because the Father, and the Son, and the Holy Ghost are one God: this you know full well. It is not then in Himself with Himself in that Trinity, in that blessedness, in that His eternal substance, that the Holy Spirit groans; but in us He groans because He makes us to groan. Nor is it a little matter that the Holy Spirit teaches us to groan, for He gives us to know that we are sojourners in a foreign land, and He teaches us to sigh after our native coimtry; and through that very longing do we groan. He with whom it is well in this world, or rather he who thinks it is well with him, who exults in the joy of carnal things, in the abundance of things temporal, in an empty felicity, has the cry of the raven; for the raven's cry is full of cla- mor, not of groaning. But he who knows that he is in the pressure of this mortal life, a pilgrim " absent from the Lord," - that he does not yet possess that perpetual blessed- ness which is promised to us, but that he has it in hope, and will have it in reality when tlie Lord shall come openly in glory who came before in humility concealed; he, I say, who knows this doth groan. And so long as it is for this he groans, he does well to groan; it was the Spirit that taught him to groan, he learnt it from the dove. Many indeed groan by reason of earthly misery. They are shattereil, it may be, by losses, or weighed down by bodily ailment, or shut up in prisons, or bound with chains, or tossed about on the waves of tlie sea, or hedged in by the ensnar- ing devices of their enemies. Therefore do they groan, but not with the moaning of the dove, not with love of God, not in the Spirit. Accordingly, when such are delivered from 2 2 Cor. V. 6.
40 THE WORKS OF ST. AUGUSTIN.
[Tractate VI.
these same afflictions, they exult with loud voices, whereby it is made manifest that they are ravens, not doves. It was with good reason that a raven was sent forth from the ark, and returned not again; a dove was sent forth, and it returned. These two birds Noah sent forth.' He had there the raven, and also the dove. That ark contained both kinds; and if the ark was a figure of the Church, you see indeed that in the present deluge of the world, the Church must of necessity contain both kinds, as well the raven as the dove. Who are the ravens? They who seek their own. Who are the doves? They who seek the things that are Christ's.^ 3. Therefore, when He sent the Holy Spirit He manifested Him visibly in two ways — by a dove and by fire: by a dove upon the Lord when He was baptized, by fire upon the dis- ciples when they were gathered together. For when the Lord had ascended into heaven after His resurrection, having spent forty days with His disciples, and the day of Pentecost being fully come, He sent unto them the Holy Spirit as He had promised. Accordingly the Spirit com.ing at that time filled the place, and there was first a sound from heaven as of a rushing mighty wind, as we read in the Acts of the Apostles, and "there appeared. unto them," it says, "cloven tongues as of fire, and it sat upon each of them; and they began to speak with tongues, as the Spirit gave them utterance. "3 Here we have seen a dove descending upon the Lord; there, cloven tongues upon the assembled disciples: in the former, simplicity is shown; in the latter, fervency. Now there are who are said to be simple, who are only indolent; they are called simple, but they are only slow. Not such was Stephen, full of the Holy Ghost: he was simple, because he injured no one; he was fervent, because he reproved the ungodly. For he held not his peace before the Jews.
His are those burning words: " Ye stiff-necked and uncircumcised of heart and ears, ye do always resist the Holy Spirit." Mighty im- petuosity; but it is the dove without gall raging. For that you know that he was fierce without gall, see how, upon hearing these words, they who were the ravens im- mediately took up stones and rushed together upon this dove. They begin to stone Stephen; and he who a little before stormed and glowed with ardor of spirit, -who had, as it were, made an onset on his enemies, and like one full of violence had attacked them in such fiery and burning words as you have heard, "Ye stiff-necked and uncircumcised in heart and ears," that any one who heard those words might fancy that Stephen, if he were allowed, would have them consumed at once, — but when the stones thrown from their hands reached him, with fixed knee he saith, "Lord, lay not this sin to their charge."* He held fast to the unity of the dove. For his Master, upon whom the dove descended, had done the same thing before him; who, while hanging on the cross, said, " Father, forgive them, for they know not what they do." 5 Wherefore by the dove it is shown that they who are sanctified by the Spirit should be without guile; and that their simplicity should not continue cold is shown us by the fire. Nor let it trouble you that the tongues were divided; for tongues are diverse, there- fore the appearance was that of cloven tongues. " Cloven tongues," it saith, " as of fire, and it sat upon each of them." There is a diver- sity of tongues, but the diversity of tongues does not imply schisms. Be not afraid of separation in the cloven tongues; in the dove recognize unity.
