Faustus rejects the Old Testament because it leaves no room for Christ. Christ the one Bridegroom suffices for His Bride the Church. Augustine answers as well as he can, and reproves the Manichaeans with presumption in claiming to be the Bride of Christ.
1. Faustus said: Why do we not receive the Old Testament? Because when a vessel is full, what is poured on it is not received, but allowed to run over; and a full stomach rejects what it cannot hold. So the Jews, satisfied with the Old Testament, reject the New; and we who have received the New Testament from Christ, reject the Old. You receive both because you are only half filled with each, and the one is not completed, but corrupted by the other. For vessels half filled should not be filled up with anything of a different nature from what they already contain. If it contains wine, it should be filled up with wine, honey with honey, vinegar with vinegar. For to pour gall on honey, orwater on wine, or alkalies on vinegar, is not addition, but adulteration. This is why we do not receive the Old Testament. Our Church, the bride of Christ, the poor bride of a rich bridegroom, is content with the possession of her husband, and scorns the wealth of inferior lovers, and despises the gifts of the Old Testament and of its author, and from regard to her own character, receives only the letters of her husband. We leave the Old Testament to your Church, that, like a bride faithless to her spouse, delights in the letters and gifts of another. This lover who corrupts your chastity, the God of the Hebrews in his stone tablets promises you gold and silver, and abundance of food, and the land of Canaan. Such low rewards have tempted you to be unfaithful to Christ, after all the rich dowry bestowed by him. By such attractions the God of the Hebrews gains over the bride of Christ. You must know that you are cheated, and that these promises are false. This God is in poverty and beggary, and cannot do what he promises. For if he cannot give these things to the synagogue, his proper wife, who obeys him in all things like a servant, how can he bestow them on you who are strangers, and who proudly throw off his yoke from your necks? Go on, then, as you have begun, join the new cloth to the old garment, put the new wine in old bottles, serve two masters without pleasing either, make Christianity a monster, half horse and half man; but allow us to serve only Christ, content with his immortal dower, and imitating the apostle who says, "Our sufficiency is of God, who I has made us able ministers of the New Testament."1 In the God of the Hebrews we have no interest whatever; for neither can he perform his promises, nor do we desire that he should. The liberality of Christ has made us indifferent to the flatteries of this stranger. This figure of the relation of the wife to her husband is sanctioned by Paul, who says: "The woman that has a husband is bound to her husband as long as he liveth; but if her husband die, she is freed from the law of her husband. So, then, if while her husband liveth she be joined to another man, she shall be called an adulteress; but if her husband be dead, she is not an adulteress, though she be married to another man."2 Here he shows that there is a spiritual adultery in being united to Christ before repudiating the author of the law, and counting him, as it were, as dead. This applies chiefly to the Jews who believe in Christ, and who ought to forget their former superstition. We who have been converted to Christ front heathenism, look upon the God of the Hebrews not merely as dead, but as never having existed, and do not need to be told to forget him. A Jew, when he believes, should regard Adonai as dead; a Gentile should regard his idol as dead; and so with everything that has been held sacred before conversion. One who, after giving up idolatry, worships both the God of the Hebrews and Christ, is like an abandoned woman, who after the death of one husband marries two others.
