Reply to Faustus the Manichaean, Part 1

Reply to Faustus the Manichaean, Part 1

continued

Book 13

Faustus asserts that even if the Old Testament could be shown to contain predictions, it would be of interest only to the Jews, pagan literature subserving the same purpose for Gentiles. Augustin shows the value of prophesy for Gentiles and Jews alike. 1. Faustus said: We are asked how we worship Christ when we reject the prophets, who declared the promise of His advent. It is doubtful whether, on examination, it can be shown that the Hebrew prophets foretold our Christ, that is, the Son of God. But were it so, what does it matter to us? If these testimonies of the prophets that you speak of were the means of converting any one from Judaism to Christianity, and if he should afterwards neglect these prophets, he would certainly be in the wrong, and would be chargeable with ingratitude. But we are by nature Gentiles, of the uncircumcision; as Paul says, born under another law. Those whom the Gentiles call poets were our first religious teachers, and from them we were afterwards converted to Christianity. We did not first become Jews, so as to reach Christianity through faith in their prophets; but were attracted solely by the fame, and the virtues, and the wisdom of our liberator Jesus Christ. If I were still in the religion of my fathers, and a preacher were to come using the prophets as evidence in favor of Christianity, I should think him mad for attempting to support what is doubtful by what is still more doubtful to a Gentile of another religion altogether. He would require first to persuade me to believe the prophets, and then through the prophets to believe Christ. And to prove the truth of the prophets, other prophets would be necessary.

For if the prophets bear witness to Christ, who bears witnessto the prophets? You will perhaps say that Christ and the prophets mutually support each other. But a Pagan, who has nothing to do with either, would believe neither the evidence of Christ to the prophets, nor that of the prophets to Christ. If the Pagan becomes a Christian, he has to thank his own faith, and nothing else. Let us, for the sake of illustration, suppose ourselves conversing with a Gentile inquirer. We tell him to believe in Christ, because He is God. He asks for proof. We refer him to the prophets. He asks, What prophets? We reply, The Hebrew. He smiles, and says that he does not believe them. We remind him that Christ testifies to them. He replies, laughing, that we must first make him believe in Christ. The result of such a conversation is that we are silenced, and the inquirer departs, thinking us more zealous than wise. Again, I say, the Christian Church, which consists more of Gentiles than of Jews, can owe nothing to Hebrew witnesses. If, as is said, any prophecies of Christ are to be found in the Sibyl, or in Hermes, called Trismegistus, or Orpheus, or any heathen poet, they might aid the faith of those who, like us, are converts from heathenism to Christianity. But the testimony of the Hebrews is useless to us before conversion, for then we cannot believe them; and superfluous after, for we believe without them.

2. Augustin replied: After the long reply of last book, a short answer may suffice here. To one who has read that reply, it must seem insanity in Faustus to persist in denying that Christ was foretold by the Hebrew prophets, when the Hebrew nation was the only one in which the name Christ had a peculiar sacredness as applied to kings and priests; in which sense it continued to be applied till the coming of Him whom those kings and priests typified. Where did the Manichaean learn the name of Christ? If from Manichaeus, it is very strange that Africans, not to speak of others, should believe the Persian Manichaeus, since Faustus finds fault with the Romans and Greeks, and other Gentiles, for believing the Hebrew prophets as belonging to another race. According to Faustus, the predictions of the Sibyl, or Orpheus, or any heathen poet, are more suitable for leading Gentiles to believe in Christ. He forgets that none of these are read in the churches, whereas the voice of the Hebrew prophets, sounding everywhere, draws swarms of people to Christianity. When it is so evident that men are everywhere led to Christ by the Hebrew prophets, it is great absurdity to say that those prophets are not suitable for the Gentiles.

3. Christ as foretold by the Hebrew prophets does not please you; but this is the Christ in whom the Gentile nations believe, with whom, according to you, Hebrew prophecy should have no weight. They receive the gospel which, as Paul says, "God had promised before by His prophets in the Holy Scriptures of His Son, who was made of the seed of David according to the flesh." So we read in Isaiah: "There shall be a Root of Jesse, which shall rise to reign in the nations; in Him shall the Gentiles trust." And again: "Behold, a virgin shall conceive and bear a son, and they shall call His name Emmanuel," which is, being interpreted, God with us. Nor let the Manichaean think that Christ is foretold only as a man by the Hebrew prophets; for this is what Faustus seems to insinuate when he says, "Our Christ is the Son of God," as if the Christ of the Hebrews was not the Son of God. We can prove Christ the virgin's son of Hebrew prophecy to be God. For the Lord Himself teaches the carnal Jews not to think that, because He is foretold as the son of David, He is therefore no more than that. He asks: "What think ye of Christ? Whose son is He?" They reply: "Of David." Then, to remind them of the name Emmanuel, God with us, He says: "How does David in the Spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou at my right hand, till I make Thine enemies Thy footstool?" Here, then, Christ appears as God in Hebrew prophecy. What prophecy can the Manichaeans show with the name of Christ in it?

4. Manichaeus indeed was not a prophet of Christ, but calls himself an apostle, which is a shameless falsehood; for it is well known that this heresy began not only after Tertullian, but after Cyprian. In all his letters Manichaeus begins thus: "Manichaeus, an apostle of Jesus Christ." Why do you be lieve what Manichaeus says of Christ? What evidence does he give of his apostleship? This very name of Christ is known to us only from the Jews, who, in their application of it to their kings and priests, were not individually, but nationally, prophets of Christ and Christ's kingdom. What right has he to use this name, who forbids you to believe the Hebrew prophets, that he may make you the heretical disciples of a false Christ, as he himself is a false and heretical apostle? And if Faustus quotes as evidence in his own support some prophets who, according to him, foretell Christ, how will he satisfy his supposed inquirer, who will not believe either the prophets or Faustus? Will he take our apostles as witnesses? Unless he can find some apostles in life, he must read their writings; and these are all against him. They teach our doctrine that Christ was born of the Virgin Mary, that He was the Son of God, of the seed of David according to the flesh. He cannot pretend that the writings have been tampered with, for that would be to attack the credit of his own witnesses. Or if he produces his own manuscripts of the apostolic writings, he must also obtain for them the authority of the churches founded by the apostles themselves, by showing that they have been preserved and transmitted with their sanction. It will be difficult for a man to make me believe him on the evidence of writings which derive all their authority from his own word, which I do not believe.

