Reply to Faustus the Manichæan[contra faustum manichæum].
translated by Rev. Richard Stothert, M.A., Bombay
Published in 1886 by Philip Schaff, New York: Christian Literature Publishing Co.
Written about the year 400. [Faustus was undoubtedly the acutest, most determined and most unscrupulous opponent of orthodox Christianity in the age of Augustin. The occasion of Augustin's great writing against him was the publication of Faustus' attack on the Old Testament Scriptures, and on the New Testament so far as it was at variance with Manichæan error. Faustus seems to have followed in the footsteps of Adimantus, against whom Augustin had written some years before, but to have gone considerably beyond Adimantus in the recklessness of his statements. The incarnation of Christ, involving his birth from a woman, is one of the main points of attack. He makes the variations in the genealogical records of the Gospels a ground for rejecting the whole as spurious. He supposed the Gospels, in their present form, to be not the works of the Apostles, but rather of later Judaizing falsifiers. The entire Old Testament system he treats with the utmost contempt, blaspheming the Patriarchs, Moses, the Prophets, etc., on the ground of their private lives and their teachings. Most of the objections to the morality of the Old Testament that are now current were already familiarly used in the time of Augustin. Augustin's answers are only partially satisfactory, owing to his imperfect view of the relation of the old dispensation to the new; but in the age in which they were written they were doubtless very effective. The writing is interesting from the point of view of Biblical criticism, as well as from that of polemics against Manichæism.--A.H.N.]
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2. Faustus said: As the learned Adimantus, the only teacher since the sainted Manichæus deserving of our attention, has plentifully exposed and thoroughly refuted the errors of Judaism and of semi-Christianity, I think it not amiss that you should be supplied in writing with brief and pointed replies to the captious objections of our adversaries, that when, like children of the wily serpent, they try to bewilder you with their quibbles, you may be prepared to give intelligent answers. In this way they will be kept to the subject, instead of wandering from one thing to another. And I have placed our opinions and those of our opponent over against one another, as plainly and briefly as possible, so as not to perplex the reader with a long and intricate discourse.
3. Augustin replies: You warn against semi-Christians, which you say we are; but we warn against pseudo-Christians, which we have shown you to be. Semi-Christianity may be imperfect without being false. So, then, if the faith of those whom you try to mislead is imperfect, would it not be better to supply what is lacking than to rob them of what they have? It was to imperfect Christians that the apostle wrote, "joying and beholding your conversation," and "the deficiency in your faith in Christ." The apostle had in view a spiritual structure, as he says elsewhere, "Ye are God's building;"  and in this structure he found both a reason for joy and a reason for exertion. He rejoiced to see part already finished; and the necessity of bringing the edifice to perfection called for exertion. Imperfect Christians as we are, you pursue us with the desire to pervert what you call our semi-Christianity by false doctrine; while even those who are so deficient in faith as to be unable to reply to all your sophisms, are wise enough at least to know that they must not have anything at all to do with you. You look for semi-Christians to deceive: we wish to prove you pseudo-Christians, that Christians may learn something from your refutation, and that the less advanced may learn to avoid you. Do you call us children of the serpent? You have surely forgotten how often you have found fault with the prohibition in Paradise, and have praised the serpent for opening Adam's eyes. You have the better claim to the title which you give us. The serpent owns you as well when you blame him as when you praise him.
1. Faustus said: Do I believe the gospel? Certainly. Do I therefore believe that Christ was born? Certainly not. It does not follow that because I believe the gospel, as I do, I must therefore believe that Christ was born. This I do not believe; because Christ does not say that He was born of men, and the gospel, both in name and in fact, begins with Christ's preaching. As for the genealogy, the author himself does not venture to call it the gospel. For what did he write? "The book of the generation of Jesus Christ the Son of David." The book of the generation is not the book of the gospel. It is more like a birth-register, the star confirming the event. Mark, on the other hand, who recorded the preaching of the Son of God, without any genealogy, begins most suitably with the words, "The gospel of Jesus Christ the Son of God." It is plain that the genealogy is not the gospel. Matthew himself says, that after John was put in prison, Jesus began to preach the gospel of the kingdom; so that what is mentioned before this is the genealogy, and not the gospel. Why did not Matthew begin with, "The gospel of Jesus Christ the Son of God," but because he thought it sinful to call the genealogy the gospel? Understand, then, what you have hitherto overlooked --the distinction between the genealogy and the gospel. Do I then admit the truth of the gospel? Yes; understanding by the gospel the preaching of Christ. I have plenty to say about the generations too, if you wish. But you seem to me now to wish to know not whether I accept the gospel, but whether I accept the generations.
2. Augustin replied: Well, in answer to your own questions, you tell us first that you believe the gospel, and next, that you do not believe in the birth of Christ; and your reason is, that the birth of Christ is not in the gospel. What, then, will you answer the apostle when he says, "Remember that Christ Jesus rose from the dead, of the seed of David, according to my gospel?" You surely are ignorant, or pretend to be ignorant, what the gospel is. You use the word, not as the apostle teaches, but as suits your own errors. What the apostles call the gospel you depart from; for you do not believe that Christ was of the seed of David. This was Paul's gospel; and it was also the gospel of the other apostles, and of all faithful stewards of so great a mystery. For Paul says elsewhere, "Whether, therefore, I or they, so we preach, and so ye believed." They did not all write the gospel, but they all preached it. The name evangelist is properly given to the narrators of the birth, the actions, the words, the sufferings of our Lord Jesus Christ. The word gospel means good news, and might be used of any good news, but is properly applied to the narrative of the Saviour. If, then, you teach something different, you must have departed from the gospel. Assuredly those babes whom you despise as semi-Christians will oppose you, when they hear their mother Charity declaring by the mouth of the apostle, "If any one preach another gospel than that which we have preached to you, let him be accursed." Since, then, Paul, according to his gospel, preached that Christ was of the seed of David, and you deny this and preach something else, may you be accursed! And what can you mean by saying that Christ never declares Himself to have been born of men, when on every occasion He calls Himself the Son of man?
3. You learned men, forsooth, dress up for our benefit some wonderful First Man, who came down from the race of light to war with the race of darkness, armed with his waters against the waters of the enemy, and with his fire against their fire, and with his winds against their winds. And why not with his smoke against their smoke, and with his darkness against their darkness? According to you, he was armed against smoke with air, and against darkness with light. So it appears that smoke and darkness are bad, since they could not belong to his goodness. The other three, again--water, wind, and fire--are good. How, then, could these belong to the evil of the enemy? You reply that the water of the race of darkness was evil, while that which the First Man brought was good; and so, too, his good wind and fire fought against the evil wind and fire of the adversary. But why could he not bring good smoke against evil smoke? Your falsehoods seem to vanish in smoke. Well, your First Man warred against an opposite nature. And yet only one of the five things he brought was the opposite of what the hostile race had. The light was opposed to the darkness, but the four others are not opposed to one another. Air is not the opposite of smoke, and still less is water the opposite of water, or wind of wind, or fire of fire.
4. One is shocked at your wild fancies about this First Man changing the elements which he brought, that he might conquer his enemies by pleasing them. So you make what you call the kingdom of falsehood keep honestly to its own nature, while truth is changeable in order to deceive. Jesus Christ, according to you, is the son of this First Man. Truth springs, forsooth, from your fiction. You praise this First Man for using changeable and delusive forms in the contest. If you, then, speak the truth, you do not imitate him. If you imitate him, you deceive as he did. But our Lord and Saviour Jesus Christ, the true and truthful Son of God, the true and truthful Son of man, both of which He testifies of Himself, derived the eternity of His godhead from true God, and His incarnation from true man. Your First Man is not the first man of the apostle. "The first man," he says, "was of the earth, earthy; the second man is from heaven, heavenly. As is the earthy, such are they also that are earthy; as is the heavenly, such are they also that are heavenly. As we have borne the image of the earthy, let us also bear the image of the heavenly." The first man of the earth, earthy, is Adam, who was made of dust. The second man from heaven, heavenly, is the Lord Jesus Christ; for, being the Son of God, He became flesh that He might be a man outwardly, while He remained God within; that He might be both the true Son of God, by whom we were made, and the true Son of man, by whom we are made anew. Why do you conjure up this fabulous First Man of yours, and refuse to acknowledge the first man of the apostle? Is this not a fulfillment of what the apostle says: "Turning away their ears from the truth, they will give heed to fables?" According to Paul, the first man is of the earth, earthy; according to Manichæus, he is not earthy, and is equipped with five elements of some unreal, unintelligible kind. Paul says: "If any one should have announced to you differently from what we have announced let him be accursed." Therefore lest Paul be a liar, let Manichæus be accursed.
5. Again, you find fault with the star by which the Magi were led to worship the infant Christ, which you should be ashamed of doing, when you represent your fabulous Christ, the son of your fabulous First Man not as announced by a star, but as bound up in all the stars.  For you say that he mingled with the principles of darkness in his conflict with the race of darkness, that by capturing these principles the world might be made out of the mixture. So that, by your profane fancies, Christ is not only mingled with heaven and all the stars, but conjoined and compounded with the earth and all its productions,  --a Saviour no more, but needing to be saved by you, by your eating and disgorging Him.
This foolish custom of making your disciples bring you food, that your teeth and stomach may be the means of relieving Christ, who is bound up in it, is a consequence of your profane fancies. You declare that Christ is liberated in this way--not, however, entirely; for you hold that some tiny particles of no value still remain in the excrement, to be mixed up and compounded again and again in various material forms, and to be released and purified at any rate by the fire in which the world will be burned up, if not before. Nay, even then, you say, Christ is not entirely liberated; but some extreme particles of His good and divine nature, which have been so defiled that they cannot be cleansed, are condemned to stay for ever in the horrid mass of darkness. And these people pretend to be offended with our saying that a star announced the birth of the Son of God, as if this were placing His birth under the influence of a constellation; while they subject Him not to stars only, but to such polluting contact with all material things, with the juices of all vegetables, and with the decay of all flesh, and with the decomposition of all food, in which He is bound up, that the only way of releasing Him, at least one great means, is that men, that is the Elect of the Manichæans, should succeed in digesting their dinner.
We, too, deny the influence of the stars upon the birth of any man; for we maintain that, by the just law of God, the free-will of man, which chooses good or evil, is under no constraint of necessity. How much less do we subject to any constellation the incarnation of the eternal Creator and Lord of all! When Christ was born after the flesh, the star which the Magi saw had no power as governing, but attended as a witness. Instead of assuming control over Him, it acknowledged Him by the homage it did. Besides, this star was not one of those which from the beginning of the world continue in the course ordained by the Creator. Along with the new birth from the Virgin appeared a new star, which served as a guide to the Magi who were themselves seeking for Christ; for it went before them till they reached the place where they found the Word of God in the form of a child. But what astrologer ever thought of making a star leave its course, and come down to the child that is born, as they imagine, under it? They think that the stars affect the birth, not that the birth changes the course of the stars; so, if the star in the Gospel was one of those heavenly bodies, how could it determine Christ's action, when it was compelled to change its own action at Christ's birth? But if, as is more likely, a star which did not exist before appeared to point out Christ, it was the effect of Christ's birth, and not the cause of it. Christ was not born because the star was there; but the star was there because Christ was born. If there was any fate, it was in the birth, and not in the star. The word fate is derived from a word which means to speak; and since Christ is the Word of God by which all things were spoken before they were, the conjunction of stars is not the fate of Christ, but Christ is the fate of the stars. The same will that made the heavens took our earthly nature. The same power that ruled the stars laid down His life and took it again.
6. Why, then, should the narrative of the birth not be the gospel, since it conveys such good news as heals our malady? Is it because Matthew begins, not like Mark, with the words, "The beginning of the gospel of Jesus Christ," but, "The book of the generation of Jesus Christ?" In this way, John, too, might be said not to have written the gospel, for he has not the words, Beginning of the gospel, or Book of the gospel, but, "In the beginning was the Word." Perhaps the clever word-maker Faustus will call the introduction in John a Verbidium, as he called that in Matthew a Genesidium. The wonder is, that you are so impudent as to give the name of gospel to your silly stories. What good news is there in telling us that, in the conflict against some strange hostile nation, God could protect His own kingdom only by sending part of His own nature into the greedy jaws of the former, and to be so defiled, that after all those toils and tortures it cannot all be purged? Is this bad news the gospel? Every one who has even a slender knowledge of Greek knows that gospel means good news. But where is your good news, when your God himself is said to weep as under eclipse till the darkness and defilement are removed from his members? And when he ceases to weep, it seems he becomes cruel. For what has that part of him which is to be involved in the mass done to deserve this condemnation? This part must go on weeping for ever. But no; whoever examines this news will not weep because it is bad, but will laugh because it is not true.
1. Faustus said: Do I believe in the incarnation? For my part, this is the very thing I long tried to persuade myself of, that God was born; but the discrepancy in the genealogies of Luke and Matthew stumbled me, as I knew not which to follow. For I thought it might happen that, from not being omniscient, I might take the true for false, and the false for true. So, in despair of settling this dispute, I betook myself to Mark and John, two authorities still, and evangelists as much as the others. I approved with good reason of the beginning of Mark and John, for they have nothing of David, or Mary, or Joseph. John says, "In the beginning was the Word, and the Word was with God, and the Word was God," meaning Christ. Mark says, "The gospel of Jesus Christ, the Son of God," as if correcting Matthew, who calls him the Son of David. Perhaps, however, the Jesus of Matthew is a different person from the Jesus of Mark. This is my reason for not believing in the birth of Christ.
Remove this difficulty, if you can, by harmonizing the accounts, and I am ready to yield. In any case, however, it is hardly consistent to believe that God, the God of Christians, was born from the womb.
2. Augustin replied: Had you read the Gospel with care, and inquired into those places where you found opposition, instead of rashly condemning them, you would have seen that the recognition of the authority of the evangelists by so many learned men all over the world, in spite of this most obvious discrepancy, proves that there is more in it than appears at first sight. Any one can see, as well as you, that the ancestors of Christ in Matthew and Luke are different; while Joseph appears in both, at the end in Matthew and at the beginning in Luke. Joseph, it is plain, might be called the father of Christ, on account of his being in a certain sense the husband of the mother of Christ; and so his name, as the male representative, appears at the beginning or end of the genealogies. Any one can see as well as you that Joseph has one father in Matthew and another in Luke, and so with the grandfather and with all the rest up to David. Did all the able and learned men, not many Latin writers certainly, but innumerable Greek, who have examined most attentively the sacred Scriptures, overlook this manifest difference? Of course they saw it. No one can help seeing it. But with a due regard to the high authority of Scripture, they believed that there was something here which would be given to those that ask, and denied to those that snarl; would be found by those that seek, and taken away from those that criticise; would be open to those that knock, and shut against those that contradict. They asked, sought, and knocked; they received, found, and entered in.
3. The whole question is how Joseph had two fathers. Supposing this possible, both genealogies may be correct. With two fathers, why not two grandfathers, and two great-grandfathers, and so on, up to David, who was the father both of Solomon, who is mentioned in Matthew's list, and of Nathan, who occurs in Luke? This is the difficulty with many people who think it impossible that two men should have one and the same son, forgetting the very obvious fact that a man may be called the son of the person who adopted him as well as of the person who begot him.
Adoption, we know, was familiar to the ancients; for even women adopted the children of other women, as Sarah adopted Ishmael, and Leah her handmaid's son, and Pharaoh's daughter Moses. Jacob, too, adopted his grandsons, the children of Joseph. Moreover, the word adoption is of great importance in the system of our faith, as is seen from the apostolic writings. For the Apostle Paul, speaking of the advantages of the Jews, says: "Whose are the adoption, and the glory, and the covenants, and the giving of the law; whose are the fathers, and of whom, according to the flesh, Christ came, who is over all, God blessed for ever." And again: "We ourselves also groan within ourselves, waiting for the adoption of the sons of God, even the redemption of the body." Again, elsewhere: "But in the fullness of time, God sent His Son, made of a woman, made under the law, that we might receive the adoption of sons." These passages show clearly that adoption is a significant symbol. God has an only Son, whom He begot from His own substance, of whom it is said, "Being in the form of God, He thought it not robbery to be equal to God." Us He begot not of His own substance, for we belong to the creation which is not begotten, but made; but that He might make us the brothers of Christ, He adopted us. That act, then, by which God, when we were not born of Him, but created and formed, begot us by His word and grace, is called adoption. So John says, "He gave them power to become the sons of God." 
Since, therefore; the practice of adoption is common among our fathers, and in Scripture, is there not irrational profanity in the hasty condemnation of the evangelists as false because the genealogies are different, as if both could not be true, instead of considering calmly the simple fact that frequently in human life one man may have two fathers, one of whose flesh he is born, and another of whose will he is afterwards made a son by adoption? If the second is not rightly called father, neither are we right in saying, "Our Father which art in heaven," to Him of whose substance we were not born, but of whose grace and most merciful will we were adopted, according to apostolic doctrine, and truth most sure. For one is to us God, and Lord, and Father: God, for by Him we are created, though of human parents; Lord, for we are His subjects; Father, for by His adoption we are born again. Careful students of sacred Scripture easily saw, from a little consideration, how, in the different genealogies of the two evangelists, Joseph had two fathers, and consequently two lists of ancestors. You might have seen this too, if you had not been blinded by the love of contradiction. Other things far beyond your understanding have been discovered in the careful investigation of all parts of these narratives. The familiar occurrence of one man begetting a son and another adopting him, so that one man has two fathers, you might, in spite of Manichæan error, have thought of as an explanation, if you had not been reading in a hostile spirit.
4. But why Matthew begins with Abraham and descends to Joseph, while Luke begins with Joseph and ascends, not to Abraham, but to God, who made man, and, by giving a commandment, gave him power to become, by believing, a son of God; and why Matthew records the generations at the commencement of his book, Luke after the baptism of the Saviour by John; and what is the meaning of the number of the generations in Matthew, who divides them into three sections of fourteen each, though in the whole sum there appears to be one wanting; while in Luke the number of generations recorded after the baptism amount to seventy-seven, which number the Lord Himself enjoins in connection with the forgiveness of sins, saying, "Not only seven times, but seventy-seven times;"--these things you will never understand, unless either you are taught by some Catholic of superior stamp, who has studied the sacred Scriptures, and has made all the progress possible, or you yourselves turn from your error, and in a Christian spirit ask that you may receive, seek that you may find, and knock that it may be opened to you.
5. Since, then, this double fatherhood of nature and adoption removes the difficulty arising from the discrepancy of the genealogies, there is no occasion for Faustus to leave the two evangelists and betake himself to the other two, which would be a greater affront to those he betook himself to than to those he left. For the sacred writers do not desire to be favored at the expense of their brethren. For their joy is in union, and they are one in Christ; and if one says one thing, and another another, or one in one way and another in another, still they all speak truth, and in no way contradict one another; only let the reader be reverent and humble, not in an heretical spirit seeking occasion for strife, but with a believing heart desiring edification. Now, in this opinion that the evangelists give the ancestors of different fathers, as it is quite possible for a man to have two fathers, there is nothing inconsistent with truth. So the evangelists are harmonized, and you, by Faustus's promise are bound to yield at once.
