7. He that is born of the Catholic Church, is born, as it were, of Sarah, of the free woman; he that is born of heresy is, as it were, born of the bond woman, but of Abra- ham's seed. Consider, beloved, how great a mystery. God testifies, saying, " I am the God of Abraham, and the God of Isaac, and the God of Jacob." Were there not other patriarchs? Before these, was there not holy Noah, who alone of the whole human race, with all his house, was worthy to be delivered from the flood, — he in whom, and in his sons, the Church was prefigured? Borne by wood, they escaped the flood. Then afterwards great men whom we know, whom Holy Scrip- tures commends, Moses faithful in all his house.' And yet those three are named, just as if they alone deserved well of him: " I am the God of Abraham, and the God of Isaac, and the God of Jacob: this is my name for ever."^' Sublime mystery! It is the Lord that is able to open both our mouth and your hearts, that we may speak as He has deigned to reveal, and that you may receive even as it is expedient for you.
8. The patriarchs, then, are these three, ' Nil m. xu. 7.
2 Ex. iii. 6, 15.
Abraham, Isaac, and Jacob. You know that the sons of Jacob were twelve, and thence the people Israel; for Jacob himself is Israel, and the people Israel in twelve tribes pertaining to the twelve sons of Israel. Abraham, Isaac, and Jacob three fathers, and one people. The fathers three, as it were in the beginning of the people; three fathers in whom the peo- ple was figured: and the former people itself the present people. For in the Jewish peo- ple was figured the Christian people. There a figure, here the truth; there a shadow, here the body: as the apostle says, "Now these things happened to them in a figure." It is the apostle's voice: " They were written," saith he, " for our sakes, upon whom the end of the ages is come."^ Let your mind now recur to Abraham, Isaac, and Jacob. In the case of these three, we find that free women bear children, and that bond women bear children: we find there oft'spring of free women, we find there also offspring of bond women. The bond woman signifies nothmg good: "Cast out the bond woman," saith he, "and her son; for the son of the bond woman shall not be heir with the son of the free." The apostle recounts this; and he says that in those two sons of Abraham was a figure of the two Testaments, the Old and the New. To the Old Testament belong the lovers of temporal things, the lovers of the world: to the New Testament belong the lovers of eternal life. Hence, that Jerusalem on earth was the shadow of the heavenly Jerusalem, the mother of us all, which is in heaven; and these are the apostle's words.-* And of that city from which we are absent on our sojourn, you know much, you have now heard much. But we find a wonderful thing in these births, in these fruits of the womb, in these generations of free and l^ond women: namely, four sorts of men; in which four sorts is completed the figure of the future Christian people, so that what was said in the case of those three patriarchs is not surpris- ing, " I am the God of Abraham, and the God of Isaac, and the God of Jacob." For in the case of all Christians, observe, brethren, either good men are born of evil men, or evil men of good; or good men of good, or evil men of evil: more than these four sorts you cannot find. These tilings I will again repeat: Give heed, keep them, excite your hearts, be not dull; take in, lest ye be taken, how of all Christians there are four sorts. Either of the good are born good, or of the evil, are born evil; or of the good are born evil, or of the evil good. I think it is plain. Of the good, good; if they 3 I Cor..\. II.
78 THE WORKS OF ST. AUGUSTIN.
[Tractate XI.
who baptize are good, and also they who are baptized rightly believe, and are rightly num- bered among the members of Christ. Of the evil, evil; if they who baptize are evil, and they who are baptized approach God with a double heart, and do not observe the morals which they hear urged in the Church, so as not to be chaff, but grain, there. How many such there are, you know, beloved. Of the evil, good; sometimes an adulterer baptizes, and he that is baptized is justified. Of the good, evil; sometimes they who baptize are holy, they who are baptized do not desire to keep the way of God.