5. But perhaps you believe the common report about Christ. Faustus makes a feeble suggestion of this kind as a last resource, to escape being obliged either to produce his worthless authorities, or to come under the power of those opposed to him. Well, if report is your authority, you should consider the consequences of trusting to such evidence. There are many bad things reported of you which you do not wish people to believe. Is it reasonable to make the same evidence true about Christ and false about yourselves? In fact, you deny the common report about Christ. For the report most widely spread, and which every one has heard repeated, is that which distinctly asserts that Christ was born of the seed of David, according to the promise made in the Hebrew Scriptures to Abraham and Isaac and Jacob: "In thy seed shall all nations be blessed. You will not admit this Hebrew testimony, but you do not seem to have any other. The authority of our books, which is confirmed by the agreement of so many nations, supported by a succession of apostles, bishops, and councils, is against you. Your books have no authority, for it is an authority maintained by only a few, and these the worshippers ofan untruthful God and Christ. If they are not following the example of the beings they worship, their testimony must be against their own false doctrine.

And, once more, common report gives a very bad account of you, and invariably asserts, in opposition to you, that Christ was of the seed of David. You did not hear the voice of the Father from heaven. You did not see the works by which Christ bore witness to Himself. The books which tell of these things you profess to receive, that you may maintain a delusive appearance of Christianity; but when anything is quoted against you, you say that the books have been tampered with. You quote the passage where Christ says, "If ye believe not me, believe the works; and again, "I am one that bear witness of myself, and the Father that sent me beareth witness of me; but you will not let us quote in reply such passages as these: "Search the Scriptures; for in them ye think that ye have eternal life, and they are they that testify of me; "If ye believed Moses, ye would believe me, for he wrote of me; "They have Moses and the prophets, let them hear them; "If they hear not Moses and the prophets, neither will they believe though one rose from the dead. What have you to say for yourselves? Where is your authority? If you reject these passages of Scripture, in spite of the weighty authority in their favor, what miracles can you show? However, if you did work miracles, we should be on our guard against receiving their evidence in your case; for the Lord has forewarned us:

"Many false Christs and false prophets shall arise, and shall do many signs and wonders, that they may deceive, if it were possible, the very elect: behold, I have told you before. This shows that the established authority of Scripture must outweigh every other; for it derives new confirmation from the progress of events which happen, as Scripture proves, in fulfillment of the predictions made so long before their occurrence.6. Are, then, your doctrines so manifestly true, that they require no support from miracles or from any testimony? Show us these self-evident truths, if you have anything of the kind to show. Your legends, as we have already seen, are long and silly, old wives fables for the amusement of women and children. The beginning is detached from the rest, the middle is unsound, and the end is a miserable failure. If you begin with the immortal, invisible, incorruptible God, what need was there of His fighting with the race of darkness? And as for the middle of your theory, what becomes of the incorruptibility and unchangeableness of God, when His members in fruits and vegetables are purified by your mastication and digestion? And for the end, is it just that the wretched soul should be punished with lasting confinement in the mass of darkness, because its God is unable to cleanse it of the defilement contracted from evil external to itself in the fulfillment of His own commission? You are at a loss for a reply.

See the worthlessness of your boasted manuscripts, numerous and valuable as you say they are! Alas for the toils of the antiquaries! Alas for the property of the unhappy owners! Alas for the food of the deluded followers! Destitute as you are of Scripture authority, of the power of miracles, of moral excellence, and of sound doctrine, depart ashamed, and return penitent, confessing that true Christ, who is the Saviour of all who believe in Him, whose name and whose Church are now displayed as they were of old foretold, not by some being issuing from subterranean darkness, but by a nation in a distinct kingdom established for this purpose, that there those things might be figuratively predicted of Christ which are now in reality fulfilled, and the prophets might foretell in writing what the apostles now exhibit in their preaching. 7. Let us suppose, then, a conversation with a heathen inquirer, in which Faustus described us as making a poor appearance, though his own appearance was much more deplorable. If we say to the heathen, Believe in Christ, for He is God, and, on his asking for evidence, produce the authority of the prophets, if he says that he does not believe the prophets, because they are Hebrew and he is a Gentile, we can prove the truth of the prophets from the actual fulfillment of their prophecies. He could scarcely be ignorant of the persecutions suffered by the early Christians from the kings of this world; or if he was ignorant, he could be informed from history and the records of imperial laws. But this is what we find foretold long ago by the prophet, saying, "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the princes take counsel together against the Lord, and against His Christ. The rest of the Psalm shows that this is not said of David. For what follows might convince the most stubborn unbeliever: "The Lord said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I will give Thee the heathen for Thine inheritance, and the ends of the earth for Thy possession. This never happened to the Jews, whose king, David was, but is now plainly fulfilled in the subjection of all nations to the name of Christ.