6. You may perhaps be troubled by that additional remark which he makes: "In any case, however, it is hardly consistent to believe that God, the God of Christians, was born from the womb." As if we believed that the divine nature came from the womb of a woman. Have I not just quoted the testimony of the apostle, speaking of the Jews: "Whose are the fathers, and of whom, according to the flesh, Christ came, who is God over all, blessed for ever?" Christ, therefore, our Lord and Saviour, true Son of God in His divinity, and true son of man according to the flesh, not as He is God over all was born of a woman, but in that feeble nature which He took of us, that in it He might die for us, and heal it in us: not as in the form of God, in which He thought it not robbery to be equal to God, was He born of a woman, but in the form of a servant, in taking which He emptied Himself. He is therefore said to have emptied Himself because He took the form of a servant, not because He lost the form of God. For in the unchangeable possession of that nature by which in the form of God He is equal to the Father, He took our changeable nature, by which He might be born of a virgin. You, while you protest against putting the flesh of Christ in a virgin's womb, place the very divinity of God in the womb not only of human beings, but of dogs and swine. You refuse to believe that the flesh of Christ was conceived in the Virgin's womb, in which God was not found nor even changed; while you assert that in all men and beasts, in the seed of male and in the womb of female, in all conceptions on land or in water, an actual part of God and the divine nature is continually bound, and shut up, and contaminated, never to be wholly set free. 
1. Faustus said: Do I believe the Old Testament? If it bequeaths anything to me, I believe it; if not, I reject it. It would be an excess of forwardness to take the documents of others which pronounce me disinherited. Remember that the promise of Canaan in the Old Testament is made to Jews, that is, to the circumcised, who offer sacrifice, and abstain from swine's flesh, and from the other animals which Moses pronounces unclean, and observe Sabbaths, and the feast of unleavened bread, and other things of the same kind which the author of the Testament enjoined. Christians have not adopted these observances, and no one keeps them; so that if we will not take the inheritance, we should surrender the documents. This is my first reason for rejecting the Old Testament, unless you teach me better. My second reason is, that this inheritance is such a poor fleshly thing, without any spiritual blessings, that after the New Testament, and its glorious promise of the kingdom of heaven and eternal life, I think it not worth the taking.
2. Augustin replied: No one doubts that promises of temporal things are contained in the Old Testament, for which reason it is called the Old Testament; or that the kingdom of heaven and the promise of eternal life belong to the New Testament. But that in these temporal things were figures of future things which should be fulfilled in us upon whom the ends of the ages are come, is not my fancy, but the judgment of the apostle, when he says of such things, "These things were our examples;" and again, "These things happened to them for an example, and they are written for us on whom the ends of the ages are come." We receive the Old Testament, therefore, not in order to obtain the fulfillment of these promises, but to see in them predictions of the New Testament; for the Old bears witness to the New. Whence the Lord, after He rose from the dead, and allowed His disciples not only to see but to handle Him, still, lest they should doubt their mortal and fleshly senses, gave them further confirmation from the testimony of the ancient books, saying, "It was necessary that all things should be fulfilled which were written in the law of Moses, and in the Prophets and Psalms, concerning me."  Our hope, therefore, rests not on the promise of temporal things. Nor do we believe that the holy and spiritual men of these times--the patriarchs and prophets--were taken up with earthly things. For they understood, by the revelation of the Spirit of God, what was suitable for that time, and how God appointed all these sayings and actions as types and predictions of the future. Their great desire was for the New Testament; but they had a personal duty to perform in those predictions, by which the new things of the future were foretold. So the life as well as the tongue of these men was prophetic. The carnal people, indeed, thought only of present blessings, though even in connection with the people there were prophecies of the future.
These things you do not understand, because, as the prophet said, "Unless you believe, you shall not understand." For you are not instructed in the kingdom of heaven,--that is, in the true Catholic Church of Christ. If you were, you would bring forth from the treasure of the sacred Scriptures things old as well as new. For the Lord Himself says, "Therefore every scribe instructed in the kingdom of heaven is like an householder who brings forth from his treasure things new and old." And so, while you profess to receive only the new promises of God, you have retained the oldness of the flesh, adding only the novelty of error; of which novelty the apostle says, "Shun profane novelties of words, for they increase unto more ungodliness, and their speech eats like a cancer. Of whom is Hymenæus and Philetus, who concerning the faith have erred, saying that the resurrection is past already, and have overthrown the faith of some." Here you see the source of your false doctrine, in teaching that the resurrection is only of souls by the preaching of the truth, and that there will be no resurrection of the body. But how can you understand spiritual things of the inner man, who is renewed in the knowledge of God, when in the oldness of the flesh, if you do not possess temporal things, you concoct fanciful notions about them in those images of carnal things of which the whole of your false doctrine consists? You boast of despising as worthless the land of Canaan, which was an actual thing, and actually given to the Jews; and yet you tell of a land of light cut asunder on one side, as by a narrow wedge, by the land of the race of darkness,--a thing which does not exist, and which you believe from the delusion of your minds; so that your life is not supported by having it, and your mind is wasted in desiring it. 
1. Faustus said: Do I believe the gospel? You ask me if I believe it, though my obedience to its commands shows that I do. I should rather ask you if you believe it, since you give no proof of your belief. I have left my father, mother, wife, and children, and all else that the gospel requires;  and do you ask if I believe the gospel? Perhaps you do not know what is called the gospel. The gospel is nothing else than the preaching and the precept of Christ. I have parted with all gold and silver, and have left off carrying money in my purse; content with daily food; without anxiety for tomorrow; and without solicitude about how I shall be fed, or where-withal I shall be clothed: and do you ask if I believe the gospel? You see in me the blessings of the gospel;  and do you ask if I believe the gospel? You see me poor, meek, a peacemaker, pure in heart, mourning, hungering, thirsting, bearing persecutions and enmity for righteousness' sake; and do you doubt my belief in the gospel? One can understand now how John the Baptist, after seeing Jesus, and also hearing of His works, yet asked whether He was Christ. Jesus properly and justly did not deign to reply that He was; but reminded him of the works of which he had already heard: "The blind see, the deaf hear, the dead are raised."  In the same way, I might very well reply to your question whether I believe the gospel, by saying, I have left all, father, mother, wife, children, gold, silver, eating, drinking, luxuries, pleasures; take this as a sufficient answer to your questions, and believe that you will be blessed if you are not offended in me. 
2. But, according to you, to believe the gospel is not only to obey its commands, but also to believe in all that is written in it; and, first of all, that God was born. But neither is believing the gospel only to believe that Jesus was born, but also to do what He commands. So, if you say that I do not believe the gospel because I disbelieve the incarnation, much more do you not believe because you disregard the commandments. At any rate, we are on a par till these questions are settled. If your disregard of the precepts does not prevent you from professing faith in the gospel, why should my rejection of the genealogy prevent me? And if, as you say, to believe the gospel includes both faith in the genealogies and obedience to the precepts, why do you condemn me, since we both are imperfect? What one wants the other has. But if, as there can be no doubt, belief in the gospel consists solely in obedience to the commands of God, your sin is twofold. As the proverb says, the deserter accuses the soldier. But suppose, since you will have it so, that there are these two parts of perfect faith, one consisting in word, or the confession that Christ was born, the other in deed or the observance of the precepts; it is plain that my part is hard and painful, yours light and easy. It is natural that the multitude should flock to you and away from me, for they know not that the kingdom of God is not in word, but in power. Why, then, do you blame me for taking the harder part, and leaving to you, as to a weak brother, the easy part? You have the idea that your part of faith, or confessing that Christ was born, has more power to save the soul than the other parts.
3. Let us then ask Christ Himself, and learn from His own mouth, what is the chief means of our salvation. Who shall enter, O Christ, into Thy kingdom? He that doeth the will of my Father in heaven,  is His reply; not, "He that confesses that I was born." And again, He says to His disciples, "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things which I have commanded you." It is not, "teaching them that I was born," but, "to observe my commandments." Again, "Ye are my friends if ye do what I command you;"  not, "if you believe that I was born." Again, "If ye keep my commandments, ye shall abide in my love,"  and in many other places. Also in the sermon on the mount, when He taught, "Blessed are the poor, blessed are the meek, blessed are the peacemakers, blessed are the pure in heart, blessed are they that mourn, blessed are they that hunger, blessed are they that are persecuted for righteousness' sake,"  He nowhere says, "Blessed are they that confess that I was born." And in the separation of the sheep from the goats in the judgment, He says that He will say to them on the right hand, "I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink,"  and so on; therefore "inherit the kingdom." Not, "Because ye believe that I was born, inherit the kingdom." Again, to the rich man seeking for eternal life, He says, "Go, sell all that thou hast, and follow me;"  not, "Believe that I was born, that you may have eternal life." You see, the kingdom, life, happiness, are everywhere promised to the part I have chosen of what you call the two parts of faith, and nowhere to your part. Show, if you can, a place where it is written that whoso confesses that Christ was born of a woman is blessed, or shall inherit the kingdom, or have eternal life. Even supposing, then, that there are two parts of faith, your part has no blessing. But what if we prove that your part is not a part of faith at all? It will follow that you are foolish, which indeed will be proved beyond a doubt. At present, it is enough to have shown that our part is crowned with the beatitudes. Besides, we have also a beatitude for a confession in words: for we confess that Jesus Christ is the Son of the living God; and Jesus declares with His own lips that this confession has a benediction, when He says to Peter, "Blessed art thou, Simon Barjona; for flesh and blood hath not revealed this unto thee, but my Father which is in heaven." So that we have not one, but both these parts of faith, and in both alike are we pronounced blessed by Christ; for in one we reduce faith to practice, while in the other our confession is unmixed with blasphemy.
4. Augustin replied: I have already said that the Lord Jesus Christ repeatedly calls Himself the Son of man, and that the Manichæans have contrived a silly story about some fabulous First Man, who figures in their impious heresy, not earthly, but combined with spurious elements, in opposition to the apostle, who says, "The first man is of the earth, earthy;"  and that the apostle carefully warns us, "If any one preaches to you differently from what we have preached, let him be accursed." So that we must believe Christ to be the Son of man according to apostolic truth, not according to Manichæan error. And since the evangelists assert that Christ was born of a woman, of the seed of David, and Paul writing to Timothy says, "Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel,"  it is clear what sense we must believe Christ to be the Son of man; for being the Son of God by whom we were made, He also by His incarnation became the Son of man, that He might die for our sins, and rise again for our justification.  Accordingly He calls Himself both Son of God and Son of man. To take only one instance out of many, in the Gospel of John it is written, "Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in Himself, so He hath given to the Son to have life in Himself; and hath given Him power to execute judgment also, because He is the Son of man." He says, "They shall hear the voice of the Son of God;" and He says, "because He is the Son of man." As the Son of man, He has received power to execute judgment, because He will come to judgment in human form, that He may be seen by the good and the wicked. In this form He ascended into heaven, and that voice was heard by His disciples, "He shall so come as ye have seen Him go into heaven." As the Son of God, as God equal to and one with the Father, He will not be seen by the wicked; for "blessed are the pure in heart, for they shall see God." Since, then, He promises eternal life to those that believe in Him, and since to believe in Him is to believe in the true Christ, such as He declares Himself and His apostles declare Him to be, true Son of God and true Son of man; you, Manichæans, who believe on a false and spurious son of a false and spurious man, and teach that God Himself, from fear of the assault of the hostile race, gave up His own members to be tortured, and after all not to be wholly liberated, are plainly far from that eternal life which Christ promises to those who believe in Him. It is true, He said to Peter when he confessed Him to be the Son of God, "Blessed art thou, Simon. Barjona." But does He promise nothing to those who believe Him to be the Son of man, when the Son of God and the Son of man are the same? Besides, eternal life is expressly promised to those who believe in the Son of man. "As Moses," He says, "lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have eternal life." What more do you wish? Believe then in the Son of man, that you may have eternal life; for He is also the Son of God, who can give eternal life: for He is "the true God and eternal life," as the same John says in his epistle. John also adds, that he is antichrist who denies that Christ has come in the flesh. 
5. There is no need, then that you should extol so much the perfection of Christ's commands, because you obey the precepts of the gospel. For the precepts, supposing you really to fulfill them, would not profit you without true faith. Do you not know that the apostle says, "If I distribute all my goods to the poor, and give my body to be burned, and have not charity, it profiteth me nothing?" Why do you boast of having Christian poverty, when you are destitute of Christian charity? Robbers have a kind of charity to one another, arising from a mutual consciousness of guilt and crime; but this is not the charity commended by the apostle. In another passage he distinguishes true charity from all base and vicious affections, by saying, "Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned." How then can you have true charity from a fictitious faith? You persist in a faith corrupted by falsehood: for your First Man, according to you, used deceit in the conflict by changing his form, while his enemies remained in their own nature; and, besides, you maintain that Christ, who says, "I am the truth," feigned His incarnation, His death on the cross, the wounds of His passion, the marks shown after His resurrection. If you speak the truth, and your Christ speaks falsehood, you must be better than he. But if you really follow your own Christ, your truthfulness may be doubted, and your obedience to the precepts you speak of may be only a pretence. Is it true, as Faustus says, that you have no money in your purses? He means, probably, that your money is in boxes and bags; nor would we blame you for this, if you did not profess one thing and practise another. Constantius, who is still alive, and is now our brother in Catholic Christianity, once gathered many of your sect into his house at Rome, to keep these precepts of Manichæus, which you think so much of, though they are very silly and childish. The precepts proved too much for your weakness, and the gathering was entirely broken up. Those who persevered separated from your communion, and are called Mattarians, because they sleep on mats,--a very different bed from the feathers of Faustus and his goatskin coverlets, and all the grandeur that made him despise not only the Mattarians, but also the house of his poor father in Mileum. Away, then, with this accursed hypocrisy from your writing, if not from your conduct; or else your language will conflict with your life by your deceitful words, as your First Man with the race of darkness by his deceitful elements.
6. I am, however, addressing not merely men who fail to do what they are commanded, but the members of a deluded sect. For the precepts of Manichæus are such that, if you do not keep them, you are deceivers; if you do keep them, you are deceived. Christ never taught you that you should not pluck a vegetable for fear of committing homicide; for when His disciples were hungry when passing through a field of corn, He did not forbid them to pluck the ears on the Sabbath-day; which was a rebuke to the Jews of the time since the action was on Sabbath; and a rebuke in the action itself to the future Manichæans. The precept of Manichæus, however, only requires you to do nothing while others commit homicide for you; though the real homicide is that of ruining miserable souls by such doctrines of devils.
7. The language of Faustus has the typhus of heresy in it, and is the language of overweening arrogance. "You see in me" he says, "the beatitudes of the gospel; and do you ask if I believe the gospel? You see me poor, meek, a peacemaker, pure in heart, mourning, hungering, thirsting, bearing persecution and enmity for righteousness' sake; and do you doubt my belief in the gospel?" If to justify oneself were to be just, Faustus would have flown to heaven while uttering these words. I say nothing of the luxurious habits of Faustus, known to all the followers of the Manichæans, and especially to those at Rome. I shall suppose a Manichæan such as Constantius sought for, when he enforced the observance of these precepts with the sincere desire to see them observed. How can I see him to be poor in spirit, when he is so proud as to believe that his own soul is God, and is not ashamed to speak of God as in bondage? How can I see him meek, when he affronts all the authority of the evangelists rather than believe? How a peacemaker, when he holds that the divine nature itself by which God is whatever is, and is the only true existence, could not remain in lasting peace? How pure in heart, when his heart is filled with so many impious notions? How mourning, unless it is for his God captive and bound till he be freed and escape, with the loss, however, of a part which is to be united by the Father to the mass of darkness, and is not to be mourned for? How hungering and thirsting for righteousness, which Faustus omits in his writings lest, no doubt, he should be thought destitute of righteousness? But how can they hunger and thirst after righteousness, whose perfect righteousness will consist in exulting over their brethren condemned to darkness, not for any fault of their own, but for being irremediably contaminated by the pollution against which they were sent by the Father to contend?
8. How do you suffer persecution and enmity for righteousness' sake, when, according to you, it is righteous to preach and teach these impieties? The wonder is, that the gentleness of Christian times allows such perverse iniquity to pass wholly or almost unpunished. And yet, as if we were blind or silly, you tell us that your suffering reproach and persecution is a great proof of your righteousness. If people are just according to the amount of their suffering, atrocious criminals of all kinds suffer much more than you. But, at any rate, if we are to grant that suffering endured on account of any sort of profession of Christianity proves the sufferer to be in possession of true faith and righteousness, you must admit that any case of greater suffering that we can show proves the possession of truer faith and greater righteousness. Of such cases you know many among our martyrs, and chiefly Cyprian himself, whose writings also bear witness to his belief that Christ was born of the Virgin Mary. For this faith, which you abhor, he suffered and died along with many Christian believers of that day, who suffered as much, or more. Faustus, when shown to be a Manichæan by evidence, or by his own confession, on the intercession of the Christians themselves, who brought him before the proconsul, was, along with some others, only banished to an island, which can hardly be called a punishment at all, for it is what God's servants do of their own accord every day when they wish to retire from the tumult of the world. Besides, earthly sovereigns often by a public decree give release from this banishment as an act of mercy. And in this way all were afterwards released at once. Confess, then, that they were in possession of a truer faith and a more righteous life, who were accounted worthy to suffer for it much more than you ever suffered. Or else, cease boasting of the abhorrence which many feel for you, and learn to distinguish between suffering for blasphemy and suffering for righteousness. What it is you suffer for, your own books will show in a way that deserves your most particular attention.
9. Those evangelical precepts of peculiar sublimity which you make people who know no better believe that you obey, are really obeyed by multitudes in our communion. Are there not among us many of both sexes who have entirely refrained from sexual intercourse, and many formerly married who practise continence? Are there not many others who give largely of their property, or give it up altogether, and many who keep the body in subjection by fasts, either frequent or daily, or protracted beyond belief? Then there are fraternities whose members have no property of their own, but all things common, including only things necessary for food and clothing, living with one soul and one heart towards God, inflamed with a common feeling of charity. In all such professions many turn out to be deceivers and reprobates, while many who are so are never discovered; many, too, who at first walk well, fall away rapidly from willfulness. Many are found in times of trial to have adopted this kind of life with another intention than they professed; and again, many in humility and steadfastness persevere in their course to the end, and are saved. There are apparent diversities in these societies; but one charity unites all who, from some necessity, in obedience to the apostle's injunction, have their wives as if they had them not, and buy as if they bought not, and use this world as if they used it not. With these are joined, in the abundant riches of God's mercy, the inferior class of those to whom it is said, "Defraud not one another, except it be with consent for a time, that ye may give yourselves to prayer; and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment." To such the same apostle also says, "Now therefore there is utterly a fault among you, that ye go to law one with another;" while, in consideration of their infirmity, he adds, "If ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church." For in the kingdom of heaven there are not only those who, that they may be perfect, sell or leave all they have and follow the Lord; but others in the partnership of charity are joined like a mercenary force to the Christian army, to whom it will be said at last, "I was hungry, and ye gave me meat," and so on. Otherwise, there would be no salvation for those to whom the apostle gives so many anxious and particular directions about their families, telling the wives to be obedient to their husbands, and husbands to love their wives; children to obey their parents, and parents to bring up their children in the instruction and admonition of the Lord; servants to obey with fear their masters according to the flesh, and masters to render to their servants what is just and equal. The apostle is far from condemning such people as regardless of gospel precepts, or unworthy of eternal life. For where the Lord exhorts the strong to attain perfection, saying, "If any man take not up his cross and follow me, he cannot be my disciple," He immediately adds, for the consolation of the weak, "Whoso receiveth a just man in the name of a just man shall receive a just man's reward; and whoso receiveth a prophet in the name of a prophet, shall receive a prophet's reward." So that not only he who gives Timothy a little wine for his stomach's sake, and his frequent infirmities, but he who gives to a strong man a cup of cold water only in the name of a disciple, shall not lose his reward. 
