It were indeed meet for us not at all to require
the aid of the written Word, but to exhibit a life so pure, that the grace of
the Spirit should be instead of books to our souls, and that as these are
inscribed with ink, even so should our hearts be with the Spirit. But, since we
have utterly put away from us this grace, come, let us at any rate embrace the
second best course.
For that the former was better, God has made
manifest, both by His words, and by His doings. Since unto Noah, and unto
Abraham, and unto his offspring, and unto Job, and unto Moses too, He
discoursed not by writings, but Himself by Himself, finding their mind pure.
But after the whole people of the Hebrews had fallen into the very pit of
wickedness, then and thereafter was a written word, and tables, and the
admonition which is given by these.
And this one may perceive was the case, not of the
saints in the Old Testament only, but also of those in the New. For neither to
the apostles did God give anything in writing, but instead of written words He
promised that He would give them the grace of the Spirit: for "He,"
says our Lord, "shall bring all things to your remembrance." John
14:26 And that you may learn that this was far better, hear what He says by the
Prophet: "I will make a new covenant with you, putting my laws into their
mind, and in their heart I will write them," and, "they shall be all
taught of God." And Paul too, pointing out the same superiority, said,
that they had received a law "not in tables of stone, but in fleshy tables
of the heart."
But since in process of time they made shipwreck,
some with regard to doctrines, others as to life and manners, there was again
need that they should be put in remembrance by the written word.
Reflect then how great an evil it is for us, who
ought to live so purely as not even to need written words, but to yield up our
hearts, as books, to the Spirit; now that we have lost that honor, and have
come to have need of these, to fail again in duly employing even this second
remedy. For if it be a blame to stand in need of written words, and not to have
brought down on ourselves the grace of the Spirit; consider how heavy the
charge of not choosing to profit even after this assistance, but rather
treating what is written with neglect, as if it were cast forth without
purpose, and at random, and so bringing down upon ourselves our punishment with
increase.
But that no such effect may ensue, let us give
strict heed unto the things that are written; and let us learn how the Old Law
was given on the one hand, how on the other the New Covenant.
How then was that law given in time past, and
when, and where? After the destruction of the Egyptians, in the wilderness, on
Mount Sinai, when smoke and fire were rising up out of the mountain, a trumpet
sounding, thunders and lightnings, and Moses entering into the very depth of
the cloud. But in the new covenant not so — neither in a wilderness, nor in a
mountain, nor with smoke and darkness and cloud and tempest; but at the
beginning of the day, in a house, while all were sitting together, with great
quietness, all took place. For to those, being more unreasonable, and hard to
guide, there was need of outward pomp, as of a wilderness, a mountain, a smoke,
a sound of trumpet, and the other like things: but they who were of a higher
character, and submissive, and who had risen above mere corporeal imaginations,
Yea, for it was removal of punishment, and remission of sins, and
"righteousness, and sanctification, and redemption," and adoption,
and an inheritance of Heaven, and a relationship unto the Son of God, which he
came declaring unto all; to enemies, to the perverse, to them that were sitting
in darkness. What then could ever be equal to these good tidings? God on earth,
man in Heaven; and all became mingled together, angels joined the choirs of
men, men had fellowship with the angels, and with the other powers above: and
one might see the long war brought to an end, and reconciliation made between
God and our nature, the devil brought to shame, demons in flight, death
destroyed, Paradise opened, the curse blotted out, sin put out of the way,
error driven off, truth returning, the word of godliness everywhere sown, and
flourishing in its growth, the polity of those above planted on the earth,
those powers in secure intercourse with us, and on earth angels continually
haunting, and hope abundant touching things to come.
Therefore he has called the history good tidings,
forasmuch as all other things surely are words only without substance; as, for
instance, plenty of wealth, greatness of power, kingdoms, and glories, and
honors, and whatever other things among men are accounted to be good: but those
which are published by the fishermen would be legitimately and properly called
good tidings: not only as being sure and immoveable blessings, and beyond our
deserts, but also as being given to us with all facility.
