law of the king has commanded that you should be put to death, perhaps with this very object, that any one of you who persists in the obstinate self-will of his sacrilegious madness should be tortured with the punishment of the fratricide Cain, that is to say, with the life of a murderer. For we read that many were slain in mercy by Moses the servant of the Lord; for in that he prayed thus in intercession to the Lord for their wicked sacrilege, saying, "O Lord, if Thou wilt forgive their sin—; and if not, blot me, I pray thee, out of the book which Thou hast written,"[919] his unspeakable charity and mercy are plainly shown. Could it be, then, that he was suddenly changed to cruelty, when, on descending from the mount, he ordered so many thousands to be slain? Consider, therefore, whether it may not be a sign of greater anger on the part of God, that, whilst so many laws have been enacted against you, you have not been ordered by any emperor to be put to death. Or do you think that you are not to be compared to that fratricide? Hearken to the Lord speaking through His prophet: "From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts."[920] On this brother's sacrifice you show that you look with malignant eyes, over and above the respect which God pays to it; and if ye have ever heard that "from the rising of the sun, unto the going down of the same, the Lord's name is to be praised,"[921] which is that living sacrifice of which it is said, "Offer unto God thanksgiving,"[922] then will your countenance fall like that of yonder murderer. But inasmuch as you cannot kill the whole world, you are involved in the same guilt by your mere hatred, according to the words of John, "Whosoever hateth his brother is a murderer."[923] And I would that any innocent brother might rather fall into the hands of your Circumcelliones, to be murdered by their weapons, than be subjected to the poison of your tongue and rebaptized.
Chap. lxxxvii.—192. Petilianus said: "We advise you, therefore, if so be that you will hear it willingly, and even though you do not willingly receive it, yet we warn you that the Lord Christ instituted for Christians, not any form of slaying, but one of dying only. For if He loved men who thus delight in battle, He would not have consented to be slain for us."
193. Augustine answered: Would that your martyrs would follow the form that He prescribed! they would not throw themselves over precipices, which He refused to do at the bidding of the devil.[924] But when you persecute our ancestors with false witness even now that they are dead, whence have you received this form? In that you endeavour to stain us with the crimes of men we never knew, while you are unwilling that the most notorious misdeeds of your own party should be reckoned against you, whence have you received this form? But we are too much yielding to our own conceit if we find fault about ourselves, when we see that you utter false testimony against the Lord Himself, since He Himself both promised and made manifest that His Church should extend throughout all nations, and you maintain the contrary. This form, therefore, you did not receive even from the Jewish persecutors themselves; for they persecuted His body while He was walking on the earth: you persecute His gospel as He is seated in heaven. Which gospel endured more meekly the flames of furious kings than it can possibly endure your tongues; for while they blazed, unity remained, and this it cannot do amid your words. They who desired that the word of God should perish in the flames did not believe that it could be despised if read. They would not, therefore, set their flames to work upon the gospel, if you would let them use your tongues against the gospel. In the earlier persecution the gospel of Christ was sought by some in their rage, it was betrayed by others in their fear; it was burned by some in their rage, it was hidden by others in their love; it was attacked, but none were found to speak against its truth. The more accursed share of persecution was reserved for you when the persecution of the heathen was exhausted. Those who persecuted the name of Christ believed in Christ: now those who are honoured for the name of Christ are found to speak against His truth.
Chap. lxxxviii.—194. Petilianus said: "Here you have the fullest possible proof that a Christian may take no part in the destruction of another. But the first establishing of this principle was in the case of Peter, as it is written, 'Simon Peter having a sword, drew it, and smote the high priest's servant, and cut off his right ear. Then said Jesus unto Peter, Put up thy sword into the sheath. F or all they that take the sword shall perish with the sword.'"[925]
195. Augustine answered: Why then do you not restrain the weapons of the Circumcelliones with such words as these? Should you think that you were going beyond the words of the gospel if you should say, All they that take the cudgel shall perish with the cudgel? Withhold not then your pardon, if our ancestors were unable to restrain the men by whom you complain that Marculus was thrown down a precipice; for neither is it written in the gospel, He that useth to throw men down a precipice shall be cast therefrom. And would that, as your charges are either false or out of date, so the cudgels of those friends of yours would cease! And yet, perhaps, you take it ill that, if not by force of law, at any rate in words, we take away their armour from your legions in saying that they manifest their rage with sticks alone. For that was the ancient fashion of their wickedness, but now they have advanced too far. For amid their drunken revellings, and amid the free licence of assembling together, wandering in the streets, jesting, drinking, chambering in company with women who have no husbands, they have learned not only to brandish cudgels, but to wield swords and whirl slings. But why should I not say to them (God knows with what feelings I say it and with what feelings they receive it!), Madmen, the sword of Peter, though drawn from motives not yet free from fleshly impurity, was yet drawn in defence of the body of Christ against the body of His persecutor, but your arms are portioned out against the cause of Christ; but the body of which He is the head, that is, His Church, extends throughout all nations? He Himself has said this, and has ascended into heaven, whither the fury of the Jews could not follow Him; and it is your fury which attacks His members in the body, which on His ascension He commended to our care. In defence of those members all men rage against you, all men resist you, as many as being in the Catholic Church, and possessing as yet but little faith, are influenced by the same motives as Peter was when he drew his sword in the name of Christ. But there is a great difference between your persecution and theirs. You are like the servant of the Jews' high priest; for in the service of your princes you arm yourselves against the Catholic Church, that is, against the body of Christ. But they are such as Peter then was, fighting even with the strength of their bodies for the body of Christ, that is, the Church. But if they are bidden to be still, as Peter then was bidden, how much more should you be warned that, laying aside the madness of heresy, you should join the unity of those members for which they so fight? But, being wounded by such men as these, you hate us also; and, as though you had lost your right ears, you do not hear the voice of Christ as He sits at the right hand of the Father. But to whom shall I address myself, or how shall I address myself to them, seeing that in them I find no time wherein to speak? for even early in the morning they are reeking with wine, drunk, it may be already in the day, it may be still from overnight. Moreover, they utter threats, and not they only, but their own bishops utter threats concerning them, being ready to deny that what they have done has any bearing on them. May the Lord grant to us a song of degrees, in which we may say, "My soul hath long dwelt with him that hateth peace. I am for peace: but when I speak, they are for war."[926] For thus says the body of Christ, which throughout the whole world is assailed by heretics, by some here, by others there, and by all alike wherever they may be.[927]
Chap. lxxxix.—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.'"[928]
197. Augustine 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[929] 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?
Chap. xc.—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. Augustine 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.
Chap. xci.—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?'[930] 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?'[931] 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. Augustine 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,"[932] instead of bringing out cudgels in return for the words which greet your ears.