This and many similar prophecies, which it would take too long to quote, would surely impress the mind of the inquirer. He would see these very kings of the earth now happily subdued by Christ, and all nations serving Him; and he would hear the words of the Psalm in which this was so long before predicted: "All the kings of the earth shall bow down to Him; all nations shall serve Him. And if he were to read the whole of that Psalm, which is figuratively applied to Solomon, he would find that Christ is the true King of peace, for Solomon means peaceful; and he would find many things in the Psalm applicable to Christ, which have no reference at all to the literal King Solomon. Then there is that other Psalm where God is spoken of as anointed by God, the very word anointed pointing to Christ, showing that Christ is God, for God is represented as being anointed. In reading what is said in this Psalm of Christ and of the Church, he would find that what is there foretold is fulfilled in the present state of the world. He would see the idols of the nations perishing from off the earth, and he would find that this is predicted by the prophets, as in Jeremiah, "Then shall ye say unto them, The gods that have not made the heavens and the earth shall perish from the earth, and from under heaven;

and again, "O Lord, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto Thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. Shall a man make gods unto himself, and they are no gods? Therefore, behold, I will at that time cause them to know, I will cause them to know mine hand and my might; and they shall know that I am the Lord. Hearing these prophecies, and seeing their actual fulfillment, I need not say that he would be affected; for we know by experience how the hearts of believers are confirmed by seeing ancient predictions now receiving their accomplishment. 8. In the same prophet the inquirer would find clear proof that Christ is not merely one of the great men that have appeared in the world. For Jeremiah goes on to say: "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord: for he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places of the wilderness, in a salt land not inhabited. Blessed is the man that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree beside the water, that spreadeth out its roots by the river: he shall not fear when heat cometh, but his leaf shall be green; he shall not be careful in the year of drought, neither shall cease from yielding fruit. On hearing this curse pronounced in the figurative language of prophecy on him that trusts in man, and the blessing in similar style on him that trusts in God, the inquirer might have doubts about our doctrine, in which we teach not only that Christ is God, so that our trust is not in man, but also that He is man because He took, our nature. So some err by denying Christ's humanity, while they allow His divinity. Others, again, assert His humanity, but deny His divinity, and so either become infidels or incur the guilt of trusting in man.

The inquirer, then, might say that the prophet says only that Christ is God, without any reference to His human nature; whereas, in our apostolic doctrine, Christ is not only God in whom we may safely trust, but the Mediator between God and man-the man Jesus. The prophet explains this in the words in which he seems to check himself, and to supply the omission: "His heart," he says "is sorrowful throughout; and He is man, and who shall know Him? He is man, in order that in the form of a servant He might heal the hard in heart, and that they might acknowledge as God Him who became man for their sakes, that their trust might be not in man, but in God-man. He is man taking the form of a servant. And who shall know Him? For "He was in the form of God, and thought it not robbery to be equal to God. He is man, for "the Word was made flesh, and dwelt among us. And who shall know Him? For "in the beginning was the Word, and the Word was with God, and the Word was God. And truly His heart was sorrowful throughout. For even as regards His own disciples His heart was sorrowful, when He said, "Have I been so long time with you, and yet have ye not known me? "Have I been so long time with you" answers to the words "He is man," and "Have ye not known me? to "Who shall know Him?

And the person is none other but He who says, "He that hath seen me hath seen the Father. So that our trust is not in man, to be under the curse of the prophet, but in God-man, that is, in the Son of God, the Saviour Jesus Christ, the Mediator between God and man. In the form of a servant the Father is greater than He; in the form of God He is equal with the Father. 9. In Isaiah we read: "The pride of man shall be brought low; and the Lord alone shall be exalted in that day. And they shall hide the workmanship of their hands in the clefts of the rocks, and in dens and caves of the earth, from fear of the Lord, and from the glory of His power, when He shall arise to shake terribly the earth. For in that day a man shall cast away his idols of gold and silver, which they have made to worship, as useless and hurtful." Perhaps the inquirer himself, who, as Faustus supposes, would laugh and say that he does not believe the Hebrew prophets, has hid idols made with hands in some cleft, or cave, or den. Or he may know a friend, or neighbor, or fellow-citizen who has done this from the fear of the Lord, who by the severe prohibition of the kings of the earth, now serving and bowing down to him, as the prophet predicted, shakes the earth, that is, breaks the stubborn heart of worldly men. The inquirer is not likely to disbelieve the Hebrew prophets, when he finds their predictions fulfilled, perhaps in his own person.

10. One might rather fear that the inquirer, in the midst of such copious evidence, would say that the Christians composed those writings when the events described had already begun to take place, in order that those occurrences might appear to be not due to a merely human purpose, but as if divinely foretold. One might fear this, were it not for the widely spread and widely known people of the Jews; that Cain, with the mark that he should not be killed by any one; that Ham, the servant of his brethren, carrying as a load the books for their instruction. From the Jewish manuscripts we prove that these things were not written by us to suit the event, but were long ago published and preserved as prophecies in the Jewish nation. These prophecies are now explained in their accomplishment: for even what is obscure in them-because these things happened to them as an example, and were written for our benefit, on whom the ends of the world are come-is now made plain; and what was hidden in the shadows of the future is now visible in the light of actual experience.

11. The inquirer might bring forward as a difficulty the fact that those in whose books these prophecies are found are not united with us in the gospel. But when convinced that this also is foretold, he would feel how strong the evidence is. The prophecies of the unbelief of the Jews no one can avoid seeing, no one can pretend to be blind to them. No one can doubt that Isaiah spoke of the Jews when he said, "The ox knoweth his owner, and the ass his master's crib; but Israel hath not known, and my people hath not considered ; or again, in the words quoted by the apostle, "I have stretched out my hands all the day to a wicked and gainsaying people; and especially where he says, "God has given them the spirit of remorse, eyes that they should not see, and ears that they should not hear, and should not understand," and many similar passages. If the inquirer objected that it was not the fault of the Jews if God blinded them so that they did not know Christ, we should try in thesimplest manner possible to make him understand that this blindness is the just punishment of other secret sins known to God. We should prove that the apostle recognizes this principle when he says of some persons, "God gave them up to the lusts of their own hearts, and to a reprobate mind, to do things not convenient; and that the prophets themselves speak of this.