9. I suppose, brethren, that this is known in the Church, and that what we are saying is manifest by daily examples; but let us con- sider these things in the case of our fathers before us, how they also had these four kinds. Of the good, good; Ananias baptized Paul. How of the evil, evil? The apostle declares that there were certain preachers of the gos- pel, who, he says, did not use to preach the gospel with a pure motive, whom, however, he tolerates in the Christian society, saying, "What then? notwithstanding every way, whether by occasion or in truth, Christ is preached, and in this I rejoice."' Was he therefore malevolent, and did he rejoice in another's evil? No, but rejoiced because through evil men the truth was preached, and by the mouths of evil men Christ was preached. If these men baptized any per- sons like themselves, evil m.en baptized evil men: if they baptized such as the Lord ad- monishes, when He says, "Whatsoever they bid you, do; but do not ye after their works, "- they were evil men that were baptizing good. Good men baptized evil men, as Simon the sorcerer was baptized by Philip, a holy man.^ Therefore these four sorts, my brethren, are known. See, I repeat them again, hold them, count them, think upon them; guard against what is evil; keep what is good. Good men are born of good, when holy men are baptized by holy; evil men are born of evil, when both they that baptize and they that are baptized live unrighteously and ungodly; good men are born of evil, when they are evil that bap- tize, and they good that are baptized; evil men are born of good, when they are good that baptize, and they evil that are baptized.
10. How do we find this in these three names, " I am the God of Abraham, and the God of Isaac, and the God of Jacob "? We hold the bond women among the evil, and the free women among the good. Free women bear the good; Sarah bare Isaac: bond women I Phil. i. 18.
2 Matt, xxiii. 3.
3 Acts viii. 13.
bear the evil; Hagar barelshmaeU We have in the case of Abraham alone the two sorts, both when the good are of the good, and also when the evil are of the evil. But where have we evil of good figured? Rebecca, Isaac's wife, was a free woman: read. She bare twins; one was good, the other evil. Thou hast the Scripture openly declaring by the voice of God, " Jacob have I loved, but Esau have I hated."'* Rebecca bare those two, Jacob and Esau: one of them is chosen, the other is reprobated; one succeeds to the inheritance, the other is disinherited. God does not make His people of Esau, but makes it of Jacob. The seed is one, those con- ceived are dissimilar: the womb is one, those born of it are diverse. Was not the free woman that bare Jacob, the same free woman that bare Esau? They strove in the mother's womb; and when they strove there, it was said to Rebecca," Two peoples are in thy womb." Two men, two peoples; a good people, and a bad people: but yet they strive in one womb. How many evil men there are in the Church! And one womb carries them until they are separated in the end: and the good cry out against the evil, and the evil in turn cry out against the good, and both strive together in the bowels of one mother. Will they be always together? There is a going forth to the light in the end; the birth which is here figured in a mystery is declared; and it will then appear that " Jacob have I loved, but Esau have I hated."
1 1. Accordingly we have now found, breth- ren, of the good, good — of the free woman, Isaac; and of the evil, evil — -of the bond woman, Ishmael; and of the good, evil — of Rebecca, Esau: where shall we find of the evil, good? There remains Jacob, that the completion of these four sorts may be con- cluded in the three patriarchs. Jacob had for wives free women, he had also bond women: the free bear children^^as do also the bond, and thus come the twelve sons of Israel. If you count them all, of whom they were born, they were not all of the free women, nor all of the bond women; but yet they were all of one seed. What, then, my brethren? Did not they who were born of the bond women possess the land of promise together with their brethren? We have there found good sons of Jacob born of bond women, and good sons of Jacob born of free women. Their birth of the wombs of bond women was nothing against them, when they knew their seed in the father, and consequently they held the kingdom with their brethren. Therefore, Tractate XI. 1 ON THE GOSPEL OF ST. JOHN.
79 as in the case of Jacob's sons, that the}- were born of bond women did not hinder their holding the kingdom, and receiving the land of promise on an equality with their brothers; their birth of bond women did not hinder them, but the father's seed prevailed: so, whoever are baptized by evil men, appear as if born of bond women; nevertheless, because they are of the seed of the Word of God, which is figured in Jacob, let them not be cast down, they shall possess the inheritance with their brethren. Therefore, let him who is born of the good seed be without fear; only let him not imitate the bond woman, if he is born of a bond woman. Do not thou imitate the evil, proud, bond woman. For how came the sons of Jacob, that were born of bond women, to possess the land of promise with their brethren, whilst Ishmael, born of a bond woman, was cast out from the inheritance? How, but because he was proud, they were humble? He proudly reared his neck, and wished to seduce his brother while he was playing with him.