For not by laboring and sweating, not by fatigue
and suffering, but merely as being beloved of God, we received what we have
received.
And why can it have been, that when there were so many
disciples, two write only from among the apostles, and two from among their
followers? (For one that was a disciple of Paul, and another of Peter, together
with Matthew and John, wrote the Gospels.) It was because they did nothing for
vainglory, but all things for use.
"What then? Was not one evangelist sufficient
to tell all?" One indeed was sufficient; but if there be four that write,
not at the same times, nor in the same places, neither after having met
together, and conversed one with another, and then they speak all things as it
were out of one mouth, this becomes a very great demonstration of the truth.
"But the contrary," it may be said,
"has come to pass, for in many places they are convicted of
discordance." Nay, this very thing is a very great evidence of their
truth. For if they had agreed in all things exactly even to time, and place,
and to the very words, none of our enemies would have believed but that they
had met together, and had written what they wrote by some human compact;
because such entire agreement as this comes not of simplicity. But now even
that discordance which seems to exist in little matters delivers them from all
suspicion, and speaks clearly in behalf of the character of the writers.
But if there be anything touching times or places,
which they have related differently, this nothing injures the truth of what
they have said. And these things too, so far as God shall enable us, we will
endeavor, as we proceed, to point out; requiring you, together with what we
have mentioned, to observe, that in the chief heads, those which constitute our
life and furnish out our doctrine, nowhere is any of them found to have
disagreed, no not ever so little.
But what are these points? Such as follow: That
God became man, that He wrought miracles, that He was crucified, that He was
buried, that He rose again, that He ascended, that He will judge, that He has
given commandments tending to salvation, that He has brought in a law not
contrary to the Old Testament, that He is a Son, that He is only-begotten, that
He is a true Son, that He is of the same substance with the Father, and as many
things as are like these; for touching these we shall find that there is in
them a full agreement.
And if among the miracles they have not all of
them mentioned all, but one these, the other those, let not this trouble you.
For if on the one hand one had spoken of all, the number of the rest would have
been superfluous; and if again all had written fresh things, and different one
from another, the proof of their agreement would not have been manifest. For
this cause they have both treated of many in common, and each of them has also
received and declared something of his own; that, on the one hand, he might not
seem superfluous, and cast on the heap to no purpose; on the other, he might
make our test of the truth of their affirmations perfect.
Now Luke tells us also the cause wherefore he
proceeds to write: "that you may hold," says he, "the certainty
of the words wherein you have been instructed;" Luke 1:4 that is, that
being continually reminded you may hold to the certainty, and abide in
certainty.
But as to John, he has himself kept silence
touching the cause; yet, (as a tradition says, which has come down to us from
the first, even from the Fathers,) neither did he come to write without
purpose; but forasmuch as it had been the care of the three to dwell upon the
account of the dispensation, and the doctrines of the Godhead were near being
left in silence, he, moved by Christ, then and not till then set himself to compose
his Gospel. And this is manifest both from the history itself, and from the
opening of his Gospel. For he does not begin like the rest from beneath, but
from above, from the same point, at which he was aiming, and it was with a view
to this that he composed the whole book. And not in the beginning only, but
throughout all the Gospel, he is more lofty than the rest.
Of Matthew again it is said, that when those who
from among the Jews had believed came to him, and besought him to leave to them
in writing those same things, which he had spoken to them by word, he also
composed his Gospel in the language of the Hebrews. And Mark too, in Egypt, is
said to have done this self-same thing at the entreaty of the disciples.
For this cause then Matthew, as writing to
Hebrews, sought to show nothing more, than that He was from Abraham, and David;
but Luke, as discoursing to all in general, traces up the account higher, going
on even to Adam. And the one begins with His generation, because nothing was so
soothing to the Jew as to be told that Christ was the offspring of Abraham and
David: the other does not so, but mentions many other things, and then proceeds
to the genealogy.