For, to revert to the words of Jeremiah, "He is man, and who shall know Him? lest it should be an excusefor the Jews that they did not know,-for if they had known, as the apostle says, "they would not have crucified the Lord of glory," -the prophet goes on to show that their ignorance was theresult of secret criminality; for he says: "I the Lord search the heart and try the reins, to give to every one according to his ways, and according to the fruits of his doings." 12. If the next difficulty in the mind of the inquirer arose from the divisions and heresies among those called Christians, he would learn that this too is taken notice of by the prophets. For, as if it was natural that, after being satisfied about the blindness of the Jews, this objection from the divisions among Christians should occur, Jeremiah, observing this order in his prophecy, immediately adds in the passage already quoted: "The partridge is clamorous, gathering what it has not brought forth, making riches without judgment. For the partridge is notoriously quarrelsome, and is often caught from its eagerness in quarreling. So the heretics discuss not to find the truth, but with a dogged determination to gain the victory one way or another, that they may gather, as the prophet says, what they have not brought forth. For those whom they lead astray are Christians already born of the gospel, whom the Christian profession of the heretics misleads. Thus they make riches not with judgment, but with inconsiderate haste. For they do not consider that the followers whom they gather as their riches are taken from the genuine original Christian society, and deprived of its benefits; and as the apostle describes these heretics in the words: "As Jannes and Jambres withstood Moses, so they also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest to all men, as theirs also was.

So the prophet goes on to say of the partridge, which gathers what it has not brought forth: "In the midst of his days they shall leave him, and in the end he shall be a fool; that is, he who at first misled people by a promising display of superior wisdom, shall be a fool, that is, shall be seen to be a fool. He will be seen when his folly is manifest to all men, and to those to whom he was at first a wise man he will then be a fool. 13. As if anticipating that the inquirer would ask next by what plain mark a young disciple, not yet able to distinguish the truth among so many errors, might find the true Church of Christ. Since the clear fulfillment of so many predictions compelled him to believe in Christ, the prophet answers this question in what follows, and teaches that the Church of Christ, which he describes prophetically, is conspicuously visible. His words are: "A glorious high throne is our sanctuary." This glorious throne is the Church of which the apostle says: "The temple of God is holy, which temple ye are." The Lord also, foreseeing the conspicuousness of the Church as a help to young disciples who might be misled, says, "A city that is set on an hill cannot be hid." Since,then, a glorious high throne is our sanctuary, no attention is to be paid to those who would lead us into sectarianism, saying, "Lo, here is Christ," or "Lo there." Lo here, lo there, speaks of division; but the true city is on a mountain, and the mountain is that which, as we read in the prophet Daniel, grew from a little stone till it filled the whole earth. And no attention should be paid to those who, professing some hidden mystery confined to a small number, say, Behold, He is in the chamber; behold, in the desert: for a city set on an hill cannot be hid, and a glorious high throne is our sanctuary.

14. After considering these instances of the fulfillment of prophecy about kings and people acting as persecutors, and then becoming believers, about the destruction of idols, about the blindness of the Jews, about their testimony to the writings which they have preserved, about the folly of heretics, about the dignity of the Church of true and genuine Christians, the inquirer would most reasonably receive the testimony of these prophets about the divinity of Christ. No doubt, if we were to begin by urging him to believe prophecies yet unfulfilled, he might justly answer, What have I to do with these prophets, of whose truth I have no evidence? But, in view of the manifest accomplishment of so many remarkable predictions, no candid person would despise either the things which were thought worthy of being predicted in those early times with so much solemnity, or those who made the predictions. To none can we trust more safely, as regards either events long past or those still future, than to men whose words are supported by the evidence of so many notable predictions having been fulfilled.

15. If any truth about God or the Son of God is taught or predicted in the Sibyl or Sibyls, or in Orpheus, or in Hermes, if there ever was such a person, or in any other heathen poets, or theologians, or sages, or philosophers, it may be useful for the refutation of Pagan error, but cannot lead us to believe in these writers. For while they spoke, because they could not help it, of the God whom we worship, they either taught their fellow-countrymen to worship idols and demons, or allowed them to do so without daring to protest against it. But our sacred writers, with the authority and assistance of God, were the means of establishing and preserving among their people a government under which heathen customs were condemned as sacrilege. If any among this people fell into idolatry or demon-worship, they were either punished by the laws, or met by the awful denunciations of the prophets. They worshipped one God, the maker of heaven and earth They had rites; but these rites were prophetic, or symbolical of things to come, and were to cease on the appearance of the things signified. The whole state was one great prophet, with its king and priest symbolically anointed which was discontinued, not by the wish of the Jews themselves, who were in ignorance through unbelief, but only on the coming of Him who was God, anointed with spiritual grace above His fellows, the holy of holies, the true King who should govern us, the true Priest who should offer Himself for us. In a word, the predictions of heathen ingenuity regarding Christ's coming are as different from sacred prophecy as the confession of devils from the proclamation of angels.

16. By such arguments, which might be expanded if we were discussing with one brought up in heathenism, and might be supported by proofs in still greater number, the inquirer whom Faustus has brought before us would certainly be led to believe, unless he preferred his sins to his salvation. As a believer, he would be taken to be cherished in the bosom of the Catholic Church, and would be taught in due course the conduct required of him. He would see many who do not practise the required duties; but this would not shake his faith, even though these people should belong to the same Church and partake of the same sacraments as himself. He would understand that few share in the inheritance of God, while many partake in its outward signs; that few are united in holiness of life, and in the gift of love shed abroad in our hearts by the Holy Spirit who is given to us, which is a hidden spring that no stranger can approach; and that many join in the solemnity of the sacrament, which he that eats and drinks unworthily eats and drinks judgment to himself, while he who neglects to eat it shall not have life in him, and so shall never reach eternal life. He will understand, too, that the good are called few as compared with the multitude of the evil, but that as scattered over the world there are very many growing among the tares, and mixed with the chaff, till the day of harvest and of purging.