12. A great mystery is there. They were playing together, Ishmael and Isaac: Sarah sees them playing, and says to Abraham, " Cast out the bond woman and her son; for the son of the bond woman shall not be heir with my son Isaac." And when Abraham was sorrowful, the Lord confirmed to him the saying of his wife. Now here is evidently a mystery, that the event was somehow preg- nant with something future. She sees them playing, and says, "Cast out the bond woman and her son." What is this, breth- ren? For what evil had Ishmael done to the boy Isaac, in playing with him? That play- ing was a mocking; that playing signified de- ception. Now attend, beloved, to this great mystery. The apostle calls it persecution; that playing, that play, he calls persecution: for he says, " But as then he that was born after the flesh, persecuted him that was born after the Spirit, so also now;" that is, they that are born after the flesh persecute them that are born after the Spirit. Who are born after the flesh? Lovers of the world, lovers of this life. Who are born after the Spirit? Lovers of the kingdom of heaven, lovers of Christ, men that long for eternal life, that worship God freely. They play, and the apostle calls it persecution. Fur after he said these words, "And as then he that was born after the flesh persecuted him that was born after the Spirit, so also now; " the apos- tle went on, and showed of what persecution, he was speaking: " But what says the Scrip- ture? Cast out the bond woman and her son; for the son of the bond woman shall not be heir with my son Isaac."' We search where the Scripture says this, to see whether any persecution on Ishmael's part against Isaac preceded this; and we find that this was said by Sarah when she saw the boys playing together. The playing which Scrip- ture says that Sarah saw, the apostle calls persecution. Hence, they who seduce you by playing, persecute you the more. " Come," say they, "Come, be baptized here, here is true baptism for thee." Do not play, there is one true baptism; that other is play: thou vvilt be seduced, and that will be a grievous persecution to thee. It were better for thee to make Ishmael a present of the kingdom; but Ishmael will not have it, for he means to play. Keep thou thy father's inheritance, and hear this: "Cast out the bond woman and her son; for the son of the bond woman shall not be heir with my son Isaac.''
13. These men, too, dare to say that they are wont to suffer persecution from catholic kings, or from catholic princes. What per- secution do they bear? Affliction of body: yet if at times they have suffered, and how they suffered, let themselves know, and settle it with their consciences; still they suffered only affliction of body: the persecution which they cause is more grievous. Beware when Ishmael wishes to play with Isaac, when he fawns on thee, when he offers another bap- tism: answer him, I have baptism already. B'or if this baptism is true, he who would give thee another would be mocking thee. Be- ware of the persecution of the soul. For though the party of Donatus has at times suffered somewhat at the hands of catholic princes, it was a bodily suffering, not the suf- fering of spiritual deception. Hear and see in the very facts of Old Testament history all the signs and indications of things to come. Sarah is found to have afflicted her maid Hagar: Sarah is free. After her maid began to be proud, Sarah complained to Abraham, and said, "Cast out the bond woman;'' she has lifted her neck against me. His wife complains of Abraham, as if it were his do- ing. But Abraham, who was not bound to the maid by lust, but by the duty of begetting children, inasmuch as Sarah had given her to him to have offspring by her, says to her: "Behold, she is t!iy handmaid; do unto her as thou wilt," And Sarah grievously afflicted her, and she fled from her face. See, the free woman afflicted the bond woman, and the apostle does not call that a persecution; the slave plays with his master, and he calls it persecution: this afflicting is not called perse- cution; that playing is. How does it appear to ' Gen. xxi. 9-12; Gal. iv. 30.
8o THE WORKS OF ST. AUGUSTIN.
[Tractate XI.
you, brethren? Do you not understand what is signified? Thus, then, when God wills to stir up powers against heretics, against schis- matics, against those that scatter the Church, that blow on Christ as if they abhorred Him, that blaspheme baptism, let them not wonder; because God stirs them up, that Hagar may be beaten by Sarah. Let Hagar know her- self, and yield her neck: for when, after be- ing humiliated, she departed from her mis- tress, an angel met her, and said to her, " What is the matter with thee, Hagar, Sarah's handmaid? '' When she complained of her mistress, what did she hear from the angel? "Return to thy mistress."' It is for this that she is afflicted, that she may return; and would that she may return, for her offspring, just like the sons of Jacob, will obtain the inheritance with their brethren.