2. Augustine replied: Let all who have given their hearts to Christ say whether they can listen patiently to these things, unless Christ Himself enable them. Faustus, full of the new honey, rejects the old vinegar; and Paul, full of the old vinegar, has poured out half that the new honey may be poured in, not to be kept, but to be corrupted. When the apostle calls himself a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, this is the new honey. But when he adds, "which He promised before by His prophets in the Holy Scriptures of His Son, who was made of the seed of David according to the flesh,"3 this is the old vinegar. Who could bear to hear this, unless the apostle himself consoled us by saying: "There must be heresies, that they which are approved may be made manifest among you?"4 Why should we repeat what we said already?5 -that the new cloth and the old garment, the new wine and the old bottles, mean not two Testaments, but two lives and two hopes,-that the relation of the two Testaments is figuratively described by the Lord when He says: "Therefore every scribe instructed in the kingdom of God is like an householder bringing out of his treasure things new and old."6 The reader may remember this as said before, or he may find it on looking back. For if any one tries to serve God with two hopes, one of earthly felicity, and the other of the kingdom of heaven, the two hopes cannot agree; and when the latter is shaken by some affliction, the former will be lost too. Thus it is said, No man can serve two masters; which Christ explains thus: "Ye cannot serve God and Mammon."7 But to those who rightly understand it, the Old Testament is a prophecy of the New. Even in that ancient people, the holy patriarchs and prophets, who understood the part they performed, or which they were instrumental in performing, had this hope of eternal life in the New Testament. They belonged to the New Testament, because they understood and loved it, though revealed only in figure. Those belonging to the Old Testament were the people who cared for nothing else but the temporal promises, without understanding them as significant of eternal things. But all this has already been more than enough insisted on.
3. It is amazingly bold in the impious and impure sect of the Manichaeans to boast of being the chaste bride of Christ. All the effect of such a boast on the really chaste members of the holy Church is to remind them of the apostle's warning against deceivers: "I have joined you to one husband, to present you as a chaste virgin to Christ. But I fear lest, as the serpent deceived Eve by his guile, so your minds also should be corrupted from the purity which is in Christ."8 What else do those preachers of another gospel than that which we have received try to do, but to corrupt us from the purity which we preserve for Christ, when they stigmatize the law of God as old, and praise their own falsehoods as new, as if all that is new must be good, and all that is old bad? The Apostle John, however, praises the old commandment, and the Apostle Paul bids us avoid novelties in doctrine. As an unworthy son and servant of the Catholic Church, the true bride of the true Christ, I too, as appointed to give out food to my fellow-servants, would speak to her a word of counsel. Continue ever to shun the profane errors of the Manichaeans, which have been tried by the experience of thine own children, and condemned by their recovery. By that heresy I was once separated from thy fellowship, and after running into danger which ought to have been avoided, I escaped. Restored to thy service, my experience may perhaps be profitable to thee. Unless thy true and truthful Bridegroom, from whose side thou wert made, had obtained the remission of sins through His own real blood, the gulf of error would have swallowed me up; I should have become dust, and been devoured by the serpent. Be not misled by the name of truth. The truth is in thine own milk, and in thine own bread. They have the name only, and not the thing. Thy full-grown children, indeed, are secure; but I speak to thy babes, my brothers, and sons, and masters, whom thou, the virgin mother, fertile as pure, dost cherish into life under thine anxious wings, or dost nourish with the milk of infancy. I call upon these, thy tender offspring, not to be seduced by noisy vanities, but rather to pronounce accursed any one that preaches to them another gospel than that which they have received in thee. I call upon these not to leave the true and truthful Christ, in whom are hid all the treasures of wisdom and knowledge; not to forsake the abundance of His goodness which He has laid up for them that fear Him, and has wrought for them that trust in Him.9 How can they expect to find truthful words in one who preaches an untruthful Christ? Scorn the reproaches cast on thee, for thou knowest well that the gift which thou desirest from thy Bridegroom is eternal life, for He Himself is eternal life.
