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.]
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 descended 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 retained 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 peculiarity, 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 baptized; 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 baptized 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 baptize, 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 baptizeth.
8. For if the sanctity of baptism be according 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.
[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 because, "This is He that baptizeth "? Just, then, as when the good and the better administer baptism, one man does not receive a good thing, another a better; but, notwithstanding 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 inheritance comes, " Ask of me, and I will give Thee the nations for Thine inheritance, and the utmost bounds of the earth for Thy possessions."^ 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 attentive 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 nations, 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 community 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 iniquity 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 bringing together what that tower had sundered. Of one tongue there were made many; marvel 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 preserved. How then should the Holy Spirit have been manifested when signifying a unity, if 6 Gen. xi. i-Q.
Tractate VI.]
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 meanwhile 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 postpone the question as to whom it was said. This is what I ask, if the dove is simple, innocent, without gall, peaceful in its kisses, not fierce with its talons, I ask whether the covetous, 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.
34so 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 members. What, then, brethren, what sa} we?
There are the bad and the good in the Catholic 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 themselves. 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 [Tractate VI.
by the coming of the dove John learned this, that there dwelt in the Lord a power peculiarly His own to baptize? Because it was by this power peculiar to Himself, as I have said, the peace of the Church was made secure. And yet it may be that one may have baptism apart from the dove; but that baptism apart from the dove should do him good, is impossible. Consider, beloved, and understand what I say, for by this deception they mislead such of our brethren as are dull and cold. Let us be more simple and more fervent. See, say they, have I received, or have I not? I answer, Thou hast received. Well, if I have received, there is nothing which thou canst give me; I am safe, even on thine own evidence. For I affirm that I have received, and thou, too, dost confess that I have received: 1 am safe by the confession of both: what then dost thou promise me? Why wouldst thou make me a Catholic, when thou wouldst not give me anything further, seeing thou confessest that I have already received that which thou affirmest thyself to possess? But when I say, Come to me, I say that thou dost not possess, who yet confessest that I do. Why dost thou say. Come to me?
14. The dove teaches us. From the head of the Lord she answers, and says. Thou hast baptism, but the charity with which I groan thou hast not. How is this, says he, I have baptism, and have not charity? Have I the sacraments, and not charity? Do not shout: show me how can he who divides unity have charity? I, saith he, have baptism. Thou hast; but that baptism, without charity, profits thee nothing; because without charity thou art nothing. The baptism itself, even in him Avho is nothing, is not nothing. Baptism, indeed, is something, aye, something great, for His sake, of whom it is said, "This is He that baptizeth." But lest thou shouldst fancy that that which is great can profit thee aught, if thou be not in unity, it was after He was baptized that the dove descended, as if intimating. If thou hast baptism, be in the dove, lest what thou hast profit thee not. Come, then, to the dove, we say; not that thou mayest begin to have what thou hadst not before, but that what thou didst have may begin to profit thee. For thou didst have baptism to destruction without; if thou shalt have it within, it begins to profit thee to salvation.
15. For not only was baptism not profitable to thee, and not also hurtful. Even holy things may be hurtful. In the good, indeed, holy things are to salvation; in the evil, to judgment. For we certainly know, brethren, what we receive, and what we receive is at any rate holy, and no one says that it is not: and what says. the apostle? "But he that eateth and drinketh unworthily, eateth and drinketh judgment to himself."' He does not say that the thing itself is bad, but that the evil man, by receiving it amis, receives the good thing which he does receive to judgment. Was that morsel which the Lord delivered to Judas evil? God forbid. The physician would not give poison; it was health the physician gave; but by unworthily receiving it, he who received it not being at peace, received it unto destruction. So likewise also he who is baptized. I have (baptism), says he, for myself. Thou hast it, I admit. Give good heed to what thou hast; by that very thing which thou hast thou wilt be condemned. Wherefore? Because thou hast what belongs to the dove apart from the dove. If thou hast what is the dove's in the dove, thou art safe. Suppose thyself a soldier: if thou hast thy general's mark within the lines, thou servest in safety; but if thou hast it out of bounds, not only that mark will not be of advantage to thee for service, but thou wilt even be punished as a deserter. Come, then, come, and do not say, I have already, I have enough. Come; the dove is calling thee, calling thee by her sighing. My brethren, to you I say, call by groaning, not by quarreling; call by praying, by invitation, by fasting; let them by your charity understand that you pity them. I doubt not, my brethren, that if they see your sorrow they will be astonished, and will come to life again. Come, then, come; be not afraid; be afraid if thou do not come; nay, be not afraid, rather bewail thyself. Come, thou wilt rejoice if thou wilt come; thou wilt indeed groan in the tribulations of thy pilgrimage, but thou wilt rejoice in hope. Come where the dove is, to whom it was said, " My dove is one, the only one of her mother." Seest thou not the one dove upon the head of Christ? seest thou not the tongues throughout the whple world? It is the same Spirit by the dove and by the tongues: if by the dove the same Spirit, and by the tongues the same Spirit, then was the Holy Spirit given to the whole world, from which Spirit thou hast cut thyself off, that thou mightest clamor with the raven, not that thou mightest sigh with the dove. Come, then.