Chap. xcii.—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.[933] A king also condemned the three children to the sanctifying flames, being ignorant what he did, seeing that he himself was fighting against God.[934] A king sought the life of the infant Saviour.[935] A king exposed Daniel, as he thought, to be eaten by wild beasts.[936] And the Lord Christ Himself was slain by a king's most wicked judge.[937] 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, even the hidden wisdom, 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.'[938] 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.'[939] 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.[940] 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.[941] 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.[942] 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 break 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. Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Blessed are all they that put their trust in Him.'[943] 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,'[944]—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,[945] 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[946] 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?[947] 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.'[948] 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. Augustine 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 endeavour, however, to show, if I can, that it is rather you who have been guilty of this offence by speaking as you have done, than myself by answering as I shall do. And first of all, see how you yourself oppose yourself; 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 Judas are styled justice. I hold in my hands the petition which your ancestors presented; the memorial[949] 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."[950]
204. "What," say you, "have you to do with the kings of this world, in whom Christianity has never found anything save envy towards her?" Having said this, you endeavoured to reckon up what kings the righteous had found to be their enemies, and did not consider how many more might be enumerated who have proved their friends. The patriarch Abraham was both most friendly treated, and presented with a token of friendship, by a king who had been warned from heaven not to defile his wife.[951] Isaac his son likewise found a king most friendly to him.[952] Jacob, being received with honour by a king in Egypt, went so far as to bless him.[953] What shall I say of his son Joseph, who, after the tribulation of a prison, in which his chastity was tried as gold is tried in the fire, being raised by Pharaoh to great honours,[954] even swore by the life of Pharaoh,[955]—not as though puffed up with vain conceit, but being not unmindful of his kindness. The daughter of a king adopted Moses.[956] David took refuge with a king of another race, compelled thereto by the unrighteousness of the king of Israel.[957] Elijah ran before the chariot of a most wicked king,—not by the king's command, but from his own loyalty.[958] Elisha thought it good to offer of his own accord to the woman who had sheltered him anything that she might wish to have obtained from the king through his intercession.[959] But I will come to the actual times when the people of God were in captivity, in which, to use a mild expression, a strange forgetfulness came over you. For, wishing to prove that Christianity has never found anything in kings saving envy towards her, you made mention of the three children and Daniel, who suffered at the hands of persecuting kings, and you could not derive instruction from circumstances not occurring near, but in the very same passages, viz. from the conduct of the king himself after the miracle of the flames which did no hurt, whether as shown in praising and setting forth the name of God, or in honouring the three children themselves, or from the esteem in which the king held Daniel, and the gifts with which he honoured him, nothing loth to receive them, when he, rendering the honour that was due to the king's power, as sufficiently appears from his own words, did not hesitate to use the gift with which he was endowed by God, in interpreting the king's dream. And when, in consequence, the king was compelled by the men who envied the holy prophet, and heaped calumnies upon him with sacrilegious madness, most unwillingly to cast him into the den of lions, sadly though he did it, yet he had the conviction that he would be safe through the help and protection of his God. Accordingly, when Daniel, by the miraculous repression of the lions' rage, had been preserved unhurt, when the friendly voice of the king spoke first to him in accents of anxiety, he himself replied with benediction from the den, "O king, live for ever!"[960] How came it that, when your argument was turning on the very same subject, when you were yourself quoting the examples of the servants of God in whose case these things were done, you either failed to see, or were unwilling to see, or seeing and knowing, were silent, in a manner which I know not how you will defend, about those instances of friendship felt by kings for the saints? But if it were not that, as a defender of the basest cause, you are hindered by the desire of building up falsehood, and thereby turned away either as unwilling or as ignorant from the light of truth, there can be no doubt that you could, without any difficulty, recall some good kings as well as some bad ones, and some friendly to the saints as well as some unfriendly. And we cannot but wonder that your Circumcelliones thus throw themselves from precipices. Who was running after you, I pray? What Macarius, what soldier was pursuing you? Certainly none of our party thrust you into this abyss of falsehood. Why then did you thus run headlong with your eyes shut, so that when you said, "What have you to do with the kings of this world?" you did not add, In whom Christianity has often found envy towards herself, instead of boldly venturing to say, "In whom Christianity has never found anything save envy towards her?" Was it really true that you neither thought yourself, nor considered that those who read your writings would think, how many instances of kings there were that went against your views? Does he not know what he says?
205. Or do you think that, because those whom I have mentioned belonged to olden times, therefore they form no argument against you, because you did not say, In whom righteousness has never found anything save envy towards her, but "In whom Christianity has never found anything saving envy towards her,"—meaning, perhaps, that it should be understood that they began to show envy towards the righteous from the time when they began to bear the name of Christians? What then is the meaning of those examples from olden times, by which you even more imprudently wished to prove what you had so imprudently ventured to assert? For was it not before Christ was born inf the world that the Maccabees, and the three children, and Daniel, did and suffered what you told of them? And again, why was it, as I asked just now, that you offered a petition to Julian, the undoubted foe of Christianity? Why did you seek to recover the basilicas from him? Why did you declare that only righteousness found a place with him? If it is the foe of Christianity that hears such things as these, what then are they from whom he hears them? But it should be observed that Constantine, who was certainly no foe to the name of Christian, but rather rendered glorious by it, being mindful of the hope which he maintained in Christ, and deciding most justly on behalf of His unity, was not worthy to be acknowledged by you, even when you yourselves appealed to him. Both these were emperors in Christian times, but yet not both of them were Christians. But if both of them were foes of Christianity, why did you thus appeal to one of them? why did you thus present a petition to the other? For on your ancestors making their petition, Constantine had given an episcopal judgment both at Rome and at Arles; and yet the first of them you accused before him, from the other you appealed to him. But if, as is the case, one of them had believed in Christ, the other had apostatized from Christ, why is the Christian despised while furthering the interests of unity, the apostate praised while favouring deceit? Constantine ordered that the basilicas should be taken from you, Julian that they should be restored. Do you wish to know which of these actions is conducive to Christian peace? The one was done by a man who had believed in Christ, the other by one who had abandoned Christ. O how you would wish that you could say, It was indeed ill done that supplication should so be made to Julian; but what has that to do with us? But if you were to say this, the Catholic Church would also conquer in these same words, whose saints dispersed throughout the world are much less concerned with what you say of those towards whom you feel as you may be disposed to feel. But it is beyond your power to say, It was ill done that supplication should so be made to Julian. Your throat is closed; your tongue is checked by an authority close at home. It was Pontius that did it. Pontius presented the petition; Pontius declared that the apostate was most righteous; Pontius set forth that only righteousness found a place with the apostate. That Pontius made a petition to him in these words, we have the express evidence of Julian himself, mentioning him by name, without any disguise. Your representations still exist. It is no uncertain rumour, but public documents that bear witness to the fact. Can it be, that because the apostate made some concession to your prayer, to the detriment of the unity of Christ, you therefore find truth in what was said, that only righteousness found a place with him? but because Christian emperors decide against your wishes, since this appears to them most likely to contribute to the unity of Christ, therefore they are called the foes of Christianity? Such folly may all heretics display; and may they regain wisdom, so that they should be no longer heretics.
206. And when is that fulfilled, you will say, which the Lord declares, "The time cometh, that whosoever killeth you will think that he doeth God service?"[961] At any rate, neither can this be said of the heathen, who persecuted Christians, not for the sake of God, but for the sake of their idols. You do not see that if this had been said of these emperors who rejoice in the name of Christian, their chief command would certainly have been this, that you should have been put to death; and this command they never gave at all. But the men of your party, by opposing the laws in hostile fashion, bring deserved punishment on themselves; and their own voluntary deaths, so long as they think that they bring odium on us, they consider in no wise ruinous to themselves. But if they think that that saying of Christ refers to kings who honour the name of Christ, let them ask what the Catholic Church suffered in the East, when Valens the Arian was emperor. There indeed I might find what I should understand to be sufficient fulfilment of the saying of the Lord, "The time cometh, that whosoever killeth you will think that he doeth God service," that heretics should not claim, as conducing to their especial glory, the injunctions issued against their errors by Catholic emperors. But we remember that that time was fulfilled after the ascension of our Lord, of which holy Scripture is known by all to be a witness. The Jews thought that they were doing a service to God when they put the apostles to death. Among those who thought that they were showing service to God was even our Saul, though not ours as yet; so that among his causes for confidence which were past and to be forgotten, he enumerates the following: "An Hebrew," he says, "of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the Church."[962] Here was one who thought that he did God service when he did what presently he suffered himself. For forty Jews bound themselves by an oath that they would slay him, when he caused that this should be made known to the tribune, so that under the protection of a guard of armed men he escaped their snares.[963] But there was no one yet to say to him, What have you to do (not with kings, but) with tribunes and the arms of kings? There was no one to say to him, Dare you seek protection at the hand of soldiers, when your Lord was dragged by them to undergo His suffering? There were as yet no instances of madness such as yours; but there were already examples being prepared, which should be sufficient for their refutation.
207. Moreover, with what terrible force did you venture to set forth and utter the following: "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." When I read this in your letter, I waited with the most earnest expectation to see what you were going to say, and whom you were going to enumerate, when, lo and behold! as though passing them over, you began to quote to me Nero, Domitian, Trajan, Geta, Decius, Valerian, Diocletian, Maximian. I acknowledge that there were more; but you have altogether forgotten against whom you are arguing. Were not all of these pagans, persecuting generally the Christian name on behalf of their idols? Be vigilant, then; for the men whom you mention were not of our communion. They were persecuting the whole aggregate of unity itself, from which we, as you think, or you, as Christ teaches, have gone forth. But you had proposed to show that our emperors and judges had perished in consequence of persecuting you. Or is it that you yourself do not require that we should reckon these, because, in mentioning them, you passed them over, saying, "To pass over Nero;" and with this reservation did you mean to run through all the rest? What then was the use of their being quoted, if they had nothing to do with the matter? But what has it to do with me? I now join with you in leaving these. Next, let that larger number which you promised to us be produced, unless, indeed, it may be that they cannot be found, inasmuch as you said that they had perished.
