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{"author":null,"backreferences":[{"context_html":"<p><span class=\"smcap\">Chap. xlii.</span>—51. For what I just now said is put with the\r\ngreatest clearness in that very epistle of mine, in answering\r\nwhich he has said nothing; and I would beg of you to listen\r\nfor a few moments to what he there has done. And although\r\nyou are partisans of his, and hate us, yet, if you can, bear it\r\nwith equanimity. For in his former epistle, to the first portion\r\nof which—the only portion which had then come into our\r\nhands—I had in the first instance made my reply, he had so\r\nrested the hope that is found in baptism in the baptizer, as to\r\nsay, \"For everything consists of an origin and root; and if\r\nanything has not a head, it is nothing.\" Since then Petilianus\r\nhad said this, not wishing anything to be understood by the\r\norigin and root and head of baptizing a man, except the man\r\nby whom he might be baptized, I made a comment, and\r\nsaid: \"We ask, therefore, in a case where the faithlessness of\r\nthe baptizer is undetected, if then the man whom he baptizes\r\nreceives faith and not guilt? if then the baptizer is not his\r\norigin and root and head, who is it from whom he receives\r\nfaith? where is the origin from which he springs? where is\r\nthe root of which he is a shoot? where the head which is his\r\nstarting-point? Can it be that, when he who is baptized is\r\nunaware of the faithlessness of his baptizer, it is then Christ\r\nwho is the origin and root and head?\" This therefore I say\r\nand exclaim now also, as I did there as well: \"Alas for\r\nhuman rashness and conceit! Why do you not allow that it\r\nis always Christ who gives faith, for the purpose of making a\r\nman a Christian by giving it? Why do you not allow that\r\nChrist is always the origin of the Christian, that the Christian\r\nalways plants his root in Christ, that Christ is the Head of the\r\nChristian? Will it then be urged that, even where spiritual\r\ngrace is dispensed to those that believe by the hands of a\r\nholy and faithful minister, it is still not the minister himself\r\nwho justifies, but that One of whom it is said, 'He justifieth<span class=\"pagenum\"><a id=\"Page_454\">[Pg 454]</a></span>\r\nthe ungodly?'<a id=\"FNanchor_1116_1116\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_1116_1116\">[1116]</a> But unless we admit this, either the Apostle\r\nPaul was the head and origin of those whom he had planted,\r\nor Apollos the root of those whom he had watered, rather\r\nthan He who had given them faith in believing; whereas the\r\nsame Paul says, 'I have planted, Apollos watered; but God\r\ngave the increase. So that neither is he that planteth anything,\r\nnor he that watereth; but God that giveth the increase.'<a id=\"FNanchor_1117_1117\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_1117_1117\">[1117]</a>\r\nNor was the apostle himself their root, but rather He who\r\nsays, 'I am the vine, ye are the branches.'<a id=\"FNanchor_1118_1118\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_1118_1118\">[1118]</a> How, too, could\r\nhe be their head, when he says that 'we, being many, are one\r\nbody in Christ,'<a id=\"FNanchor_1119_1119\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_1119_1119\">[1119]</a> and expressly declares in many passages that\r\nChrist Himself is the Head of the whole body? Wherefore,\r\nwhether a man receive the sacrament of baptism from a faithful\r\nor a faithless minister, his whole hope is in Christ, that he\r\nfall not under the condemnation, that 'Cursed is he that\r\nplaceth his hope in man!'\"<a id=\"FNanchor_1120_1120\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_1120_1120\">[1120]</a></p>","headings":["WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY.","BOOK THIRD."],"marker_anchor":null,"paragraph_id":"pg45843-paragraph-730"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"568cef75960cbca493634c5f83a77efbee9eec1dc10ffab8dc7af58f5c7baa15","edition_title":"Writings in Connection with the Donatist Controversy","edition_translators":["John Richard King"],"edition_year":1872,"explicit_reference_candidates":[{"book":"ROM","chapter":12,"kind":"unreviewed","source_notation":"Rom. xii. 5","verse":5,"verse_end":5}],"headings":[],"id":"pg45843-Footnote_1119_1119","license_url":"https://www.gutenberg.org/policy/license.html","public_import_allowed":false,"record_kind":"original-editor-translator-note","review_required":["work and recension attribution","original-work chronology","Bible reference numbering and citation kind","English edition rights and attribution"],"review_status":"needs_review","rights_evidence":"Provider catalog reports public domain in the USA. Title leaves identify J. R. King, T. & T. Clark, Edinburgh, 1872; catalog identifies translator John Richard King (1835-1907). Gutenberg credits Internet Archive/American Libraries without an exact scan identifier. Full provider license preserved with acquired original; republication and per-work metadata remain unreviewed.","source_anchor":"Footnote_1119_1119","source_ebook":45843,"source_html":"<div class=\"footnote\">\n<p><a id=\"Footnote_1119_1119\"></a><a class=\"pginternal\" href=\"#FNanchor_1119_1119\"><span class=\"label\">[1119]</span></a> Rom. xii. 5.</p></div>","source_sha256":"a7a04003f4d3c49eb73db6c5936713979fcecadd86884373a9914ac54373ac5b","source_url":"https://www.gutenberg.org/cache/epub/45843/pg45843-images.html#Footnote_1119_1119","text_sha256":"fca4a6658cc1a0030a240bd6835407ca78be44eec6094d8017003bf393110bcd","verified":false,"work_id":null}