As this is taught in the Gospel, so is it foretold by the prophets. We read, "As a lily among thorns, so is my beloved among the daughters; and again, "I have dwelt in the tabernacles of Kedar; peaceful among them that hated peace; " and again, "Mark in the forehead those who sigh and cry for the iniquities of my people, which are done in the midst of them. The inquirer would be confirmed by such passages; and being now a fellow-citizen with the saints and of the household of God, no longer an alien from Israel, but an Israelite indeed, in whom is no guile, would learn to utter from a guileless heart the words which follow in the passage of Jeremiah already quoted, "O Lord, the patience of Israel: let all that forsake Thee be dismayed. After speaking of the partridge that is clamorous, and gathers what it has not brought forth; and after extolling the city set on an hill which cannot be hid, to prevent heretics from drawing men away from the Catholic Church; after the words, "A glorious high throne is our sanctuary," he seems to ask himself, What do we make of all those evil men who are found mixed with the Church, and who become more numerous as the Church extends, and as all nations are united in Christ? And then follow the words, "O Lord, the patience of Israel. Patience is necessary to obey the command, "Suffer both to grow together till the harvest.

Impatience towards the evil might lead to forsaking the good, who in the strict sense are the body of Christ, and to forsake them would be to forsake Him. So the prophet goes on to say, "Let all that forsake Thee be dismayed; let those who have departed to the earth be confounded. The earth is man trusting in himself, and inducing others to trust in him. So the prophet adds: "Let them be overthrown, for they have forsaken the Lord, the fountain of life. This is the cry of the partridge, that it has got the fountain of life, and will give it; and so men are gathered to it, and depart from Christ, as if Christ, whose name they had professed, had not fulfilled His promise. The partridge gathers those whom it has not brought forth. And in order to do this, it declares, The salvation which Christ promises is with me; I will give it. In opposition to this the prophet says: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved. So we read in the apostle, "Let no man glory in men; or in the words of the prophet, "Thou art my praise. Such is a specimen of instruction in apostolic and prophetic doctrine, by which a man may be built on the foundation of the apostles and prophets.

17. Faustus has not told us how he would prove the divinity of Christ to the heathen, whom he makes to say: I believe neither the prophets in support of Christ, nor Christ in support of the prophets. It would be absurd to suppose that such a man would believe what Christ says of Himself, when he disbelieves what He says of others. For if he thinks Him unworthy of credit in one case, he must think Him so in all, or at least more so when speaking of Himself than when speaking of others. Perhaps, failing this, Faustus would read to him the Sibyls and Orpheus, and any heathen prophecies about Christ that he could find. But how could he do this, when he confesses that he knows none? His words are: "If, as is said, any prophecies of Christ are to be found in the Sibyl, or in Hermes, called Trismegistus, or Orpheus, or any heathen poet. How could he read writings of which he knows nothing, and which he supposes to exist only from report, to one who will not believe either the prophets or Christ? What, then, would be do? Would he bring forward Manichaeus as a witness to Christ? The opposite of this is what the Manichaeans do. They take advantage of the widespread fragrance of the name of Christ to gain acceptance for Manichaeus, that the edge of their poisoned cup may be sweetened with this honey.

Taking hold of the promises of Christ to His disciples that He would send the Paraclete, that is, the Comforter or Advocate, they say that this Paraclete is Manichaeus, or in Manichaeus, and so steal an entrance into the minds of men who do not know when He who was promised by Christ really came. Those who have read the canonical book called the Acts of the Apostles find a reference to Christ's promise, and an account of its fulfillment. Faustus, then, has no proof to give to the inquirer. It is not likely that any one will be so infatuated as to take the authority of Manichaeus when he rejects that of Christ. Would he not reply in derision, if not in anger, Why do you ask me to believe Persian books, when you forbid me to believe Hebrew books? The Manichaean has no hold on the inquirer, unless he is already in some way convinced of the truth of Christianity. When he finds him willing to believe Christ, then he deludes him with the representation of Christ given by Manichaeus. So the partridge gathers what it has not brought forth. When will you whom he gathers leave him? When will you see him to be a fool. who tells you that Hebrew testimony is worthless in the case of unbelievers, and superfluous to believers?

18. If believers are to throw away all the books which have led them to believe, I see no reason why they should continue reading the Gospel itself. The Gospel, too, must be worthless to this inquirer, who, according to Faustus' pitiful supposition, rejects with ridicule the authority of Christ. And to the believer it must be superfluous, if true notices of Christ are superfluous to believers. And if the Gospel should be read by the believer, that he may not forget what he has believed, so should the prophets, that he may not forget why he believed. For if he forgets this his faith cannot be firm. By this principle, you should throw away the books of Manichaeus, on the authority of which you already believe that light-that is, God-fought with darkness, and that, in order to bind darkness, the light was first swallowed up and bound, and polluted and mangled by darkness, to be restored, and liberated, and purified, and healed by your eating, for which you are rewarded by not being condemned to the mass of darkness for ever, along with that part of the light which cannot be extricated. This fiction is sufficiently published by your practice and your words. Why do you seek for the testimony of books, and add to the embarrassment of your God by the consumption of strength in the needless task of writing manuscripts? Burn all your parchments, with their finely-ornamented binding;

so you will be rid of a useless burden, and your God who suffers confinement in the volume will be set free. What a mercy it would be to the members of your God, if you could boil your books and eat them! There might be a difficulty, however, from the prohibition of animal food. Then the writing must share in the impurity of the sheepskin. Indeed, you are to blame for this, for, like what you say was done in the first war between light and darkness, you brought what was clean in the pen in contact with the uncleanness of the parchment. Or perhaps, for the sake of the colors, we may put it the other way; and so the darkness would be yours, in the ink which you brought against the light of the white pages. If these remarks irritate you, you should rather be angry with yourselves for believing doctrines of which these are the necessary consequences. As for the books of the apostles and prophets, we read them as a record of our faith, to encourage our hope and animate our love. These books are in perfect harmony with one another; and their harmony, like the music of a heavenly trumpet, wakens us from the torpor of worldliness, and urges us on to the prize of our high calling. The apostle, after quoting from the prophets the words, "The reproaches of them that reproached Thee fell on me," goes on to speak of the benefit of reading the prophets:

"For whatsoever things were written beforetime were written for our learning; that we, through patience and comfort of the Scriptures, might have hope. If Faustus denies this, we can only say with Paul, "If any one shall preach to you another doctrine than that ye have received, let him be accursed."