4. It is a silly falsehood that thou hast been seduced to another God, who promises abundance of food and the land of Canaan. For thou canst perceive how the saints of old, who were also thy children, were enlightened by these figures which were prophecies of thee. Thou needest not regard the poor jest against the stone tablets, for the stony heart of which they were in old times a figure is not in thee. For thou art an epistle of the apostles, "written not with ink, but with the Spirit of the living God; not on tables of stone, but on the fleshy tables of the heart."10 Our opponents ignorantly think that these words are in their favor, and that the apostle finds fault with the dispensation of the Old Testament, whereas they are the words of the prophet. This utterance of the apostles was a fulfillment of the long anterior utterances of the prophet whom the Manichaeans reject, for they believe the apostles without understanding them. The prophet says: "I will take away from them the stony heart, and I will give them a heart of flesh."11 What is this but "Not on tables of stones but on the fleshy tables of the heart"? For by the heart of flesh and the fleshy tables is not meant a carnal understanding: but as flesh feels, whereas a stone cannot, the insensibility of stone signifies an unintelligent heart, and the sensibility of flesh signifies an intelligent heart. Instead, then, of scoffing at thee, they deserve to be ridiculed who say that earth, and wood, and stones have sense, and that their life is more intelligent than animal life. So, not to speak of the truth, even their own fiction obliges them to confess that the law written on tables of stone was purer than their sacred parchments. Or perhaps they prefer sheepskin to stone, because their legends make stones the bones of princes. In any case, the ark of the Old Testament was a cleaner covering for the tables of stone than the goatskin of their manuscripts. Laugh at these things, while pitying them, to show their falsehood and absurdity. With a heart no longer stony, thou canst see in these stone tablets a suitableness to that hard-hearted people; and at the same time thou canst find even there the stone, thy Bridegroom, described by Peter as "a living stone, rejected by men, but chosen of God, and precious." To them He was "a stone of stumbling and a rock of offence;" but to thee, "the stone which the builders rejected has become the head of the corner."12 This is all explained by Peter, and is quoted from the prophets, with whom these heretics have nothing to do. Fear not, then, to read these tablets-they are from thy Husband; to others the stone was a sign of insensibility, but to thee of strength and stability. With the finger of God these tablets were written; with the finger of God thy Lord cast out devils; with the finger of God drive thou away the doctrines of lying devils which sear the conscience. With these tablets thou canst confound the seducer who calls himself the Paraclete, that he may impose upon thee by a sacred name. For on the fiftieth day after the passover the tables were given; and on the fiftieth day after the passion of thy Bride-groom-of whom the passover was a type-the finger of God, the Holy Spirit, the promised Paraclete, was given. Fear not the tablets which convey to thee ancient writings now made plain. Only be not under the law, lest fear prevent thy fulfilling it; but be under grace, that love, which is the fulfilling of the law, may be in thee. For it was in a review of these very tablets that the friend of thy Bridegroom said: "For thou shalt not commit adultery, Thou shalt not murder, Thou shalt not covet, and if there be any other commandment, it is contained in this word, Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor; therefore love is the fulfilling of the law."13 One table contains the precept of love to God, and the other of love to man. And He who first sent these tablets Himself came to enjoin those precepts on Which hang the law and the prophets.14 In the first precept is the chastity of thy espousals; in the second is the unity of thy members. In the one thou art united to divinity; in the other thou dost gather a society. And these two precepts are identical with the ten, of which three relate to God, and seven to our neighbor. Such is the chaste tablet in which thy Lover and thy Beloved of old prefigured to thee the new song on a psaltery of ten strings; Himself to be extended on the cross for thee, that by sin He might condemn sin in the flesh, and that the righteouness of the law might be fulfilled in thee. Such is the conjugal tablet, which may well be hated by the unfaithful wife.