10. If it is true that a man cannot receive the gospel without giving up everything, why do you delude your followers, by allowing them to keep in your service their wives, and children, and households, and houses, and fields? Indeed, you may well allow them to disregard the precepts of the gospel: for all you promise them is not a resurrection, but a change to another mortal existence, in which they shall live the silly, childish, impious life of those you call the Elect, the life you live yourself, and are so much praised for; or if they possess greater merit, they shall enter into melons or cucumbers, or some eatables which you will masticate, that they may be quickly purified by your digestion. Least of all should you who teach such doctrines profess any regard for the gospel. For if the faith of the gospel had any connection with such nonsense, the Lord should have said, not, "I was hungry, and ye gave me meat;" but, "Ye were hungry, and ye ate me," or, "I was hungry, and I ate you." For, by your absurdities, a man will not be received into the kingdom of God for the service of giving food to the saints, but, because he has eaten them and belched them out, or has himself been eaten and belched into heaven. Instead of saying, "Lord, when saw we Thee hungry, and fed Thee?" the righteous must say, "When saw we Thee hungry, and were eaten by Thee?" And He must answer, not, "When ye gave food to one of the least of these my brethren, you gave to me;" but, "When you were eaten by one of the least of these my brethren, you were eaten by me."
11. Believing and teaching such monstrosities, and living accordingly, you yet have the boldness to say that you obey the precepts of the gospel, and to decry the Catholic Church, which includes many weak as well as strong, both of whom the Lord blesses, because both according to their measure obey the precepts of the gospel and hope in its promises. The blindness of hostility makes you see only the tares in our harvest: for you might easily see wheat too, if you were willing that there should be any. But among you, those who are pretended Manichæans are wicked, and those who are really Manichæans are silly. For where the faith itself is false, he who hypocritically professes it acts deceitfully, while he who truly believes is deceived. Such a faith cannot produce a good life, for every man's life is good or bad according as his heart is engaged. If your affections were set upon spiritual and intellectual good, instead of material forms, you would not pay homage to the material sun as a divine substance, and as the light of wisdom, which every one knows you do, though I now only mention it in passing.
1. Faustus said: You ask if I believe the Old Testament. Of course not, for I do not keep its precepts. Neither, I imagine, do you. I reject circumcision as disgusting; and if I mistake not, so do you. I reject the observance of Sabbaths as superfluous: I suppose you do the same. I reject sacrifice as idolatry, as doubtless you also do. Swine's flesh is not the only flesh I abstain from; nor is it the only flesh you eat. I think all flesh unclean: you think none unclean. Both alike, in these opinions, throw over the Old Testament. We both look upon the weeks of unleavened bread and the feast of tabernacles as unnecessary and useless. Not to patch linen garments with purple; to count it adultery to make a garment of linen and wool; to call it sacrilege to yoke together an ox and an ass when necessary; not to appoint as priest a bald man, or a man with red hair, or any similar peculiarity, as being unclean in the sight of God, are things which we both despise and laugh at, and rank as of neither first nor second importance; and yet they are all precepts and judgments of the Old Testament. You cannot blame me for rejecting the Old Testament; for whether it is right or wrong to do so, you do it as much as I. As for the difference between your faith and mine, it is this, that while you choose to act deceitfully, and meanly to praise in words what in your heart you hate, I, not having learned the art of deception, frankly declare that I hate both these abominable precepts and their authors.
2. Augustin replied: How and for what purpose the Old Testament is received by the heirs of the New Testament has been already explained. But as the remarks of Faustus were then about the promises of the Old Testament, and now he speaks of the precepts, I reply that he displays ignorance of the difference between moral and symbolical precepts. For example, "Thou shalt not covet" is a moral precept; "Thou shalt circumcise every male on the eighth day" is a symbolical precept. From not making this distinction, the Manichæans, and all who find fault with the writings of the Old Testament, not seeing that whatever observance God appointed for the former dispensation was a shadow of future things, because these observances are now discontinued, condemn them, though no doubt what is unsuitable now was perfectly suitable then as prefiguring the things now revealed. In this they contradict the apostle who says, "All these things happened to them for an example, and they were written for our learning, on whom the end of the world is come." The apostle here explains why these writings are to be received, and why it is no longer necessary to continue the symbolical observances. For when he says, "They were written for our learning," he clearly shows that we should be very diligent in reading and in discovering the meaning of the Old Testament Scriptures, and that we should have great veneration for them, since it was for us that they were written. Again, when he says, "They are our examples," and "these things happened to them for an example," he shows that, now that the things themselves are clearly revealed, the observance of the actions by which these things were prefigured is no longer binding. So he says elsewhere, "Let no man judge you in meat, or in drink, or in respect of an holy day, or of the new moon or of the sabbath-days, which are a shadow of things to come." Here also, when he says, "Let no one judge you" in these things, he shows that we are no longer bound to observe them. And when he says, "which are a shadow of things to come," he explains how these observances were binding at the time when the things fully disclosed to us were symbolized by these shadows of future things.
3. Assuredly, if the Manichæans were justified by the resurrection of the Lord,--the day of whose resurrection, the third after His passion, was the eighth day, coming after the Sabbath, that is, after the seventh day,--their carnal minds would be delivered from the darkness of earthly passions which rests on them; and rejoicing in the circumcision of the heart, they would not ridicule it as prefigured in the Old Testament by circumcision in the flesh, although they should not enforce this observance under the New Testament. But, as the apostle says, "To the pure all things are pure. But to the impure and unbelieving nothing is pure, but both their mind and conscience are defiled." So these people, who are so pure in their own eyes, that they regard, or pretend to regard, as impure these members of their bodies, are so defiled with unbelief and error, that, while they abhor the circumcision of the flesh,--which the apostle calls a seal of the righteousness of faith,--they believe that the divine members of their God are subjected to restraint and contamination in these very carnal members of theirs. For they say that flesh is unclean; and it follows that God, in the part which is detained by the flesh, is made unclean: for they declare that He must be cleansed, and that till this is done, as far as it can be done, He undergoes all the passions to which flesh is subject, not only in suffering pain and distress, but also in sensual gratification. For it is for His sake, they say, that they abstain from sexual intercourse, that He may not be bound more closely in the bondage of the flesh, nor suffer more defilement. The apostle says, "To the pure all things are pure." And if this is true of men, who may be led into evil by a perverse will, how much more must all things be pure to God, who remains for ever immutable and immaculate! In those books which you defile with your violent reproaches, it is said of the divine wisdom, that "no defiled thing falleth into it, and it goeth everywhere by reason of its pureness." It is mere prurient absurdity to find fault with the sign of human regeneration appointed by that God, to whom all things are pure, to be put on the organ of human generation, while you hold that your God, to whom nothing is pure, is in a part of his nature subjected to taint and corruption by the vicious actions in which impure men employ the members of their body. For if you think there is pollution in conjugal intercourse, what must there be in all the practices of the licentious? If you ask, then, as you often do, whether God could not find some other way of sealing the righteousness of faith, the answer is, Why not this way, since all things are pure to the pure, much more to God? And we have the authority of the apostle for saying that circumcision was the seal of the righteousness of the faith of Abraham. As for you, you must try not to blush when you are asked whether your God had nothing better to do than to entangle part of his nature with these members that you revile so much. These are delicate subjects to speak of, on account of the penal corruption attending the propagation of man. They are things which call into exercise the modesty of the chaste, the passions of the impure, and the justice of God.
4. The rest of the Sabbath we consider no longer binding as an observance, now that the hope of our eternal rest has been revealed. But it is a very useful thing to read of, and to reflect on. In prophetic times, when things now manifested were prefigured and predicted by actions as well as words, this sign of which we read was a presage of the reality which we possess. But I wish to know why you observe a sort of partial rest. The Jews, on their Sabbath, which they still keep in a carnal manner, neither gather any fruit in the field, nor dress and cook it at home. But you, in your rest, wait till one of your followers takes his knife or hook to the garden, to get food for you by murdering the vegetables, and brings back, strange to say, living corpses. For if cutting plants is not murder, why are you afraid to do it? And yet, if the plants are murdered, what becomes of the life which is to obtain release and restoration from your mastication and digestion? Well, you take the living vegetables, and certainly you ought, if it could be done to swallow them whole; so that after the one wound your follower has been guilty of inflicting in pulling them, of which you will no doubt consent to absolve him, they may reach without loss or injury your private laboratory, where your God may be healed of his wound. Instead of this, you not only tear them with your teeth, but, if it pleases your taste, mince them, inflicting a multitude of wounds in the most criminal manner. Plainly it would be a most advantageous thing if you would rest at home too, and not only once a week, like the Jews, but every day of the week. The cucumbers suffer while you are cooking them, without any benefit to the life that is in them: for a boiling pot cannot be compared to a saintly stomach. And yet you ridicule as superfluous the rest of the Sabbath. Would it not be better, not only to refrain from finding fault with the fathers for this observance, in whose case it was not superfluous, but, even now that it is superfluous, to observe this rest yourselves instead of your own, which has no symbolical use, and is condemned as grounded on falsehood? According to your own foolish opinions, you are guilty of a defective observance of your own rest, though the observance itself is foolish in the judgment of truth. You maintain that the fruit suffers when it is pulled from the tree, when it is cut and scraped, and cooked, and eaten. So you are wrong in eating anything that can not be swallowed raw and unhurt, so that the wound inflicted might not be from you, but from your follower in pulling them. You declare that you could not give release to so great a quantity of life, if you were to eat only things which could be swallowed without cooking or mastication. But if this release compensates for all the pains you inflict, why is it unlawful for you to pull the fruit? Fruit may be eaten raw, as some of your sect make a point of eating raw vegetables of all kinds. But before it can be eaten at all, it must be pulled or fall off, or be taken in some way from the ground or from the tree. You might well be pardoned for pulling it, since nothing can be done without that, but not for torturing the members of your God to the extent you do in dressing your food. One of your silly notions is that the tree weeps when the fruit is pulled. Doubtless the life in the tree knows all things, and perceives who it is that comes to it. If the elect were to come and pull the fruit, would not the tree rejoice to escape the misery of having its fruit plucked by others, and to gain felicity by enduring a little momentary pain? And yet, while you multiply the pains and troubles of the fruit after it is plucked, you will not pluck it. Explain that, if you can! Fasting itself is a mistake in your case. There should be no intermission in the task of purging away the dross of the excrements from the spiritual gold, and of releasing the divine members from confinement. The most merciful man among you is he who keeps himself always in good health, takes raw food, and eats a great deal. But you are cruel when you eat, in making your food undergo so much suffering; and you are cruel when you fast, in desisting from the work of liberating the divine members. 
5. With all this, you venture to denounce the sacrifices of the Old Testament, and to call them idolatry, and to attribute to us the same impious notion. To answer for ourselves in the first place, while we consider it no longer a duty to offer sacrifices, we recognize sacrifices as part of the mysteries of Revelation, by which the things prophesied were foreshadowed. For they were our examples, and in many and various ways they all pointed to the one sacrifice which we now commemorate. Now that this sacrifice has been revealed, and has been offered in due time, sacrifice is no longer binding as an act of worship, while it retains its symbolical authority. For these things "were written for our learning, upon whom the end of the world is come." What you object to in sacrifice is the slaughter of animals, though the whole animal creation is intended conditionally in some way for the use of man. You are merciful to beasts, believing them to contain the souls of human beings, while you refuse a piece of bread to a hungry beggar. The Lord Jesus, on the other hand, was cruel to the swine when He granted the request of the devils to be allowed to enter into them. The same Lord Jesus, before the sacrifice of His passion, said to a leper whom He had cured, "Go, show thyself to the priest, and give the offering, as Moses commanded, for a testimony unto them." When God, by the prophets, repeatedly declares that He needs no offering, as indeed reason teaches us that offerings cannot be needed by Him who stands in need of nothing, the human mind is led to inquire what God wished to teach us by these sacrifices. For, assuredly, He would not have required offerings of which He had no need, except to teach us something that it would profit us to know, and which was suitably set forth by means of these symbols. How much better and more honorable it would be for you to be still bound by these sacrifices, which have an instructive meaning, though they are not now necessary, than to require your followers to offer to you as food what you believe to be living victims. The Apostle Paul says most appropriately of some who preached the gospel to gratify their appetite, that their "god was their belly."  But the arrogance of your impiety goes much beyond this; for, instead of making your belly your god, you do what is far worse in making your belly the purifier of God. Surely it is great madness to make a pretence of piety in not slaughtering animals, while you hold that the souls of animals inhabit all the food you eat, and yet make what you call living creatures suffer such torture from your hands and teeth.
6. If you will not eat flesh why should you not slay animals in sacrifice to your God, in order that their souls, which you hold to be not only human, but so divine as to be members of God Himself, may be released from the confinement of flesh, and be saved from returning by the efficacy of your prayers? Perhaps, however, your stomach gives more effectual aid than your intellect, and that part of divinity which has had the advantage of passing through your bowels is more likely to be saved than that which has only the benefit of your prayers. Your objection to eating flesh will be that you cannot eat animals alive, and so the operation of your stomach will not avail for the liberation of their souls. Happy vegetables, that, torn up with the hand, cut with knives, tortured in fire, ground by teeth, yet reach alive the altars of your intestines! Unhappy sheep and oxen, that are not so tenacious of life, and therefore are refused entrance into your bodies! Such is the absurdity of your notions. And you persist in making out an opposition in us to the Old Testament, because we consider no flesh unclean: according to the opinion of the apostle, "To the pure all things are pure;"  and according to the saying of our Lord Himself, "Not that which goeth into your mouth defileth you, but that which cometh out." This was not said to the crowd only, as your Adimantus, whom Faustus, in his attack on the Old Testament, praises as second only to Manichæus, wishes us to understand; but when retired from the crowd, the Lord repeated this still more plainly and pointedly to His disciples. Adimantus quotes this saying of our Lord in opposition to the Old Testament, where the people are prohibited from eating some animals which are pronounced unclean; and doubtless he was afraid that he should be asked why, since he quotes a passage from the Gospel about man not being defiled by what enters into his mouth and passes into his belly, and out into the draft, he yet considers not some only, but all flesh unclean, and abstains from eating it. It is in order to escape from this strait, when the plain truth is too much for his error, that he makes the Lord say this to the crowd; as if the Lord were in the habit of speaking the truth only in small companies, while He blurted out falsehoods in public. To speak of the Lord in this way is blasphemy. And all who read the passage can see that the Lord said the same thing more plainly to His disciples in private. Since Faustus praises Adimantus so much at the beginning of this book of his, placing him next to Manichæus, let him say in a word whether it is true or false that a man is not defiled by what enters into his mouth. If it is false, why does this great teacher Adimantus quote it against the Old Testament? If it is true, why, in spite of this, do you believe that eating any flesh will defile you? It is true, if you choose this explanation, that the apostle does not say that all things are pure to heretics, but, "to the pure all things are pure." The apostle also goes on to explain why all things are not pure to heretics: "To the impure and unbelieving nothing is pure, but both their mind and conscience are defiled." So to the Manichæans there is absolutely nothing pure; for they hold that the very substance or nature of God not only may be, but has actually been defiled, and so defiled that it can never be wholly restored and purified. What do they mean when they call animals unclean, and refrain from eating them, when it is impossible for them to think anything, whether food or whatever it may be, clean? According to them, vegetables too, fruits, all kinds of crops, the earth and sky, are defiled by mixture with the race of darkness. Why do they not act up to their opinions about other things as well as about animals? Why do they not abstain altogether, and starve themselves to death, instead of persisting in their blasphemies? If they will not repent and reform, this is evidently the best thing that they could do.
7. The saying of the apostle, that "to the pure all things are pure," and that "every creature of God is good," is not opposed to the prohibitions of the Old Testament; and the explanation, if they can understand it, is this. The apostle speaks of the natures of the things, while the Old Testament calls some animals unclean, not in their nature, but symbolically, on account of the prefigurative character of that dispensation. For instance, a pig and a lamb are both clean in their nature, for every creature of God is good; but symbolically, a lamb is clean, and a pig unclean. So the words wise and fool are both clean in their nature, as words composed of letters but fool may be called symbolically unclean, because it means an unclean thing. Perhaps a pig is the same among symbols as a fool is among real things. The animal, and the four letters which compose the word, may mean the same thing. No doubt the animal is pronounced unclean by the law, because it does not chew the cud; which is not a fault but its nature. But the men of whom this animal is a symbol are unclean, not by nature, but from their own fault; because, though they gladly hear the words of wisdom, they never reflect on them afterwards. For to recall, in quiet repose, some useful instruction from the stomach of memory to the mouth of reflection, is a kind of spiritual rumination. The animals above mentioned are a symbol of those people who do not do this. And the prohibition of the flesh of these animals is a warning against this fault. Another passage of Scripture speaks of the precious treasure of wisdom, and describes ruminating as clean, and not ruminating as unclean: "A precious treasure resteth in the mouth of a wise man; but a foolish man swallows it up." Symbols of this kind, either in words or in things, give useful and pleasant exercise to intelligent minds in the way of inquiry and comparison. But formerly people were required not only to hear, but to practise many such things. For at that time it was necessary that, by deeds as well as by words, those things should be foreshadowed which were in after times to be revealed. After the revelation by Christ and in Christ, the community of believers is not burdened with the practice of the observances, but is admonished to give heed to the prophecy. This is our reason for accounting no animals unclean, in accordance with the saying of the Lord and of the apostle, while we are not opposed to the Old Testament, where some animals are pronounced unclean. Now let us hear why you consider all animal food unclean.
8. One of your false doctrines is, that flesh is unclean on account of mixture with the race of darkness. But this would make not only flesh unclean, but your God himself, in that part which he sent to become subject to absorption and contamination, in order that the enemy might be conquered and taken captive. Besides, on account of this mixture, all that you eat must be unclean. But you say flesh is especially unclean. It requires patience to listen to all their absurd reasons for this peculiar impurity of flesh. I will mention only what will suffice to show the inveterate folly of these critics of the Old Testament, who, while they denounce flesh, savor only fleshly things, and have no sort of spiritual perception. And a lengthy discussion of this question may perhaps enable us to dispense with saying much on some other points. The following, then, is an account of their vain delusions in this matter:--In that battle, when the First Man ensnared the race of darkness by deceitful elements, princes of both sexes belonging to this race were taken. By means of these princes the world was constructed; and among those used in the formation of the heavenly bodies, were some pregnant females. When the sky began to rotate, the rapid circular motion made these females give birth to abortions, which, being of both sexes, fell on the earth, and lived, and grew, and came together, and produced offspring. Hence sprang all animal life in earth, air, and sea.  Now if the origin of flesh is from heaven, that is no reason for thinking it especially unclean. Indeed, in this construction of the world, they hold that these principles of darkness were arranged higher or lower, according to the greater or less amount of good mixed with them in the construction of the various parts of the world. So flesh ought to be cleaner than vegetables which come out of the earth, for it comes from heaven. And how irrational to suppose that the abortions, before becoming animate, were so lively, though in an abortive state, that after falling from the sky, they could live and multiply; whereas, after becoming animate, they die if brought forth prematurely, and a fall from a very moderate height is enough to kill them! The kingdom of life in contest with the kingdom of death ought to have improved them, by giving them life instead of making them more perishable than before. If the perishableness is a consequence of a change of nature, it is wrong to say that there is a bad nature. The change is the only cause of the perishableness. Both natures are good, though one is better than the other. Whence then comes the peculiar impurity of flesh as it exists in this world, sprung, as they say, from heaven? They tell us, indeed, of the first bodies of these principles of darkness being generated like worms from trees of darkness; and the trees, they say, are produced from the five elements. But supposing that the bodies of animals come in the first place from trees, and afterwards from heaven, why should they be more unclean than the fruit of trees? Perhaps it will be said that what remains after death is unclean, because the life is no longer there. For the same reason fruits and vegetables must be unclean, for they die when they are pulled or cut. As we saw before, the elect get others to bring their food to them, that they may not be guilty of murder. Perhaps, since they say that every living being has two souls, one of the race of light, and the other of the race of darkness, the good soul leaves at death, and the bad soul remains. But, in that case, the animal would be as much alive as it was in the kingdom of darkness, when it had only the soul of its own race, with which it had rebelled against the kingdom of God. So, since both souls leave at death, why call the flesh unclean, as if only the good soul had left? Any life that remains must be of both kinds; for some remains of the members of God are found, we are told, even in filth. There is therefore no reason for making flesh more unclean than fruits. The truth is, they pretend to great chastity in holding flesh unclean because it is generated. But if the divine body is more grossly shut in by flesh, there is all the more reason that they should liberate it by eating. And there are innumerable kinds of worms not produced from sexual intercourse; some in the neighborhood of Venice come from trees, which they should eat, since there is not the same reason for their being unclean. Besides, there are the frogs produced by the earth after a shower of rain. Let them liberate the members of their God from these. Let them rebuke the mistake of mankind in preferring fowls and pigeons produced from males and females to the pure frogs, daughters of heaven and earth. By this theory, the first principles of darkness produced from trees must be purer than Manichæus, who was produced by generation; and his followers, for the same reason, must be less pure than the lice which spring from the perspiration of their bodies. But if everything that comes from flesh is unclean, because the origin of flesh itself is unclean, fruits and vegetables must also be unclean, because they are manured with dung. After this, what becomes of the notion that fruits are cleaner than flesh? Dung is the most unclean product of flesh, and also the most fertilizing manure. Their doctrine is, that the life escapes in the mastication and digestion of the food, so that only a particle remains in the excrement. How is it, then, that this particle of life has such an effect on the growth and the quality of your favorite food? Flesh is nourished by the productions of the earth, not by its excrements; while the earth is nourished by the excrements of flesh, not by its productions. Let them say which is the cleaner. Or let them turn from being unbelieving and impure to whom nothing is clean, and join with us in embracing the doctrine of the apostle, that to the pure all things are pure; that the earth is the Lord's, and the fullness thereof; that every creature of God is good. All things in nature are good in their own order; and no one sins in using them, unless, by disobedience to God, he transgresses his own order, and disturbs their order by using them amiss.