Book 14

Faustus abhors moses for the awful curse he has pronounced upon Christ. Augustin expounds the Christian doctrine of the suffering Saviour by comparing Old and New Testament passages. 1. Faustus said: If you ask why we do not believe Moses, it is on account of our love and reverence for Christ. The most reckless man cannot regard with pleasure a person who has cursed his father. So we abhor Moses, not so much for his blasphemy of everything human and divine, as for the awful curse he has pronounced upon Christ the Son of God, who for our salvation hung on the tree. Whether Moses did this intentionally or not is your concern. Either way, he cannot be excused, or considered worthy of belief. His words are, "Cursed is every one that hangeth on a tree. You tell me to believe this-man, though, if he was inspired, he must have cursed Christ knowingly and intentionally; and if he did it in ignorance, he cannot have been divine. Take either alternative. Moses was no prophet, and while cursing in his usual manner, he fell ignorantly into the sin of blasphemy against God. Or he was indeed divine, and foresaw the future; and from ill-will to our salvation, he directs the venom of his malediction against Him who was to accomplish that salvation on a tree. He who thus injures the Son cannot surely have seen or known the Father. He who knew nothing of the final ascension of the Son, cannot surely have foretold His advent. Moreover, the extent of the injury inflicted by this curse is to be considered.

For it denounces all the righteous men and martyrs, and sufferers of every kind, who have died in this way, as Peter and Andrew, and the rest. Such a cruel denunciation could never have come from Moses if he had been a prophet, unless he was a bitter enemy of these sufferers. For he pronounces them cursed not only of men but of God. What hope, then, of blessing remains to Christ, or his apostles, or to us if we happen to be crucified for Christ's sake? It indicates great thoughtlessness in Moses, and the want of all divine inspiration, that he overlooked the fact that men are hung on a tree for very different reasons, some for their crimes, and others who suffer in the cause of God and of righteousness. In this thoughtless way lie heaps all together without distinction under the same curse; whereas if he had had any sense, not to say inspiration, if he wished to single out the punishment of the cross from all others as specially detestable, he would have said, Cursed is every guilty and impious person that hangeth on a tree. This would have made a distinction between the guilty and the innocent. And yet even this would have been incorrect, for Christ took the malefactor from the cross along with himself into the Paradise of his Father. What becomes of the curse on every one that hangeth on a tree?

Was Barabbas, the notorious robber, who certainly was not hung on a tree, but was set free from prison at the request of the Jews, more blessed than the thief who accompanied Christ from the cross to heaven? Again, there is a curse on the man that worships the sun or the moon. Now if under a heathen monarch I am forced to worship the sun, and if from fear of this curse I refuse, shall I incur this other curse by suffering the punishment of crucifixion? Perhaps Moses was in the habit of cursing everything good. We think no more of his denunciation than of an old wife's scolding. So we find him pronouncing a curse on all youths of both sexes, when he says: "Cursed is every one that raiseth not up a seed in Israel. This is aimed directly at Jesus, who, according to you, was born among the Jews, and raised up no seed to continue his family. It points too at his disciples, some of whom he took from the wives they had married, and some who were unmarried he forbade to take wives. We have good reason, you see, for expressing our abhorrence of the daring style in which Moses hurls his maledictions against Christ, against light, against chastity, against everything divine. You cannot make much of the distinction between hanging on a tree and being crucified, as you often try to do by way of apology;

for Paul repudiates such a distinction when he says, "Christ hath redeemed us from the curse of the law, being made a curse for us; as it is written, Cursed is every one that hangeth on a tree." 2. Augustin replied: The pious Faustus is pained because Christ is cursed by Moses. His love for Christ makes him hate Moses. Before explaining the sacred import and the piety of the words, "Cursed is every one that hangeth on a tree," I would ask these pious people why they are angry with Moses, since his curse does not affect their Christ. If Christ hung on the tree, He must have been fastened to it with nails, the marks of which He showed to His doubting disciple after His resurrection. Accordingly He must have had a vulnerable and mortal body, which the Manichaeans deny. Call the wounds and the marks false, and it follows that His hanging on the tree was false. This Christ is not affected by the curse, and there is no occasion for this indignation against the person uttering the curse. If they pretend to be angry with Moses for cursing what they call the false death of Christ, what are we to think of themselves, who do not curse Christ, but, what is much worse, make Him a liar? If it is wrong to curse mortality, it is a much more heinous offense to sully the purity of truth. But let us make these heretical cavils an occasion for explaining this mystery to believers.

3. Death comes upon man as the punishment of sin, and so is itself called sin; not that a man sins in dying, but because sin is the cause of his death. So the word tongue, which properly means the fleshy substance between the teeth and the palate, is applied in a secondary sense to the result of the tongue's action. In this sense we speak of a Latin tongue and a Greek tongue. The word hand, too, means both the members of the body we use in working, and the writing which is done with the hand. In this sense we speak of writing as being proved to be the hand of a certain person, or of recognizing the hand of a friend. The writing is certainly not a member of the body, but the name hand is given to it because it is the hand that does it. So sin means both a bad action deserving punishment, and death the consequence of sin. Christ has no sin in the sense of deserving death, but He bore for our sakes sin in the sense of death as brought on human nature by sin. This is what hung on the tree; this is what was cursed by Moses. Thus was death condemned that its reign might cease, and cursed that it might be destroyed. By Christ's taking our sin in this sense, its condemnation is our deliverance, while to remain in subjection to sin is to be condemned.

4. What does Faustus find strange in the curse pronounced on sin, on death, and on human mortality, which Christ had on account of man's sin, though He Himself was sinless? Christ's body was derived from Adam, for His mother the Virgin Mary was a child of Adam. But God said in Paradise, "On the day that ye eat, ye shall surely die." This is the curse which hung on the tree. A man may deny that Christ was cursed who denies that He died. But the man who believes that Christ died, and acknowledges that death is the fruit of sin, and is itself called sin, will understand who it is that is cursed by Moses, when he hears the apostle saying "For our old man is crucified with Him." The apostle boldly says of Christ, "He was made a curse for us;" for he could also venture to say, "He died for all." "He died," and "He was cursed," are the same. Death is the effect of the curse; and all sin is cursed, whether it means the action which merits punishment, or the punishment which follows. Christ, though guiltless, took our punishment, that He might cancel our guilt, and do away with our punishment.