5. I turn now to thee, thou deluded and deluding congregation of Manichaeus,-wedded to so many elements, or rather prostituted to so many devils, and impregnated with blasphemous falsehoods,-dost thou dare to slander as unchaste the marriage of the Catholic Church with thy Lord? Behold thy lovers, one balancing creation, and the other bearing it up like Atlas. For one, by thy account, holds the sources of the elements, and hangs the world in space; while the other keeps him up by kneeling down and carrying the weight on his shoulders. Where are those beings? And if they are so occupied, how can they come to visit thee, to spend an idle hour in getting their shoulders or their fingers relieved by thy soft, soothing touch? But thou art deceived by evil spirits which commit adultery with thee, that thou mayest conceive falsehoods and bring forth vanities. Well mayest thou reject the message of the true God, as opposed to thy parchments, where in the vain imaginations of a wanton mind thou hast gone after so many false gods. The fictions of the poets are more respectable than thine, in this at least, that they deceive no one; while the fables in thy books, by assuming an appearance of truth, mislead the childish, both young and old, and pervert their minds. As the apostle says, they have itching ears, and turn away from hearing the truth to listen to fables.15 How shouldest thou bear the sound doctrine of these tables, where the first commandment is, "Hear, O Israel, the Lord thy God is one Lord,"16 when thy corrupt affections find shameful delight in so many false deities? Dost thou not remember thy love-song, where thou describest the chief ruler in perennial majesty, crowned with flowers, and of fiery countenance? To have even one such lover is shameful; for a chaste wife seeks not a husband crowned with flowers. And thou canst not say that this description or representation has a typical meaning, for thou art wont to praise Manichaeus for nothing more than for speaking to thee the simple naked truth without the disguise of figures. So the God of thy song is a real king, bearing a sceptre and crowned with flowers. When he wears a crown of flowers, he ought to put aside his sceptre; for effeminacy and majesty are incongruous. And then he is not thy only lover; for the song goes on to tell of twelve seasons clothed in flowers, and filled with song, throwing their flowers at their father's face. These are twelve great gods of thine, three in each of the four regions surrounding the first deity. How this deity can be infinite, when he is thus circumscribed, no one can say. Besides, there are countless principalities, and hosts of gods, and troops of angels, which thou sayest were not created by God, but produced from His substance.
6. Thou art thus convicted of worshipping gods without number; for thou canst not bear the sound doctrine which teaches that there is one Son of one God, and one Spirit of both. And these, instead of being without number, are not three Gods; for not only is their substance one and the same, but their operation by means of this substance is also one and the same, while they have a separate manifestation in the material creation. These things thou dost not understand, and canst not receive. Thou art full, as thou sayest, for thou art steeped in blasphemous absurdities. Will thou continue burying thyself under such crudities? Sing on, then, and open thine eyes, if thou canst, to thine own shame. In this doctrine of lying devils thou art invited to fabulous dwellings of angels in a happy clime, and to fragrant fields where nectar flows for ever from trees and hills, in seas and rivers. These are the fictions of thy foolish heart, which revels in such idle fancies. Such expressions are sometimes used as figurative descriptions of the abundance of spiritual enjoyments; and they lead the mind of the student to inquire into their hidden meaning. Sometimes there is a material representation to the bodily senses, as the fire in the bush, the rod becoming a serpent, and the serpent a rod, the garment of the Lord not divided by His persecutors, the anointing of His feet or of His head by a devout woman, the branches of the multitude preceding and following Him when riding on the ass. Sometimes, either in sleep or in a trance, the spirit is informed by means of figures taken from material things, as Jacob's ladder, and the stone in Daniel cut out without hands and growing into a mountain, and Peter's vessel, and all that John saw. Sometimes the figures are only in the language; as in the Song of Songs, and in the parable of a householder making a marriage for his son, or that of the prodigal son, or that of the man who planted a vineyard and let it out to husbandmen. Thou boastest of Manichaeus as having come last, not to use figures, but to explain them.His expositions throw light on ancient types, and leave no problem unsolved. This idea is supported by the assertion that the ancient types, in vision or in action or in words, had in view the coming of Manichaeus, by whom they