9. The elders who pleased God kept their own order by their obedience, in observing, according to God's arrangement, what was appointed as suitable to certain times. So, although all animals intended for food are by nature clean, they abstained from some which had then a symbolical uncleanness, in preparation for the future revelation of the things signified. And so with regard to unleavened bread and all such things, in which the apostle says there was a shadow of future things, neglect of their observance under the old dispensation, when this observance was enjoined, and was employed to prefigure what was afterwards to be revealed, would have been as criminal, as it would now be foolish in us, after the light of the New Testament has arisen, to think that these predictive observances could be of any use to us. On the other hand, since the Old Testament teaches us that the things now revealed were so long ago prefigured, that we may be firm and faithful in our adherence to them, it would be blasphemy and impiety to discard these books, simply because the Lord requires of us now not a literal, but a spiritual and intelligent regard to their contents. They were written, as the apostle says, for our admonition, on whom the end of the world is come. "For whatsoever things were written aforetime were written for our learning." Not to eat unleavened bread in the appointed seven days was a sin in the time of the Old Testament; in the time of the New Testament it is not a sin. But having the hope of a future world through Christ, who makes us altogether new by clothing our souls with righteousness and our bodies with immortality, to believe that the bondage and infirmity of our original corruption will prevail over us or over our actions, must continue to be a sin, till the seven days of the course of time are accomplished. In the time of the Old Testament, this, under the disguise of a type, was perceived by some saints. In the time of the New Testament it is fully declared and publicly preached. 
What was then a precept of Scripture is now a testimony. Formerly, not to keep the feast of tabernacles was a sin, which is not the case now. But not to form part of the building of God's tabernacle, which is the Church, is always a sin. Formerly this was acted in a figure; now the record serves as testimony. The ancient tabernacle, indeed, would not have been called the tabernacle of the testimony, unless as an appropriate symbol it had borne testimony to some truth which was to be revealed in its own time. To patch linen garments with purple, or to wear a garment of woollen and linen together, is not a sin now. But to live intemperately, and to wish to combine opposite modes of life,--as when a woman devoted to religion wears the ornaments of married women, or when one who has not abstained from marriage dresses like a virgin,--is always sin. So it is sin whenever inconsistent things are combined in any man's life. This, which is now a moral truth, was then symbolized in dress. What was then a type is now revealed truth. So the same Scripture which then required symbolical actions, now testifies to the things signified. The prefigurative observance is now a record for the confirmation of our faith. Formerly it was unlawful to plough with an ox and an ass together; now it is lawful. The apostle explains this when he quotes the text about not muzzling the ox that is treading out the corn. He says, "Does God care for oxen?" What, then, have we to do with an obsolete prohibition? The apostle teaches us in the following words, "For our sakes it is written." It must be impiety in us not to read what was written for our sakes; for it is more for our sakes, to whom the revelation belongs, than for theirs who had only the figure. There is no harm in joining an ox with an ass where it is required. But to put a wise man and a fool together, not that one should teach and the other obey, but that both with equal authority should declare the word of God, cannot be done without causing offence. So the same Scripture which was once a command enjoining the shadow in which future things were veiled, is now an authoritative witness to the unveiled truth.
In what he says of the uncleanness of a man that is bald or has red hair, Faustus is inaccurate, or the manuscript he has used is incorrect. Would that Faustus were not ashamed to bear on his forehead the cross of Christ, the want of which is baldness, instead of maintaining that Christ, who says, "I am the truth," showed unreal marks, after His resurrection, of unreal wounds! Faustus says he has not learned the art of deceiving, and speaks what he thinks. He cannot therefore be a disciple of his Christ, whom he madly declares to have shown false marks of wounds to his disciples when they doubted. Are we to believe Faustus, not only in his other absurdities, but also when he tells us that he does not deceive us in calling Christ a deceiver? Is he better than Christ? Is he not a deceiver, while Christ is? Or does he prove himself to be a disciple not of the truthful Christ, but of the deceiver Manichæus, by this very falsehood, when he boasts that he has not learned the art of deceiving?
1. Faustus said: You ask why I do not believe in the genealogy of Jesus. There are many reasons; but the principal is, that He never declares with His own lips that He had an earthly father or descent, but on the contrary, that he is not of this world, that He came forth from God the Father, that He descended from heaven, that He has no mother or brethren except those who do the will of His Father in heaven. Besides, the framers of these genealogies do not seem to have known Jesus before His birth or soon after it, so as to have the credibility of eye-witnesses of what they narrate. They became acquainted with Jesus as a young man of about thirty years of age, if it is not blasphemy to speak of the age of a divine being. Now the question regarding a witness is always whether he has seen or heard what he testifies to. But the writers of these genealogies never assert that they heard the account from Jesus Himself, nor even the fact of His birth; nor did they see Him till they came to know Him after his baptism, many years after the time of His birth. To me, therefore, and to every sensible man, it appears as foolish to believe this account, as it would be to call into court a blind and deaf witness.
2. Augustin replied: As regards what Faustus calls his principal reason for not receiving the genealogy of Jesus Christ, a complete refutation is found in the passages formerly quoted, where Christ declares Himself to be the Son of man, and in what we have said of the identity of the Son of man with the Son of God: that in His Godhead He has no earthly descent, while after the flesh He is of the seed of David, as the apostle teaches. We are to believe, therefore, that He came forth from the Father, that He descended from heaven, and also that the Word was made flesh and dwelt amongst men. If the words, "Who is my mother, and who are my brethren?"  are quoted to show that Christ had no earthly mother or descent, it follows that we must believe that His disciples, whom He here teaches by His own example to set no value on earthly relationship, as compared with the kingdom of heaven, had no fathers, because Christ says to them, "Call no man father upon earth; for one is your Father, even God." What He taught them to do with reference to their fathers, He Himself first did in reference to His own mother and brethren; as in many other things He condescended to set us an example, and to go before that we might follow in His footsteps. Faustus' principal objection to the genealogy fails completely; and after the defeat of this invincible force, the rest is easily routed. He says that the apostles who declared Christ to be the Son of man as well as the Son of God are not to be believed, because they were not present at the birth of Christ, whom they joined when He had reached manhood, nor heard of it from Christ Himself. Why then do they believe John when he says, "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made,"  and such passages, which they agree to, without understanding them? Where did John see this, or did he ever hear it from the Lord Himself? In whatever way John learned this, those who narrate the nativity may have learned also. Again, how do they know that the Lord said, "Who is my mother, and who are my brethren?" If on the authority of the evangelist, why do they not also believe that the mother and the brethren of Christ were seeking for Him? They believe that Christ said these words, which they misunderstand, while they deny a fact resting on the same authority. Once more, if Matthew could not know that Christ was born, because he knew Him only in His manhood, how could Manichæus, who lived so long after, know that He was not born? They will say that Manichæus knew this from the Holy Spirit which was in him. Certainly the Holy Spirit would make him speak the truth. But why not rather believe what Christ's own disciples tell us, who were personally acquainted with Him, and who not only had the gift of inspiration to supply defects in their knowledge, but in a purely natural way obtained information of the birth of Christ, and of His descent, when the event was fresh in memory? And yet he dares to call the apostles deaf and blind. Why were you not deaf and blind, to prevent you from learning such profane nonsense, and dumb too, to prevent you from uttering it?
1. Faustus said: Another reason for not receiving the Old Testament is, that I am provided with the New; and Scripture says that old and new do not agree. For "no one putteth a piece of new cloth unto an old garment, otherwise the rent is made worse." To avoid making a worse rent, as you have done, I do not mix Christian newness with Hebrew oldness. Every one accounts it mean, when a man has got a new dress, not to give the old one to his inferiors. So, even if I were a Jew by birth, as the apostles were, it would be proper for me, on receiving the New Testament, to discard the Old, as the apostles did. And having the advantage of being born free from the yoke of bondage, and being early introduced into the full liberty of Christ, what a foolish and ungrateful wretch I should be to put myself again under the yoke! This is what Paul blames the Galatians for; because, going back to circumcision, they turned again to the weak and beggarly elements, whereunto they desired again to be in bondage. Why should I do what I see another blamed for doing? My going into bondage would be worse than their returning to it.
2. Augustin replied: We have already shown sufficiently why and how we maintain the authority of the Old Testament, not for the imitation of Jewish bondage, but for the confirmation of Christian liberty. It is not I, but the apostle, who says, "All these things happened to them as an example, and they were written for our admonition, on whom the ends of the world are come."  We do not therefore, as bondmen, observe what was enjoined as predictive of us; but as free, we read what was written to confirm us. So any one may see that the apostle remonstrates with the Galatians not for devoutly reading what Scripture says of circumcision, but for superstitiously desiring to be circumcised. We do not put a new cloth to an old garment, but we are instructed in the kingdom of heaven, like the householder, whom the Lord describes as bringing out of his treasure things new and old. He who puts a new cloth to an old garment is the man who attempts spiritual self-denial before he has renounced fleshly hope. Examine the passage, and you will see that, when the Lord was asked about fasting, He replied, "No man putteth a new cloth to an old garment." The disciples had still a carnal affection for the Lord; for they were afraid that, if He died, they would lose Him. So He calls Peter Satan for dissuading Him from suffering, because he understood not the things of God, but the things of men. The fleshly character of your hope is evident from your fancies about the kingdom of God, and from your paying homage and devotion to the light of the sun, which the carnal eye perceives, as if it were an image of heaven. So your carnal mind is the old garment to which you join your fasts. Moreover, if a new cloth and an old garment do not agree, how do the members of your God come to be not only joined or fastened, but to be united far more intimately by mixture and coherence to the principles of darkness? Perhaps both are old, because both are false, and both of the carnal mind. Or perhaps you wish to prove that one was new and the other old, by the rent being made worse, in tearing away the unhappy piece of the kingdom of light, to be doomed to eternal imprisonment in the mass of darkness. So this pretended artist in the fashions of the sacred Scriptures is found stitching together absurdities, and dressing himself in the rags of his own invention.
1. Faustus said: Another reason for not receiving the Old Testament is, that if it was allowable for the apostles, who were born under it, to abandon it, much more may I, who was not born under it, be excused for not thrusting myself into it. We Gentiles are not born Jews, nor Christians either. Out of the same Gentile world some are induced by the Old Testament to become Jews, and some by the New Testament to become Christians. It is as if two trees, a sweet and a bitter, drew from one soil the sap which each assimilates to its own nature. The apostle passed from the bitter to the sweet; it would be madness in me to change from the sweet to the bitter.
2. Augustin replied: You say that the apostle, in leaving Judaism, passed from the bitter to the sweet. But the apostle himself says that the Jews, who would not believe in Christ, were branches broken off, and that the Gentiles, a wild olive tree, were grafted into the good olive, that is, the holy stock of the Hebrews, that they might partake of the fatness of the olive. For, in warning the Gentiles not to be proud on account of the fall of the Jews, he says: "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles. I magnify my office; if by any means I may provoke to emulation them which are my flesh, and might save some of them. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? For if the first fruit be holy, the lump is also holy; and if the root be holy, so are the branches. And if some of the branches are broken off, and thou, being a wild olive tree, were grafted in among them, and with them partakest of the root and fatness of the olive tree; boast not against the branches: but if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear; for if God spared not the natural branches, take heed lest He also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness; otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be grafted in; for God is able to graft them in again. For if thou wert cut out of the olive tree, which is wild by nature, and wert grafted contrary to nature into a good olive tree; how much more shall these, which be the natural branches, be grafted into their own olive tree? For I would not, brethren, that ye should be ignorant of this mystery (lest ye should be wise in your own conceits), that blindness in part is happened to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved." It appears from this, that you, who do not wish to be graffed into this root, though you are not broken off, like the carnal unbelieving Jews, remain still in the bitterness of the wild olive. Your worship of the sun and moon has the true Gentile flavor. You are none the less in the wild olive of the Gentiles, because you have added thorns of a new kind, and worship along with the sun and moon a false Christ, the fabrication not of your hands, but of your perverse heart. Come, then, and be grafted into the root of the olive tree, in his return to which the apostle rejoices, after by unbelief he had been among the broken branches. He speaks of himself as set free, when he made the happy transition from Judaism to Christianity. For Christ was always preached in the olive tree, and those who did not believe on Him when He came were broken off, while those who believed were grafted in. These are thus warned against pride: "Be not high-minded, but fear; for if God spared not the natural branches, neither will He spare thee." And to prevent despair of those broken off, he adds: "And they also, if they abide not still in unbelief, shall be grafted in; for God is able to graft them in again. For if thou wert cut out of the olive tree, which is wild by nature, and wert grafted contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be grafted into their own olive tree." The apostle rejoices in being delivered from the condition of a broken branch, and in being restored to the fatness of the olive tree. So you who have been broken off by error should return and be grafted in again. Those who are still in the wild olive should separate themselves from its barrenness, and become partakers of fertility.
1. Faustus said: Another reason for not receiving the Old Testament is, that both the Old and the New teach us not to covet what belongs to others. Everything in the Old Testament is of this kind. It promises riches, and plenty, and children, and children's children, and long life, and withal the land of Canaan; but only to the circumcised, the Sabbath observers, those offering sacrifices, and abstaining from swine's flesh. Now I, like every other Christian, pay no attention to these things, as being trifling and useless for the salvation of the soul. I conclude, therefore, that the promises do not belong to me. And mindful of the commandment, Thou shall not covet, I gladly leave to the Jews their own property, and content myself with the gospel, and with the bright inheritance of the kingdom of heaven. If a Jew were to claim part in the gospel, I should justly reproach him with claiming what he had no right to, because he does not obey its precepts. And a Jew might say the same to me if I professed to receive the Old Testament while I disregard its requirements.
2. Augustin replied: Faustus is not ashamed to repeat the same nonsense again and again. But it is tiresome to repeat the same answers, though it is to repeat truth. What Faustus says here has already been answered. But if a Jew asks me why I profess to believe the Old Testament while I do not observe its precepts, my reply is this: The moral precepts of the law are observed by Christians; the symbolical precepts were properly observed during the time that the things now revealed were prefigured. Accordingly, those observances, which I regard as no longer binding, I still look upon as a testimony, as I do also the carnal promises from which the Old Testament derives its name. For although the gospel teaches me to hope for eternal blessings, I also find a confirmation of the gospel in those things which "happened to them for an example, and were written for our admonition, on whom the ends of the world are come." So much for our answer to the Jews. And now we have something to say to the Manichæans.
3. By showing the way in which we regard the authority of the Old Testament we have answered the Jews, by whose question about our not observing the precepts Faustus thought we would be puzzled. But what answer can you give to the question, why you deceive simple-minded people by professing to believe in the New Testament, while you not only do not believe it, but assail it with all your force? It will be more difficult for you to answer this than it was for us to answer the Jews. We hold all that is written in the Old Testament to be true, and enjoined by God for suitable times. But in your inability to find a reason for not receiving what is written in the New Testament, you are obliged, as a last resource, to pretend that the passages are not genuine. This is the last gasp of a heretic in the clutches of truth; or rather it is the breath of corruption itself. Faustus, however, confesses that the Old Testament as well as the New teaches him not to covet. His own God could never have taught him this. For if this God did not covet what belonged to another, why did he construct new worlds in the region of darkness? Perhaps the race of darkness first coveted his kingdom. But this would be to imitate their bad example. Perhaps the kingdom of light was previously of small extent, and war was desirable in order to enlarge it by conquest. In that case, no doubt, there was covetousness, though the hostile race was allowed to begin the wars to justify the conquest. If there had been no such desire, there was no necessity to extend the kingdom beyond its old limits into the region of the conquered foe. If the Manichæans would only learn from these Scriptures the moral precepts, one of which is, Do not covet, instead of taking offence at the symbolical precept, they would acknowledge in meekness and candor that they suited the time then present. We do not covet what belongs to another, when we read in the Old Testament what "happened to them for examples, and was written for our admonition, on whom the ends of the world are come." It is surely not coveting when a man reads what is written for his benefit.
1. Faustus said: Assuredly I believe the apostle. And yet I do not believe that the Son of God was born of the seed of David according to the flesh,  because I do not believe that God's apostle could contradict himself, and have one opinion about our Lord at one time, and another at another. But, granting that he wrote this,--since you will not hear of anything being spurious in his writings,--it is not against us. For this seems to be Paul's old belief about Jesus, when he thought, like everybody else, that Jesus was the son of David. Afterwards, when he learned that this was false, he corrects himself; and in his Epistle to the Corinthians he says: "We know no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more." Observe the difference between these two verses. In one he asserts that Jesus was the son of David after the flesh; in the other he says that now he knows no man after the flesh. If Paul wrote both, it can only have been in the way I have stated. In the next verse he adds: "Therefore, if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." The belief that Jesus was born of the seed of David according to the flesh is of this old transitory kind; whereas the faith which knows no man after the flesh is new and permanent. So, he says elsewhere: "When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things." We are thus warranted in preferring the new and amended confession of Paul to his old and faulty one. And if you hold by what is said in the Epistle to the Romans, why should not we hold by what is said to the Corinthians? But it is only by your insisting on the correctness of the text that we are made to represent Paul as building again the things which he destroyed, in spite of his own repudiation of such prevarication. If the verse is Paul's, he has corrected himself. If Paul should not be supposed to have written anything requiring correction, the verse is not his.