16. But thou art anxious, it may be, and sayest, I was baptized without; I fear lest therefore I am guilty, in that I was baptized without. Already thou beginnest to know what thou hast to bewail. Thou sayest truly that thou art guilty, not because of thy re- ' I Cor. xi. 29.
Tractate VI.]
ceiving, but because of thy receiving without. Keep then what thou hast received; amend thy receiving it without. Thou hast received what is the dove's apart from the dove. Here are two things said to thee: Thou hast received, and. Apart from the dove thou hast received. In that thou hast received, I approve; that thou hast received without, I disappprove. Keep then what thou hast received, it is not changed, but recognized: it is the mark of my king, I will not profane it. I will correct the deserter, not change the mark.
17. Boast not of thy baptism because I call it a real baptism. Behold, I say that it is so; the whole Catholic Church says that it is so; the dove regards it, and acknowledges it, and groans because thou hast it without; she sees therein what she may acknowledge, sees also what she may correct. It is a real baptism, come. Thou boastest that it is real, and yet wilt thou not come? What then of the wicked, who do not belong to the dove? Saith the dove to thee. Even the wicked, among whom I groan, who feelong not to my members, and it must needs be that I groan among them, have not they that which thou boastest of having? Have not many drunkards baptism? Have not many covetous? Have not rrany idolaters, and, what is worse, who are such by stealth? Do not the pagans resort, or at least did resort, publicly to idols? And now Christians secretly seek out diviners and consult astrologers. And yet these have baptism; but the dove groans among ravens. Why then dost thou boast in the having it? This that thou hast, the wicked man also has. Have thou humility, charity, peace; have thou the good thing which as yet thou hast not, so that the good thing which thou hast may profit thee.
18. For what thou hast, even Simon Magus had: the Acts of the Apostles are witness, that canonical book which has to be read in the Church every year. You know that every year, in the season following the Lord's Passion, that book is read, wherein it is written, how the apostle was converted, and from a persecutor became a preacher;' also, how on the day of Pentecost the Holy Spirit was sent in cloven tongues as of fire.^ There we read that in Samaria many believed through the preaching of Philip: and he is understood to have been either one of the apostles or one of the deacons^ for we read there that seven deacons were ordained, among whom is the name of Philip. Well, then, through the preaching of Philip the Samaritans believed; Samaria b^gan to abound in believers. This ' Acts ix 2 Acts ii.
Simon Magus was there. By his magical arts he had so befooled the people, that they fancied him to be the power of God. Impressed, however, by the signs which were done by Philip, he also believed; but in what manner he believed, the events that followed afterwards proved. And Simon also was baptized. The apostles, who were at Jerusalem, heard this. Peter and John were sent to those in Samaria; they found many baptized; and as none of them had as yet received the Holy Ghost, — in like manner as He at that time descended, so as that they on whom the Holy Spirit came should speak with tongues, for a manifest token that the nations would believe, — they laid their hands on them, praj^- ing for them, and they received the Holy Ghost, This Simon, — who was not a dove but a raven in the Church, because he sought his own things, not the things which are Jesus Christ's; whence he loved the power which was in the Christians more than the risrhteousness, — Simon, I say, saw that the Holy Spirit was given by the laying on of the hands of the apostles (not that it was given by them, but given in answer to their prayers), and he said to them, " How much money will ye that I give you, so that by the laying on of my hands also, the Holy Ghost may be given? And Peter said unto him. Thy money perish with thee, because thou thoughtest that the gift of God was to be bought with money. '* To whom said he, " Thy money perish with thee "? Undoubtedly to one that was baptized. Baptism he had already; but he did not cleave to the bowels of the dove. Understand that he did not; attend to the very words of the Apostle Peter, for he goes on, " Thou hast no part nor lot in this faith: for I see that thou art in the gall of bitterness." ^ The dove has no gall; Simon had, and for that reason he was separated from the bowels of the dove. Wiiat did baptism profit him? Do not therefore boast of thy baptism, as if that were of itself enough for thy salvation. Be not angry, put away thy gall, come to the dove. Here that will profit thee, which without not only did not profit thee, but even was prejudicial to thee.
19. Neither say, I will not come, because I was baptized without. So, begin to have charity, begin to have fruit, let there be fruit found in tiiee, and the dove will send thee within. We find this in Scripture. The ark was made of incorruptible wood. The incorruptible timbers are the saints, the faithful that belong to Christ. For as in the temple the living stones of which it is built are said 3 Acts viii. 5-23.
[Tractate VI.