were all to be explained; while he, knowing that no one is to follow him, makes use of a style free from all figurative expressions. What, then, are those fields, and shady hills, and crowns of flowers, and fragrant odors, in which the desires of thy fleshly mind take pleasure? If they are not significant figures, they are either idle fancies or delirious dreams. If they are figures, away with the impostor who seduces thee with the promise of naked truth, and then mocks thee with idle tales. His ministers and his wretched deluded followers are wont to bait their hook with that saying of the apostle, "Now we see through a glass in a figure, but then face to face."17 As if, forsooth, the Apostle Paul knew in part, and prophesied in part, and saw through a glass in a figure; whereas all this is removed at the coming of Manichaeus, who brings that which is perfect, and reveals the truth face to face. O fallen and shameless! still to continue uttering such folly, still feeding on the wind, still embracing the idols of thine own heart. Hast thou, then, seen face to face the king with the sceptre, and the crown of flowers, and the hosts of gods, and the great worldholder with six faces and radiant with light, and that other exalted ruler surrounded with troops of angels, and the invincible warrior with a spear in his right hand and a shield in his left, and the famous sovereign who moves the three wheels of fire, water, and wind, and Atlas, chief of all, bearing the world on his shoulders, and supporting himself on his arms? These, and a thousand other marvels, hast thou seen face to face, or are thy songs doctrines learned from lying devils, though thou knowest it not? Alas! miserable prostitute to these dreams, such are the vanities which thou drinkest up instead of the truth; and, drunk with this deadly poison, thou darest with this jest of the tablets to affront the matronly purity of the spouse of the only Son of God; because no longer under the tutorship of the law, but under the control of grace, neither proud in activity nor crouching in fear, she lives by faith, and hope, and love, the Israel in whom there is no guile, who hears what is written: "The Lord thy God is one God." This thou hearest not, and art gone a whoring after a multitude of false gods.
7. Of necessity these tables are against thee, for the second commandment is, "Thou shalt not take the name of the Lord thy God in vain;" whereas thou dost attribute the vanity of falsehood to Christ Himself, who, to remove the vanity of the fleshly mind, rose in a true body, visible to the bodily eye. So also the third commandment about the rest of the Sabbath is against thee, for thou art tossed about by a multitude of restless fancies. How these three commandments relate to the love of God, thou hast neither the power nor the will to understand. Shamefully headstrong and turbulent, thou hast reached the height of folly, vanity, and worthlessness; thy beauty is spoiled, and thine order perished. I know thee, for I was once the same. How shall I now teach thee that these three precepts relate to the love of God, of whom, and by whom, and in whom are all things? How canst thou understand this, when thy pernicious doctrines prevent thee from understanding and from obeying the seven precepts relating to the love of our neighbor, which is the bond of human society? The first of these precepts is, "Honor thy father and mother;" which Paul quotes as the first commandment with promise, and himself repeats the injunction. But thou art taught by thy doctrine of devils to regard thy parents as thine enemies, because their union brought thee into the bonds of flesh, and laid impure fetters even on thy god. The doctrine that the production of children is an evil, directly opposes the next precept, "Thou shall not commit adultery;" for those who believe this doctrine, in order that their wives may not conceive, are led to commit adultery even in marriage. They take wives, as the law declares, for the procreation of children; but from this erroneous fear of polluting the substance of the deity, their intercourse with their wives is not of a lawful character; and the production of children, which is the proper end of marriage, they seek to avoid. As the apostle long ago predicted of thee, thou dost indeed forbid to marry, for thou seekest to destroy the purpose of marriage. Thy doctrine turns marriage into an adulterous connection, and the bed-chamber into a brothel. This false doctrine leads in a similar way to the transgression of the commandment, "Thou shall not kill." For thou dost not give bread to the hungry, from fear of imprisoning in flesh the member of thy God. From fear of fancied murder, thou dost actually commit murder. For if thou wast to meet a beggar starving for want of food, by the law of God to refuse him food would be murder; while to give food would be murder by the law of Manichaeus. Not one commandment in the decalogue dost thou observe. If thou wert to abstain from theft, thou wouldst be guilty of allowing bread or food, whatever