2. Augustin replied: As I said a little ago, when these men are beset by clear testimonies of Scripture, and cannot escape from their grasp, they declare that the passage is spurious. The declaration only shows their aversion to the truth, and their obstinacy in error. Unable to answer these statements of Scripture, they deny their genuineness. But if this answer is admitted, or allowed to have any weight, it will be useless to quote any book or any passage against your errors. It is one thing to reject the books themselves, and to profess no regard for their authority, as the Pagans reject our Scriptures, and the Jews the New Testament, and as we reject any books peculiar to your sect, or any other heretical sect, and also the apocryphal books, which are so called, not because of any mysterious regard paid to them, but because they are mysterious in their origin, and in the absence of clear evidence, have only some obscure presumption to rest upon; and it is another thing to say, This holy man wrote only the truth, and this is his epistle, but some verses are his, and some are not. And then, when you are asked for a proof, instead of referring to more correct or more ancient manuscripts, or to a greater number, or to the original text, your reply is, This verse is his, because it makes for me; and this is not his, because it is against me. Are you, then, the rule of truth? Can nothing be true that is against you? But what answer could you give to an opponent as insane as yourself, if he confronts you by saying, The passage in your favor is spurious, and that against you is genuine? Perhaps you will produce a book, all of which can be explained so as to support you. Then, instead of rejecting a passage, he will reply by condemning the whole book as spurious. You have no resource against such an opponent. For all the testimony you can bring in favor of your book from antiquity or tradition will avail nothing. In this respect the testimony of the Catholic Church is conspicuous, as supported by a succession of bishops from the original seats of the apostles up to the present time, and by the consent of so many nations. Accordingly, should there be a question about the text of some passage, as there are a few passages with various readings well known to students of the sacred Scriptures, we should first consult the manuscripts of the country where the religion was first taught; and if these still varied, we should take the text of the greater number, or of the more ancient. And if any uncertainty remained, we should consult the original text. This is the method employed by those who, in any question about the Scriptures, do not lose sight of the regard due to their authority, and inquire with the view of gaining information, not of raising disputes. 
3. As regards the passage from Paul's epistle which teaches, in opposition to your heresy, that the Son of God was born of the seed of David, it is found in all manuscripts both new and old of all Churches, and in all languages. So the profession which Faustus makes of believing the apostle is hypocritical. Instead of saying, "Assuredly I believe," he should have said, Assuredly I do not believe, as he would have said if he had not wished to deceive people. What part of his belief does he get from the apostle? Not the first man, of whom the apostle says that he is of the earth, earthy; and again, "The first man Adam was made a living soul." Faustus' First Man is neither of the earth, earthy, nor made a living soul, but of the substance of God, and the same in essence as God; and this being is said to have mixed up with the race of darkness his members, or vesture, or weapons, that is, the five elements, which also are part of the substance of God, so that they became subject to confinement and pollution. Nor does Faustus get from Paul his Second Man, of whom Paul says that He is from heaven, and that He is the last Adam, and a quickening spirit; and also that He was born of the seed of David after the flesh, that He was made of a woman, made under the law, that He might redeem them that were under the law. Of Him Paul says to Timothy: "Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel." And this resurrection he quotes as an example of our resurrection: "I delivered unto you first of all that which I also received, how that Christ died for our sins, according to the Scriptures; and that He was buried, and that He rose again the third day, according to the Scriptures." And a little further on he draws an inference from this doctrine: "Now, if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead?"  Our professed believer in Paul believes nothing of all this. He denies that Jesus was born of the seed of David, that He was made of a woman (by the word woman is not meant a wife in the common sense of the word, but merely one of the female sex, as in the book of Genesis, where it is said that God made a woman before she was brought to Adam  ); he denies His death, His burial, and His resurrection. He holds that Christ had not a mortal body, and therefore could not really die; and that the marks of His wounds which He showed to His disciples when He appeared to them alive after His resurrection, which Paul also mentions,  were not real. He denies, too, that our mortal body will be raised again, changed into a spiritual body; as Paul teaches: "It is sown a natural body, it is raised a spiritual body." To illustrate this distinction between the natural and the spiritual body, the apostle adds what I have quoted already about the first and the last Adam. Then he goes on: "But this I say, brethren, that flesh and blood cannot inherit the kingdom of God." And to explain what he means by flesh and blood, that it is not the bodily substance, but corruption, which will not enter into the resurrection of the just, he immediately says, "Neither shall corruption inherit incorruption." And in case any one should still suppose that it is not what is buried that is to rise again, but that it is as if one garment were laid aside and a better taken instead, he proceeds to show distinctly that the same body will be changed for the better, as the garments of Christ on the mount were not displaced, but transfigured: "Behold, I show you a mystery; we shall not all be changed, but we shall all rise." Then he shows who are to be changed: "In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound, and the dead shall rise incorruptible, and we shall be changed." And if it should be said that it is not as regards our mortal and corruptible body, but as regards our soul, that we are to be changed, it should be observed that the apostle is not speaking of the soul, but of the body, as is evident from the question he starts with: "But some one will say, How are the dead raised, and with what body do they come?" So also, in the conclusion of his argument, he leaves no doubt of what he is speaking: "This corruptible must put on incorruption, and this mortal must put on immortality." Faustus denies this; and the God whom Paul declares to be "immortal, incorruptible, to whom alone is glory and honor,"  he makes corruptible. For in this monstrous and horrible fiction of theirs, the substance and nature of God was in danger of being wholly corrupted by the race of darkness, and to save the rest part actually was corrupted. And to crown all this, he tries to deceive the ignorant who are not learned in the sacred Scriptures, by making this profession: I assuredly believe the Apostle Paul; when he ought to have said, I assuredly do not believe.
4. But Faustus has a proof to show that Paul changed his mind, and, in writing to the Corinthians, corrected what he had written to the Romans; or else that he never wrote the passage which appears as his, about Jesus Christ being born of the seed of David according to the flesh. And what is this proof? If the passage, he says, in the Epistle to the Romans is true, "the Son of God, who was made of the seed of David according to the flesh," what he says to the Corinthians cannot be true, "Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more." We must therefore show that both these passages are true, and not opposed to one another. The agreement of the manuscripts proves both to be genuine. In some Latin versions the word "born"  is used instead of "made,"  which is not so literal a rendering, but gives the same meaning. For both these translations, as well as the original, teach that Christ was of the seed of David after the flesh. We must not for a moment suppose that Paul corrected himself on account of a change of opinion. Faustus himself felt the impropriety and impiety of such an explanation, and preferred to say that the passage was spurious, instead of that Paul was mistaken.
5. As regards our writings, which are not a rule of faith or practice, but only a help to edification, we may suppose that they contain some things falling short of the truth in obscure and recondite matters, and that these mistakes may or may not be corrected in subsequent treatises. For we are of those of whom the apostle says: "And if ye be otherwise minded, God shall reveal even this unto you." Such writings are read with the right of judgment, and without any obligation to believe. In order to leave room for such profitable discussions of difficult questions, there is a distinct boundary line separating all productions subsequent to apostolic times from the authoritative canonical books of the Old and New Testaments. The authority of these books has come down to us from the apostles through the successions of bishops and the extension of the Church, and, from a position of lofty supremacy, claims the submission of every faithful and pious mind. If we are perplexed by an apparent contradiction in Scripture, it is not allowable to say, The author of this book is mistaken; but either the manuscript is faulty, or the translation is wrong, or you have not understood. In the innumerable books that have been written latterly we may sometimes find the same truth as in Scripture, but there is not the same authority. Scripture has a sacredness peculiar to itself. In other books the reader may form his own opinion, and perhaps, from not understanding the writer, may differ from him, and may pronounce in favor of what pleases him, or against what he dislikes. In such cases, a man is at liberty to withhold his belief, unless there is some clear demonstration or some canonical authority to show that the doctrine or statement either must or may be true. But in consequence of the distinctive peculiarity of the sacred writings, we are bound to receive as true whatever the canon shows to have been said by even one prophet, or apostle, or evangelist. Otherwise, not a single page will be left for the guidance of human fallibility, if contempt for the wholesome authority of the canonical books either puts an end to that authority altogether, or involves it in hopeless confusion. 
6. With regard, then, to this apparent contradiction between the passage which speaks of the Son of God being of the seed of David, to the words, "Though we have known Christ after the flesh, yet now henceforth know we Him no more," even though both quotations were not from the writings of one apostle,--though one were from Paul, and the other from Peter, or Isaiah, or any other apostle or prophet,--such is the equality of canonical authority, that it would not be allowable to doubt of either. For the utterances of Scripture, harmonious as if from the mouth of one man, commend themselves to the belief of the most accurate and clear-sighted piety, and demand for their discovery and confirmation the calmest intelligence and the most ingenious research. In the case before us both quotations are from the canonical, that is, the genuine epistles of Paul. We cannot say that the manuscript is faulty, for the best Latin translations substantially agree; or that the translations are wrong, for the best texts have the same reading. So that, if any one is perplexed by the apparent contradiction, the only conclusion is that he does not understand. Accordingly it remains for me to explain how both passages, instead of being contradictory, may be harmonized by one rule of sound faith. The pious inquirer will find all perplexity removed by a careful examination.
7. That the Son of God was made man of the seed of David, is not only said in other places by Paul, but is taught elsewhere in sacred Scripture. As regards the words, "Though we have known Christ after the flesh, yet now henceforth know we Him no more," the context shows what is the apostle's meaning. Here, or elsewhere, he views with an assured hope, as if it were already present and in actual possession, our future life, which is now fulfilled in our risen Head and Mediator, the man Christ Jesus. This life will certainly not be after the flesh, even as Christ's life is now not after the flesh. For by flesh the apostle here means not the substance of our bodies, in which sense the Lord used the word when, after His resurrection, He said, "Handle me, and see, for a spirit hath not flesh and bones, as ye see me have,"  but the corruption and mortality of flesh, which will then not be in us, as now it is not in Christ. The apostle uses the word flesh in the sense of corruption in the passage about the resurrection quoted before: "Flesh and blood cannot inherit the kingdom of God, neither shall corruption inherit incorruption." So, after the event described in the next verse, "Behold, I show you a mystery; we shall all rise, but we shall not all be changed. In a moment, in the twinkling of an eye, at the last trump (for the trumpet shall sound); and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality,"  --then flesh, in the sense of the substance of the body, will, after this change, no longer have flesh, in the sense of the corruption of mortality; and yet, as regards its own nature, it will be the same flesh, the same which rises and which is changed. What the Lord said after His resurrection is true, "Handle me, and see; for a spirit hath not flesh and bones, as ye see me have;" and what the apostle says is true, "Flesh and blood cannot inherit the kingdom of God." The first is said of the bodily substance, which exists as the subject of the change: the second is said of the corruption of the flesh, which will cease to exist, for, after its change, flesh will not be corrupted. So, "we have known Christ after the flesh," that is, after the mortality of flesh, before His resurrection; "now henceforth we know Him no more," because, as the same apostle says, "Christ being risen from the dead, dieth no more, and death hath no more dominion over Him." The words, "we have known Christ after the flesh," strictly speaking, imply that Christ was after the flesh, for what never was cannot be known. And it is not "we have supposed," but "we have known." But not to insist on a word, in case some one should say that known is used in the sense of supposed, it is astonishing, if one could be surprised at want of sight in a blind man, that these blind people do not perceive that if what the apostle says about not knowing Christ after the flesh proves that Christ had not flesh, then what he says in the same place of not knowing any one henceforth after the flesh proves that all those here referred to had not flesh. For when he speaks of not knowing any one, he cannot intend to speak only of Christ; but in his realization of the future life with those who are to be changed at the resurrection, he says, "Henceforth we know no man after the flesh;" that is, we have such an assured hope of our future incorruption and immortality, that the thought of it makes us rejoice even now. So he says elsewhere: "If ye then be risen with Christ, seek those things that are above, where Christ sitteth at the right hand of God. Set your affections upon things above, and not on things on the earth." It is true we have not yet risen as Christ has, but we are said to have risen with Him on account of the hope which we have in Him. So again he says: "According to His mercy He saved us, by the washing of regeneration." Evidently what we obtain in the washing of regeneration is not the salvation itself, but the hope of it. And yet, because this hope is certain, we are said to be saved, as if the salvation were already bestowed. Elsewhere it is said explicitly: "We groan within ourselves, waiting for the adoption, even the redemption of our body. For we are saved by hope. But hope which is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for what we see not, then do we with patience wait for it." The apostle says not, "we are to be saved," but, "We are now saved," that is, in hope, though not yet in reality. And in the same way it is in hope, though not yet in reality, that we now know no man after the flesh. This hope is in Christ, in whom what we hope for as promised to us has already been fulfilled. He is risen, and death has no more dominion over Him. Though we have known Him after the flesh, before His death, when there was in His body that mortality which the apostle properly calls flesh, now henceforth know we Him no more; for that mortal of His has now put on immortality, and His flesh, in the sense of mortality, no longer exists.
8. The context of the passage containing this clause of which our adversaries make such a bad use, brings out its real meaning. "The love of Christ," we read, "constrains us, because we thus judge, that if one died for all, then all died; and He died for all, that they which live should not henceforth live unto themselves, but to Him who died for them, and rose again. Therefore henceforth know we no man after the flesh; and though we have known Christ after the flesh, yet now henceforth know we Him no more." The words, "that they which live should not henceforth live unto themselves, but unto Him who died for them, and rose again," show plainly that the resurrection of Christ is the ground of the apostle's statement. To live not to themselves, but to Him, must mean to live not after the flesh, in the hope of earthly and perishable goods, but after the spirit, in the hope of resurrection,--a resurrection already accomplished in Christ. Of those, then, for whom Christ died and rose again, and who live henceforth not to themselves, but to Him, the Apostle says that he knows no one after the flesh, on account of the hope of future immortality to which they were looking forward,--a hope which in Christ was already a reality. So, though he has known Christ after the flesh, before His death, now he knows Him no more; for he knows that He has risen, and that death has no more dominion over Him. And because in Christ we all are even now in hope, though not in reality, what Christ is, he adds: "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who has reconciled us to Himself by Christ." What the new creature--that is, the people renewed by faith--hopes for regarding itself, it has already in Christ; and the hope will also hereafter be actually realized. And, as regards this hope, old things have passed away, because we are no longer in the times of the Old Testament, expecting a temporal and carnal kingdom of God; and all things are become new, making the promise of the kingdom of heaven, where there shall be no death or corruption, the ground of our confidence. But in the resurrection of the dead it will not be as a matter of hope, but in reality, that old things shall pass away, when the last enemy, death, shall be destroyed; and all things shall become new when this corruptible has put on incorruption, and this mortal has put on immortality. This has already taken place in Christ, whom Paul accordingly, in reality, knew no longer after the flesh. But not yet in reality, but only in hope, did he know no one after the flesh of those for whom Christ died and rose again. For, as he says to the Ephesians, we are already saved by grace. The whole passage is to the purpose: "But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, by whose grace we have been saved." The words, "hath quickened us together with Christ," correspond to what he said to the Corinthians, "that they which live should no longer live to themselves, but to Him that died for them and rose again." And in the words, "by whose grace we have been saved," he speaks of the thing hoped for as already accomplished. So, in the passage quoted above, he says explicitly, "We have been saved by hope." And here he proceeds to specify future events as if already accomplished. "And has raised us up together," he says, "and has made us sit together in heavenly places in Christ Jesus." Christ is certainly already seated in heavenly places, but we not yet. But as in an assured hope we already possess the future, he says that we sit in heavenly places, not in ourselves, but in Him. And to show that it is still future, in case it should be thought that what is spoken of as accomplished in hope has been accomplished in reality, he adds, "that He might show in the ages to come the exceeding riches of His grace in His kindness towards us in Christ Jesus." So also we must understand the following passage: "For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death."  He says, "when we were in the flesh," as if they were no longer in the flesh. He means to say, when we were in the hope of fleshly things, referring to the time when the law, which can be fulfilled only by spiritual love, was in force, in order that by transgression the offence might abound, that after the revelation of the New Testament, grace and the gift by grace might much more abound. And to the same effect he says elsewhere, "They which are in the flesh cannot please God;" and then, to show that he does not mean those not yet dead, he adds, "But ye are not in the flesh, but in the Spirit." The meaning is, those who are in the hope of fleshly good cannot please God; but you are not in the hope of fleshly things, but in the hope of spiritual things, that is, of the kingdom of heaven, where the body itself, which now is natural, will, by the change in the resurrection, be, according to the capacity of its nature, a spiritual body. For "it is sown a natural body, it will be raised a spiritual body." If, then, the apostle knew no one after the flesh of those who were said to be not in the flesh, because they were not in the hope of fleshly things, although they still were burdened with corruptible and mortal flesh; how much more significantly could he say of Christ that he no longer knew Him after the flesh, seeing that in the body of Christ what they hoped for had already been accomplished! Surely it is better and more reverential to examine the passages of sacred Scripture so as to discover their agreement with one another, than to accept some as true, and condemn others as false, whenever any difficulty occurs beyond the power of our weak intellect to solve. As to the apostle in his childhood understanding as a child, this is said merely as an illustration. And when he was a child he was not a spiritual man, as he was when he produced for the edification of the churches those writings which are not, as other books, merely a profitable study, but which authoritatively claim our belief as part of the ecclesiastical canon.
1. Faustus said: Why do I not believe the prophets? Rather why do you believe them? On account, you will reply, of their prophecies about Christ. For my part, I have read the prophets with the most eager attention, and have found no such prophecies. And surely it shows a weak faith not to believe in Christ without proofs and testimonies. Indeed, you yourselves are accustomed to teach that Christian faith is so simple and absolute as not to admit of laborious investigations. Why, then, should you destroy the simplicity of faith by buttressing it with evidences, and Jewish evidences too? Or if you are changing your opinion about evidences, what more trustworthy witness could you have than God Himself testifying to His own Son when He sent Him on earth,--not by a prophet or an interpreter,--by a voice immediately from heaven: "This is my beloved Son, believe Him?"  And again He testifies of Himself: "I came forth from the Father, and am come into the world;"  and in many similar passages. When the Jews quarrelled with this testimony, saying "Thou bearest witness of thyself, thy witness is not true," He replied: "Although I bear witness of myself, my witness is true. It is written in your law, The witness of two men is true. I am one that bear witness of myself, and the Father who sent me beareth witness of me." He does not mention the prophets. Again He appeals to the testimony of His own works, saying, "If ye believe not me, believe the works;"  not, "If ye believe not me, believe the prophets." Accordingly we require no testimonies concerning our Saviour. All we look for in the prophets is prudence and virtue, and a good example, which, you are well aware, are not to be found in the Jewish prophets. This, no doubt, explains your referring me at once to their predictions as a reason for believing them, without a word about their actions. This may be good policy, but it is not in harmony with the declaration of Scripture, that it is impossible to gather grapes from thorns, or figs from thistles. This may serve meanwhile as a brief and sufficient reply to the question, why we do not believe the prophets. The fact that they did not prophesy of Christ is abundantly proved in the writings of our fathers. I shall only add this, that if the Hebrew prophets knew and preached Christ, and yet lived such vicious lives, what Paul says of the wise men among the Gentiles might be applied to them: "Though they knew God, they glorified Him not as God, nor were thankful; but they became vain in their imaginations, and their foolish heart was darkened." You see the knowledge of great things is worth little, unless the life corresponds.