But the harmony between them we will establish,
both by the whole world, which has received their statements, and by the very
enemies of the truth. For many sects have had birth, since their time, holding
opinions opposed to their words; whereof some have received all that they have
said, while some have cut off from the rest certain portions of their
statements, and so retain them for themselves. But if there were any hostility
in their statements, neither would the sects, who maintain the contrary part,
have received all, but only so much as seemed to harmonize with themselves; nor
would those, which have parted off a portion, be utterly refuted by that
portion; so that the very fragments cannot be hid, but declare aloud their
connection with the whole body. And like as if you should take any part from
the side of an animal, even in that part you would find all the things out of
which the whole is composed — nerves and veins, bones, arteries, and blood, and
a sample, as one might say, of the whole lump — so likewise with regard to the
Scriptures; in each portion of what is there stated, one may see the connection
with the whole clearly appearing. Whereas, if they were in discord, neither
could this have been pointed out, and the doctrine itself had long since been
brought to nought: "for every kingdom," says He, "divided against
itself shall not stand." But now even in this shines forth the might of
the Spirit, namely, in that it prevailed on these men, engaged as they were in
those things which are more necessary and very urgent, to take no hurt at all
from these little matters.
Now, where each one was abiding, when he wrote, it
is not right for us to affirm very positively.
But that they are not opposed to each other, this
we will endeavor to prove, throughout the whole work. And thou, in accusing
them of disagreement, art doing just the same as if you were to insist upon
their using the same words and forms of speech.
And I do not yet say, that those likewise who
glory greatly in rhetoric and philosophy, having many of them written many
books touching the same matters, have not merely expressed themselves
differently, but have even spoken in opposition to one another (for it is one
thing to speak differently and another to speak at variance); none of these
things do I say. Far be it from me to frame our defense from the frenzy of those
men, neither am I willing out of falsehood to make recommendations for the
truth.
But this I would be glad to inquire: how were the
differing accounts believed? How did they prevail? How was it that, while
saying opposite things, they were admired, were believed, were celebrated
everywhere in the world?
And yet the witnesses of what they said were many,
and many too were the adversaries and enemies thereof. For they did not write
these things in one corner and bury them, but everywhere, by sea and by land,
they unfolded them in the ears of all, and these things were read in the
presence of enemies, even as they are now, and none of the things which they
said offended any one. And very naturally, for it was a divine power that
pervaded all, and made it to prosper with all men.
For if it had not been so, how could the publican,
and the fisherman, and the unlearned, have attained to such philosophy? For
things, which they that are without have never been able to imagine, no not in
a dream, are by these men with great certainty both published and made convincing,
and not in their lives only, but even after death: neither to two men, nor
twenty men, nor an hundred, nor a thousand, nor ten thousand, but to cities,
nations, and people, both to land and sea, in the land both of Greeks and
barbarians, both inhabited and desert; and all concerning things far beyond our
nature. For leaving the earth, all their discourse is concerning the things in
heaven, while they bring in unto us another principle of life, another manner
of living: both wealth and poverty, freedom and slavery, life and death, our
world and our polity, all changed.
Not like Plato, who composed that ridiculous
Republic, or Zeno, or if there be any one else that has written a polity, or
has framed laws. For indeed, touching all these, it has been made manifest by
themselves, that an evil spirit, and some cruel demon at war with our race, a
foe to modesty, and an enemy to good order, oversetting all things, has made
his voice be heard in their soul. When, for example, they make their women
common to all, and stripping virgins naked in the Palæstra, bring them into the
gaze of men; and when they establish secret marriages, mingling all things
together and confounding them, and overturning the limits of nature, what else
is there to say? For that these their sayings are all inventions of devils, and
contrary to nature, even nature herself would testify, not tolerating what we
have mentioned; and this, though they write not amidst persecutions, nor
dangers, nor fightings, but in all security and freedom, and deck it out with
many ornaments from many sources. But these doctrines of the fishermen, chased
as they were, scourged and in jeopardy, both learned and unlearned, both bond
and free, both kings and private soldiers, both barbarians and Greeks, have received
with all good will.