it might be, to undergo the misery of being devoured by a man of no merit, instead of running off with it to the laboratory of the stomach of thine elect; and so by theft saving thy god from the imprisonment with which he is threatened, and also from that from which he already suffers. Then, if thou art caught in the theft, wilt thou not swear by this god that thou art not guilty? For what will he do to thee when thou sayest to him, I swore by thee falsely, but it was for thy benefit; a regard for thine honor would have been fatal to thee? So the precept, Thou shall not bear false witness, will be broken, not only in thy testimony, but in thine oath, for the sake of the liberation of the members of thy god. The commandment, "Thou shall not covet thy neighbor's wife," is the only one which thy false doctrine does not oblige thee to break. But if it is unlawful to covet our neighbor's wife, what must it be to excite covetousness in others? Remember thy beautiful gods and goddesses presenting themselves with the purpose of exciting desire in the male and female leaders of darkness, in order that the gratification of this passion might effect the liberation of this god, who is in confinement everywhere, and who requires the assistance of such self-degradation. The last commandment, "Thou shall not covet the possessions of thy neighbor," it is wholly impossible for thee to obey. Does not this god of thine delude thee with the promise of making new worlds in a region belonging to another, to be the scene of thine imaginary triumph after thine imaginary conquest? In the desire for the accomplishment of these wild fancies, while at the same time thou believest that this land of darkness is in the closest neighborhood with thine own substance, thou certainly covetest the possessions of thy neighbor. Well indeed mayest thou dislike the tables which contain such good precepts in opposition to thy false doctrine. The three relating to the love of God thou dost entirely set aside. The seven by which human society is preserved thou keepest only from a regard to the opinion of men, or from fear of human laws; or good customs make thee averse to some crimes; or thou art restrained by the natural principle of not doing to another what thou wouldst not have done to thyself. But whether thou doest what thou wouldst not have done to thyself, or refrainest from doing what thou wouldst not have done to thyself, thou seest the opposition of the heresy to the law, whether thou actest according to it or not.
8. The true bride of Christ, whom thou hast the audacity to taunt with the stone tablets, knows the difference between the letter and the spirit, or in other words, between law and grace; and serving God no longer in the oldness of the letter, but in newness of spirit, she is not under the law, but under grace. She is not blinded by a spirit of controversy, but learns meekly from the apostle what is this law which we are not to be under; for "it was given, "he says, "on account of transgression, till the seed should come to whom the promise was made."18 And again: "It entered, that the offence might abound; but where sin abounded, grace has much more abounded."19 Not that the law is sin, though it cannot give life without grace, but rather increases the guilt; for "where there is no law, there is no transgression."20 The letter without the spirit, the law without grace, can only condemn. So the apostle explains his meaning, in case any should not understand: "What shall we say then? Is the law sin? God forbid. For I had not known sin but by the law. For I had not known lust unless the law had said, Thou shalt not covet. But sin, taking occasion by the command-merit, deceived me, and by it slew me. Therefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, wrought death in me by that which is good."21 She at whom thou scoffest knows what this means; for she asks earnestly, and seeks humbly, and knocks meekly. She sees that no fault is found with the law, when it is said, "The letter killeth, but the spirit giveth life," any more than with knowledge, when it is said, "Knowledge puffeth up, but love edifieth."22 The passage runs thus: "We know that we all have knowledge. Knowledge puffeth up, but love edifieth." The apostle certainly had no desire to be puffed up; but he had knowledge, because knowledge joined with love not only does not puff up, but strengthens. So the letter when joined with the spirit, and the law when joined with grace, is no longer the letter and the law in the same sense as when by itself it kills by abounding sin. In this sense the law is even called the strength of sin, because its strict prohibitions increase the fatal pleasure of sin. Even thus, however, the law is not evil; but "sin. that it may appear sin, works death by that which is good." So things that are not evil may often be hurtful to certain people. The Manichaeans, when they have sore eyes, will shut out their god the sun. The bride of Christ, then, is dead to the law, that is, to sin, which abounds more from the