208. For now you go on to make mention of the bishops whom you are wont to accuse of having delivered up the sacred books, concerning whom we on our part are wont to answer: Either you fail in your proof, and so it concerns no one at all; or you succeed, and then it still has no concern with us. For they have borne their own burden, whether it be good or bad; and we indeed believe that it was good. But of whatever character it was, yet it was their own; just as your bad men have borne their own burden, and neither you theirs nor they yours. But the common and most evil burden of you all is schism. This we have already often said before. Show us, therefore, not the names of bishops, but the names of our emperors and judges, who have perished in persecuting you. For this is what you had proposed, this is what you had promised, this is what you had caused us most eagerly to expect. "Hear," he says, "Macarius perished, Ursacius perished, and all your counts perished in like manner, by the vengeance of God." You have mentioned only two by name, and neither of them was emperor. Who would be satisfied with this, I ask? Are you not utterly dissatisfied with yourself? You promise that you will mention a vast number of emperors and judges of our party who perished in persecuting you; and then, without a word of emperors, you mention two who were either judges or counts. For as to what you add, "And all your counts perished in like manner by the vengeance of God," it has nothing to do with the matter. For on this principle you might some time ago have closed your argument, without mentioning the name of any one at all. Why then have you not made mention of our emperors, that is to say, of emperors of our communion? Were you afraid that you should be indicted for high treason? Where is the fortitude that marks the Circumcelliones? And further, what do you mean by introducing those whom you mentioned above in such numbers? They might with more right say to you, Why did you seek out us? For they did nothing to assist your cause, and yet you mentioned them by name. What kind of man, then, must you be, who fear to mention those by name, who, as you say, have perished? At any rate, you might mention more of the judges and counts, of whom you seem to feel no fear. But yet you stopped at Macarius and Ursacius. Are these two whom you mention the vast number of whom you spoke? Are you thinking of the lesson which we learned as boys? For if you were to ask of me what number two is, singular or plural, what could I answer, except that it was plural? But even so I am still not without the means of reply. I take away Macarius from your list; for you certainly have not told us how he perished. Or do you maintain that any one who persecutes you, unless he be immortal on the face of this earth, is to be deemed when he dies to have died because of you? What if Constantine had not lived to enjoy so long a reign, and such prolonged prosperity, who was the first to pass many decrees against your errors? And what if Julian, who gave you back the basilicas, had not been so speedily snatched away from life?[964] In that case, when would you make an end of talking such nonsense as you do, seeing that even now you are unwilling to hold your tongues? And yet neither do we say that Julian died so soon because he gave back the basilicas to you. For we might be equally prolix with you in this, but we are unwilling to be equally foolish. Well, then, as I had begun to say, from these two we will take away Macarius. For when you had mentioned the names of two, Macarius and Ursacius, you repeated the name of Ursacius with the view of showing us how he deserved his death; and you said, "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." Whence it is quite clear, since it is your custom to excite greater odium against us on account of Macarius, insomuch that you call us not Ursacians but Macarians, that you would have been sure to say by far the most concerning him, had you been able to say anything of the sort about his death. Of these two, therefore, when you used the plural number, if you take away Macarius, there remains Ursacius alone, a proper name of the singular number. Where is therefore the fulfilment of your threatening and tremendous promise of so many who should support your argument?
209. By this time all men who are in any degree acquainted with the meaning of words must understand, it seems to me, how ridiculous it is that, when you had said, "Macarius perished, Ursacius perished, and all your counts perished in like manner, by the vengeance of God," as though men were calling upon you to prove the fact, whereas, in reality, neither hearer nor reader was calling on you for anything further whatsoever, you immediately strung together a long argument in order to prove that all our counts perished in like manner by the vengeance of God. "For Ursacius," you say, "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." In the same way, any one else, who was similarly ignorant of the meaning of what he says, might assert that all your bishops perished in prison by the vengeance of God; and when asked how he could prove this fact, he might at once add, For Optatus, having been accused of belonging to the company of Gildo, was put to death in a similar way. Frivolous charges such as these we are compelled to listen to, to consider, to refute; only we are apprehensive for the weak, lest, from the greater slowness of their intellect, they should fall speedily into your toils. But Ursacius, of whom you speak, if it be the case that he lived a good life, and really died as you assert, will receive consolation from the promise of God, who says, "Surely your blood of your lives will I require: at the hand of every beast will I require it."[965]
210. But as to the calumnious charges which you bring against us, saying that by us the wrath of the kings of the world is excited against you, so long as we do not teach them the lesson of holy Scripture, but rather suggest our own desire of war, I do not imagine that you are so absolutely deaf to the eloquence of the sacred books themselves as that you should not rather fear that they should be acquainted with it. But whether you so will or no, they gain entrance to the Church; and even if we hold our tongues, they give heed to the readers: and, to say nothing of the rest, they especially listen with the most marked attention to that very psalm which you quoted. For you said that we do not teach them, nor, so far as we can help it, allow them to become acquainted with the words of Scripture: "Be wise now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest He be angry,"[966] etc. Believe that even this is sung, and that they hear it. But, at any rate, they hear what is written above in the same psalm, which you, unless I am mistaken, were only unwilling to pass over, for fear you should be understood to be afraid. They hear therefore this as well: "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."[967] On hearing which, they cannot but marvel that some should be found to speak against this inheritance of Christ, endeavouring to reduce it to a little corner of the earth; and in their marvel they perhaps ask, on account of what they hear in what follows, "Serve the Lord with fear," wherein they can serve Him, in so far as they are kings. For all men ought to serve God,—in one sense, in virtue of the condition common to them all, in that they are men; in another sense, in virtue of their several gifts, whereby this man has one function on the earth, and that man has another. For no man, as a private individual, could command that idols should be taken from the earth, which it was so long ago foretold should come to pass.[968] Accordingly, when we take into consideration the social condition of the human race, we find that kings, in the very fact that they are kings, have a service which they can render to the Lord in a manner which is impossible for any who have not the power of kings.
211. When, therefore, they think over what you quote, they hear also what you yourself quoted concerning the three children, and hear it with circumstances of marvellous solemnity. For that same Scripture is most of all sung in the Church at a time when the very festal nature of the season excites additional fervour even in those who, during the rest of the year, are more given to be sluggish. What then do you think must be the feelings of Christian emperors, when they hear of the three children being cast into the burning fiery furnace because they were unwilling to consent to the wickedness of worshipping the image of the king,[969] unless you suppose that they consider that the pious liberty of the saints cannot be overcome either by the power of kings, or by any enormity of punishment, and that they rejoice that they are not of the number of those kings who used to punish men that despised idols as though they were guilty of sacrilege? But, further, when they hear in what follows that the same king, terrified by the marvellous sight of, not only the three children, but the very flames performing service unto God, himself too began to serve God in fear, and to rejoice with reverence, and to learn submission, do they not understand that the reason that this was recorded, and set forth with such publicity, was that an example might be set both before the servants of God, to prevent them from committing sacrilege in obedience to kings, and before kings themselves, that they should show themselves religious by belief in God? Being willing, therefore, on their part, from the admonition of the very psalm which you yourself inserted in your writings, both to be wise, and to receive instruction, and to serve God with fear, and to rejoice unto Him with reverence, and to learn submission, with what attention do they listen to what that king said afterwards! For he said that he would make a decree for all the people over whom he ruled, that whosoever should speak blasphemy against the God of Shadrach, Meshach, and Abednego should perish, and their house be utterly destroyed. And if they know that he made this decree that blasphemy should not be uttered against the God who tempered the force of the fire, and liberated the three children, they surely go on to consider what decrees they ought to make in their kingdom, that the same God who has granted remission of sins, and given freedom to the whole earth, should not be treated with scorn among the faithful in their realm.