14. But they wonder that Christian powers are roused against detestable scatterers of the Church. Should they not be moved, then? How otherwise should they give an account of their rule to God? Observe, be- loved, what I say, that it concerns Christian kings of this world to wish their mother the Church, of which they have been spiritually born, to have peace in their times. We read Daniel's visions and prophetical histories. The three children praised the Lord in the fire: King Nebuchadnezzar wondered at the children praising God, and at the fire around them doing them no harm: and whilst he wondered, what did King Nebuchadnezzar say, he who was neither a Jew nor circum- cised, who had set up his own image and compelled all men to adore it; but, impressed by the praises of the three children when he saw the majesty of God present in the fire, what said he? "And I will publish a decree to all tribes and tongues in the whole earth." What sort of decree? "Whosoever shall speak blasphemy against the God of Shad- rach, Meshach, and Abednego, shall be cut off, and their houses shall be made a ruin,"= See how an alien king acts with raging indig- nation that the God of Israel might not be blasphemed, because He was able to deliver the three children from the fire: and yet they would not have Christian kings to act with severity when Christ is contemptuously re- jected, by whom not three children, but the whole world, with these very kings, is deliv- ered from the fire of hell! For those three children, my brethren, were delivered from temporal fire. Is He not the same God who was the God of the Maccabees and the God of the three children? The latter He deliv- I Gen. xvi. 9.
Da ered from the fire; the former did in body perish in the torments of fire, but in mind ihey remained steadfast in the ordmances of the law. The latter were openly delivered, tne former were crowned in secret.^ It is a greater thing to be delivered from the flame of hell than from the furnace of a human power. If, then, Nebuchadnezzar praised and extolled and gave glory to God because He delivered three children from the fire, and gave such glory as to send forth a decree throughout his kingdom, " Whosoever shall speak blasphemy against the God of Shad- rach, Meshach, and Abednego, shall be cut off, and their houses shall be brought to ruin,'' how should not these kings be moved, who observe, not three children delivered from the flame, but their very selves delivered from hell, when they see Christ, by whom they have been delivered, contemptuously spurned in Christians, when they hear it said to a Christian, " Say that thou art not a Christian"? Men are willing to do such deeds, but they do not wish to suffer, at all events, such punishments.
15. For see what they do and what they suffer. They slay souls, they suffer in body: they cause everlasting deaths, and yet they complain that they themselves suffer temporal deaths. And yet what deaths do they suffer? They allege to us some martyrs of theirs in persecution. See, Marculus was hurled head- long from a rock; see, Donatus of Bagaia was thrown into a well. When have the Roman authorities decreed such punishments as casting men down rocks? But what do those of our party reply? What was done I know not; what, however, do ours tell? I That they flung themselves headlong and cast : the infamy of it upon the authorities. Let us call to mind the custom of the Roman author- ities, and see to whom we are to give credit. Our men declare that those men cast them- selves down headlong. If they are not the very disciples of those men,/who now cast themselves down precipices, while no man persecutes them, tion of our men: what wonder did what these are wont to do? authorities never did employ ments: for had they not the them to death openly? they wished to be honored when dead, found not a death to make them more famous. In short, whatever the fact was, I do not know. And even if thou hast suffered corporal affliction, O party of Donatus, at the hand of the Catholic Church, as an Hagar thou hast suf- 3 2 Mace. vn.
let us not credit the allega- if those men The Roman such punish - power to put But those men, while Tractate XII.]
ON THE GOSPEL OF ST. JOHN.
81 fered it at the hand of Sarah; " return to thy by speaking of other matters, what has been mistress.'' A point which it was indeed nee-, spoicen mignt be shut out from your hearts, essary to discuss has detained us somewhat too I Hold fast these things, declare such things; long to be at all able to expound the whole and while yourselves are inflamed, go your text of the Gospel Lesson. Let this sufifice you in the meantime, beloved brethren, lest, way thither, and set on tire them that are cold.
TRACTATE XII.
Chapter IH. 6-21.
1. We observe, beloved, that the intimation with which we yesterday excited your atten- tion has brought you together with more alac- rity, and in greater number than usual; but meanwhile let us, if you please, pay our debt of a discourse on the Gospel Lesson, which comes in due course. You shall then hear^ beloved, as well what we have already effected concerning the peace of the Church, and what we hope yet further to accomplish. For the present, then, let the whole attention of your hearts be given to the gospel; let none be thinking of anything else. For if he who attends to it wholly apprehends with difificulty, must not he who divides himself by diverse thoughts let go what he has received? Moreover, you remember, beloved, that on the .'ast Lord's day, as the Lord deigned to help us, we discoursed of spiritual regeneration, That lesson we have caused to be read to you again, so that what was then left un- spoken, we may now, by the aid of your prayers in the name of Christ, fulfill.