2. Augustin replied: The meaning of all this is, that the Hebrew prophets foretold nothing of Christ, and that, if they did, their predictions are of no use to us, and they themselves did not live suitably to the dignity of such prophecies. We must therefore prove the fact of the prophecies; and their use for the truth and steadfastness of our faith; and that the lives of the prophets were in harmony with their words. In this threefold discussion, it would take a long time under the first head to quote from all the books the passages in which Christ may be shown to have been predicted. Faustus' frivolity may be met effectually by the weight of one great authority. Although Faustus does not believe the prophets, he professes to believe the apostles. Above, as if to satisfy the doubts of some opponent, he declares that he assuredly believes the Apostle Paul. Let us then hear what Paul says of the prophets. His words are: "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which He had promised before by His prophets in the holy Scriptures, concerning His Son, who was made of the seed of David according to the flesh." What more does Faustus wish? Will he maintain that the apostle is speaking of some other prophets, and not of the Hebrew prophets? In any case, the gospel spoken of as promised was concerning the Son of God, who was made for Him of the seed of David according to the flesh: and to this gospel the apostle says that he was separated. So that the Manichæan heresy is opposed to faith in the gospel, which teaches that the Son of God was made of the seed of David according to the flesh. Besides, there are many passages where the apostle plainly testifies in behalf of the Hebrew prophets, with an authority by which the necks of these proud Manichæans are broken.
3. "I speak the truth in Christ," says the apostle, "I lie not, my conscience bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow of heart. For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever." Here is the most abundant and express testimony and the most solemn commendation. The adoption here spoken of is evidently through the Son of God; as the apostle says to the Galatians: "In the fullness of time, God sent forth His Son, made of a woman, made under the law, that He might redeem them that were under the law, that we might receive the adoption of sons." And the glory spoken of is chiefly that of which he says in the same Epistle to the Romans: "What advantage hath the Jew? or what profit is there in circumcision? Much every way: chiefly, because unto them were committed the oracles of God." Can the Manichæans tell us of any oracles of God committed to the Jews besides those of the Hebrew prophets? And why are the covenants said to belong especially to the Israelites, but because not only was the Old Testament given to them, but also the New was prefigured in the Old? Our opponents often display much ignorant ferocity in attacking the dispensation of the law given to the Israelites, not understanding that God wishes us to be not under the law, but under grace. They are here answered by the apostle himself, who, in speaking of the advantages of the Jews, mentions this as one, that they had the giving of the law. If the law had been bad, the apostle would not have referred to it in praise of the Jews. And if Christ had not been preached by the law, the Lord Himself would not have said, "If ye believe Moses, ye would have believed me, for he wrote of me;"  nor would He have borne the testimony He did after His resurrection, saying, "All things must needs be fulfilled that were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me." 
4. But because the Manichæans preach another Christ, and not Him whom the apostles preached, but a false Christ of their own false contrivance, in imitation of whose falsehood they themselves speak lies, though they may perhaps be believed when they are not ashamed to profess to be the followers of a deceiver, that has befallen them which the apostle asserts of the unbelieving Jews: "When Moses is read, a veil is upon their heart." Neither will this veil which keeps them from understanding Moses be taken away from them till they turn to Christ; not a Christ of their own making, but the Christ of the Hebrew prophets. For, as the apostle says, "When thou shalt turn to the Lord, the veil shall be taken away." We cannot wonder that they do not believe in the Christ who rose from the dead, and who said, "All things must needs be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me;" for this Christ has Himself told us what Abraham said to a hard-hearted rich man when he was in torment in hell, and asked Abraham to send some one to his brothers to teach them, that they might not come too into that place of torment. Abraham's reply was: "They have Moses and the prophets, let them hear them." And when the rich man said that they would not believe unless some one rose from the dead, he received this most truthful answer: "If they hear not Moses and the prophets, neither will they believe even though one rose from the dead." Wherefore, the Manichæans will not hear Moses and the prophets, and so they do not believe Christ, though He rose from the dead. Indeed, they do not even believe that Christ rose from the dead. For how can they believe that He rose, when they do not believe that He died? For, again, how can they believe that He died, when they deny that He had a mortal body?
5. But we reject those false teachers whose Christ is false, or rather, whose Christ never existed. For we have a Christ true and truthful, foretold by the prophets, preached by the apostles, who in innumerable places refer to the testimonies of the law and the prophets in support of their preaching. Paul, in one short sentence, gives the right view of this subject. "Now," he says, "the righteousness of God without the law is manifested, being witnessed by the law and the prophets." What prophets, if not of Israel, to whom, as he expressly says, pertain the covenants, and the giving of the law, and the promises? And what promises, but about Christ? Elsewhere, speaking of Christ, he says concisely: "All the promises of God are in Him yea." Paul tells me that the giving of the law pertained to the Israelites. He also tells me that Christ is the end of the law for righteousness to every one that believeth. He also tells me that all the promises of God are in Christ yea. And you tell me that the prophets of Israel foretold nothing of Christ. Shall I believe the absurdities of Manichæus relating a vain and long fable in opposition to Paul? or shall I believe Paul when he forewarns us: "If any man preach to you another gospel than that which we have preached, let him be accursed?"
6. Our opponents may perhaps ask us to point out passages where Christ is predicted by the prophets of Israel. One would think they might be satisfied with the authority of the apostles, who declare that what we read in the writings of the Hebrew prophets was fulfilled in Christ, or with that of Christ Himself, who says that these things were written of Him. Whoever is unable to point out the passages should lay the blame on his own ignorance; for the apostles and Christ and the sacred Scriptures are not chargeable with falsehood. However, one instance out of many may be adduced. The apostle, in the verses following the passage quoted above, says: "The word of God cannot fail. For they are not all Israel which are of Israel; neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called: that is, they which are the children of the flesh, these are not the children of God; but the children of promise are counted for the seed." What can our opponent say against this, in view of the declaration made to Abraham: "In thy seed shall all the nations of the earth be blessed?" At the time when the apostle gave the following exposition of this promise, "To Abraham and to his seed were the promises made. He saith not, To seed, as of many, but as of one, To thy seed, which is Christ,"  a doubt on this point might then have been less inexcusable, for at that time all nations had not yet believed on Christ, who is preached as of the seed of Abraham. But now that we see the fulfillment of what we read in the ancient prophecy,--now that all nations are actually blessed in the seed of Abraham, to whom it was said thousands of years ago, "In thy seed shall all nations be blessed,"--it is mere obstinate folly to try to bring in another Christ, not of the seed of Abraham, or to hold that there are no predictions of Christ in the prophetical books of the children of Abraham.
7. To enumerate all the passages in the Hebrew prophets referring to our Lord and Saviour Jesus Christ, would exceed the limits of a volume, not to speak of the brief replies of which this treatise consists. The whole contents of these Scriptures are either directly or indirectly about Christ. Often the reference is allegorical or enigmatical, perhaps in a verbal allusion, or in a historical narrative, requiring diligence in the student, and rewarding him with the pleasure of discovery. Other passages, again, are plain; for, without the help of what is clear, we could not understand what is obscure. And even the figurative passages, when brought together, will be found so harmonious in their testimony to Christ as to put to shame the obtuseness of the sceptic.
8. In the creation God finished His works in six days, and rested on the seventh. The history of the world contains six periods marked by the dealings of God with men. The first period is from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to David; the fourth, from David to the captivity in Babylon; the fifth, from the captivity to the advent of lowliness of our Lord Jesus Christ; the sixth is now in progress, and will end in the coming of the exalted Saviour to judgment. What answers to the seventh day is the rest of the saints,--not in this life, but in another, where the rich man saw Lazarus at rest while he was tormented in hell; where there is no evening, because there is no decay. On the sixth day, in Genesis, man is formed after the image of God; in the sixth period of the world there is the clear discovery of our transformation in the renewing of our mind, according to the image of Him who created us, as the apostle says. As a wife was made for Adam from his side while he slept, the Church becomes the property of her dying Saviour, by the sacrament of the blood which flowed from His side after His death. The woman made out of her husband's side is called Eve, or Life, and the mother of living beings; and the Lord says in the Gospel: "Except a man eat my flesh and drink my blood, he has no life in him."  The whole narrative of Genesis, in the most minute details, is a prophecy of Christ and of the Church with reference either to the good Christians or to the bad. There is a significance in the words of the apostle when he calls Adam "the figure of Him that was to come;"  and when he says, "A man shall leave his father and mother, and shall cleave to his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church." This points most obviously to the way in which Christ left His Father; for "though He was in the form of God, and thought it not robbery to be equal with God, He emptied Himself, and took upon Him the form of a servant." And so, too, He left His mother, the synagogue of the Jews which cleaved to the carnality of the Old Testament, and was united to the Church His holy bride, that in the peace of the New Testament they two might be one flesh. For though with the Father He was God, by whom we were made, He became in the flesh partaker of our nature, that we might become the body of which He is the head.
9. As Cain's sacrifice of the fruit of the ground is rejected, while Abel's sacrifice of his sheep and the fat thereof is accepted, so the faith of the New Testament praising God in the harmless service of grace is preferred to the earthly observances of the Old Testament. For though the Jews were right in practising these things, they were guilty of unbelief in not distinguishing the time of the New Testament when Christ came, from the time of the Old Testament. God said to Cain, "If thou offerest well, yet if thou dividest not well, thou hast sinned." If Cain had obeyed God when He said, "Be content, for to thee shall be its reference, and thou shalt rule over it," he would have referred his sin to himself, by taking the blame of it, and confessing it to God; and so assisted by supplies of grace, he would have ruled over his sin, instead of acting as the servant of sin in killing his innocent brother. So also the Jews, of whom all these things are a figure, if they had been content, instead of being turbulent, and had acknowledged the time of salvation through the pardon of sins by grace, and heard Christ saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance;"  and, "Every one that committeth sin is the servant of sin;" and, "If the Son make you free, ye shall be free indeed,"  --they would in confession have referred their sin to themselves, saying to the Physician, as it is written in the Psalm, "I said, Lord, be merciful to me; heal my soul, for I have sinned against Thee." And being made free by the hope of grace, they would have ruled over sin as long as it continued in their mortal body. But now, being ignorant of God's righteousness, and wishing to establish a righteousness of their own, proud of the works of the law, instead of being humbled on account of their sins, they have not been content; and in subjection to sin reigning in their mortal body, so as to make them obey it in the lusts thereof, they have stumbled on the stone of stumbling, and have been inflamed with hatred against him whose works they grieved to see accepted by God. The man who was born blind, and had been made to see, said to them, "We know that God heareth not sinners; but if any man serve Him, and do His will, him He heareth;"  as if he had said, God regardeth not the sacrifice of Cain, but he regards the sacrifice of Abel. Abel, the younger brother, is killed by the elder brother; Christ, the head of the younger people, is killed by the elder people of the Jews. Abel dies in the field; Christ dies on Calvary.
10. God asks Cain where his brother is, not as if He did not know, but as a judge asks a guilty criminal. Cain replies that he knows not, and that he is not his brother's keeper. And what answer can the Jews give at this day, when we ask them with the voice of God, that is, of the sacred Scriptures, about Christ, except that they do not know the Christ that we speak of? Cain's ignorance was pretended, and the Jews are deceived in their refusal of Christ. Moreover, they would have been in a sense keepers of Christ, if they had been willing to receive and keep the Christian faith. For the man who keeps Christ in his heart does not ask, like Cain, Am I my brother's keeper? Then God says to Cain, "What hast thou done? The voice of thy brother's blood crieth unto me from the ground." So the voice of God in the Holy Scriptures accuses the Jews. For the blood of Christ has a loud voice on the earth, when the responsive Amen of those who believe in Him comes from all nations. This is the voice of Christ's blood, because the clear voice of the faithful redeemed by His blood is the voice of the blood itself.
11. Then God says to Cain: "Thou art cursed from the earth, which hath opened its mouth to receive thy brother's blood at thy hand. For thou shalt till the earth, and it shall no longer yield unto thee its strength. A mourner and an abject shalt thou be on the earth." It is not, Cursed is the earth, but, Cursed art thou from the earth, which hath opened its mouth to receive thy brother's blood at thy hand. So the unbelieving people of the Jews is cursed from the earth, that is, from the Church, which in the confession of sins has opened its mouth to receive the blood shed for the remission of sins by the hand of the people that would not be under grace, but under the law. And this murderer is cursed by the Church; that is, the Church admits and avows the curse pronounced by the apostle: "Whoever are of the works of the law are under the curse of the law." Then, after saying, Cursed art thou from the earth, which has opened its mouth to receive thy brother's blood at thy hand, what follows is not, For thou shalt till it, but, Thou shalt till the earth, and it shall not yield to thee its strength. The earth he is to till is not necessarily the same as that which opened its mouth to receive his brother's blood at his hand. From this earth he is cursed, and so he tills an earth which shall no longer yield to him its strength. That is, the Church admits and avows the Jewish people to be cursed, because after killing Christ they continue to till the ground of an earthly circumcision, an earthly Sabbath, an earthly passover, while the hidden strength or virtue of making known Christ, which this tilling contains, is not yielded to the Jews while they continue in impiety and unbelief, for it is revealed in the New Testament. While they will not turn to God, the veil which is on their minds in reading the Old Testament is not taken away. This veil is taken away only by Christ, who does not do away with the reading of the Old Testament, but with the covering which hides its virtue. So, at the crucifixion of Christ, the veil was rent in twain, that by the passion of Christ hidden mysteries might be revealed to believers who turn to Him with a mouth opened in confession to drink His blood. In this way the Jewish people, like Cain, continue tilling the ground, in the carnal observance of the law, which does not yield to them its strength, because they do not perceive in it the grace of Christ. So too, the flesh of Christ was the ground from which by crucifying Him the Jews produced our salvation, for He died for our offences. But this ground did not yield to them its strength, for they were not justified by the virtue of His resurrection, for He arose again for our justification. As the apostle says: "He was crucified in weakness, but He liveth by the power of God." This is the power of that ground which is unknown to the ungodly and unbelieving. When Christ rose, He did not appear to those who had crucified Him. So Cain was not allowed to see the strength of the ground which he tilled to sow his seed in it; as God said, "Thou shalt till the ground, and it shall no longer yield unto thee its strength."
12. "Groaning and trembling shalt thou be on the earth." Here no one can fail to see that in every land where the Jews are scattered they mourn for the loss of their kingdom, and are in terrified subjection to the immensely superior number of Christians. So Cain answered, and said: "My case is worse, if Thou drivest me out this day from the face of the earth, and from Thy face shall I be hid, and I shall be a mourner and an outcast on the earth; and it shall be that every one that findeth me shall slay me." Here he groans indeed in terror, lest after losing his earthly possession he should suffer the death of the body. This he calls a worse case than that of the ground not yielding to him its strength, or than that of spiritual death. For his mind is carnal; for he thinks little of being hid from the face of God, that is, of being under the anger of God, were it not that he may be found and slain. This is the carnal mind that tills the ground, but does not obtain its strength. To be carnally minded is death; but he, in ignorance of this, mourns for the loss of his earthly possession, and is in terror of bodily death. But what does God reply? "Not so," He says; "but whosoever shall kill Cain, vengeance shall be taken on him sevenfold." That is, It is not as thou sayest; not by bodily death shall the ungodly race of carnal Jews perish. For whoever destroys them in this way shall suffer sevenfold vengeance, that is, shall bring upon himself the sevenfold penalty under which the Jews lie for the crucifixion of Christ. So to the end of the seven days of time, the continued preservation of the Jews will be a proof to believing Christians of the subjection merited by those who, in the pride of their kingdom, put the Lord to death.
13. "And the Lord God set a mark upon Cain, lest any one finding him should slay him." It is a most notable fact, that all the nations subjugated by Rome adopted the heathenish ceremonies of the Roman worship; while the Jewish nation, whether under Pagan or Christian monarchs, has never lost the sign of their law, by which they are distinguished from all other nations and peoples. No emperor or monarch who finds under his government the people with this mark kills them, that is, makes them cease to be Jews, and as Jews to be separate in their observances, and unlike the rest of the world. Only when a Jew comes over to Christ, he is no longer Cain, nor goes out from the presence of God, nor dwells in the land of Nod, which is said to mean commotion. Against this evil of commotion the Psalmist prays, "Suffer not my feet to be moved;"  and again, "Let not the hands of the wicked remove me;"  and, "Those that trouble me will rejoice when I am moved:" and, "The Lord is at my right hand, that I should not be moved;"  and so in innumerable places. This evil comes upon those who leave the presence of God, that is, His loving-kindness. Thus the Psalmist says, "I said in my prosperity, I shall never be moved." But observe what follows, "Lord, by Thy favor Thou hast given strength to my honor; Thou didst hide Thy face, and I was troubled;"  which teaches us that not in itself, but by participation in the light of God, can any soul possess beauty, or honor, or strength. The Manichæans should think of this, to keep them from the blasphemy of identifying themselves with the nature and substance of God. But they cannot think, because they are not content. The Sabbath of the heart they are strangers to. If they were content, as Cain was told to be, they would refer their sin to themselves; that is, they would lay the blame on themselves, and not on a race of darkness that no one ever heard of, and so by the grace of God they would prevail over their sin. But now the Manichæans, and all who oppose the truth by their various heresies, leave the presence of God, like Cain and the scattered Jews, and inhabit the land of commotion, that is, of carnal disquietude, instead of the enjoyment of God, that is instead of Eden, which is interpreted Feasting, where Paradise was planted. But not to depart too much from the argument of this treatise I must limit myself to a few, short remarks under this head.
14. Omitting therefore many passages in these Books where Christ may be found, but which require longer explanation and proof, although the most hidden meanings are the sweetest, convincing testimony may be obtained from the enumeration of such things as the following:--That Enoch, the seventh from Adam, pleased God, and was translated, as there is to be a seventh day of rest into which all will be translated who, during the sixth day of the world's history, are created anew by the incarnate Word. That Noah, with his family is saved by water and wood, as the family of Christ is saved by baptism, as representing the suffering of the cross. That this ark is made of beams formed in a square, as the Church is constructed of saints prepared unto every good work: for a square stands firm on any side. That the length is six times the breadth, and ten times the height, like a human body, to show that Christ appeared in a human body. That the breadth reaches to fifty cubits; as the apostle says, "Our heart is enlarged,"  that is, with spiritual love, of which he says again, "The love of God is shed abroad in our heart by the Holy Ghost, which is given unto us." For in the fiftieth day after His resurrection, Christ sent His Holy Spirit to enlarge the hearts of His disciples. That it is three hundred cubits long, to make up six times fifty; as there are six periods in the history of the world during which Christ has never ceased to be preached,--in five foretold by the prophets, and in the sixth proclaimed in the gospel. That it is thirty cubits high, a tenth part of the length; because Christ is our height, who in his thirtieth year gave His sanction to the doctrine of the gospel, by declaring that He came not to destroy the law, but to fulfil it. Now the ten commandments are to be the heart of the law; and so the length of the ark is ten times thirty. Noah himself, too, was the tenth from Adam. That the beams of the ark are fastened within and without with pitch, to signify by compact union the forbearance of love, which keeps the brotherly connection from being impaired, and the bond of peace from being broken by the offences which try the Church either from without or from within. For pitch is a glutinous substance, of great energy and force, to represent the ardor of love which, with great power of endurance, beareth all things in the maintenance of spiritual communion.
15. That all kinds of animals are inclosed in the ark; as the Church contains all nations, which was also set forth in the vessel shown to Peter. That clean and unclean animals are in the ark; as good and bad take part in the sacraments of the Church. That the clean are in sevens, and the unclean in twos; not because the bad are fewer than the good, but because the good preserve the unity of the Spirit in the bond of peace; and the Spirit is spoken of in Scripture as having a sevenfold operation, as being "the Holy Spirit of wisdom and understanding, of counsel and might, of knowledge and piety, and of the fear of God." So also the number fifty, which is connected with the advent of the Holy Spirit, is made up of seven times seven, and one over; whence it is said, "Endeavoring to keep the unity of the Spirit in the bond of peace." The bad, again, are in twos, as being easily divided, from their tendency to schism. That Noah, counting his family, was the eighth; because the hope of our resurrection has appeared in Christ, who rose from the dead on the eighth day, that is, on the day after the seventh, or Sabbath day. This day was the third from His passion; but in the ordinary reckoning of days, it is both the eighth and the first.