212. See therefore, when Christian kings make any decree against you in defence of Catholic unity, that it be not the case that with your lips you are accusing them of being unlearned, as it were, in holy Scripture, while in your hearts you are grieving that they are so well acquainted with its teaching. For who could put up with the sacrilegious and hateful fallacy which you advance in the case of one and the same Daniel, to find fault with kings because he was cast into the den of lions, and to refuse praise to kings in that he was raised to exalted honour, seeing that, even when he was cast into the den of lions, the king himself was more inclined to believe that he would be safe than that he would be destroyed, and, in anxiety for him, refused to eat his food? And then do you dare to say to Christians, "What have you to do with the kings of the world?" because Daniel suffered persecution at a king's hands, and yet not look back upon the same Daniel faithfully interpreting dreams to kings, calling a king lord, receiving gifts and honours from a king? And so again do you dare, in the case of the aforesaid three children, to excite the flames of odium against kings, because, when they refused to worship the statue, they were cast into the flames, while at the same time you hold your tongue, and say nothing about their being thus extolled and honoured by the king? Granted that the king was a persecutor when he cast Daniel into the lions' den; but when, on receiving him safely out again, in his joy and congratulations he cast in his enemies to be torn in pieces and devoured by the same lions, what was he then,—a persecutor, or not?[970] I call on you to answer me. For if he was, why did not Daniel himself resist him, as he might so easily have done in virtue of his great friendship for him, while yet you bid us restrain kings from persecuting men? But if he was not a persecutor, because he avenged with prompt justice the outrage committed against a holy man, what kind of vengeance, I would ask, must be exacted from kings for indignities offered to the sacraments of Christ, if the limbs of the prophet required such a vengeance because they were exposed to danger? Again, I acknowledge that the king, as indeed is manifest, was a persecutor when he cast the three children into the furnace because they refused to worship his image; but I ask whether he was still a persecutor when he set forth the decree that all who should blaspheme against the one true God should be destroyed, and their whole house laid waste? For if he was a persecutor, why do you answer Amen to the words of a persecutor?[971] But if he was not a persecutor, why do you call those persecutors who deter you from the madness of blasphemy? For if they compel you to worship an idol, then they are like the impious king, and you are like the three children; but if they are preventing you from fighting against Christ, it is you who are impious if you attempt to do this. But what they may be if they forbid this with terrible threats, I do not presume to say. Do you find some other name for them, if you will not call them pious emperors.
213. If I had been the person to bring forward these examples of Daniel and the three children, you would perhaps resist, and declare that they ought not to have been brought from those times in illustration of our days; but God be thanked that you yourself brought them forward, to prove the point, it is true, which you desired to establish, but you see that their force was rather in favour of what you least would wish to prove. Perhaps you will say that this proceeds from no deceit of yours, but from the fallibility of human nature. Would that this were true! Amend it, then. You will not lose in reputation; nay, it marks unquestionably the higher mind to extinguish the fire of animosity by a frank confession, than merely to escape the mist of falsehood by acuteness of the understanding.
Chap. xciii.—214. Petilianus said: "Where is the law of God? where is your Christianity, if you not only commit murders and put men to death, but also order such things to be done?"
215. Augustine answered: In reply to this, see what the fellow-heirs of Christ say throughout the world. We neither commit murders, and put men to death, nor order such things to be done; and you are raging much more madly than those who do such things, in that you put such things into the minds of men in opposition to the hopes of everlasting life.
Chap. xciv.—216. Petilianus said: "If you wish that we should be your friends, why do you drag us to you against our will? But if you wish that we should be your foes, why do you kill your foes?"
217. Augustine answered: We neither drag you to us against your will, nor do we kill our foes; but whatever we do in our dealings with you, though we may do it contrary to your inclination, yet we do it from our love to you, that you may voluntarily correct yourselves, and live an amended life. For no one lives against his will; and yet a boy, in order to learn this lesson of his own free will,[972] is beaten contrary to his inclination, and that often by the very man that is most dear to him. And this, indeed, is what the kings would desire to say to you if they were to strike you, for to this end their power has been ordained of God. But you cry out even when they are not striking you.
Chap. xcv.—218. Petilianus said: "But what reason is there, or what inconsistency of emptiness, in desiring communion with us so eagerly, when all the time you call us by the false title of heretics?"
219. Augustine answered: If we so eagerly desired communion with heretics, we should not be anxious that you should be converted from the error of heresy; but when the very object of our negotiations with you is that you should cease to be heretics, how are we eagerly desiring communion with heretics? For, in fact, it is dissension and division that make you heretics; but peace and unity make men Catholics. When, then, you come over from your heresy to us, you cease to be what we hate, and begin to be what we love.
Chap. xcvi.—220. Petilianus said: "Choose, in short, which of the two alternatives you prefer. If innocence is on your side, why do you persecute us with the sword? Or if you call us guilty, why do you, who are yourselves innocent, seek for our company?"
221. Augustine answered: O most ingenious dilemma, or rather most foolish verbosity! Is it not usual for the choice of two alternatives to be offered to an antagonist, when it is impossible that he should adopt both? For if you should offer me the choice of the two propositions, that I should say either that we were innocent, or that we were guilty; or, again, of the other pair of propositions, viz. those concerning you, I could not escape choosing either one or the other. But as it is, you offer me the choice of these two, whether we are innocent or you are guilty, and wish me to say which of these two I choose for my reply. But I refuse to make a choice; for I assert them both, that we are innocent, and that you are guilty. I say that we are innocent of the false and calumnious accusations which you bring against us, so far as any of us, being in the Catholic Church, can say with a safe conscience that we have neither given up the sacred books, nor taken part in the worship of idols, nor murdered any man, nor been guilty of any of the other crimes which you allege against us; and that any who may have committed any such offences, which, however, you have not proved in any case, have thereby shut the doors of the kingdom of heaven, not against us, but against themselves; "for every man shall bear his own burden."[973] Here you have your answer on the first head. And I further say that you are all guilty and accursed,—not some of you owing to the sins of others, which are wrought among you by certain of your number, and are censured by certain others, but all of you by the sin of schism; from which most heinous sacrilege no one of you can say that he is free, so long as he refuses to hold communion with the unity of all nations, unless, indeed, he be compelled to say that Christ has told a lie concerning the Church which is spread abroad among all nations, beginning at Jerusalem.[974] And so you have my second answer. See how I have made you two replies, of which you were desirous that we should be reduced to choose the one. At any rate, you should have taken notice that both assertions might be made by us; and certainly, if this was what you wished, you should have asked it as a favour of us that we should choose one or the other, when you saw that it was in our power to choose both.
222. But "if innocence is on your side, why do you persecute us with the sword?" Look back for a moment on your troops, which are not now armed after the ancient fashion of their fathers only with cudgels, but have further added to their equipment axes and lances and swords, and determine for yourselves to which of us the question best belongs, "Why do you persecute us with the sword?" "Or if you call us guilty," say you, "why do you, who are yourselves innocent, seek for our company?" Here I answer very briefly. The reason why you, being guilty, are sought after by the innocent, is that you may cease to be guilty, and begin to be innocent. Here then I have chosen both of the alternatives concerning us, and answered both of those concerning you: only do you in turn choose one of the two. Are you innocent or guilty? Here you cannot choose to make the two assertions, and yet choose both, if so it pleases you. For at any rate you cannot be innocent in reference to the same circumstances in respect of which you are guilty. If therefore you are innocent, do not be surprised that you are invited to be at peace with your brethren; but if you are guilty, do not be surprised that you are sought for punishment by kings. But since of these two alternatives you assume one for yourselves, and the other is alleged of you by us,—for you assume to yourselves innocence, and it is alleged of you by us that you are living impiously,—hear again once more what I shall say on either head. If you are innocent, why do you speak against the testimony of Christ? But if you are guilty, why do you not fly for refuge to His mercy? For His testimony, on the one hand, is to the unity of the world, and His mercy, on the other, is in brotherly love.