4. Hence in this manner it behoved the Holy Spirit to be manifested when coming upon the Lord, that every one might under- stand that if he has the Holy Spirit he ought to be simple as the dove, to have true peace with his brethren, that peace which the kisses of doves signify. Ravens have their kisses too; but in the case of the ravens it is a false peace, in that of the dove a true peace. Not every one, therefore, who says, " Peace be with you," is to be listened to as if he were fe dove. How then are the kisses of ravens distinguished from those of doves? Ravens kiss, but they tear; the nature of doves is innocent of tearing. Where consequently there is tearing, there is not true peace in the kisses. They have true peace who have not torn the Church. Ravens feed upon carrion, it is not so with the dove; it lives on the fruits of the earth, its food is innocent. This, brethren, is really worthy p{ admiration in the dove. Sparrows are very small birds, but yet they kill flies at least. The dove does nothing of this sort, for it does not feed on what is dead. They who have torn the Church feed on the dead. God is mighty; let us pray that they who are devoured by them, and perceive it not, may come to life again. Many acknowledge that they do come to life again, for at their coming we daily express joy with them in the name of Christ. Be ye simple, but only in such wise that ye be fervent, and let your fervor be in your tongues. Hold not your peace, speak with glowing tongues, set those that are cold on fire.
5. For why, my brethren? Who does not ' Gen. viii. 6, q.
- Phil. ii. 21.
3 Acts ii. I, 4.
4 Acts vii. 51-59.
5 Luke xxiii. 34.
Tractate VI.]
ON THE GOSPEL OF ST. JOHN.
41 see what they do not? And no wonder; for they who are unwilHng to return from that are just like the raven that was sent forth from the ark. For who does not see what they see not? They are unthankful even to the Holy Spirit Himself. See, the dove de- scended upon the Lord, upon the Lord when baptized: and thereupon was manifested that holy and real Trinity, which to us is one God. For the Lord went up out of the water, as we read in the Gospel: "And, lo, the heavens were opened unto Him, and He saw the Spirit descending like a dove, and it abode upon Him: and immediately a voice followed. Thou art my beloved Son, in whom I am well pleased." ' The Trinity most manifestly appears: the Father in the voice, the Son in the man, the Spirit in the dove. In this Trinity let us see, as we do see, whereunto the apostles were sent forth, and what it is wonderful those men do not see. Not indeed that they really do not see, but that they really shut their eyes to that which strikes them in the very face: that whereunto the disciples were sent forth in the name of the Father, and of the Son, and of the Holy Ghost, by Him of whom it is said, " This is He that baptizeth: " it was said, in fact, to His ministers, by Him who has retained this authority to Himself.
6. Now this it was in Him that John saw, and came to know which he did not know. Not that he did not know Him to be the Son of God, or that he did not know Him to be the Lord, or not know Him to be the Christ; or that he did not know this too, that it was He who should baptize with water and with the Holy Ghost. This he did know; but that he should do this so as to retain the authority to Himself and transfer it to none of His ministers, this is what he learnt in the dove. For by this authority, which Christ has re- tained to Himself alone, and conferred upon none of His ministers, though He has deigned to baptize by His ministers; by this authority, I say, stands the unity of the Church, which is figured in the dove, concerning which it is said, " My dove is one, the only one of her mother. ' ' - For if, as I have already said, my brethren, the authority were transferred by the Lord to His minister, there would be as many baptisms as ministers, and the unity of baptism would no longer exist.
7. Mark, brethren; beftjre our Lord Jesus Christ came to His baptism (for it was after the baptism that the dove descended, whereby John recognized something that was peculiar to Him, since he was told, " Upon whom thou ' Matu iii. 16.
» Cant. vi. 8.
shalt see the Spirit descending like a dove, and remaining on Him, the same is He that baptizeth with the Holy Ghost"), John knew that He it was that baptizeth with the Holy Ghost; but that it should be with this pecu- liarity, that the authority should not pass from Him to another, notwithstanding He confers it, this is what he learnt there. And whence do we prove that John did already know that the Lord was to baptize with the Holy Ghost; so that what he must be understood to have learned by the dove is, that the Lord was to baptize with the Holy Ghost in such wise that the authority should not pass from Him to any other man? Whence do we prove this? The dove descended after the Lord was bap- tized; but before the Lord came to be baptized by John in the Jordan, we have said that John knew Him, on the evidence Of those words, in which he says, " Comest Thou to me to be baptized? I have need to be bap- tized of Thee." Well, he did know Him to be the Lord, knew Him to be the Son of God; how do we prove that he knew already that the same was He who should baptize with the Holy Ghost? Before He came to the river, whilst many people were running together to John to be baptized, he says to them, " I indeed baptize you with water; but He that Cometh after me is greater than I, the latchet of whose shoes I am not worthy to loose; the same shall baptize you with the Holy Ghost, and with fire."^ Already he knew this also. What then did he learn from the dove, that he may not afterwards be found a liar (which God forbid we should think), if it be not this, that there was to be a certain peculiarity in Christ, such that, although many ministers, be they righteous or unrighteous, should bap- tize, the virtue of baptism would be attrilmted to Him alone on whom the dove descended, and of whom it was said, "This is He that baptizeth with the Holy Ghost "? Peter may baptize, but this is He that baptizeth; l*aul may baptize, yet this is He that baptizeth; Judas may baptize, still this is He that bap- tizeth.