And you can not say, that it was because these
things were trifling and low, that they were easily to be received by all men:
nay, for these doctrines are far higher than those. For as to virginity, they
never imagined even the name thereof so much as in a dream, nor yet of
voluntary poverty, nor of fasting, nor of any other of those things that are
high.
But they that are of our part not only exterminate
lust, they chastise not only the act, but even an unchaste look, and insulting
language, and disorderly laughter, and dress, and gait, and clamor, and they
carry on their exactness even to the smallest things, and have filled the whole
earth with the plant of virginity. And touching God too, and the things in
heaven, they persuade men to be wise with such knowledge as no one of those has
at any time been able so much as to conceive in his mind. For how could they,
who made for gods images of beasts, and of monsters that crawl on the earth,
and of other things still more vile?
Yet these high doctrines were both accepted and
believed, and they flourish every day and increase; but the others have passed
away, and perished, having disappeared more easily than spiders' webs.
And very naturally, for they were demons that
published these things; wherefore besides their uncleanness, their obscurity is
great, and the labor they require greater. For what could be more ridiculous
than that "republic," in which, besides what I have mentioned, the
philosopher, when he has spent lines without number, that he may be able to
show what justice is, has over and above this prolixity filled his discourse
with much indistinctness? This, even if it did contain anything profitable,
must needs be very useless for the life of man. For if the husbandman and the
smith, the builder and the pilot, and every one who subsists by the labor of
his hands, is to leave his trade, and his honest toils, and is to spend such
and such a number of years in order to learn what justice is; before he has
learned he will often times be absolutely destroyed by hunger, and perish
because of this justice, not having learned anything else useful to be known,
and having ended his life by a cruel death.
But our lessons are not such; rather Christ has
taught us what is just, and what is seemly, and what is expedient, and all
virtue in general, comprising it in few and plain words: at one time saying
that, "on two commandments hang the Law and the Prophets;" Matthew
22:40 that is to say, on the love of God and on the love of our neighbor: at
another time, "Whatsoever ye would that men should do to you, do ye also
to them; for this is the Law and the Prophets." Matthew 7:12
And these things even to a laborer, and to a
servant, and to a widow woman, and to a very child, and to him that appears to
be exceedingly slow of understanding, are all plain to comprehend and easy to
learn. For the lessons of the truth are like this; and the actual result bears
witness thereto. All at least have learned what things they are to do, and not
learned only, but been emulous also of them; and not in the cities alone nor in
the midst of the market places, but also in the summits of the mountains.
Yea, for there will you see true wisdom abounding,
and choirs of angels shining forth in a human body, and the commonwealth of
Heaven manifested here on earth. For a commonwealth did these fishermen too
write for us, not with commands that it should be embraced from childhood, like
those others, nor making it a law that the virtuous man must be so many years
old, but addressing their discourse generally to every age. For those lessons
are children's toys, but these are the truth of things.
And as a place for this their commonwealth they
have assigned Heaven, and God they have brought in as the framer thereof, and
as lawgiver of the statutes there set; as indeed was their duty. And the
rewards in their commonwealth are not leaves of bay nor olive, nor an allowance
of meat in the public hall, nor statues of brass, these cold and ordinary
things, but a life which has no end, and to become children of God, to join the
angels' choir, and to stand by the royal throne, and to be always with Christ.
And the popular guides of this commonwealth are publicans, and fishermen, and
tent-makers, not such as have lived for a short time, but such as are now
living forever. Therefore even after their death they may possibly do the
greatest good to the governed.
This republic is at war not with men, but with
devils, and those incorporeal powers. Wherefore also their captain is no one of
men, nor of angels, but God Himself. And the armor too of these warriors suits
the nature of the warfare, for it is not formed of hides and steel, but of
truth and of righteousness, and faith, and all true love of wisdom.
