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Reply to Faustus the Manichaean

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, ¹ 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;" ² and again, "I have dwelt in the tabernacles of Kedar; peaceful among them that hated peace;" ³ 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." ⁴ 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." ⁵ 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;" ⁶ or in the words of the prophet, "Thou art my praise." ⁷ 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.

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Contra Faustum Manichaeum libri triginta tres

16.

His et talibus, quae nunc breviter tangimus, tunc forte pro necessitate depellendi veternosi erroris aliquanto latius disputatis et robore uberioris probationis assertis ille gentilis, quem nobis catechizandum Faustus proposuit, si salutem suam peccatis suis praeponeret, profecto moveretur ad fidem. p. 395,23 Qua inbutus et in ecclesiae catholicae gremio fovendus collocatus consequenter etiam moneretur, quos mores tenere deberet, neque perturbaretur eorum multitudine, in quibus ea non inveniret, quae observare iuberetur, quamvis cum eo corporaliter congregarentur in ecclesiam et eadem sacramenta perciperent. Sciret cum paucis hereditatem dei, cum multis autem signacula eius participanda; cum paucis communicare sanctitatem vitae et donum caritatis diffusae in cordibus nostris per spiritum sanctum, qui datus est nobis, ad quem fontem interiorem nullus alienus accedit, cum multis autem sanctitatem sacramenti, quod qui manducat et bibit indigne iudicium sibi manducat et bibit, qui autem manducare contemnit, non habebit in se vitam et ideo non perveniet ad vitam aeternam; p. 396,10 eosdemque paucos in comparatione multitudinis malorum paucos dici, esse autem per se ipsos consideratos in magno numero, diffusos toto orbe terrarum, crescentes inter zizania et cum palea usque ad diem messis et ventilationis. Hoc in euangelio dictum est, hoc a prophetis ante praedictum. Ante enim praedictum est: Sicut lilium in medio spinarum, ita proxima mea in medio filiarum; ante praedictum est: Inhabitavi cum tabernaculis Cedar; cum his, qui oderant pacem, eram pacificus; ante praedictum est: Signa in fronte eos, qui gemunt et maerent ob iniquitates populi mei, quae fiunt in medio eorum. Itaque iste gentilis, quem tali alloquio firmaremus, iam factus civis sanctorum et domesticus dei nec iam alienus ab Israhel, sed verus Israhelita, in quo dolus non esset, disceret etiam ista verba ex corde simplici dicere, quae subsequenter contexit idem ipse Hieremias: Patientia Israhel, domine; universi, qui te dereliquerunt, terreantur. p. 397,2 Cum enim de perdice dixisset, quae clamat et congregat, quae non peperit, commendavit excellentiam civitatis super montem positae, quae abscondi non potest, ut ab ecclesia catholica haeretici hominem non separare‹n›t, dicens: Sedes autem gloriae exaltata est sanctificatio nostra. Deinde, quasi veniret in mentem: quid ergo facimus de tam multis malis, qui tanto amplius ubique permixti sunt, quanto excellentior est Christi gloria in unitate omnium gentium?, subiecit statim: Patientia Israhel, domine. Patienter enim ferendum est, quod ait: Sinite utraque crescere usque ad messem, nec impatientia tolerandi malos relinquantur boni, qui proprie sunt corpus Christi, et ideo cum ipsi reliquuntur, ille relinquitur. p. 397,14 Unde subiecit atque addidit: Universi, qui te derelinquunt, terreantur; confundantur qui recesserunt in terram. Terra est enim homo de se praesumens atque alios ut de ipso praesumatur inducens, et ideo sequitur: Evertentur, quoniam dereliquerunt fontem vitae, dominum. Quid enim aliud clamat perdix, nisi apud se esse et a se dari fontem vitae, ad quem congregati recedunt a Christo, Christi promissione decepti, cuius nomine iam tenebantur imbuti? Non enim quos peperit, congregat, sed ut congreget, quos non peperit dicit: Salus, quam Christus promisit, apud me est; ego dabo. p. 397,24 Sed vide, iste quid dicat: Sana me, domine, et sanabor; salvum me fac, et salvus ero. Unde apostolus dicit: Nemo glorietur in homine, et iste subiungit: Quoniam gloriatio mea tu es. His modis nos instruimus hominem ex apostolica propheticaque doctrina, ut aedificetur super fundamenta apostolorum et prophetarum.