Writings in Connection with the Donatist Controversy · of Hippo Augustine
BOOK FOURTH.
CHAP. XXII.--29. That the place of baptism is sometimes supplied by martyrdom is supported by an argument by no means trivial, which the blessed Cyprian adduces[295] from the thief, to whom, though he was not baptized, it was yet said, "To-day shalt thou be with me in paradise."[296] On considering which again and again, I find that not only martyrdom for the sake of Christ may supply what was wanting of baptism, but also faith and conversion of heart, if recourse may not be had to the celebration of the mystery of baptism for want of time.[297] For neither was that thief crucified for the name of Christ, but as the reward of his own deeds; nor did he suffer because he believed, but he believed while suffering. It was shown, therefore, in the case of that thief, how great is the power, even without the visible sacrament of baptism, of what the apostle says, "With the heart man believes unto righteousness, and with the mouth confession is made unto salvation."[298] But the want is supplied invisibly only when the administration of baptism is prevented, not by contempt for religion, but by the necessity of the moment.
For much more in the case of Cornelius and his friends, than in the case of that robber, might it seem superfluous that they should also be baptized with water, seeing that in them the gift of the Holy Spirit, which, according to the testimony of holy Scripture, was received by other men only after baptism, had made itself manifest by every unmistakeable sign appropriate to those times when they spoke with tongues. Yet they were baptized, and for this action we have the authority of an apostle as the warrant. So far ought all of us to be from being induced by any perfection in the inner man, if it so happen that before baptism a person has advanced, through the workings of a pious heart, to spiritual understanding, to despise a sacrament which is applied to the body by the hands of the minister, but which is God's own means for working spiritually a man's dedication to Himself.
CHAP. XXIII.--30. But what is the precise value of the sanctification of the sacrament (which that thief did not receive, not from any want of will on his part, but because it was unavoidably omitted), and what is the effect on a man of its material application, it is not easy to say. Still, had it not been of the greatest value, the Lord would not have received the baptism of a servant. But since we must look at it in itself without entering upon the question of the salvation of the recipient, which it is intended to work, it shows clearly enough that both in the bad, and in those who renounce the world in word and not in deed, it is itself complete, though they cannot receive salvation unless they amend their lives. But as in the thief, to whom the material administration of the sacrament was necessarily wanting, the salvation was complete, because it was spiritually present through his piety, so, when the sacrament itself is present, salvation is complete, if what the thief possessed be unavoidably wanting. And this is the firm tradition of the universal Church, in respect of the baptism of infants, who certainly are as yet unable "with the heart to believe unto righteousness, and with the mouth to make confession unto salvation," as the thief could do; nay, who even, by crying and moaning when the mystery is performed upon them, raise their voices in opposition to the mysterious words, and yet no Christian will say that they are baptized to no purpose.
And this was made manifest by the message of an angel in the case of Moses' son; for when he was carried by his mother, being yet uncircumcised, it was required, by manifest present peril, that he should be circumcised,[302] and when this was done, the danger of death was removed. As therefore in Abraham the justification of faith came first, and circumcision was added afterwards as the seal of faith; so in Cornelius the spiritual sanctification came first in the gift of the Holy Spirit, and the sacrament of regeneration was added afterwards in the laver of baptism. And as in Isaac, who was circumcised on the eighth day after his birth, the seal of this righteousness of faith was given first, and afterwards, as he imitated the faith of his father, the righteousness itself followed as he grew up, of which the seal had been given before when he was an infant; so in infants, who are baptized, the sacrament of regeneration is given first, and if they maintain a Christian piety, conversion also in the heart will follow, of which the mysterious sign had gone before in the outward body.
CHAP. XXV.--32. By all these considerations it is proved that the sacrament of baptism is one thing, the conversion of the heart another; but that man's salvation is made complete through the two together. Nor are we to suppose that, if one of these be wanting, it necessarily follows that the other is wanting also; because the sacrament may exist in the infant without the conversion of the heart; and this was found to be possible without the sacrament in the case of the thief, God in either case filling up what was involuntarily wanting. But when either of these requisites is wanting intentionally, then the man is responsible for the omission. And baptism may exist when the conversion of the heart is wanting; but, with respect to such conversion, it may indeed be found when baptism has not been received, but never when it has been despised. Nor can there be said in any way to be a turning of the heart to God when the sacrament of God is treated with contempt. Therefore we are right in censuring, anathematizing, abhorring, and abominating the perversity of heart shown by heretics; yet it does not follow that they have not the sacrament of the gospel, because they have not what makes it of avail. Wherefore, when they come to the true faith, and by penitence seek remission of their sins, we are not flattering or deceiving them, when we instruct them by heavenly discipline for the kingdom of heaven, correcting and reforming in them their errors and perverseness, to the intent that we may by no means do violence to what is sound in them, nor, because of man's fault, declare that anything which he may have in him from God is either valueless or faulty.
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