prohibition of the law; for the law apart from grace commands, but does not enable. Being dead to the law in this sense, that she may be married to another who rose from the dead, she makes this distinction without any reproach to the law, which would be blasphemy against its author. This is thy crime; for though the apostle tells thee that the law is holy, and the commandment holy, and just, and good, thou dost not acknowledge it as the production of a good being. Its author thou makest to be one of the princes of darkness. Here the truth confronts thee. They are the words of the Apostle Paul: "The law is holy, and the commandment holy, and just, and good." Such is the law given by Him who appointed for a great symbolical use the tablets which thou foolishly deridest. The same law which was given by Moses becomes through Jesus Christ grace and truth; for the spirit is joined to the letter, that the righteousness of the law might begin to be fulfilled, which when unfulfilled only added the guilt of transgression. The law which is holy, and just, and good, is the same law by which sin works death, and to which we must die, that we may be married to another who rose from the dead. Hear what the apostle adds: "But sin, that it might appear sin, wrought death in me by that which is good, that sin by the commandment might become exceeding sinful." Deaf and blind, dost thou not now hear and see? "Sin wrought death in me," he says, "by that which is good." The law is always good: whether it hurts those who are destitute of grace, or benefits those who are filled with grace, itself is always good; as the sun is always good, for every creature of God is good, whether it hurts weak eyes or gladdens the sight of the healthy. Grace fits the mind for keeping the law, as health fits the eyes for seeing the sun. And as healthy eyes die not to the pleasure of seeing the sun, but to that painful effect of the rays which beat upon the eye so as to increase the darkness; so the mind, healed by the love of the spirit, dies not to the justice of the law, but to the guilt and transgression which followed on the law in the absence of grace. So it is said "The law is good, if used lawfully;" and immediately after of the same law, "Knowing this, that the law is not made for a righteous man." The man who delights in righteousness itself, does not require the restraint of the letter.
9. The bride of Christ rejoices in the hope of full salvation, and desires for thee a happy conversion from fables to truth. She desires that the fear of Adoneus, as if he were a strange lover, may not prevent thy escape from the seductions of the wily serpent. Adonai is a Hebrew word, meaning Lord, as applied only to God. In the same way the Greek word latria means service, in the sense of the service of God; and Amen means true, in a special sacred sense. This is to be learned only from the Hebrew Scriptures, or from a translation. The Church of Christ understands and loves these names. without regarding the evils of those who scoff because they are ignorant. What she does not yet understand, she believes may be explained, as similar things have already been explained to her. If she is charged with loving Emmanuel, she laughs at the ignorance of the accuser, and holds fast by the truth of this name. If she is charged with loving Messiah, she scorns her powerless adversary, and clings to her anointed Master. Her prayer for thee is, that thou also mayest be cured of thy errors, and be built upon the foundation of the apostles and prophets. The monstrosity with which thou ignorantly chargest the true doctrine, is really to be found in the world which, according to thy fanciful stories, is made partly of thy god and partly of the world of darkness. This world, half savage and half divine, is worse than monstrous. The view of such follies should make thee humble and penitent, and should lead thee to shun the serpent, who seduces thee into such errors. If thou dost not believe what Moses says of the guile of the serpent, thou mayest be warned by Paul, who, when speaking of presenting the Church as a chaste virgin to Christ, says, "I fear lest, as the serpent beguiled Eve through his craftiness, your minds also should be corrupted from the simplicity and purity which is in Christ."23 In spite of this warning, thou hast been so misled, so infatuated by the serpent's fatal enchantments, that while he has persuaded other heretics to believe various falsehoods. he has persuaded thee to believe that he is Christ. Others, though fallen into the maze of manifold error, still admit the truth of the apostle's warning. But thou art so far gone in corruption, and so lost to shame, that thou holdest as Christ the very being by whom the apostle declares that Eve was beguiled, and against whom he thus seeks to put the virgin bride of Christ on her guard. Thy heart is darkened by the deceiver, who intoxicates thee with dreams of glittering groves. What are these promises but dreams? What reason is there to believe them true? O drunken, but not with wine!