2. Spiritual regeneration is one, just as the generation of the flesh is one. And Nico- demus said the truth when he said to the Lord that a man cannot, when he is old, return again into his mother's womb and be born. He indeed said that a man cannot do this when he is old, as if he could do it even were he an infant. But be he fresh from the womb, or now in years, he cannot possibly return again into the mother's bowels and be born. But just as for the birth of the flesh, the bow- els of vvoman avail to bring forth the child only once, so for the spiritual birth the Iiow- els of the Church avail that a man be bap- tized only once. Therefore, in case one should say, " Well, but this man was born in heresy, and this in schism: '' all that was cut away, if you remember what was debated to you about our three fathers, of whom God willed to be called the God, not that they were thus alone, but because in them alone the figure of the future people was made up in its completeness. For we find one born of a bond woman disinherited, one born of a free woman made heir: again, we find one born of a free woman disinherited, one born of a bond woman made heir. Ishmael, born of a bond woman, disinherited; Isaac, born of a free woman, made heir: Esau, born of a free woman, disinherited; the sons of Jacob, born of bond women, made heirs. Thus, in these three fathers the figure of the whole future people is seen: and not without reason God saith, "I am the God of Abraham, and the God of Isaac, and the God of Jacob: this," saith He, "is my name for ever.''' Rather let us remember what was promised to Abraham himself: for this was promised to Isaac, and also to Jacob. What do we find? "In thy seed shall all nations be blessed."- At that time the one man believed what as yet he saw not: men now see, and are blinded. What was promised to the one man is fulfilled in the nations; and they who will not see what is already fulfilled, are separating themselves from the communion of the nations. But what avails it them that they will not see? See they do, whether they will or no; the open truth strikes against their closed eyes.
3. It was in answer to Nicodemus, who was of them that had believed on Jesus, that it was said. And Jesus did not trust Himself to them. To certain men, indeed, He did not trust Himself, thougii they had already believed on Him. Thus it is written, " Many lielieved in His name, seeing the signs which He did. But Jesus did not trust Himself to them. For He needed not that any should testify of man; for Himself knew what was in man." Behold, they already believed on Jesus, and yet Jesus did not trust Himself to them. Why? be- cause they were not yet born again of water and of the Spirit. From this have we ex- Kx. ill 6, 15.
2 Ccn. xxii 18.
82 THE WORKS OF ST. AUGUSTIN.
[Tractate XII.
horted and do exhort our brethren the cate- chumens. For if you ask them, they have already beheved in Jesus; but because they have not yet received His flesh and blood, Jesus has not yet trusted Himself to them. What must they do that Jesus may trust Him- self to them? They must be born again of water and of the Spirit; the Church that is in travail with them must bring them forth. They have been conceived; they must be brought forth to the light: they have breasts to be nourished at; let them not fear lest, being born, they may be smothered; let them not depart from the mother's breasts.
4. No man can return into his mother's bowels and be born again. But some one is born of a bond woman? Well, did they who were born of bond women at the former time, return into the wombs of the free to be born anew? The seed of Abraham was in Ishmael also; but that Abraham might have a son of the bond maid, it was at the advice of his wife. The child was of the husband's seed, not of the womb, but at the sole pleasure of the wife. Was his birth of a bond woman the reason why he was disinherited? Then, if he was disinherited because he was the son of a bond woman, no sons of bond women would be admitted to the inheritance. The sons of Jacob were admitted to the inheritance; but Ishmael was put out of it, not because born of a bond woman, but because he was proud to his mother, proud to his mother's son; for his mother was Sarah rather than Hagar. The one gave her womb, the other's will was added: Abraham would not have done what Sarah willed not: therefore was he Sarah's son rather. But because he was proud to his brother, proud in playing, that is, in mocking him; what said Sarah? "Cast out the bond woman and her son; for the son of the bond woman shall not be heir with my son Isaac."' It was not, therefore, the bow-