5. These things are not my conjectures, but are affirmed constantly by the apostle, with an emphasis sufficient to rouse the careless and to silence the gainsayers. "God," he says, "sent His Son in the likeness of sinful flesh, that by sin He might condemn sin in the flesh." Christ's flesh was not sinful, because it was not born of Mary by ordinary generation; but because death is the effect of sin, this flesh, in being mortal, had the likeness of sinful flesh. This is called sin in the following words, "that by sin He might condemn sin in the flesh." Again he says: "He hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him." Why should not Moses call accursed what Paul calls sin? In this prediction the prophet claims a share with the apostle in the reproach of the heretics. For whoever finds fault with the word cursed in the prophet, must find fault with the word sin in the apostle; for curse and sin go together.

6. If we read, "Cursed of God is every one that hangeth on a tree," the addition of the words "of God" creates no difficulty. For had not God hated sin and our death, He would not have sent His Son to bear and to abolish it. And there is nothing strange in God's cursing what He hates. For His readiness to give us the immortality which will be had at the coming of Christ, is in proportion to the compassion with which He hated our death when it hung on the cross at the death of Christ. And if Moses curses every one that hangeth on a tree, it is certainly not because he did not foresee that righteous men would be crucified, but rather because He foresaw that heretics would deny the death of the Lord to be real, and would try to disprove the application of this curse to Christ, in order that they might disprove the reality of His death. For if Christ's death was not real, nothing cursed hung on the cross when He was crucified, for the crucifixion cannot have been real. Moses cries from the distant past to these heretics: Your evasion in denying the reality of the death of Christ is useless. Cursed is every one that hangeth on a tree; not this one or that, but absolutely every one. What! the Son of God? Yes, assuredly. This is the very thing you object to, and that you are so anxious to evade.

You will not allow that He was cursed for us, because you will not allow that He died for us. Exemption from Adam's curse implies exemption from his death. But as Christ endured death as man, and for man; so also, Son of God as He was, ever living in His own righteousness, but dying for our offences, He submitted as man, and for man, to bear the curse which accompanies death. And as He died in the flesh which He took in bearing our punishment, so also, while ever blessed in His own righteousness, He was cursed for our offences, in the death which He suffered in bearing our punishment. And these words "every one" are intended to check the ignorant officiousness which would deny the reference of the curse to Christ, and so, because the curse goes along with death, would lead to the denial of the true death of Christ.

7. The believer in the true doctrine of the gospel will understand that Christ is not reproached by Moses when he speaks of Him as cursed, not in His divine majesty, but as hanging on the tree as our substitute, bearing our punishment, any more than He is praised by the Manichaeans when they deny that He had a mortal body, so as to suffer real death. In the curse of the prophet there is praise of Christ's humility, while in the pretended regard of the heretics there is a charge of falsehood. If, then, you deny that Christ was cursed, you must deny that He died; and then you have to meet, not Moses, but the apostles. Confess that He died, and you may also confess that He, without taking our sin, took its punishment. Now the punishment of sin cannot be blessed, or else it would be a thing to be desired. The curse is pronounced by divine justice, and it will be well for us if we are redeemed from it. Confess then that Christ died, and you may confess that He bore the curse for us; and that when Moses said, "Cursed is every one that hangeth on a tree," he said in fact, To hang on a tree is to be mortal, or actually to die. He might have said, "Cursed is every one that is mortal," or "Cursed is every one dying;

but the prophet knew that Christ would suffer on the cross, and that heretics would say that He hung on the tree only in appearance, without really dying. So he exclaims, Cursed; meaning that He really died. He knew that the death of sinful man, which Christ though sinless bore, came from that curse, "If ye touch it, ye shall surely die. Thus also, the serpent hung on the pole was intended to show that Christ did not feign death, but that the real death into which the serpent by his fatal counsel cast mankind was hung on the cross of Christ's passion. The Manichaeans turn away from the view of this real death, and so they are not healed of the poison of the serpent, as we read that in the wilderness as many as looked were healed. 8. It is true, some ignorantly distinguish between hanging on a tree and being crucified. So some explain this passage as referring to Judas. But how do they know whether hehung himself from wood or from stone? Faustus is right in saying that the apostle obliges us to refer the words to Christ. Such ignorant Catholics are the prey of the Manichaeans. Such they get hold of and entangle in their sophistry. Such were we when we fell into this heresy, and adhered to it. Such were we, when, not by our own strength, but by the mercy of God, we were rescued.

9. What attacks on divine things does Faustus speak of when he charges Moses with sparing nothing human or divine? He makes the charge without stopping to prove it. We know, on the contrary, that Moses gave due praise to everything really divine, and in human affairs was a just ruler, considering his times and the grace of his dispensation. It will be time to prove this when we see any proof of Faustus' charges. It may be clever to make such charges cautiously, but there is great incaution in the cleverness which ruins its possessor. It is good to be clever on the side of truth, but it is a poor thing to be clever in opposition to the truth. Faustus says that Moses spared nothing human or divine; not that he spared no god or man. If he said that Moses did not spare God, it could easily be shown in reply that Moses everywhere does honor to the true God, whom he declares to be the Maker of heaven and earth. Again, if he said that Moses spared none of the gods, he would betray himself to Christians as a worshipper of the false gods that Moses denounces; and so he would be prevented from gathering what he has not brought forth, by the brood taking refuge under the wings of the Mother Church. Faustus tries to ensnare the babes, by saying that Moses spared nothing divine, wishing not to frighten Christians with a profession of belief in the gods, which would be plainly opposed to Christianity, and at the same time appearing to take the side of the Pagans against us; for they know that Moses has said many plain and pointed things against the idols and gods of the heathen, which are devils.