Chap. xcvii.—223. Petilianus said: "Lastly, as we have often said before, how great is your presumption, that you should speak as you presume to do of kings, when David says, 'It is better to trust in the Lord than to put confidence in man: it is better to trust in the Lord than to put confidence in princes!'"[975]
224. Augustine answered: We put no confidence in man, but, so far as we can, we warn men to place their trust in the Lord; nor do we put confidence in princes, but, so far as we can, we warn princes to put confidence in the Lord. And though we may seek aid from princes to promote the advantage of the Church, yet do we not put confidence in them. For neither did the apostle himself put confidence in that tribune, in the sense in which the Psalmist talks of putting confidence in princes, from whom he obtained for himself that an escort of armed men should be assigned to him; nor did he put confidence in the armed men, by whose protection he escaped the snares of the wicked ones, in any such sense as that of the Psalmist where he speaks of putting confidence in men.[976] But neither do we find fault with you yourselves, because you sought from the emperor that the basilicas should be restored to you, as though you had put your trust in Julian the prince; but we find fault with you, that you have despaired of the witness of Christ, from whose unity you have separated the basilicas themselves. For you received them at the bidding of an enemy of Christ, that in them you should despise the commands of Christ, whilst you find force and truth in what Julian ordained, saying, "This, moreover, on the petition of Rogatianus, Pontius, Cassianus, and other bishops, not without an intermixture of clergy, is added to complete the whole, that those proceedings which were taken to their prejudice wrongly and without authority being all annulled, everything should be restored to its former position;" and yet you find nothing that has either force of truth in what Christ ordained, saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost ends of the earth."[977] We entreat you, let yourselves be reformed. Return to this most manifest unity of the whole world; and let all things be restored to their former position, not in accordance with the words of the apostate Julian, but in accordance with the words of our Saviour Christ. Have pity on your own soul. We are not now comparing Constantine and Julian in order to show how different they are. We are not saying, If you have not placed confidence in a man and in a prince, when you said to a pagan and apostate emperor, that "in him justice only found a place," seeing that the party of Donatus has universally employed the prayers and the proclamation in which those words occur, as is proved by the records of the audience; much less ought we to be accused by you, as though we put our confidence in any man or prince, if without any blasphemous flattery we obtained any request from Constantine or from the other Christian emperors; or if they themselves, without our asking for it, but remembering the account which they shall render to the Lord, under whose words they tremble when they hear what you yourself have quoted, "Be wise now therefore, O ye kings," etc., and many other sayings of the sort, make any ordinance of their own accord in support of the unity of the Catholic Church. But I say nothing about Constantine. It is Christ and Julian that we contrast before you; nay, more than this, it is God and man, the Son of God and the son of hell, the Saviour of our souls and the destroyer of his own. Why do you maintain the proclamation of Julian in the occupation of the basilicas, and yet not maintain the gospel of Christ in embracing the peace of the Church? We too cry out, Let all things that have been done amiss be restored to their ancient condition. The gospel of Christ is of greater antiquity than the proclamation of Julian; the unity of Christ is of greater antiquity than the party of Donatus; the prayers of the Church to the Lord on behalf of the unity of the Church are of greater antiquity than the prayers of Rogatianus, and Pontius, and Cassianus, to Julian on behalf of the party of Donatus. Are proceedings wrongly taken when kings forbid division? and are they not wrongly taken when bishops divide unity? Is that wrong action when kings minister to the witness of Christ in defence of the Church? and is it not wrong action when bishops contradict the witness of Christ in order to deny the Church? We entreat you, therefore, that the words of Julian himself, to whom you thus made supplication, may be listened to, not in opposition to the gospel, but in accordance with the gospel, and that all things which have been done amiss may be restored to their former condition.
Chap. xcviii.—225. Petilianus said: "On you, yes you, you wretched men, I call, who, being dismayed with the fear of persecution, whilst you seek to save your riches, not your souls, love not so much the faithless faith of the traitors, as the wickedness of the very men whose protection you have won unto yourselves,—just in the same way as sailors, shipwrecked in the waves, plunge into the waves by which they must be overwhelmed, and in the great danger of their lives seek unmistakeably the very object of their dread; just as the madness of a tyrant, that he may be free from apprehension of any person whatsoever, desires to be feared, though this is fraught with peril to himself: so, so you fly for refuge to the citadel of wickedness, being willing to look on the loss or punishment of the innocent if you may escape fear for yourselves. If you consider that you escape danger when you plunge into ruin, truly also it is a faith that merits condemnation to observe the faith of a robber. Lastly, it is trafficking in a madman's gains to lose your own souls in order not to lose your wealth. For the Lord Christ says, 'If a man shall gain the whole world, and lose his own soul, what shall a man give in exchange for his soul?'"[978]
226. Augustine answered: That exhortation of yours would be useful, I cannot but acknowledge, if any one were to employ it in a good cause. It is undoubtedly well that you have tried to deter men from preferring their riches to their souls. But I would have you, who have heard these words, listen also for a time to us; for we also say this, but listen in what sense. If kings threaten to take away your riches, because you are not Jews according to the flesh, or because you do not worship idols or devils, or because you are not carried about into any heresies, but abide in Catholic unity, then choose rather that your riches should perish, that you perish not yourselves; but be careful to prefer neither anything else, nor the life of this world itself to eternal salvation, which is in Christ. But if kings threaten you with loss or condemnation, simply on the ground that you are heretics, such things are terrifying you not in cruelty, but in mercy; and your determination not to fear is a sign not of bravery, but of obstinacy. Hear then the words of Peter, where he says, "What glory is it, if, when ye be buffeted for your faults, ye take it patiently?"[979] so that herein you have neither consolation upon earth, nor in the world to come life everlasting; but you have here the miseries of the unfortunate, and there the hell of heretics. Do you see, therefore, my brother, with whom I am now arguing, that you ought first to show whether you hold the truth, and then to exhort men that in upholding it they should be ready to give up all the blessings which they possess in this present world? And so, when you do not show this, because you cannot,—not that the talent is wanting, but because the cause is bad,—why do you hasten by your exhortations to make men both beggars and ignorant, both in want and wandering from the truth, in rags and contentions, household drudges and heretics, both losing their temporal goods in this world, and finding eternal evils in the judgment of Christ? But the cautious son, who, while he stands in dread of his father's rod, keeps away from the lair of the serpent, escapes both blows and destruction; whereas he who despises the pains of discipline, when set in rivalry with his own pernicious will, is both beaten and destroyed. Do you not now understand, O learned man, that he who has resigned all earthly goods in order to maintain the peace of Christ, possesses God; whereas he who has lost even a very few coins in behalf of the party of Donatus is devoid of heart?
Chap. xcix.—227. Petilianus said: "But we who are poor in spirit[980] are not apprehensive for our wealth, but rather feel a dread of wealth. We, 'as having nothing, and yet possessing all things,'[981] look on our soul as our wealth, and by our punishments and blood purchase to ourselves the everlasting riches of heaven. So again the same Lord says, 'Whosoever shall lose his substance, shall find it again an hundredfold.'"
228. Augustine answered: It is not beside the purpose to inquire into the true meaning of this passage also. For where my purpose is not interfered with by any mistake which you make, or any false impression which you convey in quoting from the Scriptures, I do not concern myself about the matter. It is not then written, "Whosoever shall lose his substance," but "Whosoever shall lose his life for my sake."[982] And the passage about substance is not, "Whosoever shall lose," but "Every one that hath forsaken;"[983] and that not only with reference to substance of money, but many other things besides. But you meanwhile have not lost your substance; but whether you have forsaken it, in that you so boast of poverty, I cannot say. And if by any chance my colleague Fortunatus may know this, being in the same city with you, he never told me, because I had never asked him. However, even if you had done this, you have yet yourself quoted the testimony of the apostle against yourself in this very epistle which you have written: "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing."[984] For if you had charity, you would not bring charges against the whole world, which knows nothing of you, and of which you know no more,—no, not even such charges as are founded on the proved offences of the Africans. If you had charity, you would not picture to yourself a false unity in your calumnies, but you would learn to recognise the unity that is most clearly set forth in the words of the Lord: "Unto the uttermost part of the earth."[985] But if you did not do this, why do you boast as though you had done it? Are you really so filled with fear of riches, that, having nothing, you possess all things? Tell that to your colleague Crispinus, who lately bought a farm near our city of Hippo, that he might there plunge men into the lowest abyss of error.[986] Whence I too know this all too well. You perhaps are not aware of it, and therefore shout out in security, "We stand in fear of riches." And hence I am surprised that that cry of yours has been allowed to pass Crispinus, so as to reach us. For between Constantina, where you are, and Hippo, where I am, lies Calama, where he is, nearer indeed to our side, but still between us. I wonder, therefore, how it was that he did not first intercept this cry, and strike it back so that it should not reach to our ears; and that he did not, in opposition to you, recite in much more copious phrase a eulogy on riches. For he not only stands in no fear of riches, but he actually loves them. And certainly, before you utter anything about the rest, you should rehearse such views to him. If he makes no corrections, then we have our answer ready. But for yourself, if it be true that you are poor, you have with you my brother Fortunatus. You will be more likely with such sentiments to please him, who is my colleague, than Crispinus, who is your own.