8. For if the sanctity of baptism be accord- ing to the diversity of merits in them that administer it, then as merits are diverse there will be diverse baptisms; and the recipient will imagine that what he receives is so mucli the better, the better he appears to be from whom he receivetl it. The saints themselves — understand brethren, they that belong to the dove, that have tiieir part in that city of Jerusalem, the good themselves in the Church, of whom the apostle says, " I'he Lord know- 3 Matt. iii. 14.
42 THE WORKS OF ST. AUGUSTIN.
[Tractate VI.
eth them that are His"' — are endued with different graces, and do not all possess like merits. Some are more holy than others, some are better than others. Therefore if one receive baptism from him, for example, who is a righteous saint, another from another who is of inferior merit with God, of inferior degree, of inferior continence, of inferior life, how notwithstanding is that which they receive one, equal and like, if it be not be- cause, "This is He that baptizeth "? Just, then, as when the good and the better admin- ister baptism, one man does not receive a good thing, another a better; but, notwith- standing that the ministers were one good the other better, they receive what is one and equal, not a better in the one case and a worse in the other; so, too, when a bad man administers baptism, through the ignorance or forbearance of the Church (for bad men either are not known as such, or are borne with; the chaff is tolerated until the floor be fully purged at the last), that which is given is one, not unlike because the ministers are unlike, but like and equal because "This is He that baptizeth/' 9. Therefore, beloved, let us see what those men desire not to see; not what they may not see, but what they grieve to see, as though it were shut against them. Whither were the disciples sent to baptize as ministers, in the name of the Father, and of the Son, and of the Holy Ghost? Whither were they sent? " Go, " said He, ' ' baptize the nations. " You have heard, brethren, how that inheri- tance comes, " Ask of me, and I will give Thee the nations for Thine inheritance, and the utmost bounds of the earth for Thy posses- sions."^ You have heard how that " from Sion went forth the law, and the word of the Lord from Jerusalem." ^ For it was there the disciples were told, "Go, baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost." * We became at- tentive when we heard, "Go, baptize the nations." In whose name? " In the name of the Father, and of the Son, and of the Holy Ghost." This is one God; for it says not in the " names " of the Father, and of the Son, and of the Holy Ghost, but " in the name of the Father, and of the Son, and of the Holy Ghost." Where thou hearest one name, there is one God; just as it was said of Abraham's seed, and the Apostle Paul expounds it, " In thy seed shall all nations be blessed; he said not, In seeds, as in many, but as in one, and in thy seed which is Christ."- Wherefore, just as the apostle wished to show thee that, 2 Ps. ii. 8. 3 Isa. ii. 3.
because in that place it is not said "in seeds," Christ is one; so here too, when it is said, " in the name," not in the names, even as these, " in seed," not in seeds, is it proved that the Father, and the Son, and the Holy Ghost are one God.
10. But lo, say the disciples to the Lord, we are told in what name we are to baptize; Thou hast made us ministers, and hast said to us, " Go, baptize in the name of the Father, and of the Son, and of the Holy Ghost." Whither shall we go? Whither? Have you not heard? To Mine inheritance. You ask, Whither shall we go? To that which I bought with my blood. Whither then? To the na- tions, saith He. I fancied that He said. Go, baptize the Africans in the name of the Fatlier, and of the Son, and of the Holy Ghost. Thanks be to God, the Lord has solved the question the dove has taught us. Thanks be to God, it was to the nations the apostles were sent; if to the nations, then to all tongues. The Holy Spirit signified this, being divided in the tongues, united in the dove. Here the tongues are divided, there the dove unites them. The tongues of the nations agreed, perhaps that of Africa alone disagreed. What can be more evident, my brethren? In the dove the unity, in the tongues the com- munity of the nations. For once the tongues became discordant through pride, and then of one became many tongues. For after the flood certain proud men, as if endeavoring to fortify themselves against God, as if aught were high for God, or aught could give security to pride, raised a tower, apparently that they might not be destroyed by a flood, should there come one thereafter. For they had heard and considered that all iniquity was swept away by a flood; to abstain from ini- quity they would not; they sought the height of a tower as a defense against a flood; they built a lofty tower. "God saw their pride, and frustrated their purposef'by causing that they should not understand one another's speech, and thus tongues became diverse through pride.'' If pride caused diversities of tongues, Christ's humility has united these diversities in one. The Church is now bring- ing together what that tower had sundered. Of one tongue there were made many; mar- vel not: this was the doing of pride. Of many tongues there is made one; marvel not: this was the doing of charity. For although the sounds of tongues are various, in the heart one God is invoked, one peace preserv- ed. How then should the Holy Spirit have been manifested when signifying a unity, if 6 Gen. xi. i-Q.