16. That the whole ark together is finished in a cubit above; as the Church, the body of Christ gathered into unity, is raised to perfection. So Christ says in the Gospel: "He that gathereth not with me, scattereth." That the entrance is on the side; as no man enters the Church except by the sacrament of the remission of sins which flowed from Christ's opened side. That the lower spaces of the ark are divided into two and three chambers: as the multitude of all nations in the Church is divided into two, as circumcised and uncircumcised; or into three, as descended from the three sons of Noah. And these parts of the ark are called lower, because in this earthly state there is a difference of races, and above we are completed in one. Above there is no diversity; for Christ is all and in all, finishing us, as it were, in one cubit above with heavenly unity.
17. That the flood came seven days after Noah entered the ark; as we are baptized in the hope of the future rest, which was denoted by the seventh day. That all flesh on the face of the earth, outside the ark, was destroyed by the flood; as, beyond the communion of the Church, though the water of baptism is the same, it is efficacious only for destruction, and not for salvation. That it rained for forty days and forty nights; as the sacrament of heavenly baptism washes away all the guilt of the sins against the ten commandments throughout all the four quarters of the world (four times ten is forty), whether that guilt has been contracted in the day of prosperity or in the night of adversity.
18. That Noah was five hundred years old when God told him to make the ark, and six hundred when he entered the ark; which shows that the ark was made during one hundred years, which seem to correspond to the years of an age of the world. So the sixth age is occupied with the construction of the Church by the preaching of the gospel. The man who avails himself of the offer of salvation is made like a square beam, fitted for every good work, and forms part of the sacred fabric. Again, it was the second month of the six hundredth year when Noah entered the ark, and in two months there are sixty days; so that here, as in every multiple of six, we have the number denoting the sixth age.
19. That mention is made of the twenty seventh day of the month; as we have already seen the significance of the square in the beams. Here especially it is significant; for as twenty-seven is the cube of three, there is a trinity in the means by which we are, as it were, squared, or fitted for every good work. By the memory we remember God; by the understanding we know Him; by the will we love Him. That in the seventh month the ark rested; reminding us again of the seventh day of rest. And here again, to denote the perfection of those at rest, the twenty-seventh day of the month is mentioned for the second time. So what is promised in hope is realized in experience. There is here a combination of seven and eight; for the water rose fifteen cubits above the mountains, pointing to a profound mystery in baptism,--the sacrament of our regeneration. For the seventh day of rest is connected with the eighth of resurrection. For when the saints receive again their bodies after the rest of the intermediate state, the rest will not cease; but rather the whole man, body and soul united, renewed in the immortal health, will attain to the realization of his hope in the enjoyment of eternal life. Thus the sacrament of baptism, like the waters of Noah, rises above all the wisdom of the proud. Seven and eight are also combined in the number of one hundred and fifty, made up of seventy and eighty, which was the number of days during which the water prevailed, pointing out the deep import of baptism in consecrating the new man to hold the faith of rest and resurrection.
20. That the raven sent out after forty days did not return, being either prevented by the water or attracted by some floating carcase; as men defiled by impure desire, and therefore eager for things outside in the world, are either baptized, or are led astray into the company of those to whom, as they are outside the ark, that is, outside the Church, baptism is destructive. That the dove when sent forth found no rest, and returned; as in the New Testament rest is not promised to the saints in this world. The dove was sent forth after forty days, a period denoting the length of human life. When again sent forth after seven days, denoting the sevenfold operation of the Spirit, the dove brought back a fruitful olive branch; as some even who are baptized outside of the Church, if not destitute of the fatness of charity, may come after all, as it were in the evening, and be brought into the one communion by the mouth of the dove in the kiss of peace. That, when again sent forth after seven days, the dove did not return; as, at the end of the world, the rest of the saints shall no longer be in the sacrament of hope, as now, while in the communion of the Church, they drink what flowed from the side of Christ, but in the perfection of eternal safety, when the kingdom shall be delivered up to God and the Father, and when, in that unclouded contemplation of unchangeable truth, we shall no longer need natural symbols.
21. There are many other points which we cannot take notice of even in this cursory manner. Why in the six hundred and first year of Noah's life--that is, after six hundred years were completed--the covering of the ark is removed, and the hidden mystery, as it were, disclosed. Why the earth is said to have dried on the twenty-seventh day of the second month; as if the number fifty-seven denoted the completion of the rite of baptism. For the twenty-seventh day of the second month is the fifty-seventh day of the year; and the number fifty-seven is seven times eight, which are the numbers of the spirit and the body, with one over, to denote the bond of unity. Why they leave the ark together, though they entered separately. For it is said: "Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark;" the men and the women being spoken of separately; which denotes the time when the flesh lusteth against the spirit, and the spirit against the flesh. But they go forth, Noah and his wife, and his sons and their wives,--the men and women together. For in the end of the world, and in the resurrection of the just, the body will be united to the spirit in perfect harmony, undisturbed by the wants and the passions of mortality. Why, after leaving the ark, only clean animals are offered in sacrifice to God, though both clean and unclean were in the ark.
22. Then, again, it is significant that when God speaks to Noah, and begins anew, as it were, in order, by repetition in various forms, to draw attention to the figure of the Church, the sons of Noah are blessed, and told to replenish the earth, and all animals are given to them for food; as was said to Peter of the vessel, "Kill and eat." That they are told to pour out the blood when they eat; that the former life may not be kept shut up in the conscience, but may be, as it were, poured out in confession. That God makes the bow, which appears in the clouds only when the sun shines, the sign of His covenant with men, and with every living thing, that He will not destroy them with a flood; as those do not perish by the flood, in separation from the Church, who in the clouds of God--that is, in the prophets and in all the sacred Scriptures--discern the glory of Christ, instead of seeking their own glory. The worshippers of the sun, however, need not pride themselves on this; for they must understand that the sun, as also a lion, a lamb, and a stone, are used as types of Christ because they have some resemblance, not because they are of the same substance.
23. Again, the sufferings of Christ from His own nation are evidently denoted by Noah being drunk with the wine of the vineyard he planted, and his being uncovered in his tent. For the mortality of Christ's flesh was uncovered, to the Jews a stumbling-block, and to the Greeks foolishness; but to them that are called, both Jews and Greeks, both Shem and Japhet, the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. 
Moreover, the two sons, the eldest and the youngest, carrying the garment backwards, are a figure of the two peoples, and the sacrament of the past and completed passions of the Lord. They do not see the nakedness of their father, because they do not consent to Christ's death; and yet they honor it with a covering, as knowing whence they were born. The middle son is the Jewish people, for they neither held the first place with the apostles, nor believed subsequently with the Gentiles. They saw the nakedness of their father, because they consented to Christ's death; and they told it to their brethren outside, for what was hidden in the prophets was disclosed by the Jews. And thus they are the servants of their brethren. For what else is this nation now but a desk for the Christians, bearing the law and the prophets, and testifying to the doctrine of the Church, so that we honor in the sacrament what they disclose in the letter?
24. Again, every one must be impressed, and be either enlightened or confirmed in the faith, by the blessing of the two sons who honored the nakedness of their father, though they turned away their faces, as displeased with the evil done by the vine. "Blessed," he says, "be the Lord God of Shem." For although God is the God of all nations, even the Gentiles acknowledge Him to be in a peculiar sense the God of Israel. And how is this to be explained but by the blessing of Japhet? The occupation of all the world by the Church among the Gentiles was exactly foretold in the words: "Let God enlarge Japhet, and let him dwell in the tents of Shem." That is for the Manichæan to attend to. You see what the state of the world actually is. The very thing that you are astonished and grieved at in us is this, that God is enlarging Japhet. Is He not dwelling in the tents of Shem?--that is, in the churches built by the apostles, the sons of the prophets. Hear what Paul says to the believing Gentiles: "Ye were at that time without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants; having no hope of the promise, and without God in the world." In these words there is a description of the state of Japhet before he dwelt in the tents of Shem. But observe what follows: "Now then;" he says, "ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone." Here we have Japhet enlarged, and dwelling in the tents of Shem. These testimonies are taken from the epistles of the apostles, which you yourselves acknowledge, and read, and profess to follow. You occupy an unhappy middle position in a building of which Christ is not the chief corner-stone. For you do not belong to the wall of those who, like the apostles, being of the circumcision, believed in Christ; nor to the wall of those who, being of the uncircumcision, like all the Gentiles, are joined in the unity of faith, as in the fellowship of the corner-stone. However, all who accept and read any books of our canon in which Christ is spoken of as having been born and having suffered in the flesh, and who do not unite with us in a common veiling with the sacrament of the mortality, uncovered by the passion, but without the knowledge of piety and charity make known that from which we all are born,--although they differ among themselves, whether as Jews and heretics, or as heretics of one kind or other,--are still all useful to the Church, as being all alike servants, either in bearing witness to or in proving some truth. For of heretics it is said: "There must be heresies, that those who are approved among you may be manifested." Go on, then, with your objections to the Old Testament Scriptures! Go on, ye servants of Ham! You have despised the flesh from which you were born when uncovered. For you could not have called yourselves Christians unless Christ had come into the world, as foretold by the prophets, and had drunk of His own vine that cup which could not pass from Him, and had slept in His passion, as in the drunkenness of the folly which is wiser than men; and so, in the hidden counsel of God, the disclosure had been made of that infirmity of mortal flesh which is stronger than men. For unless the Word of God had taken on Himself this infirmity, the name of Christian, in which you also glory, would not exist in the earth. Go on, then, as I have said. Declare in mockery what we may honor with reverence. Let the Church use you as her servants to make manifest those members who are approved. So particular are the predictions of the prophets regarding the state and the sufferings of the Church, that we can find a place even for you in what is said of the destructive error by which the reprobate are to perish, while the approved are to be manifested.
25. You say that Christ was not foretold by the prophets of Israel, when, in fact, their Scriptures teem with such predictions, if you would only examine them carefully, instead of treating them with levity. Who in Abraham leaves his country and kindred that he may become rich and prosperous among strangers, but He who, leaving the land and country of the Jews, of whom He was born in the flesh, is now extending His power, as we see, among the Gentiles? Who in Isaac carried the wood for His own sacrifice, but He who carried His own cross? Who is the ram for sacrifice, caught by the horns in a. bush, but He who was fastened to the cross as an offering for us?
26. Who in the angel striving with Jacob, on the one hand is constrained to give him a blessing, as the weaker to the stronger, the conquered to the conqueror, and on the other hand puts his thigh-bone out of joint, but He who, when He suffered the people of Israel to prevail against Him, blessed those among them who believed, while the multitude, like Jacob's thigh-bone, halted in their carnality? Who is the stone placed under Jacob's head, but Christ the head of man? And in its anointing the very name of Christ is expressed, for, as all know, Christ means anointed. Christ refers to this in the Gospel, and declares it to be a type of Himself, when He said of Nathanael that he was an Israelite indeed, in whom was no guile, and when Nathanael, resting his head, as it were, on this Stone, or on Christ, confessed Him as the Son of God and the King of Israel anointing the Stone by his confession, in which he acknowledged Jesus to be Christ. On this occasion the Lord made appropriate mention of what Jacob saw in his dream "Verily I say unto you, Ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man."  This Jacob saw, who in the blessing was called Israel, when he had the stone for a pillow, and had the vision of the ladder reaching from earth to heaven, on which the angels of God were ascending and descending. The angels denote the evangelists, or preachers of Christ. They ascend when they rise above the created universe to describe the supreme majesty of the divine nature of Christ as being in the beginning God with God, by whom all things were made. They descend to tell of His being made of a woman, made under the law, that He might redeem them that were under the law. Christ is the ladder reaching from earth to heaven, or from the carnal to the spiritual: for by His assistance the carnal ascend to spirituality; and the spiritual may be said to descend to nourish the carnal with milk when they cannot speak to them as to spiritual, but as to carnal.  There is thus both an ascent and a descent upon the Son of man. For the Son of man is above as our head, being Himself the Saviour; and He is below in His body, the Church. He is the ladder, for He says, "I am the way." We ascend to Him to see Him in heavenly places; we descend to Him for the nourishment of His weak members. And the ascent and descent are by Him as well as to Him. Following His example, those who preach Him not only rise to behold Him exalted, but let themselves down to give a plain announcement of the truth. So the apostle ascends, "Whether we be beside ourselves, it is to God;" and descends, "Whether we be sober, it is for your sake." And by whom did he ascend and descend? "For the love of Christ constraineth us: for we thus judge, that if one died for all, then all died; and that He died for all, that they which live should no longer live unto themselves, but unto Him that died for them, and rose again." 
27. The man who does not find pleasure in these views of sacred Scripture is turned away to fables, because he cannot bear sound doctrine. The fables have an attraction for childish minds in people of all ages; but we who are of the body of Christ should say with the Psalmist; "O Lord, the wicked have spoken to me pleasing things, but they are not after Thy law." In every page of these Scriptures, while I pursue my search as a son of Adam in the sweat of my brow, Christ either openly or covertly meets and refreshes me. Where the discovery is laborious my ardor is increased, and the spoil obtained is eagerly devoured, and is hidden in my heart for my nourishment.
28. Christ appears to me in Joseph, who was persecuted and sold by his brethren, and after his troubles obtained honor in Egypt. We have seen the troubles of Christ in the world, of which Egypt was a figure, in the sufferings of the martyrs. And now we see the honor of Christ in the same world which He subdues to Himself, in exchange for the food which He bestows. Christ appears to me in the rod of Moses, which became a serpent when cast on the earth as a figure of His death, which came from the serpent. Again, when caught by the tail it became a rod, as a figure of His return after the accomplishment of His work in His resurrection to what He was before, destroying death by His new life, so as to leave no trace of the serpent. We, too, who are His body, glide along in the same mortality through the folds of time; but when at last the tail of this course of things is laid hold of by the hand of judgment that it shall go no further, we shall be renewed, and rising from the destruction of death, the last enemy, we shall be the sceptre of government in the right hand of God.
29. Of the departure of Israel from Egypt, let us hear what the apostle himself says: "I would not, brethren, that ye should be ignorant that all our fathers were under the cloud, and all passed through the sea, and were all baptized into Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink of the same spiritual drink. For they drank of the spiritual rock which followed them, and that rock was Christ."  The explanation of one thing is a key to the rest. For if the rock is Christ from its stability, is not the manna Christ, the living bread which came down from heaven, which gives spiritual life to those who truly feed on it? The Israelites died because they received the figure only in its carnal sense. The apostle, by calling it spiritual food, shows its reference to Christ, as the spiritual drink is explained by the words, "That rock was Christ," which explain the whole. Then is not the cloud and the pillar Christ, who by His uprightness and strength supports our feebleness; who shines by night and not by day, that they who see not may see, and that they who see may be made blind? In the clouds and the Red Sea there is the baptism consecrated by the blood of Christ. The enemies following behind perish, as past sins are put away.
30. The Israelites are led through the wilderness, as those who are baptized are in the wilderness while on the way to the promised land, hoping and patiently waiting for that which they see not. In the wilderness are severe trials, lest they should in heart return to Egypt. Still Christ does not leave them; the pillar does not go away. The bitter waters are sweetened by wood, as hostile people become friendly by learning to honor the cross of Christ. The twelve fountains watering the seventy palm trees are a figure of apostolic grace watering the nations. As seven is multiplied by ten, so the decalogue is fulfilled in the sevenfold operation of the Spirit. The enemy attempting to stop them in their way is overcome by Moses stretching out his hands in the figure of the cross. The deadly bites of serpents are healed by the brazen serpent, which was lifted up that they might look at it. The Lord Himself gives the explanation of this: "As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in Him may not perish, but have everlasting life." So in many other things we may find a protest against the obstinacy of unbelieving hearts. In the passover a lamb is killed, representing Christ, of whom it is said in the Gospel, "Behold the Lamb of God, who taketh away the sin of the world!" In the passover the bones of the lamb were not to be broken; and on the cross the bones of the Lord were not broken. The evangelist, in reference to this, quotes the words, "A bone of Him shall not be broken." The posts were marked with blood to keep away destruction, as people are marked on their foreheads with the sign of the Lord's passion for their salvation. The law was given on the fiftieth day after the passover; so the Holy Spirit came on the fiftieth day after the passion of the Lord. The law is said to have been written with the finger of God; and the Lord says of the Holy Spirit, "With the finger of God I cast out devils." Such are the Scriptures in which Faustus, after shutting his eyes, declares that he can see no prediction of Christ. But we need not wonder that he should have eyes to read and yet no heart to understand, since, instead of knocking in devout faith at the door of the heavenly secret, he dares to act in profane hostility. So let it be, for so it ought to be. Let the gate of salvation be shut to the proud. The meek, to whom God teaches His ways, will find all these things in the Scriptures, and those things which he does not see he will believe from what he sees.
31. He will see Jesus leading the people into the land of promise; for this name was given to the leader of Israel, not at first, or by chance, but on account of the work to which he was called. He will see the cluster from the land of promise hanging from a wooden pole. He will see in Jericho, as in this perishing world, an harlot, one of those of whom the Lord says that they go before the proud into the kingdom of heaven, putting out of her window a scarlet line symbolical of blood, as confession is made with the mouth for the remission of sins. He will see the walls of Jericho, like the frail defences of the world, fall when compassed seven times by the ark of the covenant; as now in the course of the seven days of time the covenant of God compasses the whole globe, that in the end, death, the last enemy, may be destroyed, and the Church, like one single house, be saved from the destruction of the ungodly, purified from the defilement of fornication by the window of confession in the blood of remission.
32. He will see the times of the judges precede those of the kings, as the judgment will precede the kingdom. And under both the judges and the kings he will see Christ and the Church repeatedly prefigured in many and various ways. Who was in Samson, when he killed the lion that met him as he went to get a wife among strangers, but He who, when going to call His Church from among the Gentiles, said, "Be of good cheer, I have overcome the world?" What means the hive in the mouth of the slain lion, but that, as we see, the very laws of the earthly kingdom which once raged against Christ have now lost their fierceness, and have become a protection for the preaching of gospel sweetness? What is that woman boldly piercing the temples of the enemy with a wooden nail, but the faith of the Church casting down the kingdom of the devil by the cross of Christ? What is the fleece wet while the ground was dry, and again the fleece dry while the ground was wet, but the Hebrew nation at first possessing alone in its typical institution Christ the mystery of God, while the whole world was in ignorance? And now the whole world has this mystery revealed, while the Jews are destitute of it.
33. To mention only a few things in the times of the kings, at the very outset does not the change in the priesthood when Eli was rejected and Samuel chosen, and in the kingdom when Saul was rejected and David chosen, clearly predict the new priesthood and kingdom to come in our Lord Jesus Christ, when the old, which was a shadow of the new, was rejected? Did not David, when he ate the shew-bread, which it was not lawful for any but the priests to eat, prefigure the union of the kingdom and priesthood in one person, Jesus Christ? In the separation of the ten tribes from the temple while two were left, is there not a figure of what the apostle asserts of the whole nation: "A remnant is saved by the election of grace."? 
34. In the time of famine, Elijah is fed by ravens bringing bread in the morning and flesh in the evening; but the Manichæans cannot in this perceive Christ, who, as it were, hungers for our salvation, and to whom sinners come in confession, having now the first-fruits of the Spirit, while in the end, that is to say in the evening of the age, they will have the resurrection of their bodies also. Elijah is sent to be fed by a widow woman of another nation, who was going to gather two sticks before she died, denoting the two wooden beams of the cross. Her meal and oil are blessed, as the fruit and cheerfulness of charity do not diminish by expenditure, for God loveth a cheerful giver. 