Since then the aforesaid republic is both the
subject on which this book was written, and it is now proposed for us to speak
thereof, let us give careful heed to Matthew, discoursing plainly concerning
this: for what he says is not his own, but all Christ's, who has made the laws
of this city. Let us give heed, I say, that we may be capable of enrolment
therein, and of shining forth among those that have already become citizens
thereof, and are awaiting those incorruptible crowns. To many, however, this
discourse seems to be easy, while the prophetic writings are difficult. But
this again is the view of men who know not the depth of the thoughts laid up
therein. Wherefore I entreat you to follow us with much diligence, so as to
enter into the very ocean of the things written, with Christ for our guide at
this our entering in.
But in order that the word may be the more easy to
learn, we pray and entreat you, as we have done also with respect to the other
Scriptures, to take up beforehand that portion of the Scripture which we may be
going to explain, that your reading may prepare the way for your understanding
(as also was the case with the eunuch Acts 8:28), and so may greatly facilitate
our task.
And this because the questions are many and
frequent. See, for instance, at once in the beginning of his Gospel, how many
difficulties might be raised one after the other. As first, wherefore the
genealogy of Joseph is traced, who was not father of Christ. Secondly, whence
may it be made manifest that He derives His origin from David, while the
forefathers of Mary, who bare Him, are not known, for the Virgin's genealogy is
not traced? Thirdly, on what account Joseph's genealogy is traced, when he had
nothing to do with the birth; while with regard to the Virgin, who was the very
mother, it is not shown of what fathers, or grandfathers, or ancestors, she is
sprung.
And along with these things, this is also worth
inquiry, wherefore it can be, that, when tracing the genealogy through the men,
he has mentioned women also; and why since he determined upon doing this, he
yet did not mention them all, but passing over the more eminent, such as Sarah,
Rebecca, and as many as are like them, he has brought forward only them that
are famed for some bad thing; as, for instance, if any was a harlot, or an
adulteress, or a mother by an unlawful marriage, if any was a stranger or barbarian.
For he has made mention of the wife of Uriah, and of Thamar, and of Rahab, and
of Ruth, of whom one was of a strange race, another an harlot, another was
defiled by her near kinsman, and with him not in the form of marriage, but by a
stolen intercourse, when she had put on herself the mask of an harlot; and
touching the wife of Uriah no one is ignorant, by reason of the notoriety of
the crime. And yet the evangelist has passed by all the rest, and inserted in
the genealogy these alone. Whereas, if women were to be mentioned, all ought to
be so; if not all but some, then those famed in the way of virtue, not for evil
deeds.
See you how much care is required of us
straightway in the first beginning? And yet the beginning seems to be plainer
than the rest; to many perhaps even superfluous, as being a mere numbering of
names.
After this, another point again is worth inquiry;
wherefore he has omitted three kings. For if, because they were exceeding
ungodly, he therefore passed by their names in silence, neither should he have
mentioned the others, that were like them.
And this again is another question; why, after
having spoken of fourteen generations, he has not in the third division
maintained the number.
And wherefore Luke has made mention of other
names, and not only not all of them the same, but also many more of them, while
Matthew has both fewer and different, though he too has ended with Joseph, with
whom Luke likewise concluded.
You see how much wakeful attention is needed on
our part, not only for explanation, but even that we may learn what things we
have to explain. For neither is this a little matter, to be able to find out
the difficulties; there being also this other hard point, how Elizabeth, who
was of the Levitical tribe, was kinswoman to Mary.
But that we may not overload your memory, by
stringing many things together, here let us stay our discourse for a time. For
it is enough for you in order that you be thoroughly roused, that you learn the
questions only. But if you long for their solution also, this again depends on
yourselves, before we speak. For if I see you thoroughly awakened, and longing
to learn, I will endeavor to add the solution also; but if gaping and not
attending, I will conceal both the difficulties, and their solution, in
obedience to a divine law. For, says He, "Give not the holy things to the
dogs, neither cast ye your pearls before swine, lest they trample them under
their feet."