10. If the Manichaeans disapprove of Moses on this account, let them confess that they are worshippers of idols and devils. This, indeed, may be the case without their being aware of it. The apostle tells us that "in the last days some shall depart from the faith, giving heed to seducing spirits, and to doctrines of devils, speaking lies in hypocrisy." Whence but from devils, who are fond of falsehood, could the idea have come that Christ's sufferings and death were unreal, and that the marks which He showed of His wounds were unreal? Are these not the doctrines of lying devils, which teach that Christ, the Truth itself, was a deceiver? Besides, the Manichaeans openly teach the worship, if not of devils, still of created things, which the apostle condemns in the words, "They worshipped and served the creature rather than the Creator." 11. As there is an unconscious worship of idols and devils in the fanciful legends of the Manichaeans, so they knowingly serve the creature in their worship of the sun and moon. And in what they call their service of the Creator they really serve their own fancy, and not the Creator at all. For they deny that God created those things which the apostle plainly declares to be the creatures of God, when he says of food, "Every creature of God is good, and nothing to be refused, if it is received with thanksgiving. This is sound doctrine, which you cannot bear, and so turn to fables. The apostle praises the creature of God, but forbids the worship of it; and in the same way Moses gives due praise to the sun and moon, while at the same time he states the fact of their having been made by God, and placed by Him in their courses,-the sun to rule the day, and the moon to rule the night. Probably you think Moses spared nothing divine, simply because he forbade the worship of the sun and moon, whereas you turn towards them in all directions in your worship. But the sun and moon take no pleasure in your false praises. It is the devil, the transgressor, that delights in false praises. The powers of heaven, who have not fallen by sin, wish their Creator to be praised in them; and their true praise is that which does no wrong to their Creator.

He is wronged when they are said to be His members, or parts of His substance. For He is perfect and independent, underived, not divided or scattered in space, but unchangeably self-existent, self-sufficient, and blessed in Himself. In the abundance of His goodness, He by His word spoke, and they were made: He commanded, and they were created. And if earthly bodies are good, of which the apostle spoke when he said that no food is unclean, because every creature of God is good, much more the heavenly bodies, of which the sun and moon are the chief; for the apostle says again, "The glory of the terrestrial is one, and the glory of the celestial is another." 12. Moses, then, casts no reproach on the sun and moon when he prohibits their worship. He praises them as heavenly bodies; while he also praises God as the Creator of both heavenly and earthly, and will not allow of His being insulted by giving the worship due to Him to those who are praised only as dependent upon Him. Faustus prides himself on the ingenuity of his objection to the curse pronounced by Moses on the worship of the sun and moon. He says, "If under a heathen monarch I am forced to worship the sun, and if from fear of this curse I refuse, shall I incur this other curse by suffering the punishment of crucifixion? No heathen monarch is forcing you to worship the sun: nor would the sun itself force you, if it were reigning on the earth, as neither does it now wish to be worshipped. As the Creator bears with blasphemers till the judgment, so these celestial bodies bear with their deluded worshippers till the judgment of the Creator. It should be observed that no Christian monarch could enforce the worship of the sun. Faustus instances a heathen monarch, for he knows that their worship of the sun is a heathen custom. Yet, in spite of this opposition to Christianity, the partridge takes the name of Christ, that it may gather what it has not brought forth. The answer to this objection is easy, and the force of truth will soon break the horns of this dilemma.

Suppose, then, a Christian threatened by royal authority with being hung on a tree if he will not worship the sun. If I avoid, you say, the curse pronounced by the law on the worshipper of the sun, I incur the curse pronounced by the same law on him that hangs on a tree. So you will be in a difficulty; only that you worship the sun without being forced by anybody. But a true Christian, built on the foundation of the apostles and prophets, distinguishes the curses, and the reasons of them. He sees that one refers to the mortal body which is hung on the tree, and the other to the mind which worships the sun. For though the body. bows in worship,-which also is a heinous offence,-the belief or imagination of the object worshipped is an act of the mind. The death implied in both curses is in one case the death of the body, and in the other the death of the soul. It is better to have the curse in bodily death,-which will be removed in the resurrection,-than the curse in the death of the soul, condemning it along with the body to eternal fire. The Lord solves this difficulty in the words: "Fear not them that kill the body, but cannot kill the soul; but fear him who has power to cast both soul and body into hell-fire. In other words, fear not the curse of bodily death, which in time is removed;

but fear the curse of spiritual death, which leads to the eternal torment of both soul and body. Be assured, Cursed is every one that hangeth on a tree is no old wife's railing, but a prophetical utterance. Christ, by the curse, takes the curse away, as He takes away death by death, and sin by sin. In the words, "Cursed is every one that hangeth on a tree," there is no more blasphemy than in the words of the apostle, "He died," or, "Our old man was crucified along with Him," or, "By sin He condemned sin," or, "He made Him to be sin for us who knew no sin," and in many similar passages. Confess, then, that when you exclaim against the curse of Christ, you exclaim against His death. If this is not an old wife's railing on your part, it is devilish delusion, which makes you deny the death of Christ because your own souls are dead. You teach people that Christ's death was feigned, making Christ your leader in the falsehood with which you use the name of Christian to mislead men.

13. If Faustus thinks Moses an enemy of continence or virginity because he says, "Cursed is everyone that raiseth not up seed in Israel," let them hear the words of Isaiah: "Thus saith the Lord to all eunuchs; To them who keep my precepts, and choose the things that please me, and regard my covenant, will I give in my house and within my walls a place and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off." Though our adversaries disagree with Moses. if they agree with Isaiah it is something gained. It is enough for us to know that the same God spoke by both Moses and Isaiah, and that every one is cursed who raiseth not up seed in Israel, both then when begetting children in marriage (for the continuation of the people was a civil duty), and now because no one spiritually born should rest content without seeking spiritual increase in the production of Christians by preaching Christ, each one according to his ability. So that the times of both Testaments are briefly described in the words, "Cursed is every one that raiseth not up seed in Israel."