Chap. c.—229. Petilianus said: "Inasmuch as we live in the fear of God, we have no fear of the punishments and executions which you wreak with the sword; but the only thing which we avoid is that by your most wicked communion you destroy men's souls, according to the saying of the Lord Himself: 'Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell.'"[987]
230. Augustine answered: You do the destruction which you speak of, not with a visible sword, but with that of which it is said, "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword."[988] For with this sword of accusation and calumny against the world of which you are wholly ignorant, you destroy the souls of those who lack experience. But if you find fault with a most wicked communion, as you term it, I would bid you presently, not with my words, but with your own, to ascend, descend, enter, turn yourself about, change sides, be such as was Optatus. But if you return to your senses, and shall find that you are not such as he, not because he refused to partake of the sacraments with you, but because you took offence at what he did, then you will acquit the world of crimes which do not belong to it, and you will find yourself involved in the sin of schism.
Chap. ci.—231. Petilianus said: "You therefore, who prefer rather to be washed with the most false of baptisms than to be regenerate, not only do not lay aside your sins, but also load your souls with the offences of criminals. For as the water of the guilty has been abandoned by the Holy Spirit, so it is clearly filled full of the offences of the traditors. To any wretched man, then, who is baptized by one of this sort, we would say, If you have wished to be free from falsehood, you are really drenched with falsity. If you desired to shut out the sins of the flesh, you will, as the conscience of the guilty comes upon you, be partakers likewise of their guilt. If you wished to extinguish the flames of avarice, you are drenched with deceit, you are drenched with wickedness, you are drenched also with madness. Lastly, if you believe that faith is identical in the giver and the receiver, you are drenched with the blood of a brother by him who slays a man. And so it comes to pass that you, who had come to baptism free from sin, return from baptism guilty of the sin of murder."
232. Augustine answered: I should like to come to argument with those who shouted assent when they either heard or read those words of yours. For such men have not ears in their heart, but their heart in their ears. Yet let them read again and again, and consider, and find out for themselves, not what the sound of those words is, but what they mean. First of all, to sift the meaning of the last clause, "So it comes to pass," you say, "that you who had come to baptism free from sin, return from baptism guilty of the sin of murder:" tell me, to begin with, who there is that comes to baptism free from sin, with the single exception of Him who came to be baptized, not that His iniquity should be purged away, but that an example of humility might be given us? For what shall be forgiven to one free from sin? Or are you indeed endowed with such an eloquence, that you can show to us some innocence which yet committeth sin? Do you not hear the words of Scripture saying, "No one is clean from sin in Thy sight, not even the infant whose life is but of a single day upon the earth?"[989] For whence else is it that one hastens even with infants to seek remission of their sins? Do you not hear the words of another Scripture, "In sin did my mother conceive me?"[990] In the next place, if a man returns a murderer, who had come without the guilt of murder, merely because he receives baptism at a murderer's hands, then all they who returned from receiving baptism at the hands of Optatus were made partakers with Optatus. Go now, and see with what face you cast in our teeth that we excite the wrath of kings against you. Are you not afraid that as many satellites of Gildo will be sought for among you, as there are men who may have been baptized by Optatus? Do you see at length how that sentence of yours, like an empty bladder, has rattled not only with a meaningless sound, but on your own head?
233. To go on to the other earlier arguments which you have set before us to be refuted, they are of such a nature that we must needs allow that every one returns from baptism endued with the character of him by whom he is baptized; but God forbid that those whom you baptize should return from you infected with the same madness as possesses you when you make such a statement! And what a dainty sound there was in your words, "You are drenched with deceit, you are drenched with wickedness, you are drenched also with madness!" Surely you would never pour forth words like this unless you were, not drenched, but filled even to repletion with madness. Is it then true, to say nothing of the rest, that all who come untainted with covetousness to receive baptism at the hands of your covetous colleagues, or the priests of your party, return guilty of covetousness, and that those who run in soberness to the whirlpool of intoxication to be baptized return in drunkenness? If you entertain and teach such views as this, you will have the effrontery even to quote, as making against us, the passage which you advanced some little time ago: "It is better to trust in the Lord than to put any confidence in man. It is better to trust in the Lord than to put any confidence in princes."[991] What is the meaning of your teaching, I would ask, save only this, that we should put our confidence, not in the Lord, but in man, when you say that the baptized person is made to resemble him who has baptized him? And since you assume this as the fundamental principle of your baptism, are men to place their trust in you? and are those to place their trust in princes who were disposed to place it in the Lord? Truly I would bid them hearken not to you, but rather to those proofs which you have urged against ourselves, ay, and to words more awful yet; for not only is it written, "It is better to trust in the Lord than to put confidence in man," but also, "Cursed be the man that trusteth in man."[992]
Chap. cii.—234. Petilianus said: "Imitate indeed the prophets, who feared to have their holy souls deceived with false baptism. For Jeremiah says of old that among impious men water is as one that lies. 'Water,' he says, 'that lies has not faith.'"
235. Augustine answered: Any one that hears these words, without being acquainted with the Scriptures, and who does not believe that you are either so far astray as not to know what you are saying, or deceiving in such wise that he whom you have deceived should not know what he says, would believe that the prophet Jeremiah, wishing to be baptized, had taken precautions not to be baptized by impious men, and had used these words with this intent. For what was your object in saying, previous to your quotation of this passage, "Imitate indeed the prophets, who feared to have their holy souls deceived with false baptism?" Just as though, in the days of Jeremiah, any one were washed with the sacrament of baptism, except so far as the Pharisees almost every moment bathed themselves, and their couches and cups and platters, with the washings which the Lord condemned, as we read in the gospel.[993] How then could Jeremiah have said this, as though he desired to be baptized, and sought to avoid being baptized by impious men? He said it, then, when he was complaining of a faithless people, by the corruption of whose morals he was vexed, not wishing to associate with their deeds; and yet he did not separate himself bodily from their congregation, nor seek other sacraments than those which the people received as suitable to that time, according to the law of Moses. To this people, therefore, in their evil mode of life, he gave the name of "a wound," with which the heart of the righteous man was grievously smitten, whether speaking thus of himself, or foreshadowing in himself what he foresaw would come to pass. For he speaks as follows: "O Lord, remember me, and visit me; make clear my innocence before those who persecute me in no spirit of long-suffering: know that for Thy sake I have suffered rebuke from those that scorn Thy words. Make their portion complete; and Thy word shall be unto me the joy and rejoicing of mine heart: for I am called by Thy name, O Lord God of hosts. I sat not in the assembly of the mockers, but was afraid of the presence of Thy hand; I sat alone, because I was filled with bitterness. Why do those who make me sad prevail against me? My wound is grievous; whence shall I be healed? It is become unto me as lying water, that has no faith."[994] In all this it is manifest what the prophet wished to be understood, but manifest only to those who do not wish to distort to their own perverse cause the meaning of what they read. For Jeremiah says that his wound has become unto him as lying water, which cannot inspire faith; but he wished that by his wound those should be understood who made him sad by the evil conduct of their lives. Whence also the apostle says, "Without were fightings, within were fears;"[995] and again, "Who is weak, and I am not weak? who is offended, and I burn not?"[996] And because he had no hopes that they could be reformed, therefore he said, "Whence shall I be healed?" as though his own pain must needs continue so long as those among whom he was compelled to live continued what they were. But that a people is commonly understood under the appellation of water is shown in the Apocalypse, where we understand "many waters" to mean "many peoples," not by any conjecture of our own, but by an express explanation in the place itself.[997] Abstain then from blaspheming the sacrament of baptism from any misunderstanding, or rather error, even when found in a man of most abandoned character; for not even in the lying Simon was the baptism which he received a lying water,[998] nor do all the liars of your party administer a lying water when they baptize in the name of the Trinity. For neither do they begin to be liars only when they are betrayed and convicted, and so forced to acknowledge their misdeeds; but rather they were already liars, when, being adulterers and accursed, they pretended to be chaste and innocent.
Chap. ciii.—236. Petilianus said: "David also said, 'The oil of the sinner shall not anoint my head.' Who is it, therefore, that he calls a sinner? Is it I who suffer your violence, or you who persecute the innocent?"
