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." 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."