But who is he that tramples them under foot? He
that does not account these things precious, and venerable. And who, it may be
asked, is so wretched as not to esteem these things venerable, and more
precious than all? He who does not bestow on them so much leisure as on the
harlot women in the theatres of Satan. For there the multitude pass the whole
day, and give up not a few of their domestic concerns for the sake of this
unseasonable employment, and they retain with exactness whatever they have
heard, and this though it be to the injury of their souls, that they keep it.
But here, where God is speaking, they will not bear to tarry even a little
time.
Therefore, let me warn you, we have nothing in
common with Heaven, but our citizenship goes no further than words. And yet
because of this, God has threatened even hell, not in order to cast us therein,
but that He might persuade us to flee this grievous tyranny. But we do the
opposite, and run each day the way that leads there, and while God is
commanding us not only to hear, but also to do what He says, we do not submit
so much as to hearken.
When then, I pray you, are we to do what is
commanded, and to put our hand to the works, if we do not endure so much as to
hear the words that relate to them, but are impatient and restless about the
time we stay here, although it be exceedingly short?
And besides, when we are talking of indifferent
matters, if we see those that are in company do not attend, we call what they
do an insult; but do we consider that we are provoking God, if, while He is
discoursing of such things as these, we despise what is said, and look another
way?
Why, he that is grown old, and has travelled over
much country, reports to us with all exactness the number of stadia, and the
situations of cities, their plans, and their harbors and markets; but we
ourselves know not even how far we are from the city that is in Heaven. For
surely we should have endeavored to shorten the space, had we known the
distance. That city being not only as far from us as Heaven is from the earth,
but even much farther, if we be negligent; like as, on the other hand, if we do
our best, even in one instant we shall come to the gates thereof. For not by
local space, but by moral disposition, are these distances defined.
But you know exactly the affairs of the world, as
well new as old, and such too as are quite ancient; you can number the princes
under whom you have served in time past, and the ruler of the games, and them
that gained the prize, and the leaders of armies, matters that are of no
concern to you; but who has become ruler in this city, the first or the second
or the third, and for how long, each of them; and what each has accomplished,
and brought to pass, you have not imagined even as in a dream. And the laws
that are set in this city you will not endure to hear, nor attend to them, even
when others tell you of them. How then, I pray you, do you expect to obtain the
blessings that are promised, when thou dost not even attend to what is said?
But though never before, now, at any rate, let us
do this. Yea, for we are on the point of entering into a city (if God permit)
of gold, and more precious than any gold.
Let us then mark her foundations, her gates
consisting of sapphires and pearls; for indeed we have in Matthew an excellent
guide. For through his gate we shall now enter in, and much diligence is
required on our part. For should He see any one not attentive, He casts him out
of the city.
Yes, for the city is most kingly and glorious; not
as the cities with us, divided into a market-place, and the royal courts; for
there all is the court of the King. Let us open therefore the gates of our
mind, let us open our ears, and with great trembling, when on the point of
setting foot on the threshold, let us worship the King that is therein. For
indeed the first approach has power straightway to confound the beholder.
For the present we find the gates closed; but when
we see them thrown open (for this is the solution of the difficulties), then we
shall perceive the greatness of the splendor within. For there also, leading
you with the eyes of the Spirit, is one who offers to show you all, even this
Publican; where the King sits, and who of His host stand by Him; where are the
angels, where the archangels; and what place is set apart for the new citizens
in this city, and what kind of way it is that leads there, and what manner of
portion they have received, who first were citizens therein, and those next
after them, and such as followed these. And how many are the orders of these
tribes, how many those of the senate, how many the distinctions of dignity.
Let us not therefore with noise or tumult enter
in, but with a mystical silence.
For if in a theatre, when a great silence has been
made, then the letters of the king are read, much more in this city must all be
composed, and stand with soul and ear erect. For it is not the letters of any
earthly master, but of the Lord of angels, which are on the point of being
read.
If we would order ourselves on this wise, the
grace itself of the Spirit will lead us in great perfection, and we shall
arrive at the very royal throne, and attain to all the good things, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory and
might, together with the Father and the Holy Ghost, now and always, even for
ever and ever. Amen.