Tractate VI.]
ON THE GOSPEL OF ST. JOHN.
43 not by the dove, so that it might be said to the Church brought into a state of peace, *' My dove is one "? How ought humiHty to have been represented but by an innocent, sorrowing bird; not by a proud, exulting bird like the raven?
11. But perhaps they will say: Well, as it is a dove, and the dove is one, baptism there cannot be apart from the one dove. Therefore if the dove is with thee, or if thou be thyself a dove, do thou give me, when I come to thee, that which I have not. You know that this is what they say; but you will presently see that it is not of the voice of the dove, but of the clamor of the raven. For attend a little, beloved, and fear their devices; nay, beware of them, and listen to the words of gainsayers only to reject them, not to swallow them and take them into your bowels. Do therein what the Lord did when they offered Him the bitter draught, "He tasted, and spat it out; " ' so also you hear and cast away. What indeed say they? Let us see. Lo, says he, "Thou art the dove." O Catholic Church, it is to thee it is said, " My dove is one, the only one of her mother," to thee certainly is it said. Stop, do not question me; prove first whether to me it was said; if it was said to me, I would hear it at once. " To thee," saith he, " it was said." I answer, in the voice of the Catholic Church, " To me." And this answer, brethren, sounding forth from my mouth alone, has sounded, as I believe, also from your hearts, and we all affirmed together, yea, to the Catholic Church was it said, " One is my dove, the only one of her mother." Apart from this dove, says he further, there is no baptism: I was baptized apart from this dove, consequently have not baptism; if I have not baptism, why dost thou not give it me when I come to thee?
12. I also will put questions; let us mean- while lay aside the inquiry as to whom this was said, " My dove is one, the only one of her mother; " — as yet we are inquiring; — it was said either to me or to thee; let us post- pone the question as to whom it was said. This is what I ask, if the dove is simple, inno- cent, without gall, peaceful in its kisses, not fierce with its talons, I ask whether the covet- ous, the rapacious, the crafty, tiie sottish, the infamous, belong to the members of this dove? are they members of this dove? Far be the thought, says he. And who would really say this, brethren? To speak of nothing else, if I mention the rapacious alone, members of the hawk they may be, not members of the dove. Kites seize and plunder, so do hawks, ' Matt, xxvii.
34- so do ravens; doves do not plunder nor tear, consequently they who snatch and rob are not members of the dove. Was there not even one rapacious person among you? Why abides the baptism, which in this case the hawk, not the dove, has given? Why do you not among yourselves baptize after robbers, after adulterers, after drunkards? why not baptize after the avaricious among yourselves? Are these all members of the dove? You so dishonor your dove that you make those that have the nature of the vulture her mem- bers. What, then, brethren, what sa} we? There are the bad and the good in the Catho- lic Church, but with them the bad only. But perhaps I say this with a hostile feeling: let this too be afterwards examined. They do say, certainly, that among them are the good and the bad; for, should they assert that they have only the good, let their own credit it, and I subscribe. With us, let them say, there i are none but holy, righteous, chaste, sober men; no adulterers, no usurers, no deceivers, no false swearers, no wine-bibbers; — let them say this, for I heed not their tongues, I touch their hearts. But since they are well known to us, and to you, and to their own, just as you are known both to yourselves in the Catholic Church and to them, neither let us find fault with them, nor let them flatter them- selves. We confess that in the Church there are good and bad, yet as the grain and the chaff. Sometimes he who is baptized by the grain is chaff, and he who is baptized by the chaff is grain. Otherwise, if his baptism who is baptized by the grain stands good, and his who is baptized by the chaff not, then it is not true, "This is He that baptizeth." But if it is true " This is He that baptizeth,'' then what is given by the chaff stands good, and he baptizeth in like manner as the dove. For the bad man (who administers baptism) is not the dove, nor belongs to the members of the dove, nor can he possibly be affirmed to be so, either with us in the Catholic Church or with them, if they assert that their Church is the dove. What then are we to understand, brethren? Since it is evident, and known to all, and they must admit, though it be against their will, tiiat when with them bad men give baptism, it is not given after those bad men; and with us, too, when the bad give baptism, it is not given after them. The dove does not baptize after the raven; why then would the raven baptize after the dove?
13. Consider, beloved, why also was there a something pointed out by means of the dove, as that the dove — namely, the Holy Spirit in the shape of a dove — came to the Lord on being baptized, and rested upon Him, whilst 44 THE WORKS OF ST. AUGUSTIN.
[Tractate VI.