10. Thou hast the impious audacity to accuse the God of the prophets of not fulfilling His promises even to His servants the Jews. Thou dost not mention, however, any promise that is unfulfilled; otherwise it might. be shown, either that the promise has been fulfilled, and so that thou dost not understand it, or that it is yet to be fulfilled, and so that thou dost not believe it. What promise has been fulfilled to thee, to make it probable that thou wilt obtain new worlds gained from the region of darkness? If there are prophets who predict the Manichaeans with praise, and if it is said that the existence of the sect is a fulfillment of this prediction, it must first be proved that these predictions were not forged by Manichaeus in order to gain followers. He does not consider falsehood sinful. If he declares in praise of Christ that He showed false marks of wounds in His body, he can have no scruple about showing false predictions in his sheepskin volumes. Assuredly there are predictions of the Manichaeans, less clear in the prophets, and most explicit in the apostle. For example: "The Spirit," he says, "speaketh expressly, that in the last times some shall depart from the faith, giving heed to seducing spirits, and to doctrines of devils, speaking lies in hypocrisy, having their conscience seared, forbidding to marry, abstaining from meats, which God has created to be received with thanksgiving by believers, and those who know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving."24 The fulfillment of this in the Manichaeans is as clear as day to all that know them, and has already been proved as fully as time permits.
11. She whom the apostle warns against the guile of the serpent by which thou hast been corrupted, that he may present her as a chaste virgin to Christ, her only husband, acknowledges the God of the prophets as the true God, and her own God, So many of His promises have already been fulfilled to her, that she looks confidently for the fulfillment of the rest. Nor can any one say that these prophecies have been forged to suit the present time, for they are found in the books of the Jews. What could be more unlikely than that all nations should be blessed in Abraham's seed, as it was promised? And yet how plainly is this promise now fulfilled! The last promise is made in the following short prophecy: "Blessed are they that dwell in Thy house: they shall ever praise Thee."25 When trial is past, and death, the last enemy, is destroyed, there will be rest in the constant occupation of praising God, where there shall be no arrivals and no departures. So the prophet says elsewhere: "Praise the Lord, O Jerusalem; celebrate thy God, o Zion: for He hath strengthened the bars of thy gates; He hath blessed thy children within thee."26 The gates are shut, so that none can go in or out. The Bridegroom Himself says in the Gospel, that He will not open to the foolish virgins though they knock. This Jerusalem, the holy Church, the bride of Christ, is described fully in the Revelation of John. And that which commends the promises of future bliss to the belief of this chaste virgin is, that now she is in possession of what was foretold of her by the same prophets. For she is thus described: "Hearken, O daughter, and regard, and incline thine ear; forget also thine own people, and thy father's house. For the King hath greatly desired thy beauty; and He is thy God. The daughters of Tyre shall worship Him with gifts; the rich among the people shall entreat thy favor. The daughter of the King is all glorious within; her clothing is of wrought gold. The virgins following her shall be brought unto the King: her companions shall be brought unto thee; with gladness and rejoicing shall they be brought into the temple of the King. Instead of thy fathers, children shall be born to thee, whom thou shall make princes over all the earth. Thy name shall be remembered to all generations: therefore shall the people praise thee for ever and ever."27 Unhappy victim of the serpent's guile, the inward beauty of the daughter of the King is not for thee even to think of. For this purity of mind is that which thou hast lost in opening thine eyes to love and worship the sun and moon. And so by the just judgment of God thou art estranged from the tree of life, which is eternal and internal wisdom; and with thee nothing is called or accounted truth or wisdom but that light which enters the eyes opened to evil, and which in thy impure mind expands and shapes itself into fanciful images. These are thy abominable whoredoms. Still the truth calls on thee to reflect and return. Return to me, and thou shall be cleansed and restored, if thy shame leads thee to repentance. Hear these words of the true Truth, who neither with feigned shapes fought against the race of darkness, nor with feigned blood redeemed thee.