Chapter I.

If, with the object of convicting the rivals and persecutors of Christian truth, from their own authorities, of the crime of at once being untrue to themselves and doing injustice to us, one is bent on gathering testimonies in its favour from the writings of the philosophers, or the poets, or other masters of this world’s learning and wisdom, he has need of a most inquisitive spirit, and a still greater memory to carry out the research.  Indeed, some of our people, who still continued their inquisitive labours in ancient literature, and still occupied memory with it, have published works we have in our hands of this very sort; works in which they relate and attest the nature and origin of their traditions, and the grounds on which opinions rest, and from which it may be seen at once that we have embraced nothing new or monstrous—nothing for which we cannot claim the support of ordinary and well-known writings, whether in ejecting error from our creed, or admitting truth into it. But the unbelieving hardness of the human heart leads them to slight even their own teachers, otherwise approved and in high renown, whenever they touch upon arguments which are used in defence of Christianity. Then the poets are fools, when they describe the gods with human passions and stories; then the philosophers are without reason, when they knock at the gates of truth.  He will thus far be reckoned a wise and sagacious man who has gone the length of uttering sentiments that are almost Christian; while if, in a mere affectation of judgment and wisdom, he sets himself to reject their ceremonies, or to convicting the world of its sin, he is sure to be branded as a Christian. We will have nothing, then, to do with the literature and the teaching, perverted in its best results, which is believed in its errors rather than its truth. We shall lay no stress on it, if some of their authors have declared that there is one God, and one God only. Nay, let it be granted that there is nothing in heathen writers which a Christian approves, that it may be put out of his power to utter a single word of reproach.  For all are not familiar with their teachings; and those who are, have no assurance in regard to their truth.  Far less do men assent to our writings, to which no one comes for guidance unless he is already a Christian.  I call in a new testimony, yea, one which is better known than all literature, more discussed than all doctrine, more public than all publications, greater than the whole man—I mean all which is man’s. Stand forth, O soul, whether thou art a divine and eternal substance, as most philosophers believe if it be so, thou wilt be the less likely to lie,—or whether thou art the very opposite of divine, because indeed a mortal thing, as Epicurus alone thinks—in that case there will be the less temptation for thee to speak falsely in this case: whether thou art received from heaven, or sprung from earth; whether thou art formed of numbers, or of atoms; whether thine existence begins with that of the body, or thou art put into it at a later stage; from whatever source, and in whatever way, thou makest man a rational being, in the highest degree capable of thought and knowledge,—stand forth and give thy witness. But I call thee not as when, fashioned in schools, trained in libraries, fed in Attic academies and porticoes, thou belchest wisdom.  I address thee simple, rude, uncultured and untaught, such as they have thee who have thee only; that very thing of the road, the street, the work-shop, wholly. I want thine inexperience, since in thy small experience no one feels any confidence. I demand of thee the things thou bringest with thee into man, which thou knowest either from thyself, or from thine author, whoever he may be. Thou art not, as I well know, Christian; for a man becomes a Christian, he is not born one. Yet Christians earnestly press thee for a testimony; they press thee, though an alien, to bear witness against thy friends, that they may be put to shame before thee, for hating and mocking us on account of things which convict thee as an accessory.

CAP. I. Magna curiositate et majore longe memoria 0609A opus est ad studendum , si quis velit ex litteris receptissimis quibusque philosophorum vel poetarum vel quorumlibet doctrina sapientiae saecularis magistrorum testimonia excerpere christianae veritatis; ut aemuli persecutoresque ejus de suo proprio instrumento, et erroris in se, et iniquitatis in nos rei revincantur. Nonnulli quidem , quibus de pristina litteratura et curiositatis labor et memoriae tenor perseveravit, ad eum modum opuscula penes nos condiderunt, commemorantes et contestificantes in suggillationem et originem et traditionem et sententiarum argumenta , per quae recognosci possit , nihil nos aut novum aut portentosum suscepisse, de quo non etiam communes et publicae litterae ad suffragium nobis patrocinentur, si quid aut 0609B erroris ejecimus, aut aequitatis admisimus. Sed ne suis quidem magistris, alias probatissimis atque lectissimis, fidem inclinavit humana de incredulitate duritia, sicubi in argumenta christianae defensionis impingunt; tunc vani poetae, cum deos humanis passionibus et fabulis designant : tunc philosophi duri, cum veritatis fores pulsant . Hactenus sapiens et prudens habebitur, qui prope christianum pronuntiarit, cum si quid prudentiae aut sapientiae affectaverit, seu ceremonias despuens, seu saeculum revincens, pro christiano denotetur . Jam igitur nihil nobis erit cum litteris et doctrina perversae felicitatis, cui in falso potius creditur , quam in vero. Viderint si qui de unico et solo deo pronuntiaverunt. Imo nihil omnino relatum fit, quod agnoscat christianus, 0610A ne exprobrare possit. Nam et quod relatum est , neque omnes sciunt; neque qui sciunt, constare confidunt. Tanto abest ut nostris litteris annuant homines, ad quas nemo venit nisi jam christianus. Novum testimonium advoco, imo omni litteratura notius, omni doctrina agitatius, omni editione vulgatius, toto homine majus, id est totum quod est hominis. Consiste in medio, anima , seu divina et aeterna res es secundum plures philosophos, eo magis non mentiens . Seu minime divina, quoniam quidem mortalis, ut Epicuro soli videtur, eo magis mentiri non debebis , seu de coelo exciperis, seu de terra conciperis, seu numeris, seu atomis concinnaris, seu cum corpore incoeperis , seu post corpus induceris, unde unde et quoquo modo 0610B hominem facis animal rationale, sensus et scientiae capacissimum. Sed non eam te advoco, quae scholis formata, bibliothecis exercitata, academiis et porticibus Attici partam sapientiam ructas . Te simplicem et rudem et impolitam et idioticam compello, qualem habent qui te solam habent, illam ipsam de compito, de trivio, de textrino totam. Imperitia tua mihi opus est, quoniam aliquantulae peritiae tuae nemo credit. Ea expostulo, quae tecum in hominem infers, quae aut ex temetipsa, aut ex quocumque auctore tuo sentire didicisti. Non es, quod sciam, christiana, fieri enim, non nasci solet christiana . Tamen nunc a te testimonium flagitant christiani, ab extranea adversus tuos, ut vel 0611A tibi erubescant, quod nos ob ea oderint et irrideant, quae te nunc consciam detineant.