35. The children that mocked Elisha by calling out Baldhead, are devoured by wild beasts, as those who in childish folly scoff at Christ crucified on Calvary are destroyed by devils. Elisha sends his servants to lay his staff on the dead body, but it does not revive; he comes himself, and lays himself exactly upon the dead body, and it revives: as the Word of God sent the law by His servant, without any profit to mankind dead in sins; and yet it was not sent without purpose by Him who knew the necessity of its being first sent. Then He Himself came, conformed Himself to us by participation in our death, and we were revived. When they were cutting down wood with axes, the iron, flying off the wood, sank to the bottom of the river, and came up again when the wood was thrown in by Elisha. So, when Christ's bodily presence was cutting down the unfruitful trees among the unbelieving Jews, according to the saying of John, "Behold, the axe is laid to the roots of the tree,"  by the death they inflicted, Christ was separated from His body, and descended to the depths of the infernal world; and then, when His body was laid in the tomb, like the wood on the water, His spirit returned, like the iron to the handle, and He rose. The reader will observe how many things of this kind are omitted for the sake of brevity.
36. As regards the departure to Babylon, where the Spirit of God by the prophet Jeremiah enjoins them to go, telling them to pray for the people in whose land they dwell as strangers, because in their peace they would find peace, and to build houses, and plant vineyards and gardens,--the figurative meaning is plain, when we consider that the true Israelites, in whom is no guile, passed over in the ministry of the apostles with the ordinances of the gospel into the kingdom of the Gentiles. So the apostle, like an echo of Jeremiah, says to us, "I will first of all that prayer, supplications, intercessions and giving of thanks be made for all men, and for those in authority, that we may live a quiet and peaceable life in all godliness and charity; for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come to the knowledge of the truth."  Accordingly the basilicas of Christian congregations have been built by believers as abodes of peace, and vineyards of the faithful have been renewed, and gardens planted, where chief among the plants is the mustard tree, in whose wide-spreading branches the pride of the Gentiles, like the birds of heaven, in its soaring ambition, takes shelter. Again, in the return from captivity after seventy years, according to Jeremiah's prophecy, and in the restoration of the temple, every believer in Christ must see a figure of our return as the Church of God from the exile of this world to the heavenly Jerusalem, after the seven days of time have fulfilled their course. Joshua the high priest, after the captivity, who rebuilt the temple, was a figure of Jesus Christ, the true High Priest of our restoration. The prophet Zechariah saw this Joshua in a filthy garment; and after the devil who stood by to accuse him was defeated, the filthy garment was taken from him, and a dress of honor and glory given him. So the body of Jesus Christ, which is the Church, when the adversary is conquered in the judgment at the end of the world, will pass from the pains of exile to the glory of everlasting safety. This is the song of the Psalmist at the dedication of his house: "Thou hast turned for me my mourning into gladness; Thou hast removed my sackcloth, and girded me with gladness, that my glory may sing praise unto Thee, and not be silent." 
37. It is impossible, in a digression like this, to refer, however briefly, to all the figurative predictions of Christ which are to be found in the law and the prophets. Will it be said that these things happened in the regular course of things, and that it is a mere ingenious fancy to make them typical of Christ? Such an objection might come from Jews and Pagans; but those who wish to be considered Christians must yield to the authority of the apostle when he says, "All these things happened to them for an example;" and again, "These things are our examples." For if two men, Ishmael and Isaac, are types of the two covenants, can it be supposed that there is no significance in the vast number of particulars which have no historical or natural value? Suppose we were to see some Hebrew characters written on the wall of a noble building, should we be so foolish as to conclude that, because we cannot understand the characters, they are not intended to be read, and are mere painting, without any meaning? So, whoever with a candid mind reads all these things that are contained in the Old Testament Scriptures, must feel constrained to acknowledge that they have a meaning.
38. As an example of those particulars which have no meaning at all if not a symbolical one: Granting that it was necessary that woman should be made as an help meet for man, what natural reason can be assigned for her being taken from his side while he slept? Granting that an ark was required in order to escape from the flood, why should it have precisely these dimensions, and why should they be recorded for the devout study of future generations? Granting that the animals were brought into the ark to preserve the various races, why should there be seven clean and two unclean? Granting that the ark must have a door, why should it be in the side, and why should this fact be committed to writing? Abraham is commanded to sacrifice his son: we may allow that this proof of his obedience was required in order to make it conspicuous in all ages; we may allow, too, that it was a proper thing for the son to carry the wood instead of the aged father, and that in the end the fatal stroke was forbidden, lest the father should be left childless. But what had the shedding of the ram's blood to do with Abraham's trial? or if it was necessary to complete the sacrifice, was the ram any the better of being caught by the horns in a bush? The human mind, that is to say, a rational mind, is led by the consideration of the way in which these apparently superfluous things are blended with what is necessary, first to acknowledge their significance, and then to try to discover it.
39. The Jews themselves, who scoff at the crucified Saviour in whom we believe, and who consequently will not allow that Christ is predicted in the sayings and actions recorded in the Old Testament, are compelled to come to us for an explanation of those things which, if not explained, must appear trifling and ridiculous. This led Philo, a Jew of great learning, whom the Greeks speak of as rivalling Plato in eloquence, to attempt to explain some things without any reference to Christ, in whom he did not believe. His attempt only shows the inferiority of all ingenious speculations, when made without keeping Christ in view, to whom all the predictions really point. So true is that saying of the apostle: "When they shall turn to the Lord, the veil shall be taken away." For instance, Noah's ark is, according to Philo, a type of the human body, member by member: with this view, he shows that the numerical proportions agree perfectly. For there is no reason why a type of Christ should not be a type of the human body, too, since the Saviour of mankind appeared in a human body, though what is typical of a human body is not necessarily typical of Christ. Philo's explanation fails, however, as regards the door in the side of the ark. He actually, for the sake of saying something, makes this door represent the lower apertures of the body. He has the hardihood to put this in words, and on paper. Indeed, he knew not the door and could not understand the symbol. Had he turned to Christ the veil would have been taken away, and he would have found the sacraments of the Church flowing from the side of Christ's human body. For, according to the announcement, "They two shall be one flesh," some things in the ark which is a type of Christ, refer to Christ, and some to the Church. This contrast between the explanations which keep Christ in view, and all other ingenious perversions, is the same in every particular of all the figures in Scripture.
40. The Pagans, too, cannot deny our right to give a figurative meaning to both words and things, especially as we can point to the fulfillment of the types and figures. For the Pagans themselves try to find in their own fables figures of natural and religious truth. Sometimes they give clear explanations, while at other times they disguise their meaning, and what is sacred in the temples becomes a jest in the theatres. They unite a disgraceful licentiousness to a degrading superstition.
41. Besides this wonderful agreement between the types and the things typified, the adversary may be convinced by plain prophetic intimations, such as this: "In thy seed shall all nations be blessed." This was said to Abraham,  and again to Isaac,  and again to Jacob. Hence the significance of the words "I am the God of Abraham, and Isaac, and Jacob." God fulfills His promise to their seed in blessing all nations. With a like significance, Abraham himself, when he made his servant swear, told him to put his hand under his thigh;  for he knew that thence would come the flesh of Christ, in whom we have now, not the promise of blessing to all nations, but the promise fulfilled.
42. I should like to know, or rather, it would be well not to know, with what blindness of mind Faustus reads the passage where Jacob calls his sons, and says, "Assemble, that I may tell you the things that are to happen in the last day. Assemble and hear, ye sons of Jacob; give ear to Israel, your father." Surely these are the words of a prophet. What, then, does he say of his son Judah, of whose tribe Christ came of the seed of David according to the flesh, as the apostle teaches? "Judah," he says, "thy brethren shall praise thee: thy hand shall be upon the backs of thine enemies; the sons of thy father shall bow down to thee. Judah is a lion's whelp; my son and offspring: bowing down, thou hast gone up: thou sleepest as a lion, and as a young lion, who will rouse him up? A prince shall not depart from Judah, nor a leader from his loins, till those things come which have been laid up for him. He also is the desire of nations: binding his foal unto the vine, and his ass's colt with sackcloth, he shall wash his garment in wine, and his clothes in the blood of grapes: his eyes are bright with wine, and his teeth whiter than milk."  There is no falsehood or obscurity in these words when we read them in the clear light of Christ. We see His brethren the apostles and all His joint-heirs praising Him, seeking, not their own glory, but His. We see His hands on the backs of His enemies, who are bent and bowed to the earth by the growth of the Christian communities in spite of their opposition. We see Him worshipped by the sons of Jacob, the remnant saved according to the election of grace. Christ, who was born as an infant, is the lion's whelp, as it is added, My son and offspring, to show why this whelp, in whose praise it is said, "The lion's whelp is stronger than the herd,"  is even in infancy stronger than its elders. We see Christ ascending the cross, and bowing down when He gave up His spirit. We see Him sleeping as a lion, because in death itself He was not the conquered, but the conqueror, and as a lion's whelp; for the reason of His birth and of His death was the same. And He is raised from the dead by Him whom no man hath seen or can see; for the words, "Who will raise Him up?" point to an unknown power. A prince did not depart from Judah, nor a leader from his loins, till in due time those things came which had been laid up in the promise. For we learn from the authentic history of the Jews themselves, that Herod, under whom Christ was born, was their first foreign king. So the sceptre did not depart from the seed of Judah till the things laid up for him came. Then, as the promise is not only to the believing Jews, it is added: "He is the desire of the nations." Christ bound His foal--that is, His people--to the vine, when He preached in sackcloth, crying, "Repent, for the kingdom of heaven is at hand." The Gentiles made subject to Him are represented by the ass's colt, on which He also sat, leading it into Jerusalem, that is, the vision of peace teaching the meek His ways. We see Him washing His garments in wine; for He is one with the glorious Church, which He presents to Himself, not having spot or wrinkle; to whom also it is said by Isaiah: "Though your sins be as scarlet, I will make them white as snow." How is this done but by the remission of sins? And the wine is none other than that of which it is said that it is "shed for many, for the remission of sins." Christ is the cluster that hung on the pole. So it is added, "and His clothes in the blood of the grape." Again, what is said of His eyes being bright with wine, is understood by those members of His body who are enabled, in holy aberration of mind from the current of earthly things, to gaze on the eternal light of wisdom. So Paul says in a passage quoted before: "If we be beside ourselves, it is to God." Those are the eyes bright with wine. But he adds: "If we be sober, it is for your sakes." The babes needing to be fed with milk are not forgotten, as is denoted by the words, "His teeth are whiter than milk."
43. What can our deluded adversaries say to such plain examples, which leave no room for perverse denial, or even for sceptical uncertainty? I call on the Manichæans to begin to inquire into these subjects, and to admit the force of these evidences, on which I have no time to dwell; nor do I wish to make a selection, in case the ignorant reader should think there are no others, while the Christian student might blame me for the omission of many points more striking than those which occur to me at the moment. You will find many passages which require no such explanation as has been given here of Jacob's prophecy. For instance, every reader can understand the words, "He was led as a lamb to the slaughter," and the whole of that plain prophecy, "With His stripes we are healed"--"He bore our sins." We have a poetical gospel in the words: "They pierced my hands and feet. They have told all my bones. They look and stare upon me. They divided my garments among them, and cast lots on my vesture." The blind even may now see the fulfillment of the words: "All the ends of the earth shall remember and turn unto the Lord, and all kingdoms of the nations shall worship before Him." The words in the Gospel, "My soul is sorrowful, even unto death," "My soul is troubled," are a repetition of the words in the Psalm, "I slept in trouble." And who made Him sleep? Whose voices cried, Crucify him, crucify him? The Psalm tells us: "The sons of men, their teeth are spears and arrows, and their tongue a sharp sword." But they could not prevent His resurrection, or His ascension above the heavens, or His filling the earth with the glory of His name; for the Psalm says: "Be Thou exalted, O God, above the heavens, and let Thy glory be above all the earth." Every one must apply these words to Christ: "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 uttermost parts of the earth for Thy possession." And what Jeremiah says of wisdom plainly applies to Christ: "Jacob delivered it to his son, and Israel to his chosen one. Afterwards He appeared on earth, and conversed with men." 
44. The same Saviour is spoken of in Daniel, where the Son of man appears before the Ancient of days, and receives a kingdom without end, that all nations may serve Him. In the passage quoted from Daniel by the Lord Himself, "When ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him that readeth understand,"  the number of weeks points not only to Christ, but to the very time of His advent. With the Jews, who look to Christ for salvation as we do, but deny that He has come and suffered, we can argue from actual events. Besides the conversion of the heathen, now so universal, as prophesied of Christ in their own Scriptures, there are the events in the history of the Jews themselves. Their holy place is thrown down, the sacrifice has ceased, and the priest, and the ancient anointing; which was all clearly foretold by Daniel when he prophesied of the anointing of the Most Holy. Now, that all these things have taken place, we ask the Jews for the anointed Most Holy, and they have no answer to give. But it is from the Old Testament that the Jews derive all the knowledge they have of Christ and His advent. Why do they ask John whether he is Christ? Why do they say to the Lord, "How long dost thou make us to doubt? If thou art the Christ, tell us plainly." Why do Peter and Andrew and Philip say to Nathanael, "We have found Messias, which is interpreted Christ," but because this name was known to them from the prophecies of their Scriptures? In no other nation were the kings and priests anointed, and called Anointed or Christs. Nor could this symbolical anointing be discontinued till the coming of Him who was thus prefigured. For among all their anointed ones the Jews looked for one who was to save them. But in the mysterious justice of God they were blinded; and thinking only of the power of the Messiah, they did not understand His weakness, in which He died for us. In the book of Wisdom it is prophesied of the Jews: "Let us condemn him to an ignominious death; for he will be proved in his words. If he is truly the Son of God, He will aid him; and deliver him from the hand of his enemies. Thus they thought, and erred; for their wickedness blinded them." These words apply also to those who, in spite of all these evidences, in spite of such a series of prophecies, and of their fulfillment, still deny that Christ is foretold in the Scriptures. As often as they repeat this denial, we can produce fresh proofs, with the help of Him who has made such provision against human perversity, that proofs already given need not be repeated.
45. Faustus has an evasive objection, which he no doubt thinks a most ingenious way of eluding the force of the clearest evidence of prophecy, but of which one is unwilling to take any notice, because answering it may give it an appearance of importance which it does not really possess. What could be more irrational than to say that it is weak faith which will not believe in Christ without evidence? Do our adversaries, then, believe in testimony about Christ? Faustus wishes us to believe the voice from heaven as distinguished from human testimony. But did they hear this voice? Has not the knowledge of it come to us through human testimony? The apostle describes the transmission of this knowledge, when he says: "How shall they call on Him on whom they have not believed? and how shall they believe on Him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? As it is written, "How beautiful are the feet of them who publish peace, who bring good tidings!" Clearly, in the preaching of the apostles there was a reference to prophetic testimony. The apostles quoted the predictions of the prophets, to prove the truth and importance of their doctrines. For although their preaching was accompanied with the power of working miracles, the miracles would have been ascribed to magic, as some even now venture to insinuate, unless the apostles had shown that the authority of the prophets was in their favor. The testimony of prophets who lived so long before could not be ascribed to magical arts. Perhaps the reason why Faustus will not have us believe the Hebrew prophets as witnesses of the true Christ, is because he believes Persian heresies about a false Christ.
46. According to the teaching of the Catholic Church, the Christian mind must first be nourished in simple faith, in order that it may become capable of understanding things heavenly and eternal. Thus it is said by the prophet: "Unless ye believe, ye shall not understand." Simple faith is that by which, before we attain to the height of the knowledge of the love of Christ, that we may be filled with all the fullness of God, we believe that not without reason was the dispensation of Christ's humiliation, in which He was born and suffered as man, foretold so long before by the prophets through a prophetic race, a prophetic people, a prophetic kingdom. This faith teaches us, that in the foolishness which is wiser than men, and in the weakness which is stronger than men, is contained the hidden means of our justification and glorification. There are hid all the treasures of wisdom and knowledge, which are opened to no one who despises the nourishment transmitted through the breast of his mother that is, the milk of apostolic and prophetic instruction; or who, thinking himself too old for infantile nourishment, devours heretical poison instead of the food of wisdom, for which he rashly thought himself prepared. To require simple faith is quite consistent with requiring faith in the prophets. The very use of simple faith is to believe the prophets at the outset, while the understanding of the person who speaks in the prophets is attained after the mind has been purified and strengthened.
47. But, it is said, if the prophets foretold Christ, they did not live in a way becoming their office. How can you tell whether they did or not? You are bad judges of what it is to live well or ill, whose justice consists in giving relief to an inanimate melon by eating it, instead of giving food to the starving beggar. It is enough for the babes in the Catholic Church, who do not yet know the perfect justice of the human soul, and the difference between the justice aimed at and that actually attained, to think of those men according to the wholesome doctrine of the apostles, that the just lives by faith. "Abraham believed God, and it was counted to him for righteousness. For the scripture, foreseeing that God would justify the Gentiles by faith, preached before the gospel unto Abraham, saying, In thy seed shall all nations be blessed." These are the words of the apostle. If you would, at his clear well-known voice, wake up from your unprofitable dreams, you would follow in the footsteps of our father Abraham, and would be blessed, along with all nations, in his seed. For, as the apostle says, "He received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised, that he might be the father of all that believe in uncircumcision; that he might be the father of circumcision not only to those who are of the circumcision, but also to those who follow the footsteps of the faith of our father Abraham in uncircumcision." Since the righteousness of Abraham's faith is thus set forth as an example to us, that we too, being justified by faith, may have peace with God, we ought to understand his manner of life, without finding fault with it; lest, by a premature separation from mother-Church, we prove abortions, instead of being brought forth in due time, when the conception has arrived at completeness.
48. This is a brief reply to Faustus in behalf of the character of the patriarchs and prophets. It is the reply of the babes of our faith, among whom I would reckon myself, inasmuch as I would not find fault with the life of the ancient saints, even if I did not understand its mystical character. Their life is proclaimed to us with approval by the apostles in their Gospel, as they themselves in their prophecy foretold the future apostles, that the two Testaments, like the seraphim, might cry to one another, "Holy, holy, holy is the Lord God of hosts." When Faustus, instead of the vague general accusation which he makes here, condemns particular actions in the lives of the patriarchs and the prophets, the Lord their God, and ours also, will assist me to reply suitably and appropriately to the separate charges. For the present, the reader must choose whether to believe the commendation of the Apostle Paul or the accusations of Faustus the Manichæan. 
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 witness to 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 Manichæan learn the name of Christ? If from Manichæus, it is very strange that Africans, not to speak of others, should believe the Persian Manichæus, 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 Manichæan 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 Manichæans show with the name of Christ in it?
4. Manichæus 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 Manichæus begins thus: "Manichæus, an apostle of Jesus Christ." Why do you believe what Manichæus 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 of an 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 the simplest 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 excuse for 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 the result 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 he do? Would he bring forward Manichæus as a witness to Christ? The opposite of this is what the Manichæans do. They take advantage of the widespread fragrance of the name of Christ to gain acceptance for Manichæus, 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 Manichæus, or in Manichæus, 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 Manichæus 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 Manichæan 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 Manichæus. 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 Manichæus, 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." 
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 Manichæans 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 Manichæans 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 Manichæans 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 he hung 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 Manichæans. 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 Manichæans 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 Manichæans 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 Manichæans, 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." 
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