237. Augustine answered: As representing the body of Christ, which is the Church of the living God, the pillar and mainstay of the truth, dispersed throughout the world, on account of the gospel which was preached, according to the words of the apostle, "to every creature which is under heaven:"[999] as representing the whole world, of which David, whose words you cannot understand, has said, "The world also is stablished, that it cannot be moved;"[1000] whereas you contend that it not only has been moved, but has been utterly destroyed: as representing this, I answer, I do not persecute the innocent. But David said, "The oil of the sinner," not of the traditor; not of him who offers incense, not of the persecutor, but "of the sinner." What then will you make of your interpretation? See first whether you are not yourself a sinner. It is nothing to the point if you should say, I am not a traditor, I am not an offerer of incense, I am not a persecutor. I myself, by the grace of God, am none of these, nor is the world, which cannot be moved. But say, if you dare, I am not a sinner. For David says, "The oil of the sinner." For so long as any sin, however light, be found in you, what ground have you for maintaining that you are not concerned in the expression that is used, "The oil of the sinner?" For I would ask whether you use the Lord's prayer in your devotions? For if you do not use that prayer, which our Lord taught His disciples for their use, where have you learned another, proportioned to your merits, as exceeding the merits of the apostles? But if you pray, as our great Master deigned to teach us, how do you say, "Forgive us our trespasses, as we forgive them that trespass against us?" For in this petition we are not referring to those sins which have already been forgiven us in baptism. Therefore these words in the prayer either exclude you from being a petitioner to God, or else they make it manifest that you too are a sinner. Let those then come and kiss your head who have been baptized by you, whose heads have perished through your oil. But see to yourself, both what you are and what you think about yourself. Is it really true that Optatus, whom pagans, Jews, Christians, men of our party, men of your party, all proclaim throughout the whole of Africa to have been a thief, a traitor, an oppressor, a contriver of schism; not a friend, not a client, but a tool of him[1001] whom one of your party declared to have been his count, companion, and god,—is it true that he was not a sinner in any conceivable interpretation of the term? What then will they do whose heads were anointed by one guilty of a capital offence? Do not those very men kiss your heads, on whose heads you pass so serious a judgment by this interpretation which you place upon the passage? Truly I would bid you bring them forth, and admonish them to heal themselves. Or is it rather your heads which should be healed, who run so grievously astray? What then, you will ask, did David really say? Why do you ask me? rather ask himself. He answers you in the verse above: "The righteous shall smite me in kindness, and shall reprove me; but let not the oil of the sinner anoint my head."[1002] What could be plainer? what more manifest? I had rather, he says, be healed by a rebuke administered in kindness, than be deceived and led astray by smooth flattery, coming on me as an ointment on my head. The self-same sentiment is found elsewhere in Scripture under other words: "Better are the wounds of a friend than the proffered kisses of an enemy."[1003]
Chap. civ.—238. Petilianus said: "But he thus praises the ointment of concord among brethren: 'Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard; that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore.'[1004] Thus, he says, is unity anointed, even as the priests are anointed."
239. Augustine answered: What you say is true. For that priesthood in the body of Christ had an anointing, and its salvation is secured by the bond of unity. For indeed Christ Himself derives His name from chrism, that is, from anointing. Him the Hebrews call the Messiah, which word is closely akin to the Phoenician language, as is the case with very many other Hebrew words, if not with almost all.[1005] What then is meant by the head in that priesthood, what by the beard, what by the skirts of the garments? So far as the Lord enables me to understand, the head is none other than the Saviour of the body, of whom the apostle says, "And He is the head of the body, the Church."[1006] By the beard is not unsuitably understood fortitude. Therefore, on those who show themselves to be brave in His Church, and cling to the light of His countenance, to preach the truth without fear, there descends from Christ Himself, as from the head, a sacred ointment, that is to say, the sanctification of the Spirit. By the skirts of the garments we are here given to understand that which is at the top of the garments, whereby the head of Him who gives the clothing passes on its way. By this are signified those who are perfected in faith within the Church. For in the skirts is perfection. And I presume you must remember what was said to a certain rich man: "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me."[1007] He indeed went away sorrowful, slighting what was perfect, choosing what was imperfect. But does it follow that there were wanting those who were so made perfect by such a surrender of earthly things, that the ointment of unity descended upon them, as from the head upon the skirts of the garments? For, putting aside the apostles, and those who were immediately associated with those leaders and teachers of the Church, whom we understand to be represented with greater dignity and more conspicuous fortitude in the beard, read in the Acts of the Apostles, and see those who "brought the prices of the things that were sold, and laid them at the apostles' feet. Neither said any of them that ought of the things which he possessed was his own; but they had all things common: and distribution was made unto every man according as he had need. And the multitude of them that believed were of one heart and of one soul."[1008] I doubt not that you are aware that it is so written. Recognise, therefore, how good and how pleasant it is for brethren to dwell together in unity. Recognise the beard of Aaron; recognise the skirts of the spiritual garments. Search the Scriptures themselves, and see where those things began to be done; you will find that it was in Jerusalem. From this skirt of the garment is woven together the whole fabric of unity throughout all nations. By this the Head entered into the garment, that Christ should be clothed with all the variety of the several nations of the earth, because in this skirt of the garment appeared the actual variety of tongues. Why, therefore, is the Head itself, whence that ointment of unity descended, that is, the spiritual fragrance of brotherly love,—why, I say, is the Head itself exposed to your resistance, while it testifies and declares that "repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem?"[1009] And by this ointment you wish the sacrament of chrism to be understood, which is indeed holy as among the class of visible signs, like baptism itself, but yet can exist even among the worst of men, wasting their life in the works of the flesh, and never destined to possess the kingdom of heaven, and having therefore nothing to do either with the beard of Aaron, or with the skirts of his garments, or with any fabric of priestly clothing. For where do you intend to place what the apostle enumerates as "the manifest works of the flesh, which," he says, "are these; fornication, uncleanness, lasciviousness, idolatry, poisonings, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God?"[1010] I put aside fornications, which are committed in secret; interpret uncleanness as you please, I am willing to put it aside as well. Let us put on one side also poisons, since no one is openly a compounder or giver of poisons. I put aside also heresies, since you will have it so. I am in doubt whether I ought to put aside idolatry, since the apostle classes with it covetousness, which is openly rife among you. However, setting aside all these, are there none among you lascivious, none covetous, none open in their indulgence of enmities, none fond of strife, or fond of emulation, wrathful, given to seditions, envious, drunken, wasting their time in revellings? Are none of such a character anointed among you? Do none die well known among you to be given to such things, or openly indulging in them? If you say there are none, I would have you consider whether you do not come under the description yourself, since you are manifestly telling lies in the desire for strife. But if you are yourself severed from men of this sort, not by bodily separation, but by dissimilarity of life, and if you behold with lamentation crowds like these around your altars, what shall we say, since they are anointed with holy oil, and yet, as the apostle assures us with the clearness of truth, shall not inherit the kingdom of God? Must we do such impious despite to the beard of Aaron and to the skirts of his garments, as to suppose that they are to be placed there? Far be that from us. Separate therefore the visible holy sacrament, which can exist both in the good and in the bad,—in the former for their reward, in the latter for judgment; separate it from the invisible unction of charity, which is the peculiar property of the good. Separate them, separate them, ay, and may God separate you from the party of Donatus, and call you back again into the Catholic Church, whence you were torn by them while yet a catechumen, to be bound by them in the bond of a deadly distinction. Now are ye not in the mountains of Zion, the dew of Hermon on the mountains of Zion, in whatever sense that be received by you; for you are not in the city upon a hill, which has this as its sure sign, that it cannot be hid. It is known therefore unto all nations. But the party of Donatus is unknown to the majority of nations, therefore is it not the true city.
Chap. cv.—240. Petilianus said: "Woe unto you, therefore, who, by doing violence to what is holy, cut away the bond of unity; whereas the prophet says, 'If the people shall sin, the priest shall pray for them: but if the priest shall sin, who will pray for him?'"
241. Augustine answered: I seemed too a little while ago, when we were disputing about the oil of the sinner, to anoint your forehead, in order that you might say, if you dared, whether you yourself were not a sinner. You have had the hardihood to say as much. What a portentous sin! For in that you assert yourself to be a priest, what else have you maintained by quoting this testimony of the prophet, save that you are wholly without sin? For if you have sin, who is there that shall pray for you, according to your interpretation of the words? For thus you puff yourselves off in the ears of the wretched people, quoting from the prophet: "If the people shall sin, the priest shall pray for them: but if the priest shall sin, who will pray for him?"[1011] to the intent that they may believe you to be without sin, and entrust the wiping away of their sins to your prayers. Truly ye are great men, exalted above your fellows, heavenly, godlike, angels indeed rather than men, who pray for the people, and will not have the people pray for you! Are you more righteous than Paul, more perfect than that great apostle, who was wont to commend himself to the prayers of those whom he taught? "Continue," he says, "in prayer, and watch in the same with thanksgiving; withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds; that I may make it manifest, as I ought to speak."[1012] See how prayer is made for an apostle, which you would have not made for a bishop. Do you perceive of how devilish a nature your pride is? Prayer is made for an apostle, that he may make manifest the mystery of Christ as he ought to speak. Accordingly, if you had a pious people under you, you ought to have exhorted them to pray for you, that you might not give utterance as you ought not. Are you more righteous than the evangelist John, who says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us?"[1013] Finally, are you more righteous than Daniel, whom you yourself quoted in this very epistle, going so far as to say, "The most righteous king cast forth Daniel, as he supposed, to be devoured by wild beasts?"—a thing which he never did suppose, since he said to Daniel himself, in the most friendly spirit, as the context of the lesson shows, "Thy God, whom thou servest continually, He will deliver thee."[1014] But on this subject we have already said much. With regard to the question now before us, viz. that Daniel was most righteous, it is proved not by your testimony, though that might be sufficient for me in the argument which I hold with you, but by the testimony of the Spirit of God, speaking also by the mouth of Ezekiel, where he named three men of most eminent righteousness, Noah, Daniel, and Job, who, he said, were the only men that could be saved from a certain excessive wrath of God, which was hanging over all the rest.[1015] A man, therefore, of the highest righteousness, one of three conspicuous for righteousness, prays, and says, "Whiles I was speaking, and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God."[1016] And you say that you are without sin, because forsooth you are a priest; and if the people sin, you pray for them: but if you sin, who shall pray for you? For clearly by the impiety of such arrogance you show yourself to be unworthy of the mediation of that Priest whom the prophet would have to be understood in these words, which you do not understand. For now that no one may ask why this was said, I will explain it, so far as by God's grace I shall be able. God was preparing the minds of men, by His prophet, to desire a Priest of such a sort that none should pray for Him. He was Himself prefigured in the times of the first people and the first temple, in which all things were figures for our ensample. Therefore the high priest used to enter alone into the holy of holies, that he might make supplication for the people, which did not enter with the priest into that inner sanctuary;[1017] just as our High Priest is entered into the secret places of the heavens, into that truer holy of holies, whilst we for whom He prays are still placed here.[1017] It is with this reference that the prophet says, "If the people shall sin, the priest shall pray for them: but if the priest shall sin, who will pray for him?" Seek therefore a priest of such a kind that he cannot sin, nor need that one should pray for him. And for this reason prayer is made for the apostles by the people;[1018] but for that Priest who is the Master and Lord of the apostles is prayer not made. Hear John confessing this, and saying, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins."[1019] "We have," he says; and "for our sins." I pray you, learn humility, that you may not fall, or rather, that in time you may arise again. For had you not already fallen, you never would have used such words.
Chap. cvi.—242. Petilianus said: "And that none who is a layman may claim to be free from sin, they are all bound by this prohibition: 'Be not partakers of other men's sins.'"
243. Augustine answered: You are mistaken toto coelo, as the saying is, by reason of your pride, whilst, by reason of your humility, you are unwilling to communicate with the whole world. For, in the first place, this was not spoken to a layman; and, in the second place, you are wholly ignorant in what sense it was spoken. The apostle, writing to Timothy, gives this warning to none other than Timothy himself, to whom he says in another place, "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery."[1020] And by many other proofs it is made clear that he was not a layman. But in that he says, "Be not partaker of other men's sins,"[1021] he means, Be not partaker voluntarily, or with consent. And hence he immediately subjoins directions how he shall obey the injunction, saying, "Keep thyself pure." For neither was Paul himself partaker of other men's sins, because he endured false brethren, over whom he groans, in bodily unity; nor did the apostles who preceded him partake of the thievery and crime of Judas, because they partook of the holy supper with him when he had already sold his Lord, and been pointed out as the traitor by that Lord.
Chap. cvii.—244. Petilianus said: "By this sentence, again, the apostle places in the same category those who have fellowship in the consciousness of evil. 'Worthy of death,' he says, 'are both those who do such things, and those who have pleasure in them that do them.'"[1022]
245. Augustine answered: I care not in what manner you have used these words, they are true. And this is the substance of the teaching of the Catholic Church, that there is a great difference between those who consent because they take pleasure in such things, and those who tolerate while they dislike them. The former make themselves chaff, while they follow the barrenness of the chaff; the latter are the grain. Let them wait for Christ, who bears the winnowing-fan, that they may be separated from the chaff.
Chap. cviii.—246. Petilianus said: "Come therefore to the Church, all ye people, and flee the company of traditors, if you would not also perish with them. For that you may the more readily know that, while they are themselves guilty, they yet entertain an excellent opinion of our faith, let me inform you that I baptize their polluted ones; they, though may God never grant them such an opportunity, receive those who are made mine by baptism,—which certainly they would not do if they recognised any defects in our baptism. See therefore how holy that is which we give, when even our sacrilegious enemy fears to destroy it."
247. Augustine answered: Against this error I have said much already, both in this work and elsewhere. But since you think that in this sentence you have so strong a confirmation of your vain opinions, that you deemed it right to end your epistle with these words, that they might remain as it were the fresher in the minds of your readers, I think it well to make a short reply. We recognise in heretics that baptism, which belongs not to the heretics but to Christ, in such sort as in fornicators, in unclean persons or effeminate, in idolaters, in poisoners, in those who are fond of contention, in the envious, in drunkards, in revellers; and in men like these we hold valid the baptism which is not theirs but Christ's. For of men like these, and among them are included heretics also, none, as the apostle says, shall inherit the kingdom of heaven.[1023] Nor are they to be considered as being in the body of Christ, which is the Church, simply because they are materially partakers of the sacraments. For the sacraments indeed are holy, even in such men as these, and shall be of force in them to greater condemnation, because they handle and partake of them unworthily. But the men themselves are not within the constitution of the Church, which grows in its members through connection and contact with Christ, to the exaltation of God. For that Church is founded on a rock, as the Lord says, "Upon this rock I will build my Church."[1024] But they build on the sand, as the same Lord says, "Every one that heareth these sayings, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand."[1025] But that you may not suppose that the Church which is upon a rock is in one part only of the earth, and does not extend even to its furthest boundaries, hear her voice groaning from the psalm, amid the evils of her pilgrimage. For she says, "From the end of the earth will I cry unto Thee, when my heart is overwhelmed: lead me to the Rock that is higher than I. For Thou hast been a shelter for me, and a strong tower from the enemy."[1026] See how she cries from the end of the earth. She is not therefore in Africa alone, nor only among the Africans, who send a bishop from Africa to Rome to a few Montenses,[1027] and into Spain to the house of one lady.[1028] See how she is exalted on a rock. All, therefore, are not to be deemed to be in her which build upon the sand, that is, which hear the words of Christ and do them not, even though both among us and among you they have and transmit the sacrament of baptism. See how her hope is in God the Father, the Son, and the Holy Ghost,—not in Peter or in Paul, still less in Donatus or Petilianus. What we fear, therefore, to destroy, is not yours, but Christ's; and it is holy of itself, even in sacrilegious hands. For we cannot receive those who come from you, unless we destroy in them whatsoever appertains to you. For we destroy the treachery of the deserter, not the stamp of the sovereign. Accordingly, do you yourself consider and annul what you said: "I," say you, "baptize their polluted ones; they, though may God never grant them such an opportunity, receive those who are made mine by baptism." For you do not baptize men who are infected, but you rebaptize them, so as to infect them. But we do not receive men who are made yours by baptism; but we destroy that error of yours whereby they are made yours, and we receive the baptism of Christ, by which they are baptized. Therefore it is not without significance that you introduce the words, "Though may God never grant them such an opportunity." For you said, "They, though may God never grant them such an opportunity, receive those who are made mine by baptism." And in this, while you intend the meaning to be, "May God never give them the opportunity of receiving such as are mine," I suppose that, without knowing what it meant, you said, "May God never make them mine that you should receive them." For we pray that those may not be really yours who come over at the present moment to the Catholic Church. Nor do they come over so as to be ours by right of baptism, but by fellowship with us, and that with us they may belong to Christ